Verse 2

my mouth . . . sword-- (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). shaft-- (Psa 45:5). "Polished," that is, free from all rust, implies His unsullied purity. in . . . quiver . . . hid me--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).

Verse 3

Israel--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). in whom . . . glorified-- (Joh 14:13; Joh 17:1-5).

Verse 4

I--Messiah. in vain--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). yet . . . my judgment . . . with the Lord--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; Pe1 2:23). So the ministers of Christ (Co1 4:1-5; Pe1 4:19).

Verse 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. to bring Jacob again to him-- (Mat 15:24; Act 3:26). Though Israel be not gathered--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." yet--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."

Verse 6

It is a light thing--"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). the preserved--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."

Verse 7

whom man despiseth--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." abhorreth--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). servant of rulers-- (Mat 17:27). He who would not exert His power against the rulers (Mat 26:52-53). shall see--namely the fulfilment of God's promises (Isa 49:3, Isa 49:6), "when He (shall be) a light to the Gentiles." arise--to reverence Thee (Psa 72:10-11; Phi 2:10). princes also--rather, for the parallelism, supply the ellipsis, thus, "Princes shall see and shall worship." faithful--namely, to His promises. choose thee--as God's elect (Isa 42:1).

Verse 8

Messiah is represented as having asked for the grace of God in behalf of sinners; this verse contains God the Father's favorable answer. an acceptable time--"In a time of grace" [HENGSTENBERG]. A limited time (Isa 61:2; Co2 6:2). The time judged by God to be the best fitted for effecting the purposes of His grace by Messiah. heard thee-- (Psa 2:8; Heb 5:7). day of salvation--when "the fulness of time" (Gal 4:4) shall have come. The day of salvation is "to-day" (Heb 4:7). helped--given Thee the help needed to enable Thee, as man, to accomplish man's salvation. preserve--from the assaults and efforts of Satan, to divert Thee from Thy voluntary death to save man. covenant of the people--(See on Isa 42:6). "The people," in the singular, is always applied exclusively to Israel. establish the earth--rather, "to restore the land," namely, Canaan to Israel. Spiritually, the restoration of the Church (the spiritual Israel) to the heavenly land forfeited by man's sin is also included. cause to inherit . . . desolate heritages--image from the desolate state of Judea during the Babylonish captivity. Spiritually, the Gentile world, a moral waste, shall become a garden of the Lord. Literally, Judea lying desolate for ages shall be possessed again by Israel (compare Isa 61:7, "in their land"). Jesus, the antitype of, and bearing the same name as Joshua (Heb 4:8), shall, like him, divide the land among its true heirs (Isa 54:3; Isa 61:4).

Verse 9

(Isa 42:7; Zac 9:12). prisoners--the Jews bound in legal bondage. them . . . in darkness--the Gentiles having no light as to the one true God [VITRINGA]. Show yourselves--not only see but be seen (Mat 5:16; Mar 5:19). Come forth from the darkness of your prison into the light of the Sun of righteousness. in the ways, &c.--In a desert there are no "ways," nor "high places," with "pastures"; thus the sense is: "They shall have their pastures, not in deserts, but in cultivated and inhabited places." Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populous parts of the Roman empire, Antioch, Alexandria, Rome, &c. [VITRINGA]. Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in all places wherever their route lies; so ROSENMULLER. God will supply them as if He should make the grass grow in the trodden ways and on the barren high places.

Verse 10

Messiah will abundantly satisfy all the wants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (Isa 65:13; Mat 5:6), also in heaven (Rev 7:16-17).

Verse 11

my--All things are God's. mountains a way--I will remove all obstructions out of the way (Isa 40:4). exalted--that is, cast up (Isa 57:14; Isa 62:10); for instance, over valleys. VITRINGA explains "mountains" as great kingdoms, Egypt, Syria, &c., subjected to Rome, to facilitate the spreading of the Gospel; "highways," the Christian doctrine wherein those who join the Church walk, and which, at the time of Constantine, was to be raised into prominence before all, and publicly protected (Isa 35:8-9).

Verse 12

Sinim--The Arabians and other Asiatics called China Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. This view of "Sinim" suits the context which requires a people to be meant "from far," and distinct from those "from the north and from the west" [GESENIUS].

Verse 13

So Rev 12:12. God will have mercy on the afflicted, because of His compassion; on His afflicted, because of His covenant.

Verse 14

Zion--the literal Israel's complaint, as if God had forsaken her in the Babylonian captivity; also in their dispersion previous to their future restoration; thereby God's mercy shall be called forth (Isa 63:15-19; Psa 77:9-10; Psa 102:17).

Verse 15

(Isa 44:21; Psa 103:13; Mat 7:11).

Verse 16

Alluding to the Jews' custom (perhaps drawn from Exo 13:9) of puncturing on their hands a representation of their city and temple, in token of zeal for them [LOWTH], (Sol 8:6).

Verse 17

Thy children--Israel (Isa 49:20-21; Isa 43:6). JEROME reads, for "Thy children," "Thy builders"; they that destroyed thee shall hasten to build thee. haste--to rebuild thy desolate capital. shall go forth--Thy destroyers shall leave Judea to Israel in undisturbed possession.

Verse 18

As Zion is often compared to a bride (Isa 54:5), so the accession of converts is like bridal ornaments ("jewels," Isa 62:3; Mal 3:17). Her literal children are, however, more immediately meant, as the context refers to their restoration; and only secondarily to her spiritual children by conversion to Christ. Israel shall be the means of the final complete conversion of the nations (Mic 5:7; Rom 11:12, Rom 11:15). as a bride--namely, binds on her ornaments.

Verse 19

land of thy destruction--thy land once the scene of destruction. too narrow-- (Isa 54:1-2; Zac 10:10).

Verse 20

children . . . after . . . other--rather, "the children of thy widowhood," that is, the children of whom thou hast been bereft during their dispersion in other lands (see on Isa 47:8) [MAURER]. again--rather, "yet." give place--rather, "stand close to me," namely, in order that we may be the more able to dwell in in the narrow place [HORSLEY]. Compare as to Israel's spiritual children, and the extension of the gospel sphere, Rom 15:19, Rom 15:24; Co2 10:14-16. But Isa 49:22 (compare Isa 66:20) shows that her literal children are primarily meant. GESENIUS translates, "Make room."

Verse 21

Who, &c.--Zion's joyful wonder at the unexpected restoration of the ten tribes. Secondarily, the accession of spiritual Israelites to the mother church of Jerusalem from the Gentiles is meant. This created surprise at first (Act 10:45; Act 14:27; Act 15:3-4). lost . . . am desolate, a captive, and removing to and fro--rather, "bereaved of . . . have been barren, an exile and outcast" [HORSLEY]. She had been "put away" by Jehovah, her husband (Isa 50:1); hence her wonder at the children begotten to her.

Verse 22

lift . . . hand--that is, beckon to (see on Isa 13:2). standard-- (Isa 11:12). bring . . . sons in . . . arms--The Gentiles shall aid in restoring Israel to its own land (Isa 60:4; Isa 66:20). Children able to support themselves are carried on the shoulders in the East; but infants, in the arms, or astride on one haunch (Isa 60:12). "Thy sons" must be distinct from "the Gentiles," who carry them; and therefore cannot primarily refer to converts among the Gentiles.

Verse 23

lick . . . dust--that is, kiss thy feet in token of humble submission. for they . . . not . . . ashamed . . . wait for me--The restoration of Israel shall be in answer to their prayerful waiting on the Lord (Isa 30:18-19; Psa 102:16-17; Zac 12:10; Zac 14:3).

Verse 24

the prey--Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (Dan 11:36-37, Dan 11:41, Dan 11:45). lawful captive--the Jews justly consigned for their sins (Isa 50:1) as captives to the foe. Secondarily, Satan and Death are "the mighty" conquerors of man, upon whom his sin give them their "lawful" claim. Christ answers that claim for the sinners, and so the captive is set free (Job 19:25; Job 14:14; Mat 12:29; Hos 6:2, where Isa 49:4 shows the primary reference is to Israel's restoration, to which the resurrection corresponds; Isa 26:19; Eph 4:8; Heb 2:14-15). Others not so well translate, "the captives taken from among the just Israelites."

Verse 25

(Isa 53:12; Psa 68:18; Col 2:15). contend with him, &c.-- (Isa 54:17).

Verse 26

feed . . . own flesh--a phrase for internal strifes (Isa 9:20). own blood--a just retribution for their having shed the blood of God's servants (Rev 16:6). sweet wine--that is must, or new wine, the pure juice which flows from the heap of grapes before they are pressed; the ancients could preserve it for a long time, so as to retain its flavor. It was so mild that it required a large quantity to intoxicate; thus the idea here is that very much blood would be shed (Rev 14:10, Rev 14:20). all flesh shall, &c.--the effect on the world of God's judgments (Isa 66:15-16, Isa 66:18-19; Rev 15:3-4). Next: Isaiah Chapter 50

Verse 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. (r) "ante uterum----ante viscera matris meae", h. e. "antequam essem in utero, et in visceribus matris meae", Vitringa.

Verse 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. (s) Sept. "sagittam electam", V. L. "telum electum", Cocceius; "sagittam nitidam vel electam", Vitringa.

Verse 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, Co1 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. (t) "in quo gloriabor", Munster, Tigurine version, De Dieu; "quia in te gloriabor", V. L. (u) "Israel est is de quo, per te gloriaturus sum", Junius & Tremellius, Piscator; "vel glorificaturus", Gal.

Verse 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.

Verse 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 "not" it is "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.

Verse 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", Jde 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.

Verse 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. (w) "ad eum quem contemnens est anima cujusque", Glassius; "ad contemptum anima", Montanus; "contemptui animae", Cocceius. (x) , Sept. "ad contemporem animea suae", Grotius; so the Arabic version. (y) Zohar in Gen. fol. 127. 2.

Verse 8

Thus saith the Lord,.... These are the words of God the Father to his Son continued; the Jews themselves interpret them of the Messiah (z): in an acceptable time have I heard thee: this was the time when Christ was here on earth, when he became incarnate, and suffered and died for his people: this was an acceptable time to God the Father; his very sufferings were acceptable; his sacrifice was of a sweet smelling savour; his righteousness was well pleasing to him; for by all this his perfections were glorified, his purposes were answered, his covenant and promises fulfilled, and his people saved: it was acceptable to men, the things that were now done and procured; as pardon of sin, peace and reconciliation, a justifying righteousness, and complete salvation; which is worthy the acceptation of all that are lost and undone, and see themselves so, and that nothing they can do will save them: or "in a time of good will" (a); such was the time of Christ's first coming; it was good will to men, Luk 2:14. God showed his good will to men by the Person whom he sent to save them, his own, only, and beloved Son; and by sending him to save sinners, the chief of sinners, even enemies; and this time was fixed and settled by the good will and pleasure of God; and during this time the Lord heard Christ; he always heard him interceding for himself, and for his people; he heard him in the garden, and on the cross, and at all other times; see Heb 5:7. and in a day of salvation have I helped thee; at the time when he wrought out the salvation of his people, then he helped him in it, and through it, as he promised him, and as Christ believed he would, Isa 42:1. This is to be understood of him as man and Mediator, and to show the greatness of the work of salvation, and the concern of God in it; otherwise, as Christ is the mighty God, he needed no help, and his own arm brought salvation to him: and I will preserve thee; as he did from his enemies in life, in his infancy, and when grown up, that his life might not be taken away before his time; from being overcome by his enemies in the garden, and on the cross; from the power of death and the grave, by raising him up from thence; he preserved him to his kingdom and glory, and now retains him in heaven until the time of the restitution of all things; and will preserve his seed, and his throne, his cause, and interest, to the end of time: and give thee for a covenant of the people; Jews and Gentiles, all that are given to him, and whom he redeems by his blood, whom the Spirit sanctifies, and applies the blessings and promises of the covenant to; which is to be understood of the covenant of grace: Christ is said to be given for it unto them, he being a covenantee in it; the representative of these people in it; the surety of it for them; the Mediator and messenger of it to them; and the ratifier and confirmer of it; and as he is the great blessing of it, the sum and substance of it; and as all the blessings and promises of it are in him; and this may respect the constitution of the covenant from everlasting, and the manifestation of it in time; and this is a gift of God honourable to Christ, of free grace to his people, very comprehensive and unspeakable. Kimchi says this refers to the times of the Messiah: and the end of all this is to establish the earth; not the land of Judea, but the whole earth; which, were it not for Christ, and his covenant and suretyship engagements for his people, and for the sake of them, and their salvation, would long ago have been dissolved and broke to pieces; but he bears up the pillars of it; and, when he has gathered in all his people, will destroy it: or the end in his being given for a covenant was to "raise up" the fallen inhabitants of the earth, for so the word (b) may be rendered; or to raise up the elect of God unto life, who were obnoxious to death; or to establish, settle, and confirm the church of God on earth; see Psa 89:36. The Targum is, "to raise up the righteous that lie in the dust", referring it to the resurrection of the dead: to cause to inherit the desolate heritages; the desolate cities of Judah, or the Gentile world, which was like a desolate wilderness: it seems to denote the desolate condition of the church, which should become comfortable and flourishing through the numerous conversions of Jews and Gentiles, as the fruit and effect of the covenant of grace made with Christ; in which the Heathen were given for his inheritance, and the uttermost parts of the earth for his possession, Psa 2:8. (z) In Pesikta Rabbati in Yalkut in loc. (a) "in tempore gratuitae voluntatis", Munster; "in tempore placito", V. L. Pagninus; "beneplaciti", Piscator. (b) "ad suscitandam terram", Pagninus, Montanus; "ut erigas terram", Piscator; "ad erigendam terram", Vitringa.

Verse 9

That thou mayest say to the prisoners, go forth,.... God's covenant people, while unconverted, are prisoners; they are in the prison of sin, under the power and dominion of it, and under the guilt of it, and obligation to punishment for it; and they are in the prison of the law, they are transgressors of it, and are accused and convicted by it, and are condemned, and put in prison, and held there; and they are also Satan's prisoners, and are held and led captive by him at his will; and by virtue of the covenant, and the blood of it, these prisoners are set free; and Christ in the. Gospel speaks unto them, and proclaims liberty to them; and by the knowledge of the truth they are made free, and are brought into the liberty of the children of God; and are bid to go forth, and they are brought forth from their prison houses; and bid to go to the house of God, and walk at liberty, enjoying all the privileges and ordinances of the Gospel: to them that are in darkness; in a state of nature and unregeneracy, which is a state of infidelity and ignorance; when men are in the dark, and know not themselves, nor their lost state and condition; nor the exceeding sinfulness of sin; nor Christ, and the way of salvation by him; nor the Spirit, and the operations of his grace; nor the Scriptures, and the doctrines of them: show yourselves; among the people of God, in his house and ordinances, when called, converted, and enlightened by Christ; or "be revealed" (c) or manifested, when they are known to be, what they were not knows before, the people and children of God. The Targum is, "be revealed to the light;'' such are called to partake of the light of grace, and to enjoy the light of comfort and communion: they shall feed in the ways; not in the broad road and highways of sin, but in the ways of God, in the word and ordinances: this denotes the publicness and pleasantness of them, and the plenty of provisions in them; and yet where it might not be expected, and where exposed to enemies: the allusion is to cattle, that are drove from place to place, and as they pass along feed in the ways upon such pasture as they there find; and suggests, that the saints are travellers, and as such have food provided them by the way: and their pastures shall be in all high places; on hills and mountains, which are often barren and unfruitful. The Targum is, "in or by rivers of water shall be the place of their habitation.'' (c) "revelamini", V. L. Munster, Junius & Tremellius, Piscator.

Verse 10

They shall not hunger nor thirst,.... Being fed in the ways and high places of Gospel ordinances with the love of God, with covenant mercies and precious promises, with Christ, the bread of life, and his grace the water of life, and with the doctrines of the Gospel; they do not desire carnal things, as formerly, but spiritual ones, which they have and are satisfied with, and desire no other food: it signifies that there shall be no famine of the word, nor want of spiritual provisions; it is applied to the New Jerusalem state, Rev 7:16 and so the following clause, neither shall the heat nor sun smite them; not the sun of persecution, nor the heat of fiery trials and afflictions, particularly in the latter day; nor the heat of a fiery law and divine wrath, or of Satan's fiery darts; not however in the above mentioned state, or in the ultimate glory: for he that hath mercy on them shall lead them; Christ, the great and good Shepherd of the sheep, who had mercy on them in eternity, and therefore undertook to feed them; and in time, and therefore laid down his life for them; and now in heaven, and sympathizes with him; and at the last day they shall find mercy with him: these he leads out of a state of nature, from the wilderness, where he finds them; out of their sinful ways, and from the pastures of their own righteousness; and he leads them in paths they had not known, in which they should go, in the way of truth, faith, and holiness; in right, though sometimes rough ways; he leads them to himself, his blood, righteousness, and fulness; into his Father's presence, and to his house and ordinances; into Gospel truths, and from one degree of grace to another, and at last to eternal glory; all which he does gradually, softly, gently, in proportion to their strength, and as they are able to bear: even by the springs of water shall he guide them; or "fountains of water" (d); even of living water; which are no other than God himself, and the plenty of his grace and mercy; Christ, and the fulness of grace that is in him; the covenant of grace, and the blessings of it; the Gospel, and its ordinances; see Rev 7:17. (d) , Sept. "fontes aquarum", V. L. rather flows of water which come from fountains, so Ben Melech; "scaturigines aquarum", Montanus; "scatebras aquarum", Vitringa.

Verse 11

And I will make all my mountains a way,.... Or "for", or "into a way" (e); signifying that they should be dug through or levelled, and a way made through them, over them, or upon them, for his people to pass: very probably the allusion is to the mountains that lay between Babylon and Judea; and which the Lord calls his, because of his making and settling, and was therefore able to make them a way, or passable: though the words are not to be literally understood, but denote the removing of all impediments, obstructions, and difficulties, in the people's return from captivity; which was typical of redemption by Christ, which had its difficulties, which he only could get over; he came leaping over these hills and mountains, and they became a plain before him, the great Zerubbabel; such as the assumption of a sinless nature, to make atonement in for sin, which only could be produced in an uncommon and extraordinary way; the fulfilling of a broken law, satisfying divine justice, engaging with many enemies who were to be conquered, sin, Satan, the world, and death; bearing the wrath of God, and submitting to an accursed death: and so in the conversion of the Gentiles, which may here be referred to, and of any sinner, there are many mountains of difficulties in the way of it, which the Lord only can remove; great opposition is made by the men of the world to the preaching of the Gospel, the means of it to the work itself, by Satan, who is loathe to lose a subject of his kingdom; and by men themselves, whose carnal minds are enmity to God, and all that is good difficulties arise from the state of deadness, darkness, and hardness of heart men are in before conversion from the corruptions of their nature, and strong habits of sin; from the general depravity of all the powers and faculties of the soul; from the bad company they have got into; or from their own self-righteousness, they are loathe to part with: and when men are called, and a work of God is begun, there are many mountains appear in their way of coming to Christ; as their numerous and aggravated sins, and doubts about the willingness Christ to receive such sinners; but, when God works, nothing can let. Many are the obstructions the saints meet with in their passage, through this world, by reason of a body of sin, Satan's temptations, the world's persecutions, afflictions of various kinds, strait circumstances of life, losses, crosses, and disappointments; unbelief of itself is a mountain, and raises many others; but the Lord makes a way for his people through all; it may be some respect may be had to the spread of the Gospel in the world, and the introduction of latter day glory, and the difficulties in the way thereof, which the Lord has been removing, and will remove. Rome Pagan is one mountain which God has removed; and Rome Papal is another he will, move, with all the antichristian powers; and the Turkish empire is another: and my highways shall be exalted; Christ is the great highway of all, and next his word and ordinances, which are ways of holiness and righteousness; these may be said to be "exalted", being conspicuous and visible; and, like causeways, or, highways cast up, that are above, and carry over the mire and dirt; so these carry over the mire and dirt of sin and corruption; and may be said to be so when made use of, approved, and valued: or the words may be rendered, "they shall be", or "let them be exalted on my highways" (f); that is, his people, being in the exercise of faith, and in the discharge of their duty; see Psa 18:33 with these words compare Isa 40:3 perhaps this passage may be best explained by Rev 16:12, where mention is made of the drying up of the river Euphrates, or of the destruction of the Ottoman empire, to make way for the conversion of the eastern nations, prophesied of, among others, in the following verse. (e) "in viam", V. L. Piscator, Montanus, Cocceius; "ut siut pervii", Junius & Tremellius; "in viam planam", Vitringa. (f) "et in aggeribus meis emineant", Junius & Tremellius.

Verse 12

Behold, these shall come from far,.... This is a prophecy of the conversion of the Jews, or of the Gentiles, or of both, in the latter day, in the several parts of the world; who shall come to Christ, and to his churches, and join in fellowship with them: the allusion is to the return of the Jews from their captivity in Babylon, and from all other parts at that time; some are said to come "from far", from the east, as it is generally interpreted, from the several eastern nations, as Persia, Judea lying west from them, on the western or Mediterranean sea: and, lo, these from the north; from Media, as some; or rather from Babylon, which lay north of Judea: and from the west; or "from the sea"; the Mediterranean sea, and the countries beyond it, which lie west of Judea: and these from the land of Sinim. The Targum and Vulgate Latin version render it, from the land of the south, with which Jarchi and Kimchi agree, where dwelt the Sinites, which were of the children of Canaan, Gen 10:17, as the latter observes; and where were the wilderness of Sin, and mountain of Sinai, according to the observation of Jerom. Aben Ezra thinks Egypt is meant, which lay south of Judea, and conjectures that Sinai, a place in it, is designed; perhaps Sin, as others are of opinion, called "the strength of Egypt", Eze 30:15, the same city the Greeks called Pelusium; and R. Saadiah, in Kimchi, supposes it is here intended, which is most likely; the Pelusiotae are meant. Manasseh ben Israel (g) will have it that the Chinese are intended: China is indeed called, by Ptolemy (h), the country of the Sinites; and if this is designed, which is not probable, it cannot be so called from the family of Cina, as Martinius (i) thinks, since that family was not in being till two or three hundred years after this prophecy; and, if it concerns them, it will have its accomplishment, when the kingdoms of this world shall become Christ's, Rev 11:15 compare with this Mat 8:12 yea, they are said to have received the Gospel, in the first times of it, by the means of the apostles, Thomas, or Bartholomew (k). The Septuagint version renders it, "from the land of the Persians"; and the Arabic version, "from the land of Persia"; and the Syriac version, "from the sea of Senjam". (g) Spes Israelis, p. 48. (h) Geograph. l. 7. c. 3. (i) Hist. Sinic. p. 195. (k) Vid Fabricii Lux Evangelii, p. 652, 653.

Verse 13

Sing, O heavens, and be joyful, O earth,.... Which may be understood of the heavens, and the earth by a personification, a figure usual in Scripture, to express the greatness of the benefit received, and to raise thankfulness and admiration in the hearts of God's people; see Psa 90:11 or by the heavens may be meant the angels in heaven, who, as they rejoice at the conversion of a single sinner, will much more rejoice at such numerous conversions among Jews and Gentiles, here prophesied of, Luk 15:10 and, by the "earth", the saints on earth, the excellent in it, who have a more immediate concern in, and must be affected with, the case here represented: and break forth into singing, O mountains; such as are in high office either in the state, as Christian kings and princes, Isa 49:23 or in the church, as prophets and apostles, Rev 18:20. The reason of all this is, for the Lord hath comforted his people; with the discoveries of his love and grace; by his gracious presence among them; by the coming of Christ unto them in a spiritual way; by sending his Spirit, and renewing the face of things, and reviving his work in the midst of them; by the pure and powerful preaching of the Gospel, and comfortable administration of Gospel ordinances; and by large additions of converts made unto them: and will have mercy upon his afflicted, or "poor", or "meek" and "humble" ones, as the words (l) may be rendered: the Lord's people is a poor and afflicted people, poor in a temporal and spiritual sense; the church and interest of Christ is in a poor and low condition: the Lord's people are afflicted outwardly and inwardly, and so become meek, and are kept humble; these the Lord, in the latter day, will raise from a low and distressed condition to a more exalted and comfortable one; which will be an instance of his mercy and compassion, and be matter of joy unto them. (l) "pauperum suorum", V. L. "pauperes suos", Forerius; "inopes suos", Vitringa; "humiles", Sept. "mansuetorum", Targum.

Verse 14

But Zion said,.... By way of objection, as some think, to the above prophecies of glorious and comfortable times; she being now in a very disconsolate condition, and could not tell how to take it in, how it should thus be, when the case was with her as it was; though I rather think the words should be rendered, "for Zion had said"; and which is mentioned to show the uncomfortable condition she had been in, and to observe the method the Lord took to comfort her, as he before promises. Reference may be had to the Jews in the times of the Babylonish captivity, mentioned under the name of Zion; because, as Kimchi says, that was the chief city of the kingdom of Israel; who, because of the length of their captivity, might think themselves forsaken and forgotten by the Lord: yet, by Zion is meant the church under the Gospel dispensation, the saints that meet at Mount Zion, the hundred and forty and four thousand, with the Lamb there, Heb 12:22, the Lord hath forsaken me, and my Lord hath forgotten me: so the church might be tempted to conclude, during the persecutions under Rome Pagan, and the long reign of antichrist not yet at an end, and because of his oppressions and cruelties; and because of the low and declining state of the interest of Christ, as it now is; few being converted by the ministry of the word; great opposition made to the truths of the Gospel with success; the ordinances of it perverted or neglected; the presence of God in them very little enjoyed; great indifference and lukewarmness among professors of religion, and discord and dissensions in churches. And so it is with particular believers, when they do not enjoy the presence of God as formerly, either in private or in public ordinances; have not had a promise for a long time; nor are favoured with the discoveries of the love of God, or with any visit from him; then they are apt to say they are forsaken by the Lord, though they cannot give up their interest in him, and therefore call him "my Lord".

Verse 15

Can a woman forget her sucking child, that she should not have compassion on the son of her womb?.... This is the Lord's answer to the church's complaint, instancing in the care and affection of a mother to her child, thereby illustrating his love to his people; he instances in a "woman", the tender sex; in a "child" of her's, an infant, not one grown up, from which her affections might be alienated by disobedience; her suckling child, she had in her arms, and on her knees, and whom her breasts would put her in mind of; and since one that is not an own child may be suckled, it is called "the son of her womb"; and is it possible for such an one to be forgotten? yea, they may forget; through inadvertency, want of affection, a cruel disposition, hurry of business, sickness, public calamities, &c. Lam 4:3, such monsters in nature there may be, though rare: yet will I not forget thee; he cannot forget, because of is nature, on which forgetfulness cannot properly fall; he will not, because of his promise, which never fails; he may seem to his people to have forgotten them, and he may be thought to have done so by others; he forgets their sins, but not their persons; he cannot forget his love, nor his covenant with them, nor his promises made to them; nor does he forget their love to him, nor their works, words, and thoughts; the righteous are had by him in everlasting remembrance. All this suggests that the Lord stands in the relation of a parent to his people, and they stand in the relation of children to him; they are born of him, and are as it were pieces of himself, and little images of him, and dear to him as the apple of his eye; they are like sucking children, that suck in the milk of his word, and suck at the breasts of his ordinances; and they are used by him in the most tender manner, as infants are; they are kissed by him, and dandled on the knee; they are led by him, and taught to go; he delights in them when they begin to speak in prayer or praise, though in a lisping and stammering manner; all their little actions are engaging, their works done by them, though imperfect, and a great deal of childishness in them; when anything ails them, he sympathizes with them, he takes care of them, and provides for them; and it is a concern to him whenever he is obliged to chastise them, and can he therefore forget them?

Verse 16

Behold, I have graven thee upon the palms of my hands,.... Not upon his thick clouds, the clouds of heaven under him, always in view, as R. Saadiah Gaon, mentioned by Jarchi, Aben Ezra, and Kimchi: much better the Targum, "lo, as upon the hands thou art engraven before me;'' signifying that his people were always in his sight, his eyes were ever upon them, and never withdrawn from them; as anything held in the hand, or tied to or wore upon it, as a signet or ring that has the name of a person on it, to which the allusion may be; which shows how near and dear they are to him, what affection he has for them, and care of them; see Sol 8:6. Some think respect is had to the wounds in the hands of Christ, which, being on their account, are looked upon and remembered by him; or, however, to their being in his hands, out of which none can pluck them, Joh 10:28, thy walls are continually before me; not the walls of Jerusalem to rebuild, though there may be an allusion to them; but either the walls of their houses where they dwell; his delights being in the habitable parts of his earth, where his saints are; or rather the walls of the church of God, for the erecting and establishing of which he is concerned. The metaphor seems to be taken from an architect that has the plan of a building, a house, or a city and its walls, in his hand, or lying before him. The phrase denotes the constant care and concern of Jehovah for the protection and safety of his church and people; who places angels about them, salvation for walls and bulwarks to them, yea, he himself is a wall of fire about them, Isa 26:1.

Verse 17

Thy children shall make haste,.... Regenerate persons, young converts, such as are born again of incorruptible seed by the word; these shall flock to the church, as doves to the windows; join themselves to her, and submit to Gospel ordinances, and make haste, and delay not, to keep the Lord's commandments; which is no small pleasure, joy, and comfort to the church of God. Some render it, "thy builders" (m) "shall make haste"; Gospel ministers, who are wise masterbuilders under Christ; these shall come with all readiness and cheerfulness, and build in the temple, the church of God, and rebuild her walls, and repair her breaches: thy destroyers and they that made thee waste, shall go forth of thee; tyrants and persecutors of the church shall cease, and be no more; and false teachers, that corrupt the minds of men, subvert their faith, and destroy their souls, as antichrist and his ministers, shall be drove out of the church, and destroyed by Christ, the Head of it; see Rev 11:18. (m) "structores vel aedificatores tui", Munster, Montanus, Calvin, Tigurine version.

Verse 18

Lift up thine eyes round about, and behold,.... Look east, west, north, and south, and behold the flocking converts from all parts; see on Isa 49:12. The words are spoken to the church, and for her comfort; and so the Targum, "lift up thine eyes round about, O Jerusalem, and see all the children of the people of thy captivity:'' all these gather themselves together, and come to thee; though of different nations, and come from different quarters, yet coalesce together, make one body, and join themselves with the church, in which they centre, and are incorporated: as I live, saith the Lord; this is the form of an oath, sometimes used by the Lord, to denote the importance and certainty of a thing, and to assure his people of it: thou shalt surely clothe thee with them all as with an ornament; as children's children are the crown of old men, Pro 17:6, so young converts are the crown, glory, and ornament of the church; even such who are beautified with the graces of the Spirit, and whose conversations are as become the Gospel of Christ: and bind them on thee as a bride doeth; her clothes, the attire of her head, and her jewels. So in the latter day, when the Jews are converted, and the fulness of the Gentiles brought in, the marriage of the Lamb will be come, and the church made ready, as a bride, for her husband, and be very beautiful and comely in his sight, as well as very comfortable and glorious in herself; and which will be matter of joy to all the saints, Rev 19:7. The Targum is, "all these shall be unto thee as a garment of glory, and their works in the midst of thee as the ornament of a bride.''

Verse 19

For thy waste and thy desolate places, and the land of thy destruction,.... Or "thy land of destruction, or thy destroyed land" (n); laid waste and desolate by the enemy, without inhabitants; such countries in which there were few professors of the true religion: shall even now be too narrow, by reason of the inhabitants; because of the multitude of them; a hyperbolical expression, setting forth the great numbers of Christian converts everywhere: this straitness will not be on account of strangers or enemies having taken possession; but on account of those who are true and proper possessors: for it follows, and they that swallowed thee up shall be far away; from the church; the Heathen, the Gentiles, or Papists, shall now perish out of his, Jehovah's, "land"; "sinners shall be consumed out of the earth, and the wicked be no more", Psa 10:16. Antichrist and his abettors, which "swallowed" up the people, their riches, and substance, like beasts of prey, to which he is compared, shall go into perdition, and never disturb the church any more, Rev 13:1. (n) "terra tua destructa", Junius & Tremellius, Piscator, De Dieu; "et terram destructionis tuam", Cocceius; "et terram tuam quae destructa est", Vitringa.

Verse 20

The children which thou shalt have, after thou hast lost the other,.... Which "other lost" are not the Jews, the broken branches, rejected and cut off for unbelief; and the "children after" them not the Gentiles converted, which took their place; but "the other" are such who have been destroyed by the Heathen persecutions, and especially by the antichristian cruelties; and the "children after", the great numbers of converts upon the fall of antichrist. The words may be rendered, "the children of thine orbity" (o), or "childless state"; such as were born unto her in an uncommon, extraordinary, and unexpected way, when the church seemed to be in a widowhood estate, or like a woman that is past bearing children: shall say again in thine ears; or, "shall yet say" (p); that is, hereafter, in time to come: for this is a prophecy of what should be said in the church's hearing, and such as had never been said before; and therefore improperly rendered "again"; for there never has been as yet such a time as this, or such a large number of converts, as to say, the place is too strait for me to dwell in; there is not room enough for us, as in Kg2 6:1, give place to me that I may dwell; one and another of the children or converts should say, make room for me, that I may have a name and a place among you, and dwell with you, and abide in the house of the Lord, and partake of the privileges and ordinances of it: but the word used signifies drawing nigh, and not giving way or removing; and should rather be rendered, "draw nigh to me that I may dwell"; or "and I shall dwell" (q), or "sit"; come close to one another, and we shall all sit and dwell comfortably together; just as when a house is well filled with agreeable company, and there is an unwillingness to part with or lose any, they are desired to sit close together, that there may be room for all: and this is, and will be, the case with the church and her members; they will be desirous to sit regularly, and close together, in Gospel order, that everyone may be comfortable, and partake of the benefit of communion, and none be obliged to depart: and to this sense Gussetius (r) interprets the phrase. (o) "filii orbitatis tuae", Junius & Tremellius, Piscator, Vitringa; "orbitatum tuarum", Pagninus, Montanus; "tui orbati", Munster. (The word "orbity" means "childless" or "without parents", Webster's 1828 Dictionary, Editor) (p) "adhuc dicent", Gataker, Junius & Tremellius, Piscator, Vitringa. q) "accede mihi & habitabo", Montanus; "contrahe te mea causa ut sedeam", Cocceius. (r) Ebr. Comment. p. 496.

Verse 21

Then shalt thou say in thine heart,.... In, a way of admiration, secretly within herself, astonished at the numerous crowds flocking in; who hath begotten me these? not their natural parents, nor they themselves; for they are not born of blood, nor of the will of man, nor of the will of the flesh; nor ministers of the Gospel, though they are instruments, yet not the cause; but God only, Father, Son, and Spirit, to whom regeneration is only ascribed: regeneration is a wonderful work of God; it is unaccountable to the natural man; it is amazing to the saints themselves; and it is matter of astonishment to the church of God; especially when on a sudden, and without means, and in great numbers, men are born again; and particularly when these come from among the Gentiles, which seems to be the case here: seeing I have lost my children; by captivity and the sword, by the tyranny and cruelty of the man of sin: and am desolate; or alone, as if without a husband, or any to take care of her: this represents the church in the wilderness, during the reign of antichrist, Rev 12:14, while she seems to be forsaken of the Lord her husband, though she is not: and a captive; to the Romish antichrist; see Rev 13:10, and removing to and fro; being forced to flee from place to place, by reason of persecution: there is, no doubt, an allusion in all this to the case of the Jews in the Babylonish captivity: and who hath brought up these? the same that begot them, even the Lord himself; who nourishes and brings up his children with the milk of the Gospel, and the breasts of Gospel ordinances; so that they are brought up from children to young men, from young men to fathers, till they become perfect men; even the church in the wilderness, with her children, are nourished by him, for a time, and times, and half a time, Rev 12:14 which is wonderful: behold, I was left alone; seemingly without husband or children, in a desolate and wilderness state: these, where had they been? in the ruins of Adam's fall; in a state of darkness; in the graves of sin; in a pit wherein is no water; in the hands of Satan, and among wicked men; even in Babylon itself, but now called out; see Rev 18:4.

Verse 22

Thus saith the Lord God,.... In answer to the questions, where had these children been? and from whence did they come? who begot them, and brought them up? and by what means was all this done, or would be done? I will lift up mine hand to the Gentiles; beckoning them to come unto him, directing and ordering them what to do; or rather exerting the power of his grace in the conversion of them. The Targum is, "I will reveal my power among the Gentiles;'' his efficacious grace attending the ministry of the word, whereby it becomes "the power of God unto salvation"; for when that hand is lifted up or exerted, the "word" comes "not in word only", "but in power, and in the Holy Ghost", and is effectual to saving purposes: and set up my standard to the people; meaning Christ, "the ensign of the people"; who, in the ministration of the Gospel, is set up as a standard, to gather persons to him, as an ensign or standard is set up by a general of an army to collect soldiers to him, to come and enlist, and fight under his banners; see Isa 11:10, and they shall bring thy sons in their arms; or, "bosom" (s); such as are regenerated by the Spirit and grace of God, under the word, are to be tenderly dealt with by the ministers of the Gospel, as they are by Christ, Isa 40:11 and to be encouraged to come and join themselves to the church, and be directed and assisted by them in that service: and thy daughters shall be carried on their shoulders; meaning the same as before, only perhaps weaker converts, dealing with them according to their infirmities; carrying them with as much ease, care, and tenderness, as young children are carried on the shoulders of their parents or others. It may be these expressions are designed to show how assisting and encouraging the Christian Gentiles will be to the Jews, when converted in their several countries, both to admit them into Gospel churches, and bring them into their own land; see Isa 66:19. (s) , Sept. "in gremio", Tigurine version; "in sinu", Munster, Montanus. But Ben Melech interprets it "the arm".

Verse 23

And kings shall be thy nursing fathers, and their queens thy nursing mothers,.... Who shall show favour and respect to the church and people of God, grant them liberty, and protect and defend them in their religious privileges: for this is to be understood not figuratively of apostles and apostolical men, as Jerom, who are kings and priests unto God, and who feed the church with the milk of the word, and the breasts of ordinances; but literally of the kings and queens of the earth; and is thought to have had its fulfilment, at least in part, in Cyrus, Ahasuerus, Esther, and others; but more so in Christian kings and queens, as Constantine and Helena, Theodosius and Placilla, and others; and will have a far greater accomplishment in the latter day glory; see Isa 60:3, they shall bow down toward thee with their faces toward the earth; which expresses the great veneration and respect these great personages shall have for the church of God, and their entire submission and subjection to the Gospel of Christ, and the ordinances of it, and to the laws and discipline of his house; for they shall now become members of the Christian church, and be entirely under the government of it, as to religious things; see Rev 3:9. and lick up the dust of thy feet; the allusion is to the eastern nations, especially the Persians, who, in the adoration of their kings, used to kiss the ground they stood on, and seemed to lick, if they did not, the dust that was about them; and it expresses the very low submission of kings and princes to the church, and their high veneration of it; their willingness to do the meanest office for the good of it, and their great regard and affection for the meanest of its members, the dust of Zion; see Psa 72:9, and thou shalt know that I am the Lord; the King of kings, and Lord of lords, who has the hearts of all men, even of kings, in his hands, and can turn them, and bring them to a thorough submission to his will; and who is able to accomplish all his promises, and is true and faithful to them; this will be known and owned by the church, when the above things have their accomplishment: for they shall not be ashamed that wait for me; or for my salvation, as the Targum; for favours from him; for the light of his countenance; for the discoveries and application of pardoning grace; for the performance of promises; for answers of prayer; for his spiritual coming, and for eternal glory and happiness; these shall not be ashamed of him for whom they wait, nor of their hope and expectation of him, nor at his coming.

Verse 24

Shall the prey be taken from the mighty,.... This is an objection to the accomplishment of what is predicted and promised above, taken from the power of the enemy, and his right to detain the people; and are either the words of the nations among whom the Jews were, according to Kimchi, boasting of, and presuming upon, and opposing to what is said, both their might and right, to keep the people in their own hands, bidding as it were defiance to any to attempt to take them from them; or the words of the prophet, in the name of the people, as Aben Ezra, objecting to their deliverance, doubting the effecting of it, or admiring at it: it may be applied to the taking of the Lord's people out of the hands of Satan, who may be said to be "mighty" or "strong", as he appears to be from his nature, a spirit; from his names, the strong man armed, a roaring lion, the great red dragon, leviathan, the piercing serpent, &c.; and from his power and dominion over the evil angels, and over men, both their bodies and souls; and to whom the Lord's own people are a "prey", while they are in a state of nature, as all mankind, and every unconverted man, be; a difficult thing it is to take any out of his hands, and a wonder of grace it is when it is done: or the lawful captive delivered? justly and lawfully taken captive in war, as the Jews were by the Babylonians: or, "the captivity of the righteous be delivered" (t); that is, either the righteous who were taken captives; or those that took them, who were so in their opinion, at least with respect to the taking of them, doing, as they judged, what was lawful and just. The people of God are in their state of nature led by Satan at his will, and are lawful captives in the judgment of him, and his principalities; and are in reality taken in war by him, and not only led captive by him at his will, but with their own will, and are justly given up unto him. Perhaps all this may be better referred to the people of God being a prey to the Romish antichrist, and detained as a lawful captive by him, and to the difficult and wonderful deliverance of them from him in the latter day; see Rev 13:4. The Targum interprets this and the following verse of the captives of Esau and Ishmael, by whom seem to be meant the Pope and Turk. (t) "et an captivitas justi evadet", Montanus; "vel liberabitur", Munster; "captiva turba justi", Vitringa. And by the righteous Gussetius (Ebr. Comment. p. 709.) understands God the Father, who is righteous as a judge, exercising vindictive justice; and from him another person delivers us, namely, God the Son, the Messiah. A sense truly evangelical.

Verse 25

But thus saith the Lord,.... In answer to the above objection, being mightier than the mighty, and stronger than he by whom his people are detained, being the Almighty: even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; or, "the prey of the violent ones" (u); which is an answer both as to might and right; as to might, though they are the captives of the mighty, yet they shall be taken away from them by him that is mightier than they, even the mighty God; and as to right, they are the prey of persons that have by force and violence usurped a power over them, and therefore shall be delivered; as the Lord's people are out of the hands of Satan; both in redemption by Christ out of the hands of him that is stronger than they; and in conversion by him who is stronger than the strong man armed; and enters into their hearts, the palace of the devil, spoils his goods, takes his armour from him, overcomes and binds him, and delivers them from his power; so that he shall not have dominion over them, and much less destroy them, though he may sometimes be terrible to them by his temptations, Jer 31:11. This will have a further accomplishment, in the deliverance of the Lord's people from the mighty and terrible beast of Rome: for I will contend with them that contend with thee; the Babylonians literally; Satan and his principalities figuratively; and also antichrist, and the antichristian kings and states, that quarrel with, fight against, and oppress the Lord's people: and I will save thy children; regenerate persons, the members of the church, be they where they will; these the Lord will save with a temporal, spiritual, and eternal salvation, Deliverance from the Romish yoke and oppression seems to be here chiefly designed, when Jezebel's children will be killed with death, as follows; see Rev 2:23. (u) "captura violenti", Moutanus Junius & Tremellius, Piscator; "turba captiva violenti", Vitringa.

Verse 26

And I will feed them that oppress thee with their own flesh,.... Not that they should feed upon their own flesh, because of famine, for this was not the case of Babylon when taken; but that they should destroy one another, as the Midianites did; and which was true of some of the Babylonians, who assisted Cyrus in taking the city, and destroying the inhabitants of it; and will be verified in the Popish party killing one another: and they shall be drunken with their own blood as with sweet wine; which denotes the abundance of blood that shall be shed, and the pleasure in shedding of it. It will be a righteous thing with God to give the whore of Rome her own blood to drink, even so as to be made drunk with it as with wine, who has been drunk already with the blood of the saints, Rev 16:6. The Targum is, "I will give the flesh of them that oppress thee for food to every fowl of the heavens; and as they are drunken with wine, so the beasts of the field shall be drunken with their blood;'' see Rev 19:17, and all flesh shall know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob; it shall be notorious to all the world, that Jehovah, the "Lord" of lords, the Lord of the whole earth, is the "Saviour and Redeemer" of his church and people out of all their afflictions, oppressions, and persecutions, by the Romish antichrist; this will be apparently seen, and publicly owned and acknowledged, when antichrist shall be destroyed, and the church saved; by which it will be manifest, it being the Lord's work, and wondrous in the eyes of men, that he is "the mighty One of Jacob", able to help and save them. Next: Isaiah Chapter 50

Verse 1

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" (mibbeten, Isa 44:2, Isa 44:24; Isa 56:3, along with minnı̄-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 kecherebh chaddâh (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 chēts 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.

Verse 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 אך, 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 mishpât (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.

Verse 5

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 Kg1 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 netsı̄rē (Keri, netsūrē) 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.

Verse 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., châmōts, 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 bezōh 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 mekhasseh 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 mōsheilim, 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.

Verse 8

The next two vv. describe (though only with reference to Israel, the immediate circle) what is the glory of the vocation to which Jehovah, in accordance with His promise, exalts His chosen One. "Thus saith Jehovah, In a time of favour have I heard thee, and in the day of salvation have I helped thee: and I form thee, and set thee for a covenant of the people, to raise up the land, to apportion again desolate inheritances, saying to prisoners, Go ye out: to those who are in darkness, Come ye to the light." Jehovah heard His servant, and came to his help when he prayed to Him out of the condition of bondage to the world, which he shared with his people. He did it at the time for the active display of His good pleasure, and for the realizing of salvation, which had been foreseen by Him, and had now arrived. The futures which follow are to be taken as such. The fact that Jehovah makes His servant "a covenant of the people," i.e., the personal bond which unites Israel and its God in a new fellowship (see Isa 42:6), is the fruit of his being heard and helped. The infinitives with Lamed affirm in what way the new covenant relation will be made manifest. The land that has fallen into decay rises into prosperity again, and the desolate possessions return to their former owners. This manifestation of the covenant grace, that has been restored to the nation again, is effected through the medium of the servant of Jehovah. The rendering of the lxx is quite correct: τοῦ καταστῆσαι τὴν γῆν καὶ κληρονομῆσαι κληρονομίας ἐρήμους λέγοντα לאמר is a dicendo governed by both infinitives. The prisoners in the darkness of the prison and of affliction are the exiles (Isa 42:22). The mighty word of the servant of Jehovah brings to them the light of liberty, in connection with which (as has been already more than once observed) the fact should be noticed, that the redemption is viewed in connection with the termination of the captivity, and, in accordance with the peculiar character of the Old Testament, is regarded as possessing a national character, and therefore is purely external. The person of the servant of Jehovah now falls into the background again, and the prophecy proceeds with a description of the return of the redeemed. "They shall feed by the ways, and there is pasture for them upon all field-hills. They shall not hunger nor thirst, and the mirage and sun shall not blind them: for He that hath mercy on them shall lead them, and guide them by bubbling water-springs. And I make all my mountains ways, and my roads are exalted. Behold these, they come from afar; and, behold, these from the north and from the sea; and these from the land of the Sinese." The people returning home are represented as a flock. By the roads that they take to their homes, they are able to obtain sufficient pasture, without being obliged to go a long way round in order to find a sufficient supply; and even upon bare sandy hills (Isa 41:18) there is pasture found for them. Nothing is wanting; even the shârâb (see Isa 35:7) and the sun do not hurt them, the former by deceiving and leading astray, the latter by wearying them with its oppressive heat: for He whose compassion has been excited by their long pining misery (Isa 41:17-20) is leading them, and bringing them along in comfort by bubbling springs of real and refreshing water (ינחל, as Petrarch once says of shepherds, Move la schira sua soavemente). Jehovah also makes all the mountains into roads for those who are returning home, and the paths of the desert are lifted up, as it were, into well-made roads (yerumūn, Ges. 47, Anm. 4). They are called my mountains and my highways (differently from Isa 14:25), because they are His creation; and therefore He is also able to change them, and now really does change them for the good of His people, who are returning to the land of their forefathers out of every quarter of the globe. Although in Psa 107:3 yâm (the sea) appears to stand for the south, as referring to the southern part of the Mediterranean, which washes the coast of Egypt, there is no ground at all in the present instance for regarding it as employed in any other than its usual sense, namely the west; mērâchōq (from far) is therefore either the south (cf., Isa 43:6) or the east, according to the interpretation that we give to 'erets Sı̄nı̄m, as signifying a land to the east or to the south. The Phoenician Sinim (Ges. Isa 10:17), the inhabitants of a fortified town in the neighbourhood of Area, which has now disappeared, but which was seen not only by Jerome, but also by Mariono Sanuto (de castro Arachas ad dimidiam leucam est oppidum Sin), cannot be thought of, for the simple reason that this Sin was too near, and was situated to the west of Babylon and to the north of Jerusalem; whilst Sin (= Pelusium) in Egypt, to which Ewald refers, did not give its name to either a tribe or a land. Arias Montanus was among the first to suggest that the Sinim are the Sinese (Chinese); and since the question has been so thoroughly discussed by Gesenius (in his Commentary and Thesaursu), most of the commentators, and also such Orientalists as Langles (in his Recherches asiatiques), Movers (in his Phoenicians), Lassen (in his Indische Alterthumskunde, i. 856-7), have decided in favour of this opinion. The objection brought against the supposition, that the name of the Chinese was known to the nations of the west at so early a period as this, viz., that this could not have been the case till after the reign of the emperor Shi-hoang-ti, of the dynasty of Thsin, who restored the empire that had been broken up into seven smaller kingdoms (in the year 247 b.c.), and through whose celebrated reign the name of his dynasty came to be employed in the western nations as the name of China generally, is met by Lassen with the simple fact that the name occurs at a much earlier period than this, and in many different forms, as the name of smaller states into which the empire was broken up after the reign of Wu-wang (1122-1115 b.c.). "The name Θῖναι (Strabo), Σῖναι (Ptol.), Τζίνιτζα (Kosmas), says the Sinologist Neumann, did not obtain currency for the first time from the founder of the great dynasty of Tsin; but long before this, Tsin was the name of a feudal kingdom of some importance in Shen-si, one of the western provinces of the Sinese land, and Fei-tse, the first feudal king of Tsin, began to reign as early as 897 b.c." It is quite possible, therefore, that the prophet, whether he were Isaiah or any other, may have heard of the land of the Sinese in the far east, and this is all that we need assume; not that Sinese merchants visited the market of the world on the Euphrates (Movers and Lassen), but only that information concerning the strange people who were so wealthy in rare productions, had reached the remote parts of the East through the medium of commerce, possibly from Ophir, and through the Phoenicians. But Egli replies: "The seer on the streams of Babel certainly could not have described any exiles as returning home from China, if he had not known that some of his countrymen were pining there in misery, and I most positively affirm that this was not the case." What is here assumed - namely, that there must have been a Chinese diaspora in the prophet's own time - is overthrown by what has been already observed in Isa 11:11; and we may also see that it is to purely by accident that the land of the Sinese is given as the farthest point to the east, from my communications concerning the Jews of China in the History of the Post-biblical Poetry of the Jews (1836, pp. 58-62, cf., p. 21). I have not yet seen Sionnet's work, which has appeared since, viz., Essai sur les Juifs de la Chine et sur l'influence, qu'ils ont eue sur la litrature de ce vaste empire, avant l're chrtienne; but I have read the Mission of Enquiry to the Jews in China in the Jewish Intelligence, May 1851, where a facsimile of their thorah is given. The immigration took place from Persia (cf., ‛Elâm, Isa 11:11), at the latest, under the Han dynasty (205 b.c.-220 a.d.), and certainly before the Christian era.

Verse 13

In this return of the exiles from every quarter of the globe to their fatherland, and for this mighty work of God on behalf of His church, which has been scattered in all directions, the whole creation is to praise Him. "Sing, O heavens; and shout, O earth; and break out into singing, O mountains! for Jehovah hath comforted His people, and He hath compassion upon His afflicted ones." The phrase רנּה פּצח, like ורנּן פּצח (which occurs in Psa 98:4 as well as in Isaiah), is peculiarly Isaiah's (Isa 14:7, and several times in chapters 40-66). "The afflicted ones" (‛ăniyyı̄m) is the usual Old Testament name for the ecclesia militans. The future alternates with the perfect: the act of consolation takes place once for all, but the compassion lasts for ever. Here again the glorious liberty of the children of God appears as the focus from which the whole world is glorified. The joy of the Israel of God becomes the joy of heaven and earth. With the summons to this joy the first half of the prophecy closes; for the word תאמר, which follows, shows clearly enough that the prophecy has merely reached a resting-point here, since this word is unsuitable for commencing a fresh prophecy.

Verse 14

The prophet, looking back at the period of suffering from the standpoint of the deliverance, exclaims from the midst of this train of thought: Isa 49:14 "Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me." The period of suffering which forces out this lamentation still continues. What follows, therefore, applies to the church of the present, i.e., of the captivity. Isa 49:15, Isa 49:16 "Does a woman forget her sucking child, so as not to have compassion upon the child of her womb? Even though mothers should forget, I will not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls stand continually before me." In reply to the complaining church, which knows that her home is in Zion-Jerusalem, and which has been kept so long away from her home, Jehovah sets forth His love, which is as inalienable as a mother's love, yea, far greater than even maternal love. On עוּל, the min in mērachēm is equivalent to ὥστε μή, as in Isa 23:1; Isa 24:10; Isa 33:15, etc. גּם, so far as the actual sense is concerned, is equivalent to גּם־כּי (Ewald, 362, b): "granted that such (mothers) should forget, i.e., disown, their love." The picture of Zion (not merely the name, as Isa 49:16 clearly shows) is drawn in the inside of Jehovah's hands, just as men are accustomed to burn or puncture ornamental figures and mementoes upon the hand, the arm, and the forehead, and to colour the punctures with alhenna or indigo (see Tafel, xii., in vol. ii. pp. 33-35 of Lane's Manners and Customs of the Modern Egyptians). There is the figure of Zion, unapproachable to every creature, as close to Him as He is to Himself, and facing Him amidst all the emotions of His divine life. There has He the walls of Zion constantly before Him (on neged, see at Isa 1:15; Isa 24:23); and even if for a time they are broken down here below, with Him they have an eternal ideal existence, which must be realized again and again in an increasingly glorious form.

Verse 17

It is this fact of a renewed glorification which presents itself afresh to the prophet's mind. "Thy children make haste, thy destroyers and masters draw out from thee. Lift up thine eyes round about, and see: all these assemble themselves together, and come to thee. As truly as I live, saith Jehovah, thou wilt put them all on like jewellery, and gird them round thee like a bride." The pointing adopted by the lxx, Targ., Jer. and Saad., is בּניך. The antithesis favours this reading; but בּניך suits Isa 49:18, Isa 49:19 better; and the thought that Zion's children come and restore her fallen walls, follows of itself from the very antithesis: her children come; and those who destroyed their maternal home, and made it a desolate ruin, have to depart from both city and land. Zion is to lift up her eyes, that have been cast down till now, yea, to lift them up round about; for on all sides those whom she thought she had lost are coming in dense crowds לך (cf., לא = לו with אליו, Isa 49:5), to her, i.e., henceforth to belong to her again. Jehovah pledges His life (chai 'ănı̄, ζῶν ἐγώ, Ewald, 329, a) that a time of glory is coming for Zion and her children. כּי in the affirmative sense, springing out of the confirmative after an affirming oath, equivalent to אם־לא elsewhere (e.g., Isa 5:9). The population which Zion recovers once more, will be to her like the ornaments which a woman puts on, like the ornamental girdle (Isa 3:20) which a bride fastens round her wedding dress.

Verse 19

Thus will Zion shine forth once more with the multitude of her children as with a festal adorning. "For thy ruins and thy waste places and thy land full of ruin - yea, now thou wilt be too narrow for the inhabitants, and thy devourers are far away. Thy children, that were formerly taken from thee, shall say in thine ears, The space is too narrow for me; give way for me, that I may have room." The word "for" (kı̄) introduces the explanatory reason for the figures just employed of jewellery and a bridal girdle. Instead of the three subjects, "thy ruins," etc., the comprehensive "thou" is employed permutatively, and the sentence commenced afresh. כּי is repeated emphatically in עתּה כּי (for now, or yea now); this has essentially the same meaning as in the apodosis of hypothetical protasis (e.g., Gen 31:42; Gen 43:10), except that the sense is more decidedly affirmative than in the present instance, where one sees it spring out of the confirmative. Zion, that has been hitherto desolate, now becomes too small to hold her inhabitants; and her devourers are far away, i.e., those who took forcible possession of the land and cities, and made them untenable. עוד is to be understood in accordance with Psa 42:6, and בעזניך in accordance with Psa 54:2 (see at Isa 5:9). It will even come to this, that the children of which Zion was formerly robbed will call to one another, so that she becomes a witness with her ears to that which they have so clearly seen: the space is too narrow, give way (geshâh, from nâgash, to advance, then to move generally, also to move in an opposite direction, i.e., to fall back, as in Gen 19:9) for me, that I may be able to settle down.

Verse 21

The words that sound in the ears of Zion are now followed by the thought of astonishment and surprise, that rises up in her heart. "And thou wilt say in thy heart, Who hath borne me these, seeing I was robbed of children, and barren, banished, and thrust away; and these, who hath brought them up? Behold, I was left alone; these, where were they?" She sees herself suddenly surrounded by a great multitude of children, and yet she was robbed of children, and galmūdâh (lit. hard, stony, Arab. 'galmad, 'gulmūd, e.g., es-sachr el'gulmūd, the hardest stone, mostly as a sugstantive, stone or rock, from gâlam, from which comes the Syriac gelomo, stony ground, related to châlam, whence challâmı̄sh, gravel, root gal, gam, to press together, or heap up in a lump or mass), i.e., one who seemed utterly incapacitated for bearing children any more. She therefore asks, Who hath borne me these (not, who hath begotten, and which is an absurd question)? She cannot believe that they are the children of her body, and her children's children. As a tree, whose foliage is all faded away, is called nōbheleth itself in Isa 1:30, so she calls herself gōlâh vesūrâh, extorris et remota (sūr = mūsâr, like sūg in Pro 14:14 = nâsōg or mussâg), because her children have been carried away into exile. In the second question, the thought has dawned upon her mind, that those by whom she finds herself surrounded are her own children; but as she was left alone, whilst they went forth, as she thought to die in a foreign land, she cannot comprehend where they have been hitherto concealed, or where they have grown up into so numerous a people.

Verse 22

The prophecy now takes a step backward in the domain of the future, and describes the manner in which the children of Zion get back to their home. "Thus saith the Lord Jehovah, Behold, I lift up my hand to nations, and set up my standard to peoples: and they bring thy sons in their bosom; and thy daughters, upon shoulders are they carried." The setting up of a standard (Isa 5:26; Isa 11:12; Isa 18:3, cf., Isa 62:10) is a favourite figure with Isaiah, as well as swaying the hand. Jehovah gives a sign to the heathen nations with His hand, and points out to them the mark that they are to keep in view, with a signal pole which is set up. They understand it, and carry out His instructions, and bring Zion's sons and daughters thither, and that as a foster-father ('ōmēn) carries an infant in the bosom of his dress (chōtsen, as in Neh 5:13; Arabic as in Psa 129:7, hidn, from hadana, to embrace, to press tenderly to one's self; vid., Num 11:12), or upon his arms, so that it reclines upon his shoulder (‛al-kâthēph; cf., ‛al-tsad, Isa 60:4; Isa 66:12).

Verse 23

Such affectionate treatment does the church receive, which is assembling once more upon its native soil, whilst kings and their consorts hasten to serve the re-assembled community. "And kings become thy foster-fathers, and their princesses they nurses: they bow down their face to thee to the earth, and they lick the dust of thy feet; and thou learnest that I am Jehovah, He whose hoping ones are not put to shame." As foster-fathers devote all their strength and care to those entrusted to them, and nurses nourish children from the very marrow of their own life, so will kings become the shelterers of Zion, and princesses the sustainers of her growth. All that is true in the regal headship of the church will be realized, and all that is false in regal territorialism will condemn itself: "vultu in terram demisso adorabunt te et pulverem pedum tuorum lingent" (Jerome). They do homage to the church, and kiss the ground upon which she stands and walks. According to Isa 45:14, this adoration belongs to the God who is present in the church, and points the church itself away from all thought of her own merits to Jehovah, the God of salvation, cui qui confidunt non pudefient (וידעתּ with an auxiliary pathach, like יגעתּ in Isa 47:15; Ges. 65, 2: אשׁר with the first person made into a relative as in Isa 41:8; Ges. 123, 1, Anm. 1). Observe, however, that the state will not be swallowed up by the church - a thing which never will occur, and is never meant to occur; but by the state becoming serviceable to the church, there is realized a prelude of the perfected kingdom of God, in which the dualism of the state and the church is entirely abolished.

Verse 24

There follows now a sceptical question prompted by weakness of faith; and the divine reply. The question, Isa 49:24 : "Can the booty indeed be wrested from a giant, or will the captive host of the righteous escape?" The question is logically one, and only divided rhetorically into two (Ges. 153, 2). The giant, or gigantically strong one, is the Chaldean. Knobel, in opposition to Hitzig, who supposes the Persian to be referred to, points very properly to Isa 51:12-13, and Isa 52:5. He is mistaken, however, in thinking that we must read עריץ שׁבי in Isa 49:24, as Ewald does after the Syriac and Jerome, on account of the parallelism. The exiles are called shebhı̄ tsaddı̄q, not, however, as captives wrested from the righteous (the congregation of the righteous), as Meier thinks, taking tsaddı̄q as the gen. obj.; still less as captives carried off by the righteous one, i.e., the Chaldean, for the Chaldean, even regarded as the accomplisher of the righteous judgment of God, is not tsaddı̄q, but "wicked" (Hab 1:13); but merely as a host of captives consisting of righteous men (Hitzig). The divine answer, Isa 49:25, Isa 49:26 : "Yea, thus saith Jehovah, Even the captive hosts of a giant are wrested from him, and the booty of a tyrant escapes: and I will make war upon him that warreth with thee, and I will bring salvation to thy children. And I feed them that pain thee with their own flesh; and they shall be drunken with their own blood, as if with new wine; and all flesh sees that I Jehovah am thy Saviour, and that thy Redeemer is the Mighty One of Jacob." We might take the kı̄ in Isa 49:25 as a simple affirmative, but it is really to be taken as preceded by a tacit intermediate thought. Rosenmller's explanation is the correct one: "that which is hardly credible shall take place, for thus hath Jehovah said." He has also given the true interpretation of gam: "although this really seems incredible, yet I will give it effect." Ewald, on the contrary, has quite missed the sense of Isa 49:24, Isa 49:25, which he gives as follows: "The booty in men which a hero has taken in war, may indeed be taken from him again; but Jehovah will never let the booty that He takes from the Chaldean (viz., Israel) be wrested from Him again." This is inadmissible, for the simple reason that it presupposes the emendation עריץ שׁבי עריץ noita; and this 'ârı̄ts is quite unsuitable, partly because it would be Jehovah to whom the case supposed referred, and still more, because the correspondence in character between Isa 49:24 and Isa 49:14 is thereby destroyed. The gibbōr and 'ârı̄ts is called יריבך in Isa 49:25, with direct reference to Zion. This is a noun formed from the future, like Jareb in Hos 5:13 and Hos 10:6 - a name chosen as the distinctive epithet of the Asiatic emperor (probably a name signifying "king Fighting-cock"). The self-laceration threatened against the Chaldean empire recals to mind Isa 9:19-20, and Zac 11:9, and has as revolting a sound as Num 23:24 and Zac 9:15 -passages which Daumer and Ghillany understand in the cannibal sense which they appear to have, whereas what they understand literally is merely a hyperbolical figure. Moreover, it must not be forgotten that the Old Testament church was a nation, and that the spirit of revelation in the Old Testament assumed the national form, which it afterwards shattered to pieces. Knobel points to the revolt of the Hyrcanians and several satraps, who fought on the side of Cyrus against their former rulers (Cyrop. iv 2, 6, v. 1-3). All this will be subservient to that salvation and redemption, which form the historical aim of Jehovah and the irresistible work of the Mighty One of Jacob. The name of God which we meet with here, viz., the Mighty One of Jacob, only occurs again in Isa 1:24, and shows who is the author of the prophecy which is concluded here. The first half set forth, in the servant of Jehovah, the mediator of Israel's restoration and of the conversion of the heathen, and closed with an appeal to the heaven and the earth to rejoice with the ransomed church. The second half (Isa 49:14-26) rebukes the despondency of Zion, which fancies itself forgotten of Jehovah, by pointing to Jehovah's more than maternal love, and the superabundant blessing to be expected from Him. It also rebukes the doubts of Zion as to the possibility of such a redemption, by pointing to the faithfulness and omnipotence of the God of Israel, who will cause the exiles to be wrested from the Chaldean, and their tormentors to devour one another. The following chapter commences a fresh train of ideas.

Verse 1

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.

Verse 7

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, Zac 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, Co2 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, Sol 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.

Verse 13

The scope of these verses is to show that the return of the people of God out of their captivity, and the eternal redemption to be wrought out by Christ (of which that was a type), would be great occasions of joy to the church and great proofs of the tender care God has of the church. I. Nothing can furnish us with better matter for songs of praise and thanksgiving, Isa 49:13. Let the whole creation join with us in songs of joy, for it shares with us in the benefits of the redemption, and all they can contribute to this sacred melody is little enough in return for such inestimable favours, Psa 96:11. Let there be joy in heaven, and let the angels of God celebrate the praises of the great Redeemer; let the earth and the mountains, particularly the great ones of the earth, be joyful, and break forth into singing, for the earnest expectation of the creature that waits for the glorious liberty of the children of God (Rom 8:19, Rom 8:21) shall now be abundantly answered. God's people are the blessings and ornaments of the world, and therefore let there be universal joy, for God has comforted his people that were in sorrow and he will have mercy upon the afflicted because of his compassion, upon his afflicted because of his covenant. II. Nothing can furnish us with more convincing arguments to prove the most tender and affectionate concern God has for his church, and her interests and comforts. 1. The troubles of the church have given some occasion to question God's care and concern for it, Isa 49:14. Zion, in distress, said, The Lord has forsaken me, and looks after me no more; my Lord has forgotten me, and will look after me no more. See how deplorable the case of God's people may be sometimes, such that they may seem to be forsaken and forgotten of their God; and at such a time their temptations may be alarmingly violent. Infidels, in their presumption, say God has forsaken the earth (Eze 8:12), and has forgotten their sins, Psa 10:11. Weak believers, in their despondency, are ready to say, "God has forsaken his church and forgotten the sorrows of his people." But we have no more reason to question his promise and grace than we have to question his providence and justice. He is as sure a rewarder as he is a revenger. Away therefore with these distrusts and jealousies, which are the bane of friendship. 2. The triumphs of the church, after her troubles, will in due time put the matter out of question. (1.) What God will do for Zion we are told, Isa 49:17. [1.] Her friends, who had deserted her, shall be gathered to her, and shall contribute their utmost to her assistance and comfort: Thy children shall make haste. Converts to the faith of Christ are the children of the church; they shall join themselves to her with great readiness and cheerfulness, and flock into the communion of saints, as doves to their windows. "Thy builders shall make haste" (so some read it), "who shall build up thy houses, thy walls, especially thy temple; they shall do it with expedition." Church work is usually slow work; but, when God's time shall come, it shall be done suddenly. [2.] Her enemies, who had threatened and assaulted her, shall be forced to withdraw from her: Thy destroyers, and those who made thee waste, who had made themselves masters of the country and ravaged it, shall go forth of thee. By Christ the prince of this world, the great destroyer, is cast out, is dispossessed, has his power broken and his attempts quite baffled. (2.) Now by this it will appear that Zion's suggestions were altogether groundless, that God has not forsaken her, nor forgotten her, nor ever will. Be assured, [1.] That God has a tender affection for his church and people, Isa 49:15. In answer to Zion's fears, God speaks as one concerned for his own glory (he takes himself to be reflected upon if Zion say, The Lord has forsaken me, and he will clear himself), as one concerned also for his people's comfort; he would not have them droop, and be discouraged, and give way to any uneasy thoughts. "You think that I have forgotten you. Can a woman forget her sucking child?" First, It is not likely that she should. A woman, whose honour it is to be of the tender sex as well as the fair one, cannot but have compassion for a child, which, being both harmless and helpless, is a proper object of compassion. A mother, especially, cannot but be concerned for her own child; for it is her own, a piece of herself, and very lately one with her. A nursing mother, most of all, cannot but be tender of her sucking child; her own breasts will soon put her in mind of it if she should forget it. But, Secondly, It is possible that she may forget. A woman may perhaps be so unhappy as not to be able to remember her sucking child (she may be sick, and dying, and going to the land of forgetfulness), or she may be so unnatural as not to have compassion on the son of her womb, as those who, to conceal their shame, are the death of their children as soon as they are their life, Lam 4:10; Deu 28:57. But, says God, I will not forget thee. Note, God's compassions to his people infinitely exceed those of the tenderest parents towards their children. What are the affections of nature to those of the God of nature! [2.] That he has a constant care of his church and people (Isa 49:16): I have engraven thee upon the palms of my hands. This does not allude to the foolish art of palmistry, which imagines every man's fate to be engraved in the palms of his hands and to be legible in the lines there, but to the custom of those who tie a string upon their hands or fingers to put them in mind of things which they are afraid they shall forget, or to the wearing of signet or locket-rings in remembrance of some dear friend. His setting them thus as a seal upon his arm denotes his setting them as a seal upon his heart, and his being ever mindful of them and their interests, Sol 8:6. If we bind God's law as a sign upon our hand (Deu 6:8, Deu 6:11, Deu 6:18), he will engrave our interests as a sign on his hand, and will look upon that and remember the covenant. He adds, "Thy walls shall be continually before me; thy ruined walls, though no pleasing spectacle, shall be in my thoughts of compassion." Do Zions' friends favour her dust? Psa 102:14. So does her God. Or, "The plan and model of thy walls, that are to be rebuilt, is before me, and they shall certainly be built according to it." Or, "Thy walls (that is, thy safety) are my continual care; so are the watchmen on thy walls." Some apply his engraving his church on the palms of his hands to the wounds in Christ's hands when he was crucified; he will look on the marks of them, and remember those for whom he suffered and died.

Verse 18

Two things are here promised, which were to be in part accomplished in the reviving of the Jewish church after its return out of captivity, but more fully in the planting of the Christian church by the preaching of the gospel of Christ; and we may take the comfort of these promises. I. That the church shall be replenished with great numbers added to it. It was promised (Isa 49:17) that her children should make haste; that promise is here enlarged upon, and is made very encouraging. It is promised, 1. That multitudes shall flock to the church from all parts. Look round, and see how they gather themselves to thee (Isa 49:18), by a local accession to the Jewish church. They come to Jerusalem from all the adjacent countries, for that was then the centre of their unity; but, under the gospel, it is by a spiritual accession to the mystical body of Christ in faith and love. Those that come to Jesus as the Mediator of the new covenant do thereby come to the Mount Zion, the church of the first-born, Heb 12:22, Heb 12:23. Lift up thy eyes, and behold how the fields are white unto the harvest, Joh 4:35. Note, It is matter of joy to the church to see a multitude of converts to Christ. 2. That such as are added to the church shall not be a burden and blemish to her, but her strength and ornament. This part of the promise is confirmed with an oath: As I live, saith the Lord, thou shalt surely clothe thyself with them all. The addition of such numbers to the church shall complete her clothing; and, when all that were chosen are effectually called, then the bride, the Lamb's wife, shall have made herself ready, shall be quite dressed, Rev 19:7. They shall make her to appear comely and considerable; and she shall therefore bind them on with as much care and complacency as a bride does her ornaments. When those that are added to the church are serious, and holy, and exemplary in their conversation, they are an ornament to it. 3. That thus the country which was waste and desolate, and without inhabitant (Isa 5:9; Isa 6:11), shall be again peopled, nay, it shall be over-peopled (Isa 49:19): "Thy waste and thy desolate places, that have long lain so, and the land of thy destruction, that land of thine which was destroyed with thee and which nobody cared for dwelling in, shall now be so full of people that there shall be no room for the inhabitants." Here is blessing poured out till there be not room enough to receive it, Mal 3:10. Not that they shall be crowded by their enemies, or straitened for room, as Abraham and Lot were, because of the Canaanite in the land. "No, those that swallow thee up, and took possession of thy land when thy possession of it was discontinued, shall be far away. Thy people shall be numerous, and there shall be no stranger, no enemy, among them." Thus the kingdom of God among men, which had been impoverished and almost depopulated, partly by the corruptions of the Jewish church and partly by the abominations of the Gentile world, was again peopled and enriched by the setting up of the Christian church, and by its graces and glories. 4. That the new converts shall strangely increase and multiply. Jerusalem, after she has lost abundance of her children by the sword, famine, and captivity, shall have a new family growing up instead of them, children which she shall have after she has lost the other (Isa 49:20), as Seth, who was appointed another seed instead of Abel, and Job's children, which God blessed him with instead of those that were killed in the ruins of the house. God will repair his church's losses and secure to himself a seed to serve him in it. It is promised to the Jews, after their return, that Jerusalem shall be full of boys and girls playing in the streets, Zac 8:5. The church, after it has lost the Jews, who will be cut off by their own infidelity, shall have abundance of children still, more than she had when the Jews belonged to her. See Gal 4:27. They shall be so numerous that, (1.) The Children shall complain for want of room; they shall say (and it is a good hearing), "Our numbers increase so fast that the place is too strait for us;" as the sons of the prophets complained, Kg2 6:1. But, strait as the place is, still more shall desire to be admitted, and the church shall gladly admit them, and the inconvenient straitness of the place shall be no hindrance to either; for it will be found, whatever we think, that even when the poor and the maimed, the halt and the blind, are brought in, yet still there is room, room enough for those that are in and room for more, Luk 14:21, Luk 14:22. (2.) The mother shall stand amazed at the increase of her family, Isa 49:21. She shall say, Who has begotten me these? and, Who has brought up these? They come to her with all the duty, affection, and submission of children; and yet she never bore any pain for them, nor took any pains with them, but has them ready reared to her hand. This gives her a pleasing surprise, and she cannot but be astonished at it, considering what her condition had been very lately and very long. The Jewish nation had left her children; they were cut off. She had been desolate, without ark, and altar, and temple-service, those tokens of God's espousals to them; nay, she had been a captive, and continually removing to and fro, in an unsettled condition, and not likely to bring up children either for God or herself. She was left alone in obscurity (this is Zion whom no man seeks after), left in all the solitude and sorrow of a widowed state. How then came she to be thus replenished? See here, [1.] That the church is not perpetually visible, but there are times when it is desolate, and left alone, and made few in number. [2.] That yet on the other hand its desolations shall not be perpetual, nor will it be found too hard for God to repair them, and out of stones to raise up children unto Abraham. [3.] That sometimes this is done in a very surprising way, as when a nation is born at once, Isa 66:8. 5. That this shall be done with the help of the Gentiles, Isa 49:22. The Jews were cast off, among whom it was expected that the church should be built up; but God will sow it to himself in the earth, and will thence reap a plentiful crop, Hos 2:23. Observe, (1.) How the Gentiles shall be called in. God will lift up his hand to them, to invite or beckon them, having all the day stretched it out in vain to the Jews, ch. 65:2. Or it denotes the exerting of an almighty power, that of his Spirit and grace, to compel them to come in, to make them willing. And he will set up his standard to them, the preaching of the everlasting gospel, to which they shall gather, and under which they shall enlist themselves. (2.) How they shall come: They shall bring thy sons in their arms. They shall assist the sons of Zion, which are found among them, in their return to their own country, and shall forward them with as much tenderness as ever any parent carried a child that was weak and helpless. God can raise up friends for returning Israelites even among Gentiles. The earth helped the woman, Rev 12:16. Or, "When they come themselves, they shall bring their children, and make them thy children;" compare Isa 60:4. "Dost thou ask, Who has begotten and brought up these? Know that they were begotten and brought up among the Gentiles, but they are now brought into thy family." Let all that are concerned about young converts, and young beginners in religion, learn hence to deal very tenderly and carefully with them, as Christ does with the lambs which he gathers with his arms and carries in his bosom. II. That the church shall have a great and prevailing interest in the nations, Isa 49:22, Isa 49:23. 1. Some of the princes of the nations shall become patrons and protectors to the church: King shall be thy nursing fathers, to carry thy sons in their arms (as Moses, Num 11:12); and, because women are the most proper nurses, their queens shall be thy nursing mothers. This promise was in part fulfilled to the Jews, after their return out of captivity. Several of the kings of Persia were very tender of their interests, countenanced and encouraged them, as Cyrus, Darius, and Artaxerxes; Esther the queen was a nursing mother to the Jews that remained in their captivity, putting her life in her hand to snatch the child out of the flames. The Christian church, after a long captivity, was happy in some such kings and queens as Constantine and his mother Helena, and afterwards Theodosius, and others, who nursed the church with all possible care and tenderness. Whenever the sceptre of government is put into the hands of religious princes, then this promise is fulfilled. The church in this world is in an infant state, and it is in the power of princes and magistrates to do it a great deal of service; it is happy when they do so, when their power is a praise to those that do well. 2. Others of them, who stand it out against the church's interests, will be forced to yield and to repent of their opposition: They shall bow down to thee and lick the dust. The promise to the church of Philadelphia seems to be borrowed from this (Rev 3:9): I will make those of the synagogue of Satan to come and worship before thy feet. Or it may be meant of the willing subjection which kings and kingdoms shall pay to Christ the church's King, as he manifests himself in the church (Psa 72:11): All kings shall fall down before him. And by all this it shall be made to appear, (1.) That God is the Lord, the sovereign Lord of all, against whom there is no standing out nor rising up. (2.) That those who wait for him, in a dependence upon his promise and a resignation to his will, shall not be made ashamed of their hope; for the vision of peace is for an appointed time, and at the end it shall speak and shall not lie.

Verse 24

Here is, I. An objection started against the promise of the Jews' release out of their captivity in Babylon, suggesting that it was a thing not to be expected; for (Isa 49:24) they were a prey in the hand of the mighty, of such as were then the greatest potentates on earth, and therefore it was not likely they should be rescued by force. Yet that was not all: they were lawful captives; by the law of God, having offended, they were justly delivered into captivity; and by the law of nations, being taken in war, they were justly detained in captivity till they should be ransomed or exchanged. Now this is spoken either, 1. By the enemies, as justifying themselves in their refusal to let them go. They plead both might and right. Proud men think all their own that they can lay their hands on and their title good if they have but the longest sword. Or, 2. By their friends, either in a way of distrust, despairing of the deliverance ("for who is able to deal with those that detain us, either by force of arms or a treaty of peace?"), or in a way of thankfulness, admiring the deliverance. "Who would have thought that ever the prey should be taken from the mighty? Yet it is done." This is applicable to our redemption by Christ. As to Satan, we were a prey in the hand of the mighty, and yet delivered even from him that had the power of death, by him that had the power of life. As to the justice of God, we were lawful captives, and yet delivered by a price of inestimable value. II. This objection answered by an express promise, and a further promise; for God's promises being all yea, and amen, they may well serve to corroborate one another. 1. Here is an express promise with a non-obstante - notwithstanding to the strength of the enemy (Isa 49:25): "Even the captives of the mighty, though they are mighty, shall be taken away, and it is to no purpose for them to oppose it; and the prey of the terrible, though they are terrible, shall be delivered; and, as they cannot with all their strength outforce, so they cannot with all their impudence outface, the deliverance, and the counsels of God concerning it." The Lord saith thus, who, having all power and all hearts in his hands is able to make his words good. 2. Here is a further promise, showing how, and in what way, God will bring about the deliverance. He will bring judgments upon the oppressors, and so will work salvation for the oppressed: "I will contend with him that contends with thee, will plead thy cause against those that justify themselves in oppressing thee; whoever it be, though but a single person, that contends with thee, he shall know that it is at his peril, and thus I will save thy children." The captives shall be delivered by leading captivity captive, that is, sending those into captivity that had held God's people captive, Rev 13:10. Nay, they shall have blood for blood (Isa 49:26): "I will feed those that oppress thee with their own flesh, and they shall be drunken with their own blood. The proud Babylonians shall become not only an easy, but an acceptable, prey to one another. God will send a dividing spirit among them, and their ruin, which was begun by a foreign invasion, shall be completed by their intestine divisions. They shall bite and devour one another, till they are consumed one of another. They shall greedily and with delight prey upon those that are their own flesh and blood." God can make the oppressors of his church to be their own tormentors and their own destroyers. The New Testament Babylon, having made herself drunk with the blood of the saints, shall have blood given her to drink, for she is worthy. See how cruel men sometimes are to themselves and to one another: indeed those who are so to others are so to themselves, for God's justice and men's revenge will mete to them what they have measured to others. They not only thirst after blood, but drink it so greedily that they are drunken with it, and with as much pleasure as if it were sweet wine. If God had not more mercy on sinners than they would have one upon another were their passions let loose, the world would be soon an Aceldama, nay, a desolation. III. See what will be the effect of Babylon's ruin: All flesh shall know that I the Lord am thy Saviour. God will make it to appear, to the conviction of all the world, that, though Israel seem lost and cast off, they have a Redeemer, and, though they are made a prey to the mighty, Jacob has a mighty One, who is able to deal with all his enemies. God intends, by the deliverances of his church, both to notify and to magnify his own name.

Verse 1

49:1–55:13 God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.

49:1-13 This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).

49:1 distant lands: The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • called me before my birth . . . from within the womb . . . by name: The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).

Verse 2

49:2 my words of judgment: The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).

Verse 3

49:3 The suffering servant would come out of Israel (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen people. Jesus became the ultimate fulfillment of the suffering servant (see study note on 52:13–53:12).

Verse 4

49:4 my work seems so useless . . . to no purpose: Even though people stubbornly refuse his message, the servant would reach out to them. • I will trust God: Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to reward the servant’s faithfulness (see also 40:10; 50:8).

Verse 6

49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).

Verse 7

49:7 The promised servant would be despised and rejected by the nations (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • Kings and princes will also bow low to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is faithful to his servant.

Verse 8

49:8 God acts at just the right time to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to reestablish the land of Israel after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).

Verse 10

49:10-11 Like a shepherd, the Lord in his mercy will lead the returning exiles beside cool waters; he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • level paths . . . highways: The Lord would open up the way of salvation.

Verse 12

49:12 The remnant would come from the north (i.e., from Babylon and Persia), from the west by sea, and from as far south as Egypt.

Verse 13

49:13 This hymn of praise is in response to the salvation that the servant would make possible.

Verse 14

49:14 Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed Jerusalem, and carried the people of Judah into exile where they felt deserted and forgotten.

Verse 18

49:18 like jewels or bridal ornaments: As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).

Verse 19

49:19-21 The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • more room: The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).

Verse 22

49:22 carry your little sons . . . your daughters: The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).

Verse 23

49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.

Verse 24

49:24 Who can snatch . . . Who can demand: The people considered it nearly impossible that they would be rescued from their oppressors.

Verse 25

49:25 The Lord is like a warrior who will fight to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).