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4. The person is pitched upon who is to be employed in this service, and the measures are concerted in the divine counsels, which are unalterable. Cyrus is the man who must do it; and it tends much to strengthen our assurance that a thing shall be done when we are particularly informed how and by whom. It is not left at uncertainty who shall do it, but the matter is fixed. (1.) It is one whom God is well pleased in, upon this account, because he is designed for this service: The Lord has loved him (Isa_48:14); he has done him this favour, this honour, to make him an instrument in the redemption of his people and therein a type of the great Redeemer, God's beloved Son, in whom he was well pleased. Those God does a great kindness to, and has a great kindness for, whom he makes serviceable to his church. (2.) It is one to whom God will give authority and commission: I have called him, have given him a sufficient warrant, and therefore will bear him out. (3.) It is one whom God will by a series of providences lead to this service: “I have brought him from a far country, brought him to engage against Babylon, brought him step by step, quite beyond his own intentions.” Whom God calls he will bring, will cause them to come (so the word is), to come at the call. (4.) It is one whom God will own and give success to. Cyrus will do God's pleasure on Babylon, that which it is his pleasure should be done and which he will be pleased with the doing of, though Cyrus has ends of his own to serve and has no regard either to the will of God or to his favour in the doing of it. His arm (Cyrus's army, and in it God's arm) shall come, and be upon the Chaldeans, to bring them down (Isa_48:14); for, if God call him and bring him, he will certainly make his way prosperous, Isa_48:15. Then we may hope to prosper in our way when we follow a divine call and guidance. — Henry 

Isa 48:16-22 

The Holy Spirit qualifies for service; and those may speak boldly, whom God and his Spirit send. This is to be applied to Christ. He was sent, and he had the Spirit without measure. Whom God redeems, he teaches; he teaches to profit by affliction, and then makes them partakers of his holiness. Also, by his grace he leads them in the way of duty; and by his providence he leads in the way of deliverance. God did not afflict them willingly. If their sins had not turned them away, their peace should have been always flowing and abundant. Spiritual enjoyments are ever joined with holiness of life and regard to God's will. It will make the misery of the disobedient the more painful, to think how happy they might have been. And here is assurance given of salvation out of captivity. Those whom God designs to bring home to himself, he will take care of, that they want not for their journey. This is applicable to the grace laid up for us in Jesus Christ, from whom all good flows to us, as the water to Israel out of the rock, for that Rock was Christ. The spiritual blessings of redemption, and the rescue of the church from antichristian tyranny, are here pointed to. But whatever changes take place, the Lord warned impenitent sinners that no good would come to them; that inward anguish and outward trouble, which spring from guilt and from the Divine wrath, must be their portion for ever. — MHCC

Isa 48:16-22 

Here, as before, Jacob and Israel are summoned to hearken to the prophet speaking in God's name, or rather to God speaking in and by the prophet, and that as a type of the great prophet by whom God has in these last days spoken unto us, and that is sufficient: Come near therefore, and hear this. Note, Those that would hear and understand what God says must come near, and approach to him; let them come as near as they can. Let those that have hearkened to the tempter now come near, and hear this, that they may be confirmed in their resolutions to serve God. Those that draw nigh to God may depend upon this, that his secret shall be with them. Here,

I. God refers them to what he hath both said to them and done for them formerly, which if they would reflect upon, they might thence fetch great encouragement to trust in God at this time. 1. He had always spoken plainly to them from the beginning, by Moses and all the prophets: I have not spoken in secret, but publicly, from the top of Mount Sinai, and in the chief places of concourse, the solemn assemblies of their tribes; he did not deliver his oracles obscurely and ambiguously, but so that they might be understood, Hab_2:2. 2. He had always acted wonderfully for them: “From the time that they were first formed into a people there I am, there have I been resident among them and presiding in their affairs (he sent them prophets, raised them up judges, and frequently appeared for them), and therefore there I will be still.” He that has been with his people hitherto will be to the end.

II. The prophet himself, as a type of the great prophet, asserts his own commission to deliver this message: Now the Lord God (the same that spoke from the beginning and did not speak in secret) has by his Spirit sent me, Isa_48:16. The Spirit of God is here spoken of as a person distinct from the Father and the Son, and having a divine authority to send prophets. Note, Whom God sends the Spirit sends. Those whom God commissions for any service the Spirit in some measure qualifies for it; and those may speak boldly, and must be heard obediently, whom God and his Spirit send. As that which the prophet says to the same purport with this (Isa_61:1) is applied to Christ (Luk_4:21), so may this be; the Lord God sent him, and he had the Spirit without measure.
III. God by the prophet sends them a gracious message for their support and comfort under their affliction. The preface to this message is both awful and encouraging (Isa_48:17): Thus saith Jehovah, the eternal God, thy Redeemer, that has often been so, that has engaged to be so, and will be faithful to the engagement, for he is the Holy One, that cannot deceive, the Holy One of Israel, that will not deceive them. The same words that introduce the law, and give authority to that, introduce the promise, and give validity to that: “I am the Lord thy God, whom thou mayest depend upon as in relation to thee and in covenant with thee.”

1. Here is the good work which God undertakes to fulfil in them. He that is their Redeemer, in order to that, will be, (1.) Their instructor: “I am thy God that teaches thee to profit, that is, teaches thee such things as are profitable for thee, things that belong to thy peace.” By this God shows himself to be a God in covenant with us, by his teaching us (Heb_8:10, Heb_8:11); and none teaches like him, for he gives an understanding. Whom God redeems he teaches; whom he designs to deliver out of their afflictions he first teaches to profit by their afflictions, makes them partakers of his holiness, for that is the profit for which he chastens us, Heb_12:10. (2.) Their guide: He leads them to the way and in the way by which they should go. He not only enlightens their eyes, but directs their steps. By his grace he leads them in the way of duty, by his providence he leads them in the way of deliverance. Happy are those that are under such a guidance!

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2. Here is the good-will which God declares he had for them by his good wishes concerning them, Isa_48:18, Isa_48:19. He had indeed brought them into captivity, but it was owing to themselves, nor did he afflict them willingly. (1.) As when he gave them his law he earnestly wished they might be obedient (O that there were such a heart in them! Deu_5:29. O that they were wise! Deu_32:29), so, when he had punished them for the breach of his law, he wished they had been obedient: O that thou hadst hearkened to my commandments! Isa_48:18. O that my people had hearkened unto me! Psa_81:13. This confirms what God had said and sworn, that he has no pleasure in the death of sinners. (2.) He assures them that, if they had been obedient, that would not only have prevented their captivity, but would have advanced and perpetuated their prosperity. He had abundance of good things ready to bestow upon them if their sins had not turned them away, Isa_59:1, Isa_59:2. [1.] They should have been carried on in a constant uninterrupted stream of prosperity: “Thy peace should have been as a river; thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last.” Labitur, et labetur in omne volubilis aevum - It flows, and will for ever flow; not like the waters of a land-flood, which are soon gone. [2.] Their virtue and honour, and the justice of their cause, should in all cases have borne down opposition by their own strength, as the waves of the sea. Such should their righteousness have been that nothing should have stood before it; whereas, now they had been disobedient, the current of their prosperity was interrupted, and their righteousness overpowered. [3.] The rising generation should have been very numerous and very prosperous; whereas they were now very few, as appears by the small number of the returning captives (Ezr_2:64), not so many as of one tribe when they came out of Egypt. They should have been numberless as the sand, according to the promise (Gen_22:17), which they had forfeited the benefit of: “The offspring of thy bowels would have been innumerable, like the gravel of the sea, if thy righteousness had been irresistible and unconquerable as the waves of the sea.” [4.] The honour of Israel should still have been unstained, untouched: His name should not have been cut off, as now it is in the land of Israel, which is either desolate or inhabited by strangers; nor should it have been destroyed from before God. We cannot reckon the name either of a family or of a kingdom destroyed till it is destroyed from before God, till it ceases to be a name in his holy place. Now God tells them thus what he would have done for them if they had persevered in their obedience, First, That they might be the more humbled for their sins, by which they had forfeited such rich mercies. Note, This should engage us (I might say, enrage us) against sin, that it has not only deprived us of the good things we have enjoyed, but prevented the good things God had in store for us. It will make the misery of the disobedient the more intolerable to think how happy they might have been. Secondly, That his mercy might appear the more illustrious in working deliverance for them, though they had forfeited it and rendered themselves unworthy of it. Nothing but a prerogative of mercy would have saved them.

3. Here is assurance given of the great work which God designed to work for them, even their salvation out of their captivity, when he had accomplished his work in them.

(1.) Here is a commission granted them to leave Babylon. God proclaimed, long before Cyrus did, that whoever would might return to his own land (Isa_48:20): “You have a full discharge sent you: Go you forth out of Babylon; the prison-doors are thrown open, and the trumpet sounds, proclaiming a release.” Perhaps with this word, as a means, the Spirit of the Lord stirred up the spirits of those that did take the benefit of Cyrus's proclamation (Ezr_1:5): Flee you from the Chaldeans, not with an ignominious stolen flight, as Jacob fled from Laban, but with a holy disdain, as scorning to stay any longer among them; flee you, not silently and sorrowfully, but with a voice, with a voice of singing, as they fled of old out of Egypt, Exo_15:1.

(2.) Here is the news of this sent to all parts: “Let it be declared; let it be told; let it be uttered; make it to be heard by the most remote, by the most remiss; send the tidings of it by word of mouth; send it by writing, from city to city, from kingdom to kingdom, even to the utmost regions, to the ends of the earth.” This was a figure of the publishing of the gospel to all the world; but that brings glad tidings which all the world is concerned in, this only that which it is fit all should take notice of, that they may be invited by it to forsake their idols and come into the service of the God of Israel. Let them all know then, [1.] That those whom God owns for his are such as he has dearly bought and paid for: The Lord has redeemed his servant Jacob; he has done it formerly, when he brought them out of Egypt, and now he is about to do it again. Jacob was God's servant, and therefore he redeemed him; for what had other masters to do with God's servants? Israel is God's son, therefore Pharaoh must let him go. God redeemed Jacob, and therefore it was fit that he should be his servant (Psa_116:16); the bonds God had loosed tied them the faster to him. He that redeemed us has an unquestionable right to us. [2.] That those whom God designs to bring home to himself he will take care of, that they want not for the necessary expenses of their journey. When he brought them out of Egypt, and led them through the deserts, they thirsted not (Isa_48:21), for in all their removals the water out of the rock followed them; thence he caused the waters to flow, and, since rock-water is the clearest and finest, God clave the rock, and the waters gushed out; for he can fetch in necessary supplies for his people in a way that they think the least likely. This refers to what he did for them when he brought them out of Egypt; when all this was literally true. But it should now be in effect done again, in their return out of Babylon, so well provided for should they and theirs be in their return. God does his work as effectually by marvellous providences as by miracles, though perhaps they are not so much taken notice of. This is applicable to those treasures of grace laid up for us in Jesus Christ, from which all good flows to us as the water did to Israel out of the rock, for that rock is Christ.

(3.) Here is a caveat put in against the wicked who go on still in their trespasses. Let not them think to have any benefit among God's people. Though in show and profession they herd themselves among them, let them not expect to come in sharers; no (Isa_48:22), though God's thoughts concerning the body of that people were thoughts of peace, yet to those among them that were wicked and hated to be reformed there is no peace, no peace with God or their own consciences, no real good, whatever is pretended to. What have those to do with peace who are enemies to God? Their false prophets cried Peace to those to whom it did not belong; but God tells them that there shall be no peace, nor any think like it, to the wicked. The quarrel sinners have commenced with God, if not taken up in time by repentance, will be an everlasting quarrel. — Henry 

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  Isa 49:1-26  Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.  (2)  And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;  (3)  And said unto me, Thou art my servant, O Israel, in whom I will be glorified.  (4)  Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God.  (5)  And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.  (6)  And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. 

(7)  Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee. (8 )  Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;  (9)  That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.  (10)  They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. (11) And I will make all my mountains a way, and my highways shall be exalted.  (12)  Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim.

(13)  Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted.  (14)  But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me.  (15)  Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.  (16)  Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.  (17)  Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee.

(18)  Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth.  (19)  For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.  (20)  The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell.  (21)  Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been?  (22)  Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders.  (23)  And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.

(24)  Shall the prey be taken from the mighty, or the lawful captive delivered?  (25)  But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.  (26)  And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.

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Isaiah 49 - 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 Isa_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 Isa_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 Isa_49:5, this same people, as a prophet, is represented as ‘not gathered,’ and then, in Isa_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 Isa_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 Isa_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 Isa_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 Isa_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’ Isa_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 Isa_49:1-2, Isa_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’ Isa_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 Isa_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 Act_13:47, and in 2Co_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 Isa_49:1-6. This portion consists of the following subjects:
1. The exordium, in which he calls the distant nations to hear his voice Isa_49:1.
2. His call to the office of the Messiah, and his qualifications for the work Isa_49:1-3. He was called from the womb Isa_49:1; he was eminently endowed for the work, as a sharp sword, or a polished shaft is for battle Isa_49:2; he was the selected servant of God, by whom he designed to be glorified Isa_49:3.
3. The want of success in his work Isa_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 Isa_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 Isa_49:7-12.
1. Men would indeed despise and reject him.
2. Yet kings and princes would arise and honor him Isa_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 Isa_49:8.
4. He would lead forth the prisoners, and those who sat in darkness Isa_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 Isa_49:10 : he would remove all obstructions front their path, and would level mountains and exalt valleys Isa_49:11 : and his followers would come from far, from a distant land Isa_49:12.
III. A song of praise in view of the glorious results of the work of the Messiah Isa_49:13.
IV. Zion is comforted with the assurance that God had not forgotten her Isa_49:14-21.
1. Zion had said that Yahweh had forgotten her, and left her to suffer alone without pity or compassion Isa_49:14.
2. God assures her that he could no more forget her than a mother could forget her child Isa_49:15.
3. He had engraven her name on the palms of his hands Isa_49:16.
4. All her enenmies and destroyers would flee away Isa_49:17.
5. She would be yet decorated and adorned as a bride, instead of being desolate Isa_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 Isa_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 Isa_49:22-26. — Barnes   

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Isaiah 49 - 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. — Henry 

Isa 49:1-6   

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

Isa 49:1-6 

Here, I. An auditory is summoned together and attention demanded. The sermon in the foregoing chapter was directed to the house of Jacob and the people of Israel, Isa_49:1, Isa_49:12. But this is directed to the isles (that is, the Gentiles, for they are called the isles of the Gentiles, Gen_10:5) and to the people from far, that were strangers to the commonwealth of Israel, and afar off. Let these listen (Isa_49:1) as to a thing at a distance, which yet they are to hear with desire and attention. Note, 1. The tidings of a Redeemer are sent to the Gentiles, and to those that lie most remote; and they are concerned to listen to them. 2. The Gentiles listened to the gospel when the Jews were deaf to it.

II. The great author and publisher of the redemption produces his authority from heaven for the work he had undertaken. 1. God had appointed him and set him apart for it: The Lord has called me from the womb to this office and made mention of my name, nominated me to be the Saviour. By an angel he called him Jesus - a Saviour, who should save his people from their sins, Mat_1:21. Nay, from the womb of the divine counsels, before all worlds, he was called to this service, and help was laid upon him; and he came at the call, for he said, Lo, I come, with an eye to what was written of him in the volume of the book. This was said of some of the prophets, as types of him, Jer_1:5. Paul was separated to the apostleship from his mother's womb, Gal_1:15. 2. God had fitted and qualified him for the service to which he designed him. He made his mouth like a sharp sword, and made him like a polished shaft, or a bright arrow, furnished him with every thing necessary to fight God's battles against the powers of darkness, to conquer Satan, and bring back God's revolted subjects to their allegiance, by his word: that is the two-edged sword (Heb_4:12) which comes out of his mouth, Rev_19:15. The convictions of the word are the arrows that shall be sharp in the hearts of sinners, Psa_45:5. 3. God had preferred him to the service for which he had reserved him: He has hidden me in the shadow of his hand and in his quiver, which denotes, (1.) Concealment. The gospel of Christ, and the calling in of the Gentiles by it, were long hidden from ages and generations, hidden in God (Eph_3:5, Rom_16:25), hidden in the shadow of the ceremonial law and the Old Testament types. (2.) Protection. The house of David was the particular care of the divine Providence, because that blessing was in it. Christ in his infancy was sheltered from the rage of Herod. 4. God had owned him, had said unto him, “Thou art my servant, whom I have employed and will prosper; thou art Israel, in effect, the prince with God, that hast wrestled and prevailed; and in thee I will be glorified.” The people of God are Israel, and they are all gathered together, summed up, as it were, in Christ, the great representative of all Israel, as the high priest who had the names of all the tribes on his breastplate; and in him God is and will be glorified; so he said by a voice from heaven, Joh_12:27, Joh_12:28. Some read the words in two clauses: Thou art my servant (so Christ is, Isa_42:1); it is Israel in whom I will be glorified by thee; it is the spiritual Israel, the elect, in the salvation of whom by Jesus Christ God will be glorified, and his free grace for ever admired.

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

1. He objects the discouragement he had met with at his first setting out (Isa_49:4): “Then I said, with a sad heart, I have laboured in vain; those that were ignorant, and careless, and strangers to God, are so still: I have called, and they have refused; I have stretched out my hands to a gainsaying people.” This was Isaiah's complaint, but it was no more than he was told to expect, Isa_6:9. The same was a temptation to Jeremiah to resolve he would labour no more, Jer_20:9. It is the complaint of many a faithful minister, that has not loitered, but laboured, not spared, but spent, his strength, and himself with it, and yet, as to many, it is all in vain and for nought; they will not be prevailed with to repent and believe. But here it seems to point at the obstinacy of the Jews, among whom Christ went in person preaching the gospel of the kingdom, laboured and spent his strength, and yet the rulers and the body of the nation rejected him and his doctrine; so very few were brought in, when one would think none should have stood out, that he might well say, “I have laboured in vain, preached so many sermons, wrought so many miracles, in vain.” Let not the ministers think it strange that they are slighted when the Master himself was.

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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. — Henry 

Isa 49:7-12 

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

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Isa 49:7-12 

In these verses we have,

I. The humiliation and exaltation of the Messiah (Isa_49:7): The Lord, the Redeemer of Israel, and Israel's Holy One, who had always taken care of the Jewish church and wrought out for them those deliverances that were typical of the great salvation, speaks here to him, who was the undertaker of that salvation. And, 1. He takes notice of his humiliation, the instances of which were uncommon, nay, unparalleled. He was one whom man despised. He is despised and rejected of men, Isa_53:3. To be despised by so mean a creature (man, who is himself a worm) bespeaks the lowest and most contemptible condition imaginable. Man, whom he came to save and to put honour upon, yet despised him and put contempt upon him; so wretchedly ungrateful were his persecutors. The ignominy he underwent was not the least of his sufferings. They not only made him despicable, but odious. He was one whom the nation abhorred; they treated him as the worst of men, and cried out, Crucify him, crucify him. The nation did it, the Gentiles as well as Jews, and the Jews herein worse than Gentiles; for his cross was to the one a stumbling-block and to the other foolishness. He was a servant of rulers; he was trampled upon, abused, scourged, and crucified as a slave. Pilate boasted of his power over him, Joh_19:10. This he submitted to for our salvation. 2. He promises him his exaltation. Honour was done him even in the depth of his humiliation. Herod the king stood in awe of him, saying, I it John the Baptist; noblemen, rulers, centurions came and kneeled to him. But this was more fully accomplished when kings received his gospel, and submitted to his yoke, and joined in the worship of him, and called themselves the vassals of Christ. Not that Christ values the rich more than the poor (they stand upon a level with him), but it is for the honour of his kingdom among men when the great ones of the earth appear for him and do homage to him. This shall be the accomplishment of God's promise, and he will give him the heathen for his inheritance, and therefore it shall be done, because of the Lord who is faithful and true to his promise; and this shall be an evidence that Christ had a commission for what he did, and that God had chosen him, and would own the choice he had made.

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

1. God will own and stand by him in his undertaking (Isa_49:8 ): In an acceptable time have I heard thee, that is, I will hear thee. Christ, in the days of his flesh, offered up strong cries, and was heard, Heb_5:7. He knew that the Father heard him always (Joh_11:42), heard him for himself (for, though the cup might not pass from him, yet he was enabled to drink it), heard him for all that are his, and therefore he interceded for them as one having authority. Father, I will, Joh_17:24. All our happiness results from the Son's interest in the Father and the prevalency of his intercession, that he always heard him; and this makes the gospel time an acceptable time, welcome to us, because we are accepted of God, both reconciled and recommended to him, that God hears the Redeemer for us, Heb_7:25. Nor will he hear him only, but help him to go through with his undertaking. The Father was always with him at his right hand, and did not leave him when his disciples did. Violent attacks were made upon our Lord Jesus by the powers of darkness, when it was their hour, to drive him off from his undertakings, but God promises to preserve him and enable him to persevere in it; on that one stone were seven eyes, Zec_3:9. God would preserve him, would preserve his interest, his kingdom among men, though fought against on all sides. Christ is preserved while Christianity is.

2. God will authorize him to apply to his church the benefits of the redemption he is to work out. God's preserving and helping him was to make the day of his gospel a day of salvation. And so the apostle understands it: Behold, now is the day of salvation, now the word of reconciliation by Christ is preached, 2Co_6:2.

(1.) He shall be guarantee of the treaty of peace between God and man: I will give thee for a covenant of the people. This we had before (Isa_42:6), and it is here repeated as faithful, and well worthy of all acceptation and observation. He is given for a covenant, that is, for a pledge of all the blessings of the covenant. It was in him that God was reconciling the world to himself; and he that spared not his own Son will deny us nothing. He is given for a covenant, not only as he is the Mediator of the covenant, the blessed days-man who has laid his hand upon us both, but as he is all in all in the covenant. All the duty of the covenant is summed up in our being his; and all the privilege and happiness of the covenant are summed up in his being ours.

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

(3.) He shall free the souls of men from the bondage of guilt and corruption and bring them into the glorious liberty of God's children. He shall say to the prisoners that were bound over to the justice of God, and bound under the power of Satan, Go forth, Isa_49:9. Pardoning mercy is a release from the curse of the law, and renewing grace is a release from the dominion of sin. Both are from Christ, and are branches of the great salvation. It is he that says, Go forth; it is the Son that makes us free, and then we are free indeed. He saith to those that are in darkness, Show yourselves; “not only see, but be seen, to the glory of God and your own comfort.” When he discharged the lepers from their confinement, he said, Go show yourselves to the priest. When we see the light, let our light shine.

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(4.) He shall provide for the comfortable passage of those whom he sets at liberty to the place of their rest and happy settlement, Isa_49:9-11. These verses refer to the provision made for the Jews' return out of their captivity, who were taken under the particular care of the divine Providence, as favourites of Heaven, and now so in a special manner; but they are applicable to that guidance of divine grace which all God's spiritual Israel are under, from their release out of bondage to their settlement in the heavenly Canaan. [1.] They shall have their charges borne and shall be fed at free cost with food convenient: They shall feed in the ways, as sheep; for now, as formerly, God leads Joseph like a flock. When God pleases even highway ground shall be good ground for the sheep of his pasture to feed in. Their pastures shall be not only in the valleys, but in all high places, which are commonly dry and barren. Wherever God brings his people he will take care they shall want nothing that is good for them, Psa_34:10. And so well shall they be provided for that they shall not hunger nor thirst, for what they need they shall have seasonably, before their need of it comes to an extremity. [2.] They shall be sheltered and protected from every thing that would incommode them: Neither shall the heat nor sun smite them, or God causes his flock to rest at noon, Son_1:7. No evil thing shall befal those that put themselves under a divine protection; they shall be enabled to bear the burden and heat of the day. [3.] They shall be under God's gracious guidance: He that has mercy on them, in bringing them out of their captivity, shall lead them, as he did their fathers in the wilderness, by a pillar of cloud and fire. Even by springs of water, which will be ready to them in their march, shall he guide them. God will furnish them with suitable and seasonable comforts, not like the pools of rainwater in the valley of Baca, but like the water out of the rock which followed Israel. Those who are under a divine guidance, and follow that closely, while they do so, may, upon good grounds, hope for divine comforts and cordials. The world leads its followers by broken cisterns, or brooks that fail in summer; but God leads those that are his by springs of water. And those whom God guides shall find a ready road and all obstacles removed (Isa_49:11): I will make all my mountains a way. He that in times past made the sea a way, now with as much ease will make the mountains a way, though they seemed impassable. The highway, or causeway, shall be raised, to make it both the plainer and the fairer. Note, The ways in which God leads his people he himself will be the overseer of, and will take care that they be well mended and kept in repair, as of old the ways that led to the cities of refuge. The levelling of the roads from Babylon, as it was foretold (Isa_40:2, Isa_40:3), was applied to gospel work, and so may this be. Though there be difficulties in the way to heaven, which we cannot by our own strength get over, yet the grace of God shall be sufficient to help us over them and to make even the mountains a way, Isa_35:8.

(5.) He shall bring them all together from all parts, that they may return in a body, that they may encourage one another and be the more taken notice of. They were dispersed into several parts of the country of Babylon, as their enemies pleased, to prevent any combination among themselves. But, when God's time shall come to bring them home together, one spirit shall animate them all, all that lie at the greatest distance from each other, and those also that had taken shelter in other countries shall meet them in the land of Judah, Isa_49:12. Here shall a party come from far, some from the north, some from the west, some from the land of Sinim, which probably is some province of Babylon not elsewhere named in scripture, but some make it to be a country belonging to one of the chief cities of Egypt, called Sin, of which we read, Eze_30:15, Eze_30:16. Now this promise was to have a further accomplishment in the great confluence of converts to the gospel church, and its full accomplishment when God's chosen shall come from the east and from the west to sit down with the patriarchs in the kingdom of God, Mat_8:11. — Henry 

Isa 49:7-12 

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

Isa 49:7-12 

In these verses we have,

I. The humiliation and exaltation of the Messiah (Isa_49:7): The Lord, the Redeemer of Israel, and Israel's Holy One, who had always taken care of the Jewish church and wrought out for them those deliverances that were typical of the great salvation, speaks here to him, who was the undertaker of that salvation. And, 1. He takes notice of his humiliation, the instances of which were uncommon, nay, unparalleled. He was one whom man despised. He is despised and rejected of men, Isa_53:3. To be despised by so mean a creature (man, who is himself a worm) bespeaks the lowest and most contemptible condition imaginable. Man, whom he came to save and to put honour upon, yet despised him and put contempt upon him; so wretchedly ungrateful were his persecutors. The ignominy he underwent was not the least of his sufferings. They not only made him despicable, but odious. He was one whom the nation abhorred; they treated him as the worst of men, and cried out, Crucify him, crucify him. The nation did it, the Gentiles as well as Jews, and the Jews herein worse than Gentiles; for his cross was to the one a stumbling-block and to the other foolishness. He was a servant of rulers; he was trampled upon, abused, scourged, and crucified as a slave. Pilate boasted of his power over him, Joh_19:10. This he submitted to for our salvation. 2. He promises him his exaltation. Honour was done him even in the depth of his humiliation. Herod the king stood in awe of him, saying, I it John the Baptist; noblemen, rulers, centurions came and kneeled to him. But this was more fully accomplished when kings received his gospel, and submitted to his yoke, and joined in the worship of him, and called themselves the vassals of Christ. Not that Christ values the rich more than the poor (they stand upon a level with him), but it is for the honour of his kingdom among men when the great ones of the earth appear for him and do homage to him. This shall be the accomplishment of God's promise, and he will give him the heathen for his inheritance, and therefore it shall be done, because of the Lord who is faithful and true to his promise; and this shall be an evidence that Christ had a commission for what he did, and that God had chosen him, and would own the choice he had made.

[daniel1212av]

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

1. God will own and stand by him in his undertaking (Isa_49:8 ): In an acceptable time have I heard thee, that is, I will hear thee. Christ, in the days of his flesh, offered up strong cries, and was heard, Heb_5:7. He knew that the Father heard him always (Joh_11:42), heard him for himself (for, though the cup might not pass from him, yet he was enabled to drink it), heard him for all that are his, and therefore he interceded for them as one having authority. Father, I will, Joh_17:24. All our happiness results from the Son's interest in the Father and the prevalency of his intercession, that he always heard him; and this makes the gospel time an acceptable time, welcome to us, because we are accepted of God, both reconciled and recommended to him, that God hears the Redeemer for us, Heb_7:25. Nor will he hear him only, but help him to go through with his undertaking. The Father was always with him at his right hand, and did not leave him when his disciples did. Violent attacks were made upon our Lord Jesus by the powers of darkness, when it was their hour, to drive him off from his undertakings, but God promises to preserve him and enable him to persevere in it; on that one stone were seven eyes, Zec_3:9. God would preserve him, would preserve his interest, his kingdom among men, though fought against on all sides. Christ is preserved while Christianity is.

2. God will authorize him to apply to his church the benefits of the redemption he is to work out. God's preserving and helping him was to make the day of his gospel a day of salvation. And so the apostle understands it: Behold, now is the day of salvation, now the word of reconciliation by Christ is preached, 2Co_6:2.

(1.) He shall be guarantee of the treaty of peace between God and man: I will give thee for a covenant of the people. This we had before (Isa_42:6), and it is here repeated as faithful, and well worthy of all acceptation and observation. He is given for a covenant, that is, for a pledge of all the blessings of the covenant. It was in him that God was reconciling the world to himself; and he that spared not his own Son will deny us nothing. He is given for a covenant, not only as he is the Mediator of the covenant, the blessed days-man who has laid his hand upon us both, but as he is all in all in the covenant. All the duty of the covenant is summed up in our being his; and all the privilege and happiness of the covenant are summed up in his being ours.

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

(3.) He shall free the souls of men from the bondage of guilt and corruption and bring them into the glorious liberty of God's children. He shall say to the prisoners that were bound over to the justice of God, and bound under the power of Satan, Go forth, Isa_49:9. Pardoning mercy is a release from the curse of the law, and renewing grace is a release from the dominion of sin. Both are from Christ, and are branches of the great salvation. It is he that says, Go forth; it is the Son that makes us free, and then we are free indeed. He saith to those that are in darkness, Show yourselves; “not only see, but be seen, to the glory of God and your own comfort.” When he discharged the lepers from their confinement, he said, Go show yourselves to the priest. When we see the light, let our light shine.
(4.) He shall provide for the comfortable passage of those whom he sets at liberty to the place of their rest and happy settlement, Isa_49:9-11. These verses refer to the provision made for the Jews' return out of their captivity, who were taken under the particular care of the divine Providence, as favourites of Heaven, and now so in a special manner; but they are applicable to that guidance of divine grace which all God's spiritual Israel are under, from their release out of bondage to their settlement in the heavenly Canaan. [1.] They shall have their charges borne and shall be fed at free cost with food convenient: They shall feed in the ways, as sheep; for now, as formerly, God leads Joseph like a flock. When God pleases even highway ground shall be good ground for the sheep of his pasture to feed in. Their pastures shall be not only in the valleys, but in all high places, which are commonly dry and barren. Wherever God brings his people he will take care they shall want nothing that is good for them, Psa_34:10. And so well shall they be provided for that they shall not hunger nor thirst, for what they need they shall have seasonably, before their need of it comes to an extremity. [2.] They shall be sheltered and protected from every thing that would incommode them: Neither shall the heat nor sun smite them, or God causes his flock to rest at noon, Son_1:7. No evil thing shall befal those that put themselves under a divine protection; they shall be enabled to bear the burden and heat of the day. [3.] They shall be under God's gracious guidance: He that has mercy on them, in bringing them out of their captivity, shall lead them, as he did their fathers in the wilderness, by a pillar of cloud and fire. Even by springs of water, which will be ready to them in their march, shall he guide them. God will furnish them with suitable and seasonable comforts, not like the pools of rainwater in the valley of Baca, but like the water out of the rock which followed Israel. Those who are under a divine guidance, and follow that closely, while they do so, may, upon good grounds, hope for divine comforts and cordials. The world leads its followers by broken cisterns, or brooks that fail in summer; but God leads those that are his by springs of water. And those whom God guides shall find a ready road and all obstacles removed (Isa_49:11): I will make all my mountains a way. He that in times past made the sea a way, now with as much ease will make the mountains a way, though they seemed impassable. The highway, or causeway, shall be raised, to make it both the plainer and the fairer. Note, The ways in which God leads his people he himself will be the overseer of, and will take care that they be well mended and kept in repair, as of old the ways that led to the cities of refuge. The levelling of the roads from Babylon, as it was foretold (Isa_40:2, Isa_40:3), was applied to gospel work, and so may this be. Though there be difficulties in the way to heaven, which we cannot by our own strength get over, yet the grace of God shall be sufficient to help us over them and to make even the mountains a way, Isa_35:8.

(5.) He shall bring them all together from all parts, that they may return in a body, that they may encourage one another and be the more taken notice of. They were dispersed into several parts of the country of Babylon, as their enemies pleased, to prevent any combination among themselves. But, when God's time shall come to bring them home together, one spirit shall animate them all, all that lie at the greatest distance from each other, and those also that had taken shelter in other countries shall meet them in the land of Judah, Isa_49:12. Here shall a party come from far, some from the north, some from the west, some from the land of Sinim, which probably is some province of Babylon not elsewhere named in scripture, but some make it to be a country belonging to one of the chief cities of Egypt, called Sin, of which we read, Eze_30:15, Eze_30:16. Now this promise was to have a further accomplishment in the great confluence of converts to the gospel church, and its full accomplishment when God's chosen shall come from the east and from the west to sit down with the patriarchs in the kingdom of God, Mat_8:11. — Henry 

[daniel1212av]

Isa 49:13-17 

Let there be universal joy, for God will have mercy upon the afflicted, because of his compassion; upon his afflicted, because of his covenant. We have no more reason to question his promise and grace, than we have to question his providence and justice. Be assured that God has a tender affection for his church and people; he would not have them to be discouraged. Some mothers do neglect their children; but God's compassions to his people, infinitely exceed those of the tenderest parents toward their children. His setting them as a mark on his hand, or a seal upon his arm, denotes his being ever mindful of them. As far as we have scriptural evidence that we belong to his ransomed flock, we may be sure that he will never forsake us. Let us then give diligence to make our calling and election sure, and rejoice in the hope and glory of God. — MHCC

Isa 49:13-17 

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, Son_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. — Henry 

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Isa 49:18-23 

Zion is addressed as an afflicted widow, bereaved of her children. Numbers flock to her, and she is assured that they come to be a comfort to her. There are times when the church is desolate and few in number; yet its desolations shall not last for ever, and God will repair them. God can raise up friends for returning Israelites, even among Gentiles. They shall bring their children, and make them thy children. Let all deal tenderly and carefully with young converts and beginners in religion. Princes shall protect the church. It shall appear that God is the sovereign Lord of all. And those who in the exercise of faith, hope, and patience, wait on God for the fulfilment of his promises, shall never be confounded. — MHCC

Isa 49:18-23 

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, Zec_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, 2Ki_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.

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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. — Henry 

Isa 49:24-26 

We were lawful captives to the justice of God, yet delivered by a price of unspeakable value. Here is an express promise: Even the prey of the terrible shall be delivered. We may here view Satan deprived of his prey, bound and cast into the pit; and all the powers that have combined to enslave, persecute, or corrupt the church, are destroyed; that all the earth may know that our Saviour and Redeemer is Jehovah, the mighty One of Jacob. And every effort we make to rescue our fellow-sinners from the bondage of Satan, is, in some degree, helping forward that great change. — MHCC

Isa 49:24-26 

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. — Henry 

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Isa 50:1-11  Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.  (2)  Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.  (3)  I clothe the heavens with blackness, and I make sackcloth their covering. 

(4)  The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.  (5)  The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.  (6)  I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.  (7)  For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.  (8 )  He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me.

(9)  Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.  (10)  Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.  (11)  Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.

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Isaiah 50 - This chapter properly consists of two parts.

The first comprises the first three verses, and contains a statement of the reasons why the Jews had been rejected and punished. They are to be regarded as in exile in Babylon. It might be alleged by some of the unbelieving among them, that the calamities which came upon them were proof of caprice in God, or of want of faithfulness, or of power, and not any proof that they were suffering under his righteous displeasure. To meet these implied charges, and to show them the true cause of their suffering, is the design of this portion of the chapter. In this, God says:

1. That their sufferings were not the result of mere will, or of caprice, on his part, as a husband often puts away his wife without any good reason Isa_50:1.
2. There was a reason for their rejection, and that reason was, their sins. They had brought all these calamities Upon themselves and had, in fact sold themselves.
3. It was not for want of power on the part of God to save them. His hand was not shortened, and he had abundantly shown that he had power to defend his people Isa_50:2-3. He was able to dry up the sea, and to make the rivers a desert, and he clothed the heavens with blackness, and he was abundantly able, therefore, to save his people.

II. The second part of the chapter comprises the portion from Isa_50:4-11. This relates to a different subject; and, in regard to it, there has been considerable variety of interpretation. A speaker is introduced who claims to be eminently qualified for file office to which he was called Isa_50:4; who has been amply endowed by God for the embassage on which he is sent Isa_50:5; who meets with opposition, and who yet receives it all with meekness Isa_50:6; who puts his trust in God, and confides in him alone Isa_50:7-9; and who calls on all who fear the Lord to hear him Isa_50:10; and who threatens to inflict punishment on all who do not listen to him Isa_50:11. This portion of the chapter has been referred, by different interpreters, to different individuals. Grotius, Rosenmuller, and Gesenius, suppose that it refers to the prophet himself. Doderlein, Dathe, Koppe, Augusti, and some others, suppose that it refers either to the prophet himself, or to some other one living in exile at the time of the captivity. Jerome says that this, also, was the prevailing interpretation among the Jews in his time. Paulus supposes that it is not the prophet who speaks, but the better and more pious portion of the Jewish people. But the more common interpretation is that which refers it to the Messiah. In favor of this interpretation, the following considerations may be suggested:

1. The prophet himself is not known to have been in the circumstances here described Isa_50:6; nor is there any evidence that this can be applied to him. Of any other prophet to whom it would apply we have no knowledge, nor would there be any propriety in so applying the language of Isaiah, if we did know of any such one.
2. The Messianic interpretation has almost universally prevailed in the Christian church - an argument of value only as showing that when so many agree in interpreting any writing, there is presumptive proof that they have not mistaken its meaning.
3. All the characteristics of the servant of God here referred to, apply to the Redeemer, and are descriptive of him and of his work. All that is said of his humiliation and meekness; of the opposition which he encountered, and of his confidence in God, applies eminently to the Lord Jesus, and to no other one.
4. The closing part Isa_50:11, where the speaker threatens to inflict punishment on his foes, cannot be used with reference to Isaiah or any other prophet, but has a striking applicability to the Messiah.
5. In Luk_18:32, the passage Isa_50:6 is applied by the Lord Jesus to himself. He says that the prophecies in regard to him must be fulfilled, and, among other things, says that the fact that he should be ‘spitted on,’ should be a fulfillment of a prophecy - statement which has an obvious and manifest reference to this passage in Isaiah.

The passage, if it refers to the Messiah, relates particularly to his humiliation and sufferings, and accords with that in Isa_53:1-12. It embraces the following points:

1. He was endowed for his work, and especially suited to comfort the afflicted and weary Isa_50:4.
2. He was entirely obedient to God, and submitted to all his arrangements with cheerfulness Isa_50:5.
3. He submitted with meekness to all the injuries inflicted on him by others - even to their deepest expressions of contempt Isa_50:6.
4. He was sustained in these trials because he put his trust in God, and believed that he could deliver him Isa_50:7-9.
5. He calls upon all who feared God to put their trust in him, and stay themselves upon their God - an address to the pious portion of the nation Isa_50:10.
6. He warns those who were trusting to themselves, and who were seeking their own welfare only, that he would himself inflict exemplary punishment upon them, and that they should lie down in sorrow Isa_50:11. — Barnes   

 Isaiah 50 - INTRODUCTION TO ISAIAH 50

This chapter is a prophecy of the rejection of the Jews, for their neglect and contempt of the Messiah; and of his discharge of his office as Mediator, and fitness for it. The rejection of the Jews is signified by the divorce of a woman from her husband, and by persons selling their children to their creditors; which is not to be charged upon the Lord, but was owing to their own iniquities, Isa_50:1, particularly their disregard of the Messiah, and inattention to him, as if he was an insufficient Saviour; whereas his power to redeem is evident, from his drying up the sea and rivers below, and clothing the heavens above with black clouds, and eclipsing the luminaries thereof, Isa_50:2, his fitness for his prophetic office is expressed in Isa_50:4. His obedience to his Father, and his patience in sufferings, while performing his priestly office, Isa_50:5, and his faith and confidence in the Lord, as man and Mediator, that he should be helped, carried through his work, and acquitted; and not be confounded, overcome, and condemned, Isa_50:7, and the chapter is closed with an exhortation to the saints to trust in the Lord in the darkest times; and a threatening to such who trust in themselves, and in their own doings, Isa_50:10.  — Gill

Isaiah 50 - In this chapter,  I. Those to whom God sends are justly charged with bringing all the troubles they were in upon themselves, by their own wilfulness and obstinacy, it being made to appear that God was able and ready to help them if they had been fit for deliverance (Isa_50:1-3).  II. He by whom God sends produces his commission (Isa_50:4), alleges his own readiness to submit to all the services and sufferings he was called to in the execution of it (Isa_50:5, Isa_50:6), and assures himself that God, who sent him, would stand by him and bear him out against all opposition (Isa_50:7-9).  III. The message that is sent is life and death, good and evil, the blessing and the curse, comfort to desponding saints and terror to presuming sinners (Isa_50:10, Isa_50:11). Now all this seems to have a double reference,  1. To the unbelieving Jews in Babylon, who quarrelled with God for his dealings with them, and to the prophet Isaiah, who, though dead long before the captivity, yet, prophesying so plainly and fully of it, saw fit to produce his credentials, to justify what he had said.  2. To the unbelieving Jews in our Saviour's time, whose own fault it was that they were rejected, Christ having preached much to them, and suffered much from them, and being herein borne up by a divine power. The “contents” of this chapter, in our Bibles, give this sense of it, very concisely, thus: - “Christ shows that the dereliction of the Jews is not to be imputed to him, by his ability to save, by his obedience in that work, and by his confidence in divine assistance.” The prophet concludes with an exhortation to trust in God and not in ourselves. — Henry 

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Isa 50:1-3 

Those who have professed to be people of God, and seem to be dealt severely with, are apt to complain, as if God had been hard with them. Here is an answer for such murmurings; God never deprived any of their advantages, except for their sins. The Jews were sent into Babylon for their idolatry, a sin which broke the covenant; and they were at last rejected for crucifying the Lord of glory. God called on them to leave their sins, and prevent their own ruin. Last of all, the Son came to his own, but his own received him not. When God calls men to happiness, and they will not answer, they are justly left to be miserable. To silence doubts concerning his power, proofs of it are given. The wonders which attended his sufferings and death, proclaimed that he was the Son of God, Mat_27:54. — MHCC

Isa 50:1-3 

Those who have professed to be the people of God, and yet seem to be dealt severely with, are apt to complain of God, and to lay the fault upon him, as if he had been hard with them. But, in answer to their murmurings, we have here,

I. A challenge given them to prove, or produce any evidence, that the quarrel began on God's side, Isa_50:1. They could not say that he had done them any wrong or had acted arbitrarily. 1. He had been a husband to them; and husbands were then allowed a power to put away their wives upon any little disgust: if their wives found not favour in their eyes, they made nothing of giving them a bill of divorce, Deu_24:1; Mat_19:7. But they could not say that God had dealt so with them. It is true they were now separated from him, and had abode many days without ephod, altar, or sacrifice; but whose fault was that? They could not say that God had given their mother a bill of divorce; let them produce it if they can, for a bill of divorce was given into the hand of her that was divorced. 2. He had been a father to them; and fathers had then a power to sell their children for slaves to their creditors, in satisfaction for the debts they were not otherwise able to pay. Now it is true the Jews were sold to the Babylonians then, and afterwards to the Romans; but did God sell them for payment of his debts? No, he was not indebted to any of those to whom they were sold, or, if he had sold them, he did not increase his wealth by their price, Psa_44:12. When God chastens his children, it is neither for his pleasure (Heb_12:10) nor for his profit. All that are saved are saved by a prerogative of grace, but those that perish are cut off by an act of divine holiness and justice, not of absolute sovereignty.

II. A charge exhibited against them, showing them that they were themselves the authors of their own ruin: “Behold, for your iniquities, for the pleasure of them and the gratification of your own base lusts, you have sold yourselves, for your iniquities you are sold; not as children are sold by their parents, to pay their debts, but as malefactors are sold by the judges, to punish them for their crimes. You sold yourselves to work wickedness, and therefore God justly sold you into the hands of your enemies, 2Ch_12:5, 2Ch_12:8. It is for your transgressions that your mother is put away, for her whoredoms and adulteries,” which were always allowed to be a just cause of divorce. The Jews were sent into Babylon for their idolatry, a sin which broke the marriage covenant, and were at last rejected for crucifying the Lord of glory; these were the iniquities for which they were sold and put away.

III. The confirmation of this challenge and this charge. 1. It is plain that it was owing to themselves that they were cast off; for God came and offered them his favour, offered them his helping hand, either to prevent their trouble or to deliver them out of it, but they slighted him and all the tenders of his grace. “Do you lay it upon me?” (says God); “tell me, then, wherefore, when I came, was there no man to meet me, when I called, was there none to answer me?” Isa_50:2. God came to them by his servants the prophets, demanding the fruits of his vineyard (Mat_21:34); he sent them his messengers, rising up betimes and sending them (Jer_35:15); he called to them to leave their sins, and so prevent their own ruin: but was there no man, or next to none, that had any regard to the warnings which the prophets gave them, none that answered the calls of God, or complied with the messages he sent them; and this was it for which they were sold and put away. Because they mocked the messengers of the Lord, therefore, God brought upon them the king of the Chaldeans, 2Ch_36:16, 2Ch_36:17. Last of all he sent unto them his Son. He came to his own, but his own received him not; he called them to himself, but there were none that answered; he would have gathered Jerusalem's children together, but they would not; they knew not, because they would not know, the things that belonged to their peace, nor the day of their visitation, and for that transgression it was that they were put away and their house was left desolate, Mat_21:41; Mat_23:37, Mat_23:38; Luk_19:41, Luk_19:42. When God calls men to happiness, and they will not answer, they are justly left to be miserable. 2. It is plain that it was not owing to a want of power in God, for he is almighty, and could have recovered them from so great a death; nor was it owing to a want of power in Christ, for he is able to save to the uttermost. The unbelieving Jews in Babylon thought they were not delivered because their God was not able to deliver them; and those in Christ's time were ready to ask, in scorn, Can this man save us? For himself he cannot save. “But” (says God) “is my hand shortened at all, or is it weakened?” Can any limits be set to Omnipotence? Cannot he redeem who is the great Redeemer? Has he no power to deliver whose all power is? To put to silence, and for ever to put to shame, their doubts concerning his power, he here gives unquestionable proofs of it. (1.) He can, when he pleases, dry up the seas, and make the rivers a wilderness. He did so for Israel when he redeemed them out of Egypt, and he can do so again for their redemption out of Babylon. It is done at his rebuke, as easily as with a word's speaking. He can so dry up the rivers as to leave the fish to die for want of water, and to putrefy. When God turned the waters of Egypt into blood he slew the fish, Psa_105:29. The expression our Saviour sometimes used concerning the power of faith, that it will remove mountains and plant sycamores in the sea, is not unlike this; if their faith could do that, no doubt their faith would save them, and therefore they were inexcusable if they perished in unbelief. (2.) He can, when he pleases, eclipse the lights of heaven, clothe then with blackness, and make sackcloth their covering (Isa_50:3) by thick and dark clouds interposing, which he balances, Job_36:32; Job_37:16. — Henry 

Isa 50:4-9 

As Jesus was God and man in one person, we find him sometimes speaking, or spoken of, as the Lord God; at other times, as man and the servant of Jehovah. He was to declare the truths which comfort the broken, contrite heart, those weary of sin, harassed with afflictions. And as the Holy Spirit was upon him, that he might speak as never man spake; so the same Divine influence daily wakened him to pray, to preach the gospel, and to receive and deliver the whole will of the Father. The Father justified the Son when he accepted the satisfaction he made for the sin of man. Christ speaks in the name of all believers. Who dares to be an enemy to those unto whom he is a Friend? or who will contend with those whom he is an Advocate? Thus St. Paul applies it, Rom_8:33. — MHCC