Verse-by-Verse Bible Commentary
Isaiah 49:9

Clarke's Commentary

Verse Isaiah 49:9. To them that are in darkness - "And to those that are in darkness"] Fifteen MSS. (five ancient) of Dr. Kennicott's, eleven of De Rossi's, and one ancient of my own, and the two old editions of 1486 and 1488, and three others, add the conjunction ו vau at the beginning of this member. Another MS. had it so at first, and two others have a rasure at the place: and it is expressed by the Septuagint, Syriac, Chaldee, and Vulgate.

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

That thou mayest say to the prisoners, Go forth - This language occurs also in Isaiah 42:7. For an explanation of it, see the notes on that place.

To them that are in darkness - Synonymous with being prisoners, as prisoners are usually confined in dark cells.

Show yourselves - Hebrew, ‘Reveal,’ or manifest yourselves; that is, as those who come out of a dark cell come into light, so do you, who have been confined in the darkness of sin, come forth into the light of the Sun of righteousness, and be manifest as the redeemed.

They shall feed in the ways - In the remainder of this verse, and in the following verses, the Messiah is represented under the image of a shepherd, who leads forth his flock to green fields, and who takes care that they shall be guarded from the heat of the sun, and shall not hunger nor thirst. The phrase ‘they shall feed in the ways,’ means, probably, that in the way in which they were going they should find abundant food. They should not be compelled to turn aside for pasturage, or to go and seek for it in distant places. It is equivalent to the language which so often occurs, that God would provide for the needs of his people, even when passing through a desert, and that he would open before them unexpected sources of supply.

And their pastures shall be in all high places - This means, that on the hills and mountains, that are naturally barren and unproductive, they should find an abundance of food. To see the force of this, we are to remember that in many parts of the East the hills and mountains are utterly destitute of vegetation. This is the case with the mountainous regions of Horeb and Sinai, and even with the mountains about Jerusalem, and with the hills and mountains in Arabia Deserta. The idea here is, that in the ways, or paths that were commonly traveled, and where all verdure would be consumed or trodden down by the caravans, and on the hills that were usually barren and desolate, they would find abundance. God would supply them as if he should make the green grass spring up in the hard-trodden way, and on the barren and rocky hills vegetation should start up suddenly in abundance, and all their needs should be supplied.

This is an image which we have frequently had in Isaiah, and perhaps the meaning may be, that to his people the Redeemer would open unexpected sources of comfort and joy; that in places and times in which they would scarcely look for a supply of their spiritual needs, he would suddenly meet and satisfy them as if green grass for flocks and herds should suddenly start up in the down-trodden way, or luxuriant vegetation burst forth on the sides and the tops of barren, rocky, and desolate hills. Harmer, however, supposes that this whole description refers rather to the custom which prevailed in the East, of making feasts or entertainments by the sides of fountains or rivers. ‘To fountains or rivers,’ Dr. Chandler tells us in his Travels, ‘the Turks and the Greeks frequently repair for refreshment; especially the latter, in their festivals, when whole families are seen sitting on the grass, and enjoying their early or evening repast, beneath the trees, by the side of a rill’ - (Travels in Asia Minor, p. 21.) Compare 1 Kings 1:9. Thus Harmer supposes that the purpose of the prophet is, to contrast the state of the Jews when they were shut up in prison in Babylon, secluded from fresh air, and even the light itself, or in unwholesome dungeons, with their state when walking at liberty, enjoying the verdure, and the enlivening air of the country; passing from the tears, the groans, and the apprehensions of such a dismal confinement, to the music, the songs, and the exquisite repasts of Eastern parties of pleasure (see Harmer’s Obs., vol. ii. pp. 18-25; Ed. Lond. 1808). The interpretation, however, above suggested, seems to me most natural and beautiful.

Calvin's Commentary on the Bible

9.That thou mayest say to them that are bound. These words describe the change which took place at the coming of Christ. And yet the Prophet unquestionably intends to administer consolation to the Jews in their extremity, that they may not think it incredible that they shall be restored to a better condition, because they see that they are almost devoted to destruction. Still, he shows in general what is the nature of Christ’s office, and explains what is meant by restoring desolate heritages; for, before the coming of Christ, we are “bound” under a miserable yoke, and plunged in darkness. By these metaphors is meant, that so long as we are without Christ, we are overwhelmed by a load of all evils; for by darkness he excludes everything that relates to the kingdom of Christ, faith, righteousness, truth, innocence, and everything of that nature. We are therefore in “darkness,” till Christ say, Shew yourselves We are “bound,” till he say, Come forth.

The word לאמר, (lemor,) “that thou mayest say,” is highly emphatic; for it shews that the preaching of the Gospel is the means by which we are delivered. If therefore we desire liberty, if we desire the light of the kingdom of God, let us listen to Christ when he speaks; otherwise we shall be oppressed by the unceasing tyranny of Satan. Where then is the liberty of our will? Whosoever claims for himself light, or reason, or understanding, can have no share in this deliverance of Christ; for liberty is not promised to any but those who acknowledge that they are captives, and light and salvation are not promised to any but those who acknowledge that they are plunged in darkness.

On the ways they shall feed. When he promises that pastures shall be accessible to the children of God, and shall be on the tops of the mountains, by these metaphors he declares that all who shall be under the protection of Christ shall dwell safely; for he is a careful and attentive Shepherd, who supplies his flock with everything that is necessary, so that they are in want of nothing that is requisite for the highest happiness. (John 10:11.) This instruction was highly necessary at the time when the Jews were about to perform a joumey through dry and barren countries, in their return to a land which lay waste and desolate. The Prophet therefore says that God has abundant resources for supplying their wants, though earthly means should fail; and accordingly, in accordance with the ordinary custom of Scripture, he compares believers to sheep, in order that, being aware of their weakness, they may shrink themselves entirely to the care of the Shepherd.

Yet it is probable that indirectly he warns believers not to desire excessive luxury, because they will never have so great a superfluity as not to be attended by many difficulties; and likewise not to become effeminate, because they will be beset by dangers; for we know that “the ways” are exposed to the attacks of enemies and robbers, and that the tops of mountains are for the most part barren. The Church is governed by Christ in such a manner as not to be free from the attacks and insults of men, and is fed in such a manner as frequently to inhabit barren and frightful regions. But though enemies are at hand, God protects us from their violence and oppression. If we are thirsty or hungry, he is abundantly able to supply everything that is necessary for food and maintenance; and amidst perils and difficulties of this nature we perceive his care and anxiety more dearly than if we were placed beyond the reach of all danger.

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

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).

Dr. Constable's Expository Notes

Part of the salvation to appear in that favorable time will involve the liberation of captives, physical and spiritual (cf. Isaiah 61:1-4). God’s sheep will enjoy feeding, even on the roads and formerly barren heights of their land (cf. Isaiah 17:2; Isaiah 40:10-11; Isaiah 41:18; Isaiah 43:19; Isaiah 63:11). This is a picture of abundant pasturage, and it represents millennial blessings.

Gill's Exposition of the Whole Bible

That thou mayest say to the prisoners, go forth,.... God's covenant people, while unconverted, are prisoners; they are in the prison of sin, under the power and dominion of it, and under the guilt of it, and obligation to punishment for it; and they are in the prison of the law, they are transgressors of it, and are accused and convicted by it, and are condemned, and put in prison, and held there; and they are also Satan's prisoners, and are held and led captive by him at his will; and by virtue of the covenant, and the blood of it, these prisoners are set free; and Christ in the. Gospel speaks unto them, and proclaims liberty to them; and by the knowledge of the truth they are made free, and are brought into the liberty of the children of God; and are bid to go forth, and they are brought forth from their prison houses; and bid to go to the house of God, and walk at liberty, enjoying all the privileges and ordinances of the Gospel:

to them that are in darkness; in a state of nature and unregeneracy, which is a state of infidelity and ignorance; when men are in the dark, and know not themselves, nor their lost state and condition; nor the exceeding sinfulness of sin; nor Christ, and the way of salvation by him; nor the Spirit, and the operations of his grace; nor the Scriptures, and the doctrines of them:

show yourselves; among the people of God, in his house and ordinances, when called, converted, and enlightened by Christ; or "be revealed" c or manifested, when they are known to be, what they were not knows before, the people and children of God. The Targum is,

"be revealed to the light;''

such are called to partake of the light of grace, and to enjoy the light of comfort and communion:

they shall feed in the ways; not in the broad road and highways of sin, but in the ways of God, in the word and ordinances: this denotes the publicness and pleasantness of them, and the plenty of provisions in them; and yet where it might not be expected, and where exposed to enemies: the allusion is to cattle, that are drove from place to place, and as they pass along feed in the ways upon such pasture as they there find; and suggests, that the saints are travellers, and as such have food provided them by the way:

and their pastures shall be in all high places; on hills and mountains, which are often barren and unfruitful. The Targum is,

"in or by rivers of water shall be the place of their habitation.''

c הגלו "revelamini", V. L. Munster, Junius & Tremellius, Piscator.

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.