Verse-by-Verse Bible Commentary
Isaiah 49:8

Bridgeway Bible Commentary

Israel rebuilt (49:8-50:3)

Once more God promises the return of the captive Jews to their homeland. God will protect them along the journey and help them as they rebuild their ruined country (8-10). Whether exiled in Babylon or scattered in other places, the people will return home amid much rejoicing (11-13).
Some of the Jews thought God had forgotten them. God now shows that for him this is impossible (14-16). Israel will return and rebuild its homeland. Opponents who try to ruin Israel’s work will not be successful and will leave in shame and defeat (17-18). People born in exile will flock to the rebuilt Jerusalem. The land previously uninhabited and in ruins will become well populated and prosperous again (19-21). Scattered Jews in other countries will also return, helped by generous aid from the nations among whom they have lived (22-23).
Among the exiles were some who apparently doubted the prophet’s promise of restoration, for Babylon seemed unconquerable. How can a captive people possibly be freed when they are in the grip of such a powerful tyrant (24)? God replies that he can do it. He reminds the doubting exiles that he is the all-powerful God and Israel’s covenant redeemer. He will crush the Babylonians in a judgment suited to the cruel oppression that they inflicted on their helpless victims (25-26).
Other Jews blamed God for their troubles, as if he had cast them off like a husband who divorces his wife or a father who sells his children to pay off his debts. God replies that they have no evidence to support such an accusation, for he has neither ‘divorced’ them nor ‘sold’ them. Rather their sins are the cause of their troubles (50:1). They ignored God when he spoke to them through his servants the prophets. But he still loves them and has the power to save them. Nothing in all creation can withstand his power (2-3).

Coffman's Commentaries on the Bible

"Thus saith Jehovah, 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, and they shall worship; because of Jehovah that is faithful, even the Holy One of Israel, who hath chosen thee. Thus saith Jehovah, In an acceptable time have I answered 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 raise up the land, to make them inherit the desolate heritages; saying to them that are bound, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and on all bare heights shall be their pasture. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them will lead them; even by springs of water will he guide them. And I will make all my mountains a way, and my highways shall be exalted. Lo, these shall come from far; and, Lo, these from the north and from the west; and these from the land of Sinim."

The speaker in this passage is Jehovah, the Holy One of Israel; and it should be noted that God here speaks of that Ideal Servant, Messiah.

"Man despiseth… the nation abhorreth" Here is the prophecy that natural, secular Israel will despise and reject the Son of God when, at last he comes from heaven to redeem the world from sin.

"A servant of rulers" "This means that the rulers of that day would look upon him with the same disdain with which they looked upon any servant whom thy considered to be far beneath themselves and unworthy of any particular interest on their part."Homer Hailey, p. 409.

All of that, however, would be erased in the glorious success God here promised to give his Ideal Servant Messiah. Kings and princes would honor and worship him; all obstacles to those who would serve him shall be removed.

"I will give thee for a covenant of the people" "The paradox of Israel sent to redeem Israel is insoluble in Old Testament terms, since no prophet or king or priest was ever big enough for the title. It is part of the powerful thrust of the Old Testament toward the New Testament in which Jesus Christ stands forth as the sole worthy and rightful bearer of the name Israel."The New Bible Commentary, Revised, p. 616. Christ alone is the mediator of the new covenant; he only is the means by which men on earth may come unto God. He only is the "Way, the Truth and the Life; and no in an cometh unto the Father except by him" (John 14:6).

Isaiah 49:9 regards the release of captives and the enlightenment of those in darkness; but the interpretation of this is spiritual, as indicated in Jesus' own words in Luke 4:17-20, where it is clear that the captives are those bound in sin, and the ones "in darkness" are those who do not know the Lord.

"I will make all my mountains a way" All of these verses in this part of the paragraph speak of the aid and support God will provide for Messiah and his Church.

Isaiah 49:12 reveals that the disciples of Messiah shall come from "afar," from the north, the west, and from the land of Sinim. This place name is not satisfactorily identified. Kidner believed it was "Aswan in Egypt on the Nile, where a Jewish colony existed from the 6th century B.C."Ibid. Others have supposed the name refers to China. It stands here as a symbolical name for all the distant places on earth that have heard and obeyed the gospel of Christ.

Barnes' Notes on the Whole Bible

Thus saith the Lord - Still an address to the Messiah, and designed to give the assurance that he should extend the true religion, and repair the evils of sin on the earth. The Messiah is represented as having asked for the divine favor to attend his efforts, and this is the answer, and the assurance that his petition had not been offered in vain.

In an acceptable time - Hebrew, ‘In a time of delight or will,’ that is, a time when Yahweh was willing, or pleased to hear him. The word רצין râtsôn means properly delight, satisfaction, acceptance Proverbs 14:35; Isaiah 56:7; will, or pleasure Esther 8:1; Psalms 40:9; Daniel 8:4-11; then also goodwill, favor, grace Proverbs 16:15; Proverbs 19:12. The Septuagint renders this, Καιρῷ δεκτῷ Kairō dektō - ‘In an acceptable time.’ So Jerome, Gesenius, and Hengstenberg render it, ‘In a time of grace or mercy.’ The main idea is plain, that Yahweh was well pleased to hear him when he called upon him, and would answer his prayers. In a time of favor; in a time that shall be adjudged to be the best fitted to the purposes of salvation, Yahweh will be pleased to exalt the Messiah to glory, and to make him the means of salvation to all mankind.

Have I heard thee - Have I heard thy petitions, and the desires of thy heart. The giving of the world to the Messiah is represented as in answer to his prayer in Psalms 2:8 :

Ask of me, and I shall give time the pagan for thine inheritance,

And the uttermost parts of the earth for thy possession.

And in a day of salvation - In a time when I am disposed to grant salvation; when the period for imparting salvation shall have arrived.

Have I helped thee - Have I imparted the assistance which is needful to accomplish the great purpose of salvation to the world. This passage is quoted by Paul in 2 Corinthians 6:2, and is by him applied to the times of the Messiah. It means that the time would come, fixed by the purpose of God, which would be a period in which he would be disposed, that is, well pleased, to extend salvation to the world through the Messiah: and that in that time he would afford all the requisite aid and help by his grace, for the extension of the true religion among the nations.

I will preserve thee - That is, the cause of the Redeemer would be dear to the heart of God, and he would preserve that cause from being destroyed on the earth.

And give thee for a covenant of the people - The ‘people’ (עם 'âm) refers doubtless primarily to the Jews - the better portion of the Israelite people - the true Israel Romans 2:28-29. To them he was first sent, and his own personal work was with them (see the notes at Isaiah 49:6). On the meaning of the phrase ‘for a covenant,’ see the notes at Isaiah 42:6.

To establish the earth - Margin, as Hebrew, ‘To raise up.’ The language is derived from restoring the ruins of a land that has been overrun by an enemy, when the cities have been demolished, and the country laid waste. It is to be taken here in a spiritual sense, as meaning that the work of the Messiah would be like that which would be accomplished if a land lying waste should be restored to its former prosperity. In regard to the spiritual interests of the people, he would accomplish what would be accomplished if there should be such a restoration; that is, he would recover the true Israel from the ravages of sin, and would establish the church on a firm foundation.

To cause to inherit the desolate heritages - The image here is taken from the condition of the land of Israel during the Babylonian captivity. It was in ruins. The cities were all desolate. Such, spiritually, would be the condition of the nation when the Messiah should come; and his work would be like restoring the exiles to their own land, and causing them to re-enter on their former possessions. The one would be an appropriate emblem of the other; and the work of the Messiah would be like rebuilding dilapidated towns; restoring fertility to desolate fields; replanting vineyards and olive gardens; and diffusing smiling peace and plenty over a land that had been subjected to the ravages of fire and sword, and that had long been a scene of mournful desolation.

Calvin's Commentary on the Bible

8.In a time of good pleasure. From this verse we again learn more clearly what we explained at the beginning of this chapter, that the Prophet, while he addresses the whole body of the Church, begins with Christ, who is the head. I have said that this ought to be carefully observed; for commentators have not attended to it, and yet there is no other way in which this chapter can be consistently expounded. This is clearly shewn by Paul, who applies this statement to the whole Church. (2 Corinthians 6:2.) And yet, what the Prophet adds, I will give thee to be a covenant, is applicable to no other than Christ.

How shall we reconcile these statements? By considering that Christ is not so much his own as ours; for he neither came, nor died, nor rose again for himself. He was sent for the salvation of the Church, and seeks nothing as his own; for he has no want of anything. Accordingly, God makes promises to the whole body of the Church. Christ, who occupies the place of Mediator, receives these promises, and does not plead on behalf of himself as an individual, but of the whole Church, for whose salvation he was sent. On this account he does not address Christ separately, but so far as he is joined and continually united to his body. It is an inconceivable honor which our heavenly Father bestows upon us, when he listens to his Son on our account, and when he even directs the discourse to the Son, while the matter relates to our salvation. Hence we see how close is the connection between us and Christ. He stands in our room, and has nothing separate from us; and the Father listens to our cause.

By the word “good pleasure,” the Prophet lays a bridle on believers, so to speak, that they may not be too eager in their desires, but may wait patiently till the time appointed by God has arrived; and in this sense Paul gives to the coming of Christ the appellation of “the time of fullness.” (Galatians 4:4.) He means, therefore, that they depend on God’s disposal, and ought therefore to endure his wrath with meekness and composure. But although the intention of the Prophet is to exhort the godly to patience, that they may learn to place their feelings in subordination to God, yet at the same time he shows that our salvation proceeds from God’s undeserved kindness. רצון (ratzon) which the Greeks translate εὐδοκία , that is, the good-will of God is the foundation of our salvation; and salvation is the effect of that grace. We are saved, because we please God, not through our worthiness or merits, but by his free grace. Secondly, he shows, at the same time, that our salvation is certain, when we have a clear proof of the grace of the Lord. All doubt ought to be removed, when the Lord testified of his “good pleasure.” This passage tends to the commendation of the word, beyond which we ought not to inquire about salvation; as Paul declares that the good pleasure of God is clearly manifested in the preaching of the Gospel, and that thus is fulfilled what is contained in this passage about “the day of salvation.” (2 Corinthians 6:2.)

Thirdly, the Prophet intended to remind us, that God gives us an undoubted pledge of his favor when he sends the Gospel to us; because it is evident that he has compassion upon us, when he gently invites us to himself, that we may not look around in every direction to seek this light, which ought to be expected only from God’s gracious pleasure, or be tortured by doubt, from which God frees us. But let us remember that all this depends on God’s free purpose. When therefore the question is put, why the Lord enlightened us at this time rather than at an earlier period, the reason which ought to be assigned is this: because thus it pleased God, thus it seemed good in his sight. Such is the conclusion to which Paul comes in the passage which we quoted,

“Behold, now is the accepted time; behold, now is the day of salvation.” (2 Corinthians 6:2.)

This passage may greatly aid us in ascertaining Isaiah’s meaning, that we may learn to connect our salvation with God’s good pleasure; a proof of which is given to us in the preaching of the Gospel. It ought also to be observed, that these predictions should not be limited to a certain age, since they belong to the whole Church in all ages. For if we begin with the deliverance from Babylon, we must go on to the redemption of Christ, of which it might be regarded as the commencement and the forerunner; and since there are still found among us many remnants of slavery, we must proceed forward to the last day, when everything shall be restored.

I have appointed thee to be a covenant. This makes it still more evident, that all that had formerly been said was promised to Christ, not for the sake of his personal advantage, but on our behalf; for he has been appointed to be the mediator of the covenant, because the Jews by their sins had revolted from God, who had made an everlasting covenant with them. The renewal of that covenant, therefore, which had been broken or dissolved, is ascribed to Christ. Yet we must likewise keep in view the saying of Paul, that

“Christ is our peace, to reconcile both them that are far off, and them that are near.” (Ephesians 2:14.)

But, Isaiah had directly in view that lamentable ruin, the remedy for which could be expected from Christ alone. Besides, it is proper to apply this grace to ourselves, because, as compared to the Jews, before the Gospel was preached, we were enemies and aliens from God, and could not in any other way be reconciled to him. Christ was therefore “given to be a covenant of the people,” because there was no other way to God but by him. At that time the Jews were a people; but in consequence of the partition-wall having been broken down, all of us, both Jews and Gentiles, have been united in one body.

That thou mayest raise up the earth, which at that time was waste and desolate; for the return of the people was, as we have elsewhere seen, a kind of new creation. Such is also the design of the words of the Prophet, that we may know that there is nothing in the world but ruin and desolation. Christ is sent in order to restore what was fallen down and decayed. If we had not been in a fallen condition, there would have been no reason why Christ should be sent to us. We ought therefore to weigh well our condition; for we are aliens from God, destitute of life, and shut out from all hope of salvation. But by Christ we are fully restored and reconciled to our Heavenly Father. Isaiah likewise adds the benefits which we obtain through Christ, after having been reconciled to God.

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

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 response to the Servant’s feelings of frustration (Isaiah 49:4), the Lord promised that at the appointed hour of salvation, He would support and enable His Servant (cf. Psalms 22:19-21). Watts interpreted this servant too as Darius. [Note: Watts, Isaiah 34-66, p. 188.] He would make the Servant a covenant of the people, namely, He would make a new covenant with His people that the Servant would embody (cf. Isaiah 42:6; Jeremiah 31:31; Jeremiah 32:40; Ezekiel 37:26; Luke 22:20; 1 Corinthians 11:25; 2 Corinthians 3:6; Hebrews 8:8-12). The Servant would fulfill God’s covenants with Israel.

"To speak of the Servant as the covenant means that while, as we know, it is through his work that covenant blessings become available, it is only in him, in the union of personal relationship, that these blessings can be enjoyed. Prophets preached the covenant and pointed away from themselves to the Lord; the Servant will actualize the blessings and point to himself." [Note: Motyer, p. 391.]

The Servant would restore the land, make the Israelites inherit desolate areas, and (Isaiah 49:9) free captives. The terms used in this verse recall the relief that came to the Israelites in their Jubilee Year (cf. Leviticus 25:8-22). The salvation in view will appear in the Millennium, which the Jubilee Year anticipated. Then too the Servant will represent Israel.

The Apostle Paul quoted this verse in 2 Corinthians 6:2. To him the present day was the day of salvation that Isaiah predicted. I take it that Paul meant that the day of salvation had begun because Christ had died on the cross, not that everything that will mark that day had arrived. Clearly God has not yet restored the land to Israel. The day of salvation will come to its glorious climax in the future Millennium.

Dr. Constable's Expository Notes

The Servant’s ministry 49:8-13

Isaiah now announced more about the work of the Servant (cf. Isaiah 42:5-9). He will enable people around the world to return to God, similarly to how the Israelites would return to Jerusalem after the Exile. The response to God’s saving work will be universal joy (cf. Isaiah 42:10-13).

Gill's Exposition of the Whole Bible

Thus saith the Lord,.... These are the words of God the Father to his Son continued; the Jews themselves interpret them of the Messiah z:

in an acceptable time have I heard thee: this was the time when Christ was here on earth, when he became incarnate, and suffered and died for his people: this was an acceptable time to God the Father; his very sufferings were acceptable; his sacrifice was of a sweet smelling savour; his righteousness was well pleasing to him; for by all this his perfections were glorified, his purposes were answered, his covenant and promises fulfilled, and his people saved: it was acceptable to men, the things that were now done and procured; as pardon of sin, peace and reconciliation, a justifying righteousness, and complete salvation; which is worthy the acceptation of all that are lost and undone, and see themselves so, and that nothing they can do will save them: or "in a time of good will" a; such was the time of Christ's first coming; it was good will to men, Luke 2:14. God showed his good will to men by the Person whom he sent to save them, his own, only, and beloved Son; and by sending him to save sinners, the chief of sinners, even enemies; and this time was fixed and settled by the good will and pleasure of God; and during this time the Lord heard Christ; he always heard him interceding for himself, and for his people; he heard him in the garden, and on the cross, and at all other times; see Hebrews 5:7

and in a day of salvation have I helped thee; at the time when he wrought out the salvation of his people, then he helped him in it, and through it, as he promised him, and as Christ believed he would,

Isaiah 42:1. This is to be understood of him as man and Mediator, and to show the greatness of the work of salvation, and the concern of God in it; otherwise, as Christ is the mighty God, he needed no help, and his own arm brought salvation to him:

and I will preserve thee; as he did from his enemies in life, in his infancy, and when grown up, that his life might not be taken away before his time; from being overcome by his enemies in the garden, and on the cross; from the power of death and the grave, by raising him up from thence; he preserved him to his kingdom and glory, and now retains him in heaven until the time of the restitution of all things; and will preserve his seed, and his throne, his cause, and interest, to the end of time:

and give thee for a covenant of the people; Jews and Gentiles, all that are given to him, and whom he redeems by his blood, whom the Spirit sanctifies, and applies the blessings and promises of the covenant to; which is to be understood of the covenant of grace: Christ is said to be given for it unto them, he being a covenantee in it; the representative of these people in it; the surety of it for them; the Mediator and messenger of it to them; and the ratifier and confirmer of it; and as he is the great blessing of it, the sum and substance of it; and as all the blessings and promises of it are in him; and this may respect the constitution of the covenant from everlasting, and the manifestation of it in time; and this is a gift of God honourable to Christ, of free grace to his people, very comprehensive and unspeakable. Kimchi says this refers to the times of the Messiah: and the end of all this is

to establish the earth; not the land of Judea, but the whole earth; which, were it not for Christ, and his covenant and suretyship engagements for his people, and for the sake of them, and their salvation, would long ago have been dissolved and broke to pieces; but he bears up the pillars of it; and, when he has gathered in all his people, will destroy it: or the end in his being given for a covenant was to "raise up" the fallen inhabitants of the earth, for so the word b may be rendered; or to raise up the elect of God unto life, who were obnoxious to death; or to establish, settle, and confirm the church of God on earth; see Psalms 89:36. The Targum is, "to raise up the righteous that lie in the dust", referring it to the resurrection of the dead:

to cause to inherit the desolate heritages; the desolate cities of Judah, or the Gentile world, which was like a desolate wilderness: it seems to denote the desolate condition of the church, which should become comfortable and flourishing through the numerous conversions of Jews and Gentiles, as the fruit and effect of the covenant of grace made with Christ; in which the Heathen were given for his inheritance, and the uttermost parts of the earth for his possession, Psalms 2:8.

z In Pesikta Rabbati in Yalkut in loc. a בעת רצון "in tempore gratuitae voluntatis", Munster; "in tempore placito", V. L. Pagninus; "beneplaciti", Piscator. b להקים ארץ "ad suscitandam terram", Pagninus, Montanus; "ut erigas terram", Piscator; "ad erigendam terram", Vitringa.

Henry's Complete Commentary on the Bible

      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, Show 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.

      In these verses we have,

      I. The humiliation and exaltation of the Messiah (Isaiah 49:7; Isaiah 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,Isaiah 53:3; Isaiah 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, John 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 (Isaiah 49:8; Isaiah 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,Hebrews 5:7. He knew that the Father heard him always (John 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,John 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, Hebrews 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,Zechariah 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, 2 Corinthians 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 (Isaiah 42:6; Isaiah 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,Isaiah 49:9; Isaiah 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, Isaiah 49:9-11; Isaiah 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, Psalms 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,Song of Solomon 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 (Isaiah 49:11; Isaiah 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 (Isaiah 40:2; Isaiah 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, Isaiah 35:8; Isaiah 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, Isaiah 49:12; Isaiah 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, Ezekiel 30:15; Ezekiel 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, Matthew 8:11.

Spurgeon's Verse Expositions of the Bible

Christ in the Covenant

A Sermon

(No. 103)

Delivered on Sabbath Morning, August 31, 1856, by the

REV. C. H. Spurgeon

At New Park Street Chapel, Southwark.

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"I will give thee for a covenant of the people." Isaiah 49:8 .

WE all believe that our Saviour has very much to do with the covenant of eternal salvation. We have been accustomed to regard him as the Mediator of the covenant, as the surety of the covenant, and as the scope or substance of the covenant. We have considered him to be the Mediator of the covenant, for we were certain that God could make no covenant with man unless there were a mediator a days-man, who should stand between the both. And we have hailed him as the Mediator, who, with mercy in his hands, came down to tell to sinful man the news that grace was promised in the eternal counsel of the Most High. We have also loved our Saviour as the Surety of the covenant, who, on our behalf, undertook to pay our debts; and on his Father's behalf, undertook, also, to see that all our souls should be secure and safe, and ultimately presented unblemished and complete before him. And I doubt not, we have also rejoiced in the thought that Christ is the sum and substance of the covenant; we believe that if we would sum up all spiritual blessings, we must say, "Christ is all." He is the matter, he is the substance of it; and although much might be said concerning the glories of the covenant, yet nothing could be said which is not to be found in that one word, "Christ." But this morning I shall dwell on Christ, not as the Mediator, nor as the surety, nor as the scope of the covenant, but as one great and glorious article of the covenant which God has given to his children. It is our firm belief that Christ is ours, and is given to us of God; we know that "he freely delivered him up for us all," and we, therefore, believe that he will, "with him, freely give us all things." We can say, with the spouse, "My beloved is mine." We feel that we have a personal property in our Lord and Saviour Jesus Christ, and it will therefore delight us for a while, this morning, in the simplest manner possible, without the garnishings of eloquence or the trappings of oratory, just to mediate upon this great thought, that Jesus Christ in the covenant is the property of every believer.

First, we shall examine this property; secondly, we shall notice the purpose for which it was conveyed to us; and thirdly, we shall give one precept, which may well be affixed upon so great a blessing as this, and is indeed an inference from it.

I. In the first place, then, here is a GREAT POSSESSION Jesus Christ by the covenant is the property of every believer. By this we must understand Jesus Christ in many different senses; and we will begin, first of all, by declaring that Jesus Christ is ours, in all his attributes. He has a double set of attributes, seeing that there are two natures joined in glorious union in one person. He has the attributes of very God, and he has the attributes of perfect man; and whatever these may be, they are each one of them the perpetual property of every believing child of God. I need not dwell on his attributes as God; you all know how infinite is his love, how vast his grace, how firm his faithfulness, how unswerving his veracity; you know that he is omniscient; you know that he is omnipresent; you know that he is omnipotent, and it will console you if you will but think that all these great and glorious attributes which belong to God are all yours. Has he power? That power is yours yours to support and strengthen you; yours to overcome your enemies, yours to keep you immutably secure. Has he love? Well, there is not a particle of his love in his great heart, which is not yours; all his love belongs to you; you may dive into the immense, bottomless ocean of his love, and you may say of it all, "it is mine." Hath he justice? It may seem a stern attribute; but even that is yours, for he will by his justice see to it, that all which is covenanted to you by the oath and promise of God shall be most certainly secured to you. Mention whatever you please which is a characteristic of Christ as the ever glorious Son of God, and O faithful one, thou mayest put thine hand upon it and say, "it is mine." Thine arm, O Jesus, upon which the pillars of the earth do hang, is mine. Those eyes, O Jesus, which pierce through the thick darkness and behold futurity thine eyes are mine, to look on me with love. Those lips, O Christ, which sometimes speak words louder than ten thousand thunders, or whisper syllables sweeter than the music of the harps of the glorified those lips are mine. And that great heart which beateth high with such disinterested, pure, and unaffected love that heart is mine. The whole of Christ, in all his glorious nature as the Son of God, as God over all, blessed for ever, is yours, positively, actually, without metaphor, in reality yours.

Consider him as man too. All that he has as perfect man is yours. As a perfect man he stood before his Father, "full of grace and truth," full of favour; and accepted by God as a perfect being. O believer, God's acceptance of Christ is thine acceptance; for knowest thou not, that that love which the Father set on a perfect Christ, he sets on thee now? For all that Christ did is thine. That perfect righteousness which Jesus wrought out, when through his stainless life he kept the law and made it honorable, is thine. There is not a virtue which Christ ever had, that is not thine; there is not a holy deed which he ever did which is not thine; there is not a prayer he ever sent to heaven that is not thine; there is not one solitary thought towards God which it was his duty to think, and which he thought as man serving his God, which is not thine. All his righteousness, in its vast extent, and in all the perfection of his character, is imputed to thee. Oh! canst thou think what thou hast gotten in the word "Christ?" Come, believer, consider that word "God," and think how mighty it is; and then meditate upon that word "perfect man," for all that the Man-God, Christ, and the glorious God-man, Christ, ever had, or ever can have as the characteristic of either of his natures, all that is thine. It all belongs to thee; it is out of pure free favour, beyond the fear of revocation, passed over to thee to be thine actual property and that for ever.

2. Then, consider believer, that not only is Christ thine in all his attributes, but he is thine in all his offices. Great and glorious these offices are; we have scarce time to mention them all. Is he a prophet? Then he is thy prophet. Is he a priest? Then he is thy priest. Is he a king? Then he is thy king. Is he a redeemer? Then he is thy redeemer. Is he an advocate? Then he is thy advocate. Is he a forerunner? Then he is thy forerunner. Is he a surety of the covenant? The he is thy surety. In every name he bears, in every crown he wears, in every vestment in which he is arrayed, he is the believer's own. Oh! child of God, if thou hadst grace to gather up this thought into thy soul it would comfort thee marvellously, to think that in all Christ is in office, he is most assuredly thine. Dost thou see him yonder, interceding before his Father, with outstretched arms? Dost thou mark his ephod his golden mitre on his brow, inscribed with "holiness unto the Lord?" Dost see him as he lifts up his hands to pray? Hearest thou not that marvellous intercession such as man never prayed on earth; that authoritative intercession such as he himself could not use in the agonies of the garden? For

"With sighs and groans, he offered up

His humble suit below;

But with authority he pleads,

Enthroned I glory now."

Dost see how he asks, and how he received, as soon as his petition is put up? And canst thou, darest thou believe that that intercession is all thine own, that on his breast thy name is written, that in his heart thy name is stamped in marks of indellible grace, and that all the majesty of that marvellous, that surpassing intercession is thine own, and would all be expended for thee if thou didst require it; that he has not any authority with his Father, that he will not use on thy behalf, if thou dost need it; that he has no power to intercede that he would not employ for thee in all times of necessity? Come now, words cannot set this forth; it is only your thoughts that can teach you this; it is only God the Holy Spirit bringing home the truth that can set this ravishing, this transporting thought in its proper position in your heart; that Christ is yours in all he is and has. Seest thou him on earth? There he stands, the priest offering his bloody sacrifice; see him on the tree, his hands are pierced, his feet are gushing gore! Oh! dost thou see that pallid countenance, and those languid eyes flowing with compassion? Dost thou mark that crown of thorns? Dost thou behold that mightiest of sacrifices, the sum and substance of them all? Believer, that is thine, those precious drops plead and claim thy peace with God; that open side is thy refuge, those pierced hands are thy redemption; that groan he groans for thee; that cry of a forsaken heart he utters for thee; that death he dies for thee. Come, I beseech thee, consider Christ in any one of his various offices; but when thou dost consider him lay hold of this thought, that in all these things he is THY Christ, given unto thee to be one article in the eternal covenant thy possession for ever.

3. Then mark next, Christ is the believer's in every one of his works. Whether they be works of suffering or of duty, they are the property of the believer. As a child, he was circumcised, and is that bloody rite mine? Ay, "Circumcised in Christ." As a believer he is buried, and is that watery sign of baptism mine? Yes; "Buried with Christ in baptism unto death." Jesus' baptism I share when I lie interred with my best friend in the selfsame watery tomb. See there, he dies, and it is a master work to die. But is his death mine? Yes, I die in Christ. He rises. Mark him startling his guards, and rising from the tomb! And is that resurrection mine? Yes, we are "risen together with Christ." Mark again, he ascends up on high, and leads captivity captive. Is that ascension mine? Yes, for he hath "raised us up together." And see, he sits on his Father's throne; is that deed mine? Yes, he hath made us, "sit together in heavenly places." All he did is ours. By divine decree, there existed such an union between Christ and his people, that all Christ did his people did: and all Christ has performed, his people did perform in him, for they were in his loins when he descended to the tomb, and in his loins they have ascended up on high; with him they entered into bliss; and with him they sit in heavenly places. Represented by him, their Head, all his people even now are glorified in him even in him who is the head over all things to his church. In all the deeds of Christ, either in his humiliation or his exaltation, recollect, O believer, thou hast a covenant interest, and all those things are thine.

4. I would for one moment hint at a sweet thought, which is this, you know that in the person of Christ "dwelleth all the fulness of the Godhead bodily." AH! believer, "and of his fulness have we received, and grace for grace." All the fulness of Christ! do you know what that is? Do you understand that phrase? I warrant you, you do not know it, and shall not do just yet. But all that fulness of Christ, the abundance of which you may guess of by your own emptiness all that fulness is thine to supply thy multiplied necessities. All the fulness of Christ to restrain thee, to keep thee and preserve thee; all that fulness of power, of love, of purity, which is stored up in the person of the Lord Jesus Christ, is thine. Do treasure up that thought, for then thine emptiness need never be a cause of fear; how canst thou be lost whilst thou hast all fulness to fly to?

5. But I come to something sweeter than this; the very life of Christ is the property of the believer. Ah! this is a thought into which I cannot dive, and I feel I have outdone myself in only mentioning it. The life of Christ is the property of every believer. Canst thou conceive what Christ's life is? "Sure," you say, "he poured it out upon the tree." He did, and it was his life that he gave to thee then. But he took that life again; even the life of his body was restored; and the life of his great and glorious Godhead had never undergone any change, even at that time. But now, you know he has immortality: "he only hath immortality." Can you conceive what kind of life that is which Christ possesses? Can he ever die? No; far sooner may the harps of heaven be stopped, and the chorus of the redeemed cease for ever; far sooner may the glorious walls of paradise be shaken, and the foundations thereof be removed; than that Christ, the Son of God, should ever die. Immortal as his Father, now he sits, the Great Eternal One. Christian, that life of Christ is thine. Hear what he says: "Because I live ye shall live also." "Ye are dead; and your life" where is it? It is "hid with Christ in God." The same blow which smites us dead, spiritually, must slay Christ too; the same sword which can take away the spiritual life of a regenerate man, must take away the life of the Redeemer also; for they are linked together they are not two lives, but one. We are but the rays of the great Sun of Righteousness, our Redeemer, sparks which must return to the great orb again. If we are indeed the true heirs of heaven, we cannot die until he from whom we take our rise dieth also. We are the stream that cannot stop till the fountain be dry; we are the rays that cannot cease until the sun doth cease to shine. We are the branches, and we cannot wither until the trunk itself shall die. "Because I live, ye shall live also." The very life of Christ is the property of every one of his brethren.

6. And best of all, the person of Jesus Christ is the property of the Christian. I am persuaded, beloved, we think a great deal more of God's gifts than we do of God; and we preach a great deal more about the Holy Spirit's influence than we do about the Holy Spirit. And I am also assured that we talk a great deal more about the offices, and works, and attributes of Christ than we do about the person of Christ. Hence it is that there are few of us who can often understand the figures that are used in Solomon's Song, concerning the person of Christ, because we have seldom sought to see him or desired to know him. But, O believer, thou hast sometimes been able to behold thy Lord. Hast thou not seen him, who is white and ruddy, "the chief amongst ten thousand, and the altogether lovely?" Hast thou not been sometimes lost in pleasure when thou hast seen his feet, which are like much fine gold, as if they burned in a furnace? Hast thou not beheld him in the double character, the white and the red, the lily and the rose, the God yet the man, the dying yet the living; the perfect, and yet bearing about with him a body of death? Hast thou ever beheld that Lord with the nail-print in his hands, and the mark still on his side? And hast thou ever been ravished at his loving smile, and been delighted at his voice? Hast thou never had love visits from him? Has he never put his banner over thee? hast thou never walked with him to the villages and the garden of nuts? Hast thou never sat under his shadow? hast thou never found his fruit sweet unto thy taste? Yes, thou hast. His person then is thine. The wife loveth her husband; she loveth his house and his property; she loveth him for all that he giveth her, for all the bounty he confers, and all the love he bestows; but his person is the object of her affections. So with the believer: he blesses Christ for all he does and all he is. But oh! it is Christ that is everything. He does not care so much about his office, as he does about the Man Christ. See the child on his father's knee the father is a professor in the university; he is a great man with many titles, and perhaps the child knows that these are honourable titles, and esteems him for them; but he does not care so much about the professors and his dignity, as about the person of his father. It is not the college square cap, or the gown that the child loves; ay, and if it be a loving child it will not be so much the meal the father provides, or the house in which it lives, as the father which it loves; it is his dear person that has become the object of true and hearty affection. I am sure it is so with you, if you know your Saviour; you love his mercies, you love his offices, you love his deeds, but oh! you love his person best. Reflect, then that the person of Christ is in the covenant conveyed to you: "I will give thee to be a covenant for the people."

II. Now we come to the second: FOR WHAT PURPOSE DOES GOD PUT CHRIST IN THE COVENANT?

1. Well, in the first place, Christ is in the covenant in order to comfort every coming sinner. "Oh," says the sinner who is coming to God, "I cannot lay hold on such a great covenant as that, I cannot believe that heaven is provided for me, I cannot conceive that the robe of righteousness and all these wondrous things can be intended for such a wretch as I am." Here comes in the thought that Christ is in the covenant. Sinner, canst thou lay hold on Christ? Canst thou say,

"Nothing in my hand I bring,

Simply to thy cross I cling?"

Well, if thou hast got that, it was put in on purpose for thee to hold fast by God's covenant mercies all go together, and if thou hast laid hold on Christ, thou hast gained every blessing in the covenant. That is one reason why Christ was put there. Why, if Christ were not there, the poor sinner would say, "I dare not lay hold on that mercy. It is a God-like and a divine one, but I dare not grasp it; it is too good for me. I cannot receive it, it staggers my faith." But he sees Christ with all his great atonement in the covenant; and Christ looks so lovingly at him, and opens his arms so wide, saying, "Come unto me, all ye that labour and are heavy laden, and I will give you rest," that the sinner comes and throws his arms around Christ, and then Christ whispers, "Sinner, in laying hold of me, thou hast laid hold of all." Why, Lord, I dare not think I could have the other mercies. I dare trust thee, but I dare not take the others. Ah, sinner, but in that thou hast taken me thou hast taken all, for the mercies of the covenant are like links in the chain. This one link is an enticing one. The sinner lays hold of it; and God has purposely put it there to entice the sinner to come and receive the mercies of the covenant. For when he has once got hold of Christ here is the comfort he has everything that the covenant can give.

2. Christ is put also to confirm the doubting saint. Sometimes he cannot read his interest in the covenant. He cannot see his portion among them that are sanctified. He is afraid that God is not his God, that the Spirit hath no dealings with his soul; but then,

"Amid temptations, sharp and strong,

His soul to that dear refuge flies;

Hope is his anchor, firm and strong,

When tempests blow and billows rise."

So he lays hold of Christ, and were it not for that, even the believer dare not come at all. he could not lay hold on any other mercy than that with which Christ is connected. "Ah," saith he, "I know I am a sinner, and Christ came to save sinners." So he holds fast to Christ. "I can hold fast here," he says, "my black hands will not black Christ, my filthiness will not make him unclean." So the saint holds hard by Christ, as hard as if it were the death-clutch of a drowning man. And what then? Why, he has got every mercy of the covenant in his hand. It is the wisdom of God that he has put Christ in, so that a poor sinner, who might be afraid to lay hold of another, knowing the gracious nature of Christ, is not afraid to lay hold of him, and therein he grasps the whole, but ofttimes unconsciously to himself.

4. Again, it was necessary that Christ should be in the covenant, because there are many things there that would be nought without him. Our great redemption is in the covenant, but we have no redemption except through his blood. It is true that my righteousness is in the covenant, but I can have no righteousness apart from that which Christ has wrought out, and which is imputed to me by God. It is very true that my eternal perfection is in the covenant, but the elect are only perfect in Christ. They are not perfect in themselves, nor will they ever be, until they have been washed, and sanctified, and perfected by the Holy Ghost. And even in heaven their perfection consists not so much in their sanctification, as in their justification in Christ.

"Their beauty this, their glorious dress,

Jesus the Lord their righteousness."

In fact, if you take Christ out of the covenant, you have just done the same as if you should break the string of a necklace: all the jewels, or beads, or corals, drop off and separate from each other. Christ is the golden string whereon the mercies of the covenant are threaded, and when you lay hold of him, you have obtained the whole string of pearls. But if Christ be taken out, true there will be the pearls, but we cannot wear them, we cannot grasp them; they are separated, and poor faith can never know how to get hold of them. Oh! it is a mercy worth worlds, that Christ is in the covenant.

4. But mark once more, as I told you when preaching concerning God in the covenant, Christ is in the covenant to be used. There are some promises in the Bible which I have never yet used; but I am well assured that there will come times of trial and trouble when I shall find that that poor despised promise, which I thought was never meant for me, will be the only one on which I can float. I know that the time is coming when every believer shall know the worth of every promise in the covenant. God has not given him any part of an inheritance which he did not mean him to till. Christ is given us to use. Believer, use him! I tell thee again, as I told thee before, that thou dost not use thy Christ as thou oughtest to do. Why, man, when thou art in trouble, why dost thou not go and tell him? Has he not a sympathising heart, and can he not comfort and relieve thee? No, thou art gadding about to all thy friends save thy best friend, and telling thy tale everywhere except into the bosom of thy Lord. Oh, use him, use him. Art thou black with yesterday's sins? Here is a fountain filled with blood; use it, saint, use it. Has thy guilt returned again? Well, his power has been proved again and again; come use him! use him! Dost thou feel naked? Come hither, soul, put on the robe. Stand not staring at it; put it on. Strip, sir, strip thine own righteousness off, and thine own fears too. Put this on, and wear it, for it was meant to wear. Dost thou feel thyself sick? What, wilt thou not go and pull the night-bell of prayer, and wake up thy physician? I beseech thee go and stir him up betimes, and he will give the cordial that will revive thee. What! art thou sick, with such a physician next door to thee, a present help in time of trouble, and wilt thou not go to him? Oh, remember thou art poor, but then thou hast "a kinsman, a mighty man of wealth." What! wilt thou not go to him and ask him to give thee of his abundance, when he has given thee this promise, that as long as he has anything thou shalt go shares with him, for all he is and all he has is thine? Oh, believer, do use Christ, I beseech thee. There is nothing Christ dislikes more than for his people to make a show-thing of him and not to use him. he loves to be worked. He is a great labourer; he always was for his Father, and now he loves to be a great labourer for his brethren. The more burdens you put on his shoulders the better he will love you. Cast your burden on him. You will never know the sympathy of Christ's heart and the love of his soul so well as when you have heaved a very mountain of trouble from yourself to his shoulders, and have found that he does not stagger under the weight. Are your troubles like huge mountains of snow upon your spirit? Bid them rumble like an avalanche upon the shoulders of the Almighty Christ. He can bear them all away, and carry them into the depths of the sea. Do use thy Master, for for this very purpose he was put into the covenant, that thou mightest use him whenever thou needest him.

III. Now, lastly, here is A PRECEPT, and what shall the precept be? Christ is ours; then be ye Christ's, beloved. Ye are Christ's, ye know right well. Ye are his by your Father's donation when he gave you to the Son. You are his by his bloody purchase, when he counted down the price for your redemption. You are his by dedication, for you have dedicated yourselves to him. You are his by adoption, for you are brought to him and made one of his brethren and joint-heirs with him. I beseech you, labour, dear brethren, to show the world that you are his in practice. When tempted to sin, reply, "I cannot do this great wickedness. I cannot, for I am one of Christ's." When wealth is before thee to be won by sin, touch it not; say that thou art Christ's, else thou wouldst take it; but now thou canst not. Tell Satan that you would not gain the world if you had to love Christ less. Are you exposed in the world to difficulties and dangers? Stand fast in the evil day, remembering that you are one of Christ's. Are you in a field where much is to be done, and others are sitting down idly and lazily, doing nothing? Go at your work, and when the sweat stands upon your brow and you are bidden to stay, say, "No, I cannot stop; I am one of Christ's. He had a baptism to be baptised with, an so have I, and I am straitened until it be accomplished. I am one of Christ's. If I were not one of his, and purchased by blood, I might be like Issachar, crouching between two burdens; but I am one of Christ's." When the syren song of pleasure would tempt thee from the path of right, reply, "Hush your strains, O temptress; I am one of Christ's. Thy music cannot affect me; I am not my own, I am bought with a price. When the cause of God needs thee, give thyself to it, for thou art Christ's. When the poor need thee, give thyself away, for thou art one of Christ's. When, at any time there is ought to be done for his church and for his cross, do it, remembering that thou art one of Christ's. I beseech thee, never belie thy profession. Go not where others could say of thee, "He cannot be Christ's;" but be thou ever one of those whose brogue is Christian, whose very idiom is Christ-like, whose conduct and conversation are so redolent of heaven, that all who see thee may know that thou art one of the Saviour's and may recognise in thee his features and his lovely countenance.

And now, dearly beloved hearers. I must say one word to those of you to whom I have not preached, for there are some of you who have never laid hold of the covenant. I sometimes hear it whispered, and sometimes read it, that there are men who trust to the uncovenanted mercies of God. Let me solemnly assure you that there is now no such thing in heaven as uncovenanted mercy; there is no such thing beneath God's sky or above it, as uncovenanted grace towards men. All ye can receive, and all you ever ought to hope for, must be through the covenant of free grace, and that alone.

Mayhap, poor convinced sinner thou darest not take hold of the covenant to-day. Thou canst not say the covenant is thine. Thou art afraid it never can be thine; thou art such an unworthy wretch. Hark thee; canst thou lay hold on Christ? Darest thou do that? "Oh," sayest thou, "I am too unworthy." Nay, soul, darest thou touch the hem of his garment to-day? Darest thou come up to him just so much as to touch the very skirt that is trailing on the ground? "No," sayest thou "I dare not," Why not, poor soul, why not? Canst thou not trust to Christ?

"Are not his mercies rich and free?

Then say, poor soul, why not for thee."

"I dare not come; I am so unworthy," you say. Hear, then; my Master bids you come, and will you be afraid after that? "Come unto me, all ye that labour and are heavy laden, and I will give you rest." "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Why dare you not come to Christ? Oh, you are afraid he will turn you away! Hark ye, then, what he saith; "Whosoever cometh unto me, I will in nowise cast out." Thou sayest, "I know he would cast me out." Come, then, and see if thou canst prove him a liar. I know thou canst not, but come and try. He has said "whosoever." "But I am the blackest." Nevertheless, he has said "whosoever:" come along, blackest of the black. "Oh, but I am filthy." Come along, filthy one, come and try him, come and prove him; recollect he has said he will cast out none that come to him by faith. Come and try him. I do not ask thee to lay hold on the whole covenant, thou shalt do that by-and-bye; but lay hold on Christ, and if thou wilt do that, then thou hast the covenant." "Oh, I cannot lay hold of him," saith one poor soul. Well, then, lie prostrate at his feet, and beg of him to lay hold of thee. Do groan one groan, and say, "Lord, have mercy on me, a sinner!" Do sigh one sigh, and say, "Lord, save, or I perish." Do let thy heart say it, if thy lips cannot. If grief, long smothered, burns like a flame within thy bones, at least let one spark out. Now prayer one prayer, and verily I say unto thee, one sincere prayer shall most assuredly prove that he will save thee. One true groan, where God has put it in the heart, is an earnest of his love; one true wish after Christ, if it be followed by sincere and earnest seeking of him, shall be accepted of God, and thou shalt be saved. Come, soul, once more. Lay hold on Christ. "Oh, but I dare not do it." Now I was about to say a foolish thing; I was going to say that I wish I was a sinner like thyself this moment, and I think I would run before, and lay hold on Christ, and then say to you, "Take hold too." But I am a sinner like thyself, and no better than thyself; I have no merits, no righteousness, no works; I shall be damned in hell unless Christ have mercy on me, and should have been there now if I had had my deserts. Here am I a sinner once as black as thou art; and yet, O Christ, these arms embrace thee. Sinner, come and take thy turn after me. Have not I embraced him? Am I not as vile as thou art? Come and let my case assure thee. How did he treat me when I first laid hold of him? Why he said to me, "I have loved thee with an everlasting love, therefore with lovingkindness have I drawn thee." Come, sinner, come and try, If Christ did not drive me away, he will never spurn you. Come along, poor soul, come along

"Venture on him, (tis no venture,) venture wholly,

Let no other trust intrude;

None but Jesus

Can do helpless sinners good."

He can do thee all the good thou wantest: oh! trust my Master, oh! trust my Master; he is a precious Lord Jesus, he is a sweet Lord Jesus, he is a loving Saviour, he is a kind and condescending forgiver of sin. Come, ye black; come, ye filthy; come, ye poor; come, ye dying; come, ye lost ye who have been taught to feel your need of Christ, come all of you come now for Jesus bids you come; come quickly. Lord Jesus, draw them, draw them by this Spirit! Amen.