Verse-by-Verse Bible Commentary
Isaiah 49:4

Bridgeway Bible Commentary

49:1-55:13 THE SALVATION OF GOD’S PEOPLE

The servant’s task (49:1-7)

Leaving behind the subject of Cyrus’s conquest, the prophecy now develops the theme of the servant of Yahweh. The second Servant Song begins by recording how Israel was chosen by God to be his servant, and prepared by God to do his work. As Israel did the work faithfully, it would bring praise to God (49:1-3).
Israel as a whole failed, but from generation to generation a minority within Israel, the remnant, remained loyal to Yahweh as his servant. They were unable to save their people from captivity, but they still trusted in God that he would bring some good from their work (4). They now see God’s purpose in preserving and strengthening the faithful remnant through the captivity. He wants to use them to lead his people back to their land, from where they will send the light of his salvation to the darkened heathen nations (5-6). God’s servant will then no longer suffer the shame that Israel experienced in the captivity. On the contrary, those who once despised God’s servant will now give him honour, proving to all that God is faithful to his people and faithful to his word (7).

Again the nation as a whole failed in its task, though, as always, a small minority remained faithful (cf. Luke 1:16-17; John 20:21; Acts 13:46-47). Jesus the Messiah, the perfection of Israel, was the one who truly brought his people back to God, sent the light of God’s salvation to the Gentiles, and receives homage from people of all nations (Matthew 1:21; Luke 2:30-32; Acts 26:23; Romans 15:8-12; Revelation 3:7).

Coffman's Commentaries on the Bible

(The beginning of Section B of Division VI (Isa. 49-57))

There is a dramatic switch in this chapter to the development of the most wonderful prophecies in the Old Testament concerning the appearance in our world of the Dayspring from on High, the holy Messiah, the True Israel of God, namely, The Lord Jesus Christ, who in spite of every hindrance, even the rejection of his own nation, would bring God's salvation to the whole world, Jews and Gentiles alike. Cyrus will be mentioned no more; the Jewish exiles' return from Babylon will be no longer the focus, which is dramatically shifted to Jesus Christ the Son of God, his mission, his characteristics, his assured success, his rejection by the Jewish nation, etc. "Whereas Section I dealt principally with the Doctrine of God, Section II treats especially the Doctrine of Salvation. Salvation comes from God only, and through the ministry of the Servant of Jehovah. It includes deliverance from the penalty of sin, and a new life of protection, joy, and peace; and it is worldwide in scope,"Wycliffe Old Testament Commentary, p. 643.

Barnes' Notes on the Whole Bible

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

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

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

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

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

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

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

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

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

Calvin's Commentary on the Bible

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

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

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

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

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

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

Smith's Bible Commentary

Chapter 49

Now in chapter 49, we have a fabulous prophecy of Jesus Christ in the first seven verses as God speaks of the Redeemer that He is sending.

Listen, O coasts, unto me; and hearken, ye people, from far; For the LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name. 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 ( Isaiah 49:1-2 );

You go back to Psalms 22:1-31 , that glorious prophetic Messianic psalm of David, and we read there in Psalms 22:1-31 verse Isaiah 49:8 , or no, verse Isaiah 49:9 : "But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. I was cast upon thee from the womb: thou art my God from my mother's belly" ( Psalms 22:9-10 ). And that is the equivalent here to, "Thou hath called me from the womb; from the bowels of my mother hast thou made mention of my name. You have made my mouth like a sharp sword." We are told that the word the goes forth out of his mouth is like a sharp, two-edged sword--Revelation. "In the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me."

And he said unto me, Thou art my servant, O Israel ( Isaiah 49:3 ),

And in this Israel is the true name expressed. That is in Christ, he was a man who was governed by God.

in whom I will be glorified. Then I said, I have labored in vain ( Isaiah 49:3-4 ),

"For He came to His own, His own received Him not" ( John 1:11 ). He was despised and rejected. He was crucified. He said, "I have labored in vain."

I have spent my strength for nothing, and in vain: yet surely my judgment is with the LORD, and my work with my God ( Isaiah 49:4 ).

As they rejected Him, as they despised Him, His coming to them was in vain.

And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him ( Isaiah 49:5 ),

The purpose of Jesus Christ was to bring Jacob back to God, back to the Father, and to restore the preserved of Israel. "I will also give thee." Beg your pardon, I jumped.

Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength. And he said, It is a light thing that you should 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 eaRuth ( Isaiah 49:5-6 ).

And so Jesus, who was rejected by the Jews, has become a light unto the Gentiles, and the gospel of Jesus Christ has come unto us who were once alienated from God and far off from the promises. But through Him, we've been brought nigh. Oh, thank God for the light of Jesus Christ unto the Gentiles.

Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despised, to him whom the nation abhorred, 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 ( Isaiah 49:7 ).

So the work of Christ among the Gentiles, the kings worshipping and so forth as the gospel of Jesus Christ has permeated many kingdoms of the Gentiles. Now even so, God is going to preserve the people of Israel.

Thus saith the LORD, In an acceptable time have I heard thee, and in the 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; That you may say to the prisoners, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and their pastures shall be in the high places. 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 ( Isaiah 49:8-10 ).

This brings to mind in Revelation chapter 7, "And they shall hunger and thirst no more and neither shall the sun shine upon them and all." And it is equivalent to Revelation 7:16 .

And I will make all my mountains a way, and my highways shall be exalted. Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of [China] Sinim ( Isaiah 49:11-12 ).

Is the land of the east.

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. But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me ( Isaiah 49:13-14 ).

Now He speaks here about the fact that He's going to bring them back again. He'll gather them from the north and from the west and from the east. And yet they are going to say, "The Lord has forsaken me." And you go today and the declaration of so many Jews is, "Where was God during the Holocaust? God has forsaken us." And they are still proclaiming that God has forsaken them. But God said,

Can a woman forget her nursing child, that she should not have compassion on the son of her womb? well, they may forget, but I will not forget thee ( Isaiah 49:15 ).

They accused God of forsaking them. God said, "No way. I haven't forgotten you. Can a nursing mother forget her nursing child?"

You remember in Psalms 137:1-9 is the psalm of Babylonian captivity, "When we were in Babylon by the rivers we sat down. We wept when we remembered Zion. We hanged our harps on the willows in the midst thereof. And they that had carried us away captive said, 'Sing us one of your songs.' And they required some happy songs from us saying, 'Sing one of the songs of Zion.' But how shall we sing the Lord's songs in a strange land?" ( Psalms 137:1-4 ) Now some of the old rabbis say that the next two verses are God's response to this cry. And that it was actually God who declared, "If I forget thee, O Jerusalem, let my right hand forget its cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy" ( Psalms 137:4-6 ). And some of the old rabbis say that that is God speaking there in response to the people who were captives in Babylon, who said, "God has forgotten us. God has forsaken us." And, of course, here God said, "Can a mother forsake her or forget her nursing child? She would not have compassion, well she might. But I won't forget." You might find case where you say, "Well, there's a mother forgot." God says, "It's all right, but I still won't."

Behold, I have graven thee upon the palms of my hands; your walls are continually before me. Your children shall make haste; your destroyers and they that made thee waste shall go forth of thee. 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. 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. 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. 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? ( Isaiah 49:16-21 )

So he speaks about them coming into the land and being prospered and the land being too small for them and their desire to extend and expand their borders.

Now the regathering and the rebuilding of the nation Israel has been a very remarkable thing in our days. And God's purposes are to be fulfilled there. It's exciting, because God fulfilled His promise. He's brought them back in the land. They are dwelling there. But they are seeking to expand. They say, "The area that we have is too small." And if you look at it, it is a very small area. Not much. Well, actually, you can drive from one side of Israel to the other in two hours; you can drive from one end to the other in six hours. Gives you the idea of the size of Israel. It's two hours wide and six hours long driving in a car. But it's about 5,800 years deep. The history that is there in the land goes back.

Now there are those who see an interesting scenario arising in the Middle East right now. I've heard some Bible scholars suggest the possibility and some analysts, and I've talked to some Israelis who have suggested also the possibility, that the next outbreak of warfare over there in the Middle East, that Israel plans for it to be the last outbreak by so thoroughly defeating all of those who have risen against them that they will not be able to rise against them again. They intend to thoroughly thrash their enemies. All of the Arab states that have been giving them such a bad time, they are planning to go full on against the Arab world. And a part of their plan, very shrewd indeed, is to take Saudi Arabia and immediately cut the price of oil in half. And who in the world would object? That's pretty smart. You see, our world problems today, especially the problem of starving, the great starvation that is coming in the third world is all the result of the increased oil prices. The whole problem that we're having here with inflation, our whole problem of economy is based to the increased oil prices. That's where it all comes from.

Now the byproducts of the oil, the fertilizers and the chemical fertilizers that help grow the crops have become so expensive that your food bill has gone up tremendously. The whole inflationary cycle can be placed on the increased oil prices. And it is a thing that is actually causing millions of people to starve to death in the third world. Because they do not have the economic base to afford the worldwide inflation that has ensued from the increased oil prices. Now those men in Libya, Iran, Iraq, Saudi Arabia, they could care less what havoc they've wrecked upon the world. And when the Israelis go in and take the oil and cut the prices in half, everybody is going to hail them as the heroes, because suddenly this whole problem of world economy is going to be reversed. Price of gasoline will go down, price of raw materials will go down. The whole thing comes back to the oil. So it's a wise plan, and who's going to object?

So God speaks here that they're going to say, "Hey, we need to expand our borders. There's not enough room." The land will be too narrow for you by reason of the inhabitants.

Thus saith the Lord GOD ( Isaiah 49:22 ),

Now God here speaks of the judgment He's going to bring on their oppressors.

Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring their sons in their arms, and thy daughters shall be carried upon their shoulders. 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 ( Isaiah 49:22-23 ).

The glorious day of Israel's future when the kings of the earth come and pay their homage year by year.

Shall the prey be taken from the mighty, or the lawful captive delivered? 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 contends with you, and I will save thy children ( Isaiah 49:24-25 ).

God is saying, "I'll fight with those that fight with you." So any nation or any people that opposes the Jews is not just contending with a race of people. They are contending with the eternal God of heaven.

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 ( Isaiah 49:26 ).

The whole world will know it, and of course, God tells us in that day that He destroys the invading Russian army with her allies shall the whole world know that I am God. And I'll be sanctified before the nations of the earth.

"

Dr. Constable's Expository Notes

The Servant’s calling 49:1-7

"The first [biographical Servant] Song was a word from the Lord to the world about his Servant: ’Your plight is known, my Servant will deal with it’ [Isaiah 42:1-4]; but the second [autobiographical] Song is the Servant’s testimony how that world-wide task devolved upon one who was already commissioned to minister to Israel." [Note: Motyer, p. 384.]

"If . . . the first song can be viewed as contemplating the ministry of Jesus the Servant in prospect from the perspective of his baptism, this second song seems to be looking back on that ministry from its close." [Note: Grogan, p. 285.]

Dr. Constable's Expository Notes

Comfort through the Servant 49:1-13

Isaiah began this pericope by clarifying the calling and ministry of the Servant. He referred to this Servant earlier (Isaiah 42:1-9), but now he reiterated and reinforced what he had revealed in preparation for further revelation about this key figure. [Note: See F. Duane Lindsey, "The Commission of the Servant in Isaiah 49:1-13," Bibliotheca Sacra 139:554 (April-June 1982):129-45.]

Dr. Constable's Expository Notes

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

"God does not approach the arrogance and oppression of the world with greater arrogance and greater oppression. Rather, he comes with the humility, the vulnerability, and the powerlessness of a child." [Note: Ibid.]

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

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

". . . despondency arises through listening to ourselves and our self-assessment etc., instead of looking to God, recalling his purposes, living according to our dignity in him and rediscovering in him our source of power." [Note: Motyer, p. 387.]

Gill's Exposition of the Whole Bible

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

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

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

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

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

Henry's Complete Commentary on the Bible

      1 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.

      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, Isaiah 49:1; Isaiah 49:12. But this is directed to the isles (that is, the Gentiles, for they are called the isles of the Gentiles,Genesis 10:5) and to the people from far, that were strangers to the commonwealth of Israel, and afar off. Let these listen (Isaiah 49:1; Isaiah 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,Matthew 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, Jeremiah 1:5. Paul was separated to the apostleship from his mother's womb, Galatians 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 (Hebrews 4:12) which comes out of his mouth, Revelation 19:15. The convictions of the word are the arrows that shall be sharp in the hearts of sinners, Psalms 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 (Ephesians 3:5; Romans 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, John 12:27; John 12:28. Some read the words in two clauses: Thou art my servant (so Christ is, Isaiah 42:1; Isaiah 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 (Isaiah 49:4; Isaiah 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, Isaiah 6:9; Isaiah 6:9. The same was a temptation to Jeremiah to resolve he would labour no more, Jeremiah 20:9. It is the complaint of many a faithful minister, that has not loitered, but laboured, not spared, but spent, his strength, and himself with it, and yet, as to many, it is all in vain and for nought; they will not be prevailed with to repent and believe. But here it seems to point at the obstinacy of the Jews, among whom Christ went in person preaching the gospel of the kingdom, laboured and spent his strength, and yet the rulers and the body of the nation rejected him and his doctrine; so very few were brought in, when one would think none should have stood out, that he might well say, "I have laboured in vain, preached so many sermons, wrought so many miracles, in vain." Let not the ministers think it strange that they are slighted when the Master himself was.

      2. He comforts himself under this discouragement with this consideration, that it was the cause of God in which he was engaged and the call of God that engaged him in it: Yet surely my judgment is with the Lord, who is the Judge of all, and my work with my God, whose servant I am. His comfort is, and it may be the comfort of all faithful ministers, when they see little success of their labours, (1.) That, however it be, it is a righteous cause that they are pleading. They are with God, and for God; they are on his side, and workers together with him. They like not their judgment, the rule they go by, nor their work, the business they are employed in, ever the worse for this. The unbelief of men gives them no cause to suspect the truth of their doctrine, Romans 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, Isaiah 49:5; Isaiah 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 (Isaiah 49:1; Isaiah 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, Luke 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, Isaiah 49:6; Isaiah 49:6. The Messiah seemed as if he had been primarily designed to bring Jacob back,Isaiah 49:5; Isaiah 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 (Luke 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, Acts 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.