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

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.

In this chapter the Messiah is introduced, declaring the full extent of his commission, which is not only to be Savior to the Jews, but also to the Gentiles. The power and efficacy of his word is reprehended by apt images; the ill success of his ministry among the Jews is intimated, and the great success of the Gospel among the Gentiles, Isaiah 49:1-12. But the prophet, then casting his eye on the happy, though distant, period of Israel's restoration, makes a beautiful apostrophe to the whole creation to shout forth the praises of God on the prospect of this remarkable favor, Isaiah 49:13. The tender mercies of God to his people, with the prosperity of the Church in general, and the final overthrow of all its enemies, make the subject of the remaining verses, Isaiah 49:14-26.

INTRODUCTION TO Isaiah 49

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

Isa 49:1-26.

SIMILAR TO CHAPTER

42:1-7

(Isa 49:1-9).

Messiah, as the ideal Israel

(Isa 49:3),

states the object of His mission, His want of success for a time, yet His certainty of ultimate success.

1. O isles--Messiah is here regarded as having been rejected by the Jews

(Isa 49:4, 5),

and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation." "Isles" mean all regions beyond sea.

from the womb--

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

from . . . bowels . . . mention of my name--His name "Jesus" (that is, God-Saviour) was designated by God before His birth

(Mt 1:21).

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.

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

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, Matthew 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 Ephesians 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, Hebrews 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, Matthew 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.