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In the chapters which precede this, the deliverance from Babylon has been the main subject of the prophecy. There has been, indeed, decided reference in many places to the Messiah and his times: but the primary idea has been the restoration from Babylon. In this chapter, it has been commonly supposed that the Messiah is introduced directly and personally, and that there is a primary reference to him and his work. There has been, indeed, great difference of opinion among interpreters on this point; but the common sentiment has been, that the chapter has a direct reference to him. Some of the opinions which have been held may be briefly referred to as introductory to the exposition of the chapter - since the exposition of the whole charter will be affected by the view which is taken of its primary and main design. This statement will be abridged from Hengstenberg (Christology, vol. i.)

1. According to some, the people of Israel are here introduced as speaking. This is the opinion of Paulus, Doderlin, and Rosenmuller. The argument on which Rosenmuller relies is, that in Isaiah 49:3, the speaker is expressly called 'Israel.' According to this idea, the whole people are represented as a prophet who is here introduced as speaking; who had labored in vain; and who, though Israel was not to be gathered, was in future times to be the instructor of the whole world Isaiah 49:4-6. Yet this interpretation is forced and unnatural. To say nothing of the impropriety of representing the collected Jewish people as a prophet - an idea not to be found elsewhere; according to this interpretation, the people are represented as laboring in vain, when as yet they had made no effort for the conversion of the pagan, and, in Isaiah 49:5, this same people, as a prophet, is represented as 'not gathered,' and then, in Isaiah 49:6, turning to the Gentiles in order to be a light to them, and for salvation to the ends of the earth. It should be added, also, that even the ancient Jewish commentators who have applied Isaiah 53:1-12 to the Jewish people, have not ventured on such an interpretation hera The only argument on which Rosenmuller relies in favor of this interpretation - that drawn from the fact that the name 'Israel' is given to the speaker - will be considered in the notes at Isaiah 49:3.

2. According to others, the prophet here refers to himself. This opinion was held by Jarchi, Aben Ezra, Kimchi, Grotius, and, among recent interpreters, by Koppe, Hensler and Staudlin. But this interpretation has little probability. It is incredible that the prophet should speak of himself as the light of the pagan world. The speaker represents himself as not satisfied Isaiah 49:6 that the Jewish people should be given to him, but as sent for the salvation of the ends of the earth. Before this same individual who thus speaks, and who is rejected and despised by the Jewish people, kings and princes are represented as prostrating themselves with the deepest reverence Isaiah 49:7. But it is certain that Isaiah never formed any such extravagant expectations for himself. Besides, there is the same objection to applying the name 'Israel' Isaiah 49:3 to the prophet Isaiah which there is to the Messiah.

3. Gesenius supposes that this refers, not to the prophet Isaiah alone, but to the collective body of the prophets, as represented by him. But to this view also there are insuperable objections.

(1) Everything in the statement here proves that the subject is an individual, and not a mere personification. The personal pronouns are used throughout (see Isaiah 49:1-2, Isaiah 49:4, etc.), and the whole aspect of the account is that relating to an individual. It would be as proper to regard a statement made anywhere respecting an individual as referring to some collective body, as to interpret this in this manner.

(2) The prophets taken collectively cannot hear the name 'Israel' Isaiah 49:3; and even Gesenius admits this, and in order to evade the force of it, denies the genuineness of the word 'Israel' in the third verse.

(3) The prophets nowhere represent themselves as called to exert an influence on the pagan world, but their representation is, that the pagan would be converted by the Messiah.

4. The only other opinion which has been extensively held, is that which refers the chapter directly to the Messiah. This was the opinion of the Christian fathers generally, and is the opinion of Lowth, Vitringa, Calvin, Hengstenberg, and of most modern interpreters. The particular reasons for this opinion will be more clearly seen in the notes at the chapter itself, particularly Isaiah 49:1-9. In favor of this interpretation it may be observed in general:

(1) That if the other interpretations which have been referred to are unfounded, it follows as a matter of course that it must have reference to the Messiah.

(2) The accurate agreement of the words and phrases in the prophecy with the character of the Redeemer, as developed in the New Testament, proves the same thing.

(3) It is referred to the times of the Messiah in Acts 13:47, and in 2 Corinthians 6:2.

The chapter may be contemplated under the following division of parts, or subjects, namely,:

I. The Messiah is introduced as himself speaking, and stating the object of his mission, and his rejection by the Jewish nation, and the fact that he would be for a light to the Gentiles Isaiah 49:1-6. This portion consists of the following subjects:

1. The exordium, in which he calls the distant nations to hear his voice Isaiah 49:1.

2. His call to the office of the Messiah, and his qualifications for the work Isaiah 49:1-3. He was called from the womb Isaiah 49:1; he was eminently endowed for the work, as a sharp sword, or a polished shaft is for battle Isaiah 49:2; he was the selected servant of God, by whom he designed to be glorified Isaiah 49:3.

3. The want of success in his work Isaiah 49:4. He had labored in vain, yet he could commit his cause to God with the certainty of entire future success, and with the assurance of the divine approbation.

4. His future success would be glorious Isaiah 49:5-6. He would yet gather in the tribes of Israel, and be for a light to the pagan world, and for salvation to the ends of the earth.

II. A direct promise from Yahweh to the Messiah of ultimate success in his work Isaiah 49:7-12.

1. Men would indeed despise and reject him.

2. Yet kings and princes would arise and honor him Isaiah 49:7.

3. Yahweh had heard him, and would yet give him for a covenant to the world; a mediator to recover the earth back to himself Isaiah 49:8.

4. He would lead forth the prisoners, and those who sat in darkness Isaiah 49:9 : he would protect and provide for them so that the sun should not smite them, and so that their needs should be supplied Isaiah 49:10 : he would remove all obstructions front their path, and would level mountains and exalt valleys Isaiah 49:11 : and his followers would come from far, from a distant land Isaiah 49:12.

III. A song of praise in view of the glorious results of the work of the Messiah Isaiah 49:13.

IV. Zion is comforted with the assurance that God had not forgotten her Isaiah 49:14-21.

1. Zion had said that Yahweh had forgotten her, and left her to suffer alone without pity or compassion Isaiah 49:14.

2. God assures her that he could no more forget her than a mother could forget her child Isaiah 49:15.

3. He had engraven her name on the palms of his hands Isaiah 49:16.

4. All her enenmies and destroyers would flee away Isaiah 49:17.

5. She would be yet decorated and adorned as a bride, instead of being desolate Isaiah 49:18; and would be greatly increased and enlarged by accessions from the Gentile world, so that the place where she dwelt would be too strait for her Isaiah 49:19-21.

V. God would extend salvation, with all its blessings, to the Gentiles. Kings and queens would become the patrons of the church of God, and all the foes of himself and his cause be destroyed Isaiah 49:22-26.

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

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

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

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

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

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

'His powerful speech

Pierced the hearer's soul, and left behind

Deep in his bosom its keen point infixt.'

So Pindar, Olym. ii.:160:

'Come on! thy brighest shafts prepare,

And bend, O Muse, thy sounding bow:

Say, through what paths of liquid air

Our arrows shall we throw?'

West

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

• καὶ μόνος τῶν ῥητόρων

τὸ κέντρον ἐγκατέλειπε τοἴς ἀκροωμένοις.

• kai monos tōn rētorōn

to kentron egkateleipe tois akroōmenois.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

My servant - (See Isaiah 49:3).

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

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

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

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

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

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

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

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

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

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

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

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

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

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