Exegetical and Hermeneutical Commentary of Isaiah 49:14
But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me.
14. But Zion said ] Zion is the city of Jerusalem personified (cf. Isa 49:16) and, by a common O.T. figure, conceived as the mother of the citizens (see further on Isa 49:21). This is no doubt the primary reference of the figure, but since the city derives its religious significance from its being the centre of the national life, Zion really represents the nation of Israel, as in ch. Isa 40:2. Hence the complaint of this verse is the same as was previously heard from the lips of Israel (ch. Isa 40:27).
my Lord ] Better, as R.V. the Lord. The word when pointed, as here ( ’Adni), is always equivalent to Jehovah. The suggestion that it may be used in the sense of “husband” (as Gen 18:12) would demand a different vocalisation ( ’dn). But although the idea of Jehovah as the husband of Zion was undoubtedly present to the prophet’s mind (Isa 50:1, Isa 54:6) it does not emerge in this verse.
Fuente: The Cambridge Bible for Schools and Colleges
Ch. Isa 49:14 to Isa 50:3. The Consolation of Zion
(i) Isa 49:14-21. In an apostrophe to Jerusalem the prophet announces the speedy return of her population and the rebuilding of her waste places. The poetry of the passage is singularly beautiful, and charged with tender emotion. Zion, the idealised city, is the wife of Jehovah, and the mother of her inhabitants. Although she now thinks of herself as rejected and barren ( Isa 49:14), she is assured of the unchanging love of her God ( Isa 49:15-16) which will soon be manifested in her restoration to the joy of motherhood (17 20). The ecstasy of amazement and delight with which she recognises and welcomes her children ( Isa 49:21) is finely opposed to the opening picture of her desolation and despondency. Note also the contrast between the whole conception and the fate of the “virgin daughter of Babylon” (Isa 47:8-9).
(ii) Ch. Isa 49:22 to Isa 50:3. Three oracles, confirming the promise to Zion.
(1) Isa 49:22-23. On a signal from Jehovah the nations shall bring home the scattered children of Zion; nay, their kings and queens shall esteem it an honour to foster the newly-formed community.
(2) Isa 49:24-26. No earthly power can interpose between Jehovah and the deliverance of His people; Israel is His lawful prey, and none shall pluck them from Him (see the notes below). In thus representing the deliverance as effected by force, the prophet no doubt has in view the one nation that would not obey the signal of Isa 49:22.
(3) Isa 50:1-3. Lastly, there exists no legal impediment to the redemption of Israel; Jehovah has issued no sentence of formal rejection against His people, nor has anyone acquired the rights of a creditor over them ( Isa 49:1). He therefore expresses surprise that there is so little response to the promise of salvation, so little faith in His almighty power.
Fuente: The Cambridge Bible for Schools and Colleges
But Zion said – On the word Zion, see the note at Isa 1:8. The language here is that of complaint, and expresses the deep feeling of the people of God amidst many calamities, afflictions, and trials. It may be applicable to the exile Jews in Babylon during their long captivity, as if God had forsaken them; or to those who were waiting for the coming of the Messiah, and who were sighing for the divine interposition under him to restore the beauty of Zion, and to extend his kingdom; or in general, to the church when wickedness triumphs in a community, and when God seems to have forsaken Zion, and to have forgotten its interests. The language here was suggested, doubtless, by a view of the desolations of Jerusalem and Judea, and of the long and painful captivity in Babylon; but it is general, and is applicable to the people of God, in all times of similar oppression and distress. The object of the prophet is to furnish the assurance that, whatever might be the trials and the sufferings of his people, God had not forgotten them, and he neither could nor would forsake them. For this purpose, he makes use of two most striking and forcible arguments Isa 49:15-16, to show in the strongest possible manner that the interests of his people were safe.
Fuente: Albert Barnes’ Notes on the Bible
Isa 49:14-16
But Zion said, The Lord hath forsaken me
The more than parental love of God
I.
ZIONS BUILDING. Zion here signifies the true Church. Elsewhere she is called Jerusalem; and very frequently is she spoken of as a city or building.
1. If we inquire who is her builder, we find that there is but one who can properly be called by this name. The founder of the true Church is He by whom God made the worlds; therefore she is called The city of the Lord, the Zion of the Holy One of Israel (Isa 60:14). The plan of Zionsbuilding is older than the world itself. The Lord buildeth up Zion, and He alone. Whenever He uses any of us as His under-builders, He first makes us sensible of our own weakness; the excellency of the power is of Him, and not of us.
2. If we inquire concerning the foundation of the true Church, an apostle meets us with an answer: Other foundation can no man lay than that is laid, which is Jesus Christ.
3. If we consider the building itself, it consists of lively stones.
4. The operations of the great Master-builder are not uniform, but marked by diversity. Some stones are separated from their quarry, and brought off by a preparatory process, in a gradual and gentle manner. Others again, are shivered from their worldly holds, as by the explosion of rocks. If we closely inspect the building, we find the lively stones admirable for their unity, evenness, and mutual conformity.
II. ZIONS COMPLAINT. We have heard of Zion, the city and dwelling-place of our God: and that the Lord loveth the gates of Zion (Psa 87:2). But how faithfully and ardently He loves her, she herself does not always consider. Why else that complaint which now comes under our notice? It is acknowledged that circumstances may arise, under which nothing may appear more just than this complaint of Zion.
III. GODS PROMISE. Can a woman forget, &c. (F. W.Krummacher, D. D.)
The complainings of Zion silenced
I. WHAT THERE IS IN OURSELVES TO MAKE US FEAR LEST GOD SHOULD FORSAKE US. Our very fears have often a great show of reason in them; though they may be excessive, they are not wholly unfounded. As–
1. When we recollect how often we have forgotten and forsaken Him.
2. When the aspect of providence is dark and mysterious.
3. When the mind appears to be bereft of its ordinary supports and consolations.
4. When a great and prevailing doubt obtains as to the safety of our state after all.
II. WHAT THERE IS IN GOD TO CONVINCE HIS CHURCH THAT HE NEVER WILL FORSAKE HER.
1. It is contrary to His nature–as contrary to His nature to forget and forsake His Church as it is contrary to the nature of a kind and tender mother to forget and forsake her child. Our Lord teaches us to reason from the less to the greater. If ye, being evil, know how to give, how shall not your Father, &c.
2. It is contrary to His promise. Yet will I not forget thee.
3. It is contrary to the character of His dispensations, for He never has forsaken His Church.
4. It is contrary to His peoples own sober expectations. For Zion does not in her heart believe her own prophetic forebodings. She still speaks of Him, not only as the Lord in one part of the verse, but as my Lord in the other–which she would never do, as a reasonable person, had she finally forgotten or forsaken God, or believed that God had finally forgotten and forsaken her. (S. Thodey.)
The saints final perseverance secured by the love of God
I. THERE ARE MANY THINGS THAT OFTEN CONDUCE TO SUSPICIONS ON THE PART OF THE CHILDREN OF GOD CONCERNING THE LORDS GOODNESS.
1. Times of deep affliction; of dark and mysterious providences; days in which there is no light.
2. These are seasons oftentimes, in which, through our frailty, imperfection, sin, and sinfulness, the weakness of our faith and the strength of unbelief, the believer may be led to form some suspicions concerning the goodness of God.
3. Besides this, there may be periods of deep spiritual temptation.
4. Some laxity in the walk will oftentimes briny strength to a mans suspicions here.
5. He may be in a state of spiritual captivity.
II. THE GREAT SECURITY THAT IS HERE PLACED BEFORE US. Can a woman forget her sucking child, &c. There cannot be a figure more tender, more comprehensive. It is the figure of a helpless babe: there is the tenderness of the tie; there is the helplessness of the child; and there is the very posture of the child; and they are all full of great and important truth; and yet according to those last words–they may forget; yet will I not forget thee–this is not enough. As though the Lord would say, If My love were not more than this, it would not be enough to secure thee.
III. GOD DOES GIVE PROOF THAT THIS TENDER LOVE DOES NOT FORGET. They may forget; yet will I not forget thee. He does not forget their persons. Behold, I have graven thee upon the palms of My hands. They are borne upon the heart of the great High Priest. He forgets not the work of grace that is in them. He forgetteth not the trials of His saints. He forgetteth not the returns of His people He forgetteth not the walk of His saints. He forgetteth them not in death. (J. H. Evans, M. A.)
A mournful complaint and satisfactory answer
What a difference is there between the judgment of God, and the judgment of men! We have a very striking instance of this in the passage before us.
I. A MOURNFUL COMPLAINT. Zion said, The Lord hath forsaken me, He exercises no care over me; and my Lord hath forgotten me, He feels towards me no affection. Let us look into this. The wicked think too much of the goodness of God; they mistake the evidences of His general bounty for the evidences of His peculiar friendship. While they live regardless of His praise, they yet hope in His mercy, and persuade themselves that He will not be rigorous to mark what they have done. The very reverse of this is the disposition of all the subjects of Divine grace. They know that self-deception is tremendous; and therefore they are afraid of self-deception; and they often carry their solicitudes here beyond the point of duty, and in reading and in hearing they will apply to themselves what was intended only for others; for, as an old divine says, There is no beating the dogs out without making the children cry. Let us try to trace up this complaint to its source; and to see the wretchedness that conclusion must produce in the minds of all Gods people. There is a philosophical notion, which is of a semi-infidel character, which supposes that the providence of God is general, and not particular. He regards the whole, and therefore must regard the parts; for the whole is always made up of parts; and He does regard the most minute parts. It is a religious despondency that affects Christians. It is not the influence of infidelity, but it is the influence, first, of unbelief, or weakness of faith. It arises also from ignorance. It springs sometimes from the suspension of Divine manifestation We may also mention conflicting with the troubles of life. We remark once more, the delay of God in the accomplishment of prayer. But who can find language properly to describe the wretchedness that such a conclusion as this, The Lord hath forsaken me, and my God hath forgotten me, must ever produce in the minds of the godly? The misery that the child of God feels from such a conclusion, may be accounted for by three things.
1. That he loves God.
2. He entirely relies upon Him.
3. He has enjoyed Him already. He has tasted that the Lord is gracious, and therefore prays, Evermore give us this bread.
II. THE SATISFACTORY ANSWER.
1. The improbability of the fear. This is metaphorically expressed: Can a woman forget her sucking child, &c. There are two supposable cases here. She may be bereft of reason, or not survive, and so not be able to remember it. She may be criminally, unnaturally, led to hide herself from her own flesh.
2. The certainty of the assurance, Yet will I not forget thee.
3. The all-sufficiency of the truth established, i.e the perpetual regard of God towards us.
Conclusion–
1. Distresses and discouragements are not incompatible with religion.
2. How concerned God is, not only for His peoples safety, but for their comfort also.
3. Let His people fall in with His designs. Let them be humbled, and mourn over their ignorance, perverseness, impatience, and unbelief; that they have entertained such hard thoughts of God; that they have so often charged Him foolishly, and unrighteously, and unkindly.
4. Do not take the comfort belonging to a gracious state, unless you are the subjects of a gracious character. (W. Jay.)
Unworthy doubts of God
How common is this weakness of unbelief in man; how natural are these unworthy doubts of God to us. Nor is it difficult to perceive the sources from which this inability to trust in Gods goodness springs.
1. There is the guilt of which we are conscious in our own hearts; the sense of evil desert m ourselves.
2. Then there comes in the undeniable fact of suffering in himself and all around him, which apparently, at first sight, justifies this attitude of mind, and certainly confirms it.
3. We thus discover a third source from which distrust in God springs; the perversions which have been substituted for the pure Gospel by different branches of the Christian Church (J. N. Bennie, LL. B.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. The Lord ( Yehovah) hath forsaken me, and my Lord ( Adonai) hath forgotten me.] But a multitude of MSS. and several ancient editions read Yehovah in both places.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is an objection against all these glorious predictions and promises hitherto mentioned. How can these things be true, when the condition of Gods church is now so sad and desperate? as it was when the Jews were captives in Babylon, in which the prophet here supposeth them to be.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Zionthe literal Israel’scomplaint, as if God had forsaken her in the Babylonian captivity;also in their dispersion previous to their future restoration;thereby God’s mercy shall be called forth (Isa 63:15-19;Psa 77:9; Psa 77:10;Psa 102:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But Zion said,…. By way of objection, as some think, to the above prophecies of glorious and comfortable times; she being now in a very disconsolate condition, and could not tell how to take it in, how it should thus be, when the case was with her as it was; though I rather think the words should be rendered, “for Zion had said”; and which is mentioned to show the uncomfortable condition she had been in, and to observe the method the Lord took to comfort her, as he before promises. Reference may be had to the Jews in the times of the Babylonish captivity, mentioned under the name of Zion; because, as Kimchi says, that was the chief city of the kingdom of Israel; who, because of the length of their captivity, might think themselves forsaken and forgotten by the Lord: yet, by Zion is meant the church under the Gospel dispensation, the saints that meet at Mount Zion, the hundred and forty and four thousand, with the Lamb there, Heb 12:22:
the Lord hath forsaken me, and my Lord hath forgotten me: so the church might be tempted to conclude, during the persecutions under Rome Pagan, and the long reign of antichrist not yet at an end, and because of his oppressions and cruelties; and because of the low and declining state of the interest of Christ, as it now is; few being converted by the ministry of the word; great opposition made to the truths of the Gospel with success; the ordinances of it perverted or neglected; the presence of God in them very little enjoyed; great indifference and lukewarmness among professors of religion, and discord and dissensions in churches. And so it is with particular believers, when they do not enjoy the presence of God as formerly, either in private or in public ordinances; have not had a promise for a long time; nor are favoured with the discoveries of the love of God, or with any visit from him; then they are apt to say they are forsaken by the Lord, though they cannot give up their interest in him, and therefore call him “my Lord”.
Fuente: John Gill’s Exposition of the Entire Bible
The prophet, looking back at the period of suffering from the standpoint of the deliverance, exclaims from the midst of this train of thought: Isa 49:14 “Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me.” The period of suffering which forces out this lamentation still continues. What follows, therefore, applies to the church of the present, i.e., of the captivity. Isa 49:15, Isa 49:16 “Does a woman forget her sucking child, so as not to have compassion upon the child of her womb? Even though mothers should forget, I will not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls stand continually before me.” In reply to the complaining church, which knows that her home is in Zion-Jerusalem, and which has been kept so long away from her home, Jehovah sets forth His love, which is as inalienable as a mother’s love, yea, far greater than even maternal love. On , the min in merachem is equivalent to , as in Isa 23:1; Isa 24:10; Isa 33:15, etc. , so far as the actual sense is concerned, is equivalent to (Ewald, 362, b): “granted that such (mothers) should forget, i.e., disown, their love.” The picture of Zion (not merely the name, as Isa 49:16 clearly shows) is drawn in the inside of Jehovah’s hands, just as men are accustomed to burn or puncture ornamental figures and mementoes upon the hand, the arm, and the forehead, and to colour the punctures with alhenna or indigo (see Tafel, xii., in vol. ii. pp. 33-35 of Lane’s Manners and Customs of the Modern Egyptians). There is the figure of Zion, unapproachable to every creature, as close to Him as He is to Himself, and facing Him amidst all the emotions of His divine life. There has He the walls of Zion constantly before Him (on neged , see at Isa 1:15; Isa 24:23); and even if for a time they are broken down here below, with Him they have an eternal ideal existence, which must be realized again and again in an increasingly glorious form.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 14-23: ASSURANCE FOR A DESPONDENT ZION
1. In miserable self-pity, the inhabitants of Zion complain that the Lord has both forsaken and forgotten them! (vs. 13; Isa 40:27; comp. Isa 54:8).
2. But, in reality, the Lord’s love for His people far exceeds that of a mother for her sucking child; He will NEVER forget His beloved people! (vs. 15; Isa 44:21).
3. In fact, the Lord declares that He has so “graven” Zion upon His hands that her walls are constantly before Him, (vs. 16; comp. Son 8:6-7; Isa 62:6-7).
4. Verses 17-21 renew the promise that the outcasts of Israel will be gathered back to their own land.
a. Children, of which Israel was not even aware, will be returned to her – while her enemies are moved far away, (vs. 17-18a, 19).
b. Her offspring will be like the ornaments with which a woman decks herself, and like the beautiful girdle with which a bride fastens her attire (vs. 18b).
c. As God brought forth a mighty nation from one man (Abraham), so will He give to the tiny remnant of Israel a numerous progeny, (vs. 20-21; Isa 51:1-3; Isa 54:1-3).
1) She who has been desolate and barren will, obviously, be perplexed by the sudden revelation of such a multitude of children!
2) Who hath begotten me these? Who brought them up? Where were they?
5. Jehovah answers that the Gentiles will fear and reverence the Jewish nation, (vs. 22-23) – giving them assistance, (Isa 43:6; Isa 60:3-4; Isa 60:10; Isa 60:14; Isa 45:14).
a. Unity and peace will prevail, (vs. 23a; Isa 52:8).
b. Then will Israel know that those who wait on Jehovah, her God, will never have cause for shame, (vs. 23b; Isa 43:14; Isa 60:16; Isa 25:9; Isa 26:8; Psa 37:9; Psa 25:3, Joe 2:27).
6. As in verse 14, the doubts and apprehension of Israel are again expressed in verse 24.
7. The Lord assures Israel of both His ability and readiness to deal with her enemies and to save her children, (vs. 25; Isa 14:1-2; Jer 50:33-34; Isa 29:5; Isa 29:20; Isa 33:22; Isa 35:4).
8. The day of the Lord’s vengeance upon His enemies, and those of His people, will be such an extraordinary day that “all flesh” will acknowledge Jehovah, “the Mighty One of Jacob”, as the Saviour and Redeemer of His people, (vs. 26; Rev 19:15; Isa 63:3; Eze 39:7).
Fuente: Garner-Howes Baptist Commentary
14. But Zion said, Jehovah hath forsaken me. In order to magnify his grace the more, God complains that the hearts of the Jews were so narrow and close, that the road was almost shut against him, if he had not overcome their wicked thoughts by his great goodness. Yet at the same time he endeavors to correct this fault, that the deliverance which is offered, and, as it were, set before them, may be received by them with open hearts, and that, as he is willing to assist them, so they, on the other hand, may be prepared to cherish favorable hopes. Now, to us also this doctrine belongs; because almost all of us, when God delays his assistance, are fearfully distressed and tormented; for we think that he has forsaken and rejected us. Thus despair quickly creeps in, which must be opposed, that we may not be deprived of the grace of God. And indeed amidst these doubts our unbelief is manifested and exposed, by our not relying on the promises of God, so as to bear patiently either the chastisements by which God urges us to repentance, or the trials of faith by which he trains us to patience, or any afflictions by which he humbles us. Justly therefore does God remonstrate with the Jews for rejecting by wicked distrust the salvation offered to them, and not permitting themselves to receive assistance. Nor does he limit this accusation to a small number, but includes nearly the whole Church, in order to shew that he will be kind and bountiful toward the Jews beyond the measure of their faith, and that he even strives with them, that by his salvation he may break through all the hinderances by which they opposed him. Let each of us therefore beware of indulging or flattering ourselves in this matter; for the Lord contends with the whole Church, for uttering speeches of this kind, which proceed from the fountain of distrust.
Fuente: Calvin’s Complete Commentary
c. DEJECTED ZION
TEXT: Isa. 49:14-21
14
But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me.
15
Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget, yet will not I forget thee.
16
Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.
17
Thy children make haste; thy destroyers and they that made thee waste shall go forth from thee.
18
Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith Jehovah, thou shalt surely clothe thee with them all as with an ornament, and gird thy self with them like a bride.
19
For, as for thy waste and thy desolate places, and thy land that hath been destroyed, surely now shalt thou be too strait for the inhabitants, and they that swallowed thee up shall be far away.
20
The children of thy bereavement shall yet say in thine ears, The place is too strait for me; give place to me that I may dwell.
21
Then shalt thou say in thy heart, Who hath begotten me these, seeing I have been bereaved of my children, and am solitary, an exile, and wandering to and fro? and who hath brought up these? Behold, I was left alone; these, where were they?
QUERIES
a.
Why would Zion think Jehovah had forsaken her?
b.
How would Zion clothe herself with those coming to her?
c.
Why does she ask, Who hath begotten me these?
PARAPHRASE
But those in Zion who have been listening to these predictions of their glorious future say, How can all this come to pass if we are to go into captivity? Surely Jehovah is showing that He has forsaken us and forgotten us if we must go away to Babylonian exile! So Jehovah answers, As incredible as it may seem, occasionally a mother may disown her own baby, but I will never disown My true Zion. Look! I have cut your name deeply into the flesh of the palms of My hands. Your walls may be broken down from time to time but I see them ultimately and eternally built up. When the time of the Servant comes I want you to observe that many of those who have previously been your destroyers will cease opposing you and will come to you and become a part of Zion. Your beauty will be enhanced by their joining you. You will look as lovely as a bride dressed for her wedding. You think your population will be decimated by the captivity, and your nationhood destroyed. I tell you you will become so populous you will think there is no room for all the people joining themselves to you and your destroyers will be made powerless. The descendants of those who shall go into exile will one day shout to you, Zion is not large enough for all these people; it must be enlarged. Then you will say in amazement; Where did all these children of Zion come from, seeing I have suffered so much destruction and death of my own children? I have spent most of my existence wandering to and fro, so how could I have produced all these children? Look, I was left all alone in captivity and no one seemed to come forth to help me, so where have all these children been hidden all this time?
COMMENTS
Isa. 49:14-18 MELANCHOLIA: The people of Zion are represented as being in a state of deep despondency. This is anticipating the nation of Judah in exile in Babylon. The Psalmist of the exile wrote: By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion . . . (see Psa. 137:1 f). The promises of the prophets were glorious but only the most thoroughly committed believer put much hope in them. All recent history taught the Jews was that nations taken captive into Mesopotamia disappeared or lost their national identity. The great empires had never allowed a conquered nation to return to its own homeland. Judah was certain Jehovah had forsaken her (cf. Lam. 5:1 f).
The Lord left His people in Babylon for 70 years (two generations would have been born and reared in a foreign land). Some of those who were taken down to Babylon as captives of war undoubtedly died there without ever seeing their homeland again (perhaps Daniel and his three friends). It was a great temptation for many Jews to despair and to spread their discouragement among others. The Lord works slowly, as men are prone to count time, but He is absolutely faithful to keep His promises. One of the most beautiful promises of the Old Testament is pictorialized in Isa. 49:15-16. The Hebrew word ulah is translated sucking child but means more literally an infant (newly born). On rare occasions one learns of a mother deserting her new-born child, but it is very unusual. The Lords love for Zion is indestructible! He cannot forget herit is not in His nature at all to forget His promises. He is preparing to sacrifice His only Son for her. True Zion is precious to Him. He has khakak, graven, them on the palms of His hands (not tattooed, but carved, etched deeply). He is constantly reminded of Zion! Her walls may be torn down by her enemies but in Gods sovereign vision, they are constantly before Him as built up forever. Whatever God dreams or envisions comes to pass. Gods dreams are not sand-castles. He has proven this through dreams and visions He manifested to the world by the instrumentality of His prophets. They all came to pass! So when God envisions the wells of Zion built forever, they shall be built forever! Maybe not in the lifetime of Isaiah, or the returned exiles, but when the Messiah arrives, He shall build the eternal walls of Zion (cf. Heb. 12:25-28, a kingdom that cannot be shaken is already being received by the recipients of the Hebrew epistle)!
Those contemporaries of Isaiah who read his prophecy should look and see that what God has promised about Zion is already beginning to happen, and believe. Already the true Zion is beginning to take shape. Already the sifting process is taking place. True believers in the long-range program of God are starting to separate themselves from those who are destroyers of Zion (unbelievers). Already Isaiahs teaching had begun to form a small band of disciples (Isa. 8:16-18), a remnant, which would eventually include all those who walked in darkness even the Gentiles (Isa. 9:1-7). Jehovah swears by His own life (which is, of course, never ending and absolute) that Zion shall one day wear these few, faithful believers (of Isaiahs day) as a bride would her wedding finery (cf. Eph. 5:26-27; Rev. 12:1; Rev. 19:7-8; Rev. 21:2).
Isa. 49:19-21 MARVEL: Zions melancholia would eventually turn to marvel. These verses indicate Isaiah is predicting a spiritual land of Zion. Zions literal land has never been too small for her. She has never thought she had too many literal, physical children. There were times, however, after the establishment of the New Testament church that some of the Jewish Christians (even Peter) wondered about the amazing and rapid growth of the new Zion (the church). Many were wondering how God could make room in Zion for Gentiles from all over the world! There has never been a time (especially after the return from exile) that the enemies (those who swallowed up) the Jews were literally far away. Enemies of the Jews have always been near and have continually oppressed them and swallowed them up (e.g., Sanballat, Alexander the Great, Antiochus IV, Pompey, the Mohammedans; in our lifetime, the Germans, Russians and Arabs). But spiritually, the Messiah defeated the arch-enemy of Zion, the devil, and bound him for a thousand years so that Zions enemy is far away. It is a constant source of wonder and amazement that Jehovah could take the small minority of believers exiled in Babylon and preserve them through centuries of indignation and eventually make of them a world-wide Zion (cf. Act. 11:1-8; Act. 15:1-21, etc.).
We quote from Edward J. Young, Even during the exile the tide was turning. God was raising up Cyrus, who would make it possible for the exiles to return to their home. In this return there is seen the first fulfillment of this promise, but in the deeper sense the fulfillment takes place in the distant future when the Gentiles are brought into the Church of Christ. Zion is bereaved, but she has children, so many that there is no room for them.
The remainder of this chapter confirms the messianic intent of the prophet.
QUIZ
1.
What are other scriptures to indicate the despondency of the exiles?
2.
Why is God unable to forget Zion?
3.
When did they remember Zion?
4.
How could the land be too strait for Zion?
5.
Why cant this be literal Zion?
Fuente: College Press Bible Study Textbook Series
(14) But Zion said . . .In the midst of all that Jehovah was doing for his people they were still showing their little faith, and thinking of themselves as forsaken. They shared the misgivings which were felt even by the Servant, but they did not rise out of them as quickly as He did into the full assurance of faith.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14-21. But Zion Probably the literal Zion, after such a paean or shout of praise that the Gentile world is seen rushing from every quarter into the number of the true Israel, or spiritual Zion. The literal Zion at Jerusalem (or the old faithless representatives of the covenant) says,
The Lord hath forsaken me The complaint is altogether unjust. It is not Jehovah’s fault at all. Faithless Zion is the one at fault. She had broken covenant and driven Jehovah from her, yet not so but he still yearns for her. He desires Zion to repent and return to him.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Despair of the People And Their Final Hope ( Isa 49:14-26 ).
The picture now reverts. Yahweh’s call to them was to be His Servant, but instead they are sitting moaning on the ground. Here the picture is of Jerusalem in despair because of her present state and because so many of her children are so far from her in exile in different parts of the world, taken their by various invaders or having fled there for refuge. But God assures her of His love for her and that her children will return. And she is given the picture of her children returning in droves and reaching out and possessing the land. The picture is one of full restoration to the nation of their dreams, a guarantee that one day all will be put right in the everlasting kingdom. And that will be in the new heaven and the new earth (Isa 65:17).
We should note here that this is not the picture of a totally deserted Jerusalem needing to be inhabited. It is a picture of an inhabited and walled Jerusalem seeking to be delivered from her oppressors and longing for the return of its exiles, which fits Isaiah’s period perfectly.
Isa 49:14
‘But Zion said, “Yahweh has forsaken me, and the Lord has forgotten me.” ’
Notice the change of description of God’s people to ‘Zion’. It is vivid. The picture is of Zion/Jerusalem sitting pathetically ringing her hands and looking round at her desolation. She is deserted and forsaken. She considers that she has no future. In Isa 41:27 Zion had been addressed and had been told to behold Yahweh’s words through Isaiah. Now their failure to do so is made apparent.
So, in contrast with the greatness of the Servant, is the plaintiveness of the people as a whole, now no longer the wondrous vision of ‘Israel’, the strong Servant, but the sad picture of ‘Zion’ the self-pitying, the petulant (compare Isa 40:27). You might get the impression here from what she says that Zion was totally without blame and that God had behaved dreadfully. They may even have felt that. In spite of all that they had done in forsaking Yahweh they were still unwilling to accept the truth about their own sinfulness and what they deserved. They had forsaken Him and forgotten Him, pushing Him to one side. And now they claimed that it was all His fault. Once we start to blame God it is a sign that we are totally wrapped up in ourselves and in our sin.
Isaiah has gradually been building up to this use of ‘Zion’. Previously it has mainly been ‘the daughters of Zion’ because Zion was seen as their abode, but as in Isa 40:9; Isa 41:27 Zion has gradually been personalised to represent its people. Zechariah will even use it of His people in far off countries (Zec 2:7). The use now fluctuates between meaning the people and meaning the place.
Their complaint is seen to be folly. Yahweh is the great covenant God, the One Who could say, ‘I am the One Who is there’ (Exo 3:14), Who had proved His faithfulness through the generations, and Who mightily delivered them from Sennacherib. And yet they say that He has forsaken them, overlooking the fact that it is they who have failed to fulfil their part in the covenant, and it is they who have forsaken Him. They are like a man who deserts his wife and home for a good time, and, finding himself alone in a bedsit, having broken his marriage vows, blames is wife for letting him down. Then they add, ‘the Sovereign Lord has forgotten me.’ This is an equally foolish statement. They were claiming that He was so high and mighty that He had no time for them, when it was they who had had no time for Him. Their present state was all their own fault.
Isa 49:15-16
“Can a woman forget the child who looks to her breasts for food,
That she should not have compassion on the son of her womb?
Yes, these may forget, yet will I not forget you.
Behold I have engraved you on the palms of my hands,
Your walls are continually before me.”
Yahweh’s reply is magnificent. Would a nursing mother forget her child, her own born son? Yes, that is even possible. It has happened. But on no account will Yahweh forget the people of Jerusalem. For Jerusalem is His daughter (Isa 1:8). She is engraved on the palms of His hands so that its walls are continually before Him. Note the implication that the walls are still standing. He has not forgotten Jerusalem. He had already proved it by His treatment of Sennacherib and Assyria.
Such statements as this built up the myth of the inviolability of Jerusalem. But while God would never forget Jerusalem, with all that it symbolised as the centre of His people’s worship, (a centre later transferred to heaven along with the resurrected Jesus, to the Jerusalem which is above – Gal 4:26), it did not mean that He would not allow it to be taught a vivid lesson.
Isa 49:17
‘Your children hurry, your destroyers and those who made you waste will go forth from you.’
She need not be concerned. Her children who have been exiled around the world are in a hurry to return, and they will hurry to her, while those who ravage her will depart. She will be left secure. The promise is a general one, it covers any who seek to lay her waste. All her enemies without exception will depart and leave her alone, for when her children return it will be to the everlasting kingdom. For ‘laid waste’ see Isa 49:19. It is speaking of the lands around which are part of Jerusalem. It need not refer to the actual destruction of the city.
Some MS and versions have ‘your builders’ instead of ‘your children’ but Isa 49:18 refers back to it and supports ‘children’.
Isa 49:18
‘Lift up your eyes around and see, and behold.
All these gather together and come to you.
“As I live,” says Yahweh,
“You will surely clothe yourselves with them all, as with an ornament,
And gird yourself with them, like a bride.”
Zion is to cease moaning with her eyes cast down and is to look up, and look around. And then she will behold. Then she will see her children gathering to her. And if only she will believe (‘see’) she will be able to take them all and wear them as an ornament, and decorate herself with them like a bride decorates herself with jewels. All that was needed was the eyes of men and women with faith in Yahweh who would recognise what God could do.
Isa 49:19
‘For as for your waste and desolate places,
And your land that has been destroyed,
Surely now you will be too restricted for your inhabitants,
And those who swallowed you up will be far away.’
This could refer to any period when invaders had come in and ravaged the land. It would happen again and again. But she need not fear. For when her children return they will be so many that they will spread abroad and inhabit the land. The small amount she now possesses will be too restricted. And no one will be able to prevent it because those who ‘swallowed her up’ and so restricted her will be far away. Final triumph is guaranteed. The Assyrians had for a while left Judah with only a small area around Jerusalem. But Yahweh would expand it and ensure that it was inhabited.
Isa 49:20-21
‘The children of your bereavement will yet say in your ears,
“The place is too restricted for me. Give me more space that I may dwell there.”
Then you will say in your heart, “Who has begotten me these?
Seeing I am bereaved of my children, and am alone,
One who is made bare (uncovered), and wandering too and fro?
And who has brought up these?
Behold I was left alone. These, where were they?” ’
She feels that she has been bereaved of her children, but those very children will yet return, and they will be so many that they will complain that there is not enough room and will require more space, filling the land to overflowing, and inhabiting it. And in amazement she will ask where these children have come from, even doubting that they can be her own. Note the sad description of her state, alone, without anything worthwhile and wandering helplessly and aimlessly about. And now she complains about her children having left her. When she was left alone, where were they? Thus when she does see her multiplicity of children she is pictured as being resentful. The idea is of a dissatisfied and discontented woman so as to bring out Judah’s present state.
The picture is one of hope out of despair. Who could have believed that stricken Jerusalem and its immediate environs would grow until it would contain almost the whole land of Israel. And yet that was what happened in later centuries. But even more astounding was the growth of ‘Zion’ when it began to take in the multitude of Gentile Christian converts to form the new congregation (ecclesia) of Israel, the ecclesia which we translate as ‘church’. And the growth will be greater still when the multitude that no man can number are gathered to the new Jerusalem.
Isa 49:22-23
‘Thus says the Lord Yahweh,
“Behold I will lift up my hand to the nations,
And set up my banner to the peoples,
And they will bring your sons in their bosom,
And your daughters will be carried on their shoulders.
And kings will be your nursing fathers,
And queens your nursing mothers,
They will bow down to you with their faces to the earth,
And will lick the dust of your feet,
And you will know that I am Yahweh,
And those who wait for me will not be ashamed.” ’
Yahweh’s response is positive. Here God depicts the return of exiles from all over the world, as described in Isa 49:20-21, as a triumphant march in response to God’s beckoning with the hand and the raising of His banner (compare Isa 11:11-12). It is in total contrast with the flight from Babylon of lovers of Babylon depicted in Isa 48:20. These return in triumph. The nations respond by bearing God’s people in their hearts and on their shoulders, kings and queens care for them and nurture them, and all fall down before them and lick the dust of their feet. This is not of course to be taken literally. It is a picture of triumphant progress towards the everlasting kingdom. The licking of the dust is a sign of defeat for their enemies, the bowing down a recognition that they are God’s chosen. They bow down to them because their King reigns supreme. The action of the kings and queens evidence, firstly, that God’s people are superior to all royalty except the son of David, and secondly, that all authority is subject to them and will take the greatest care of them (see Isa 14:2).
Then they will have learned that Yahweh is indeed the One Who is, the Lord of history, and that those who wait in expectancy on Him will never be put to shame.
The idea is, of course of the final triumph of the people of God. God’s people can be sure that whatever their present tribulations in the world one day it is they who will be honoured because of the Servant’s work on their behalf. One day they will enjoy the honour of all.
Isa 49:24
‘Shall the prey be taken from the mighty,
Or those rightfully captive (‘the captives of the just’) be delivered?’
The question comes back in astonishment. Shall the prey be taken from the mighty? Shall those rightfully captive be delivered? Is this possible? They deserve to be captives, as what Isaiah has said previously has demonstrated, and their captors are mighty. They have no deserving, nothing to their credit, and they are weak. Will then God deliver even such as these?
Isa 49:25-26
‘And thus says Yahweh,
“Even the captives of the mighty will be taken away,
And the prey of the terrible will be delivered,
For I will contend with him who contends with you,
And I will save your children.
And I will feed those who oppress you with their own flesh,
And they will be drunk with their own blood as with sweet wine,
And all flesh will know that I Yahweh am your deliverer,
And your redeemer, the Mighty One of Jacob.
Yahweh comes back with His reply. He will indeed fight for them, for He is the Mighty One, not only of princely Israel but of lowly Jacob. He will take away the captives from the mighty, He will deliver the prey of the terrible, He will contend with their contenders, and save their children. He will deliver them from all evil. Indeed the mighty and the terrible will rather fight each other, ‘eating each others flesh’, a vivid way of saying slaughtering each other, ‘drinking their own blood’, that is, satiating themselves with their bloodthirsty activities with each other. (Note how this gives a background to the meaning of ‘eating flesh and drinking wine’ in John 6 as signifying the slaying of Jesus).
It need hardly be pointed out that this partially ‘contradicts’ Isa 49:23, which suggested a bloodless coup, but not really, for none are to be taken literally. They are varying pictures of God’s saving activity and God’s judgment through time.
Then not only Israel will know (Isa 49:23) but all flesh will know that their Deliverer and Redeemer is Yahweh. And that He is the people of Jacob’s Champion. He is ‘The Mighty One of Jacob’ (compare Isa 60:16; Gen 49:24), the Mighty Warrior Who fights on their behalf. Note that ‘Jacob’ is used and not ‘Israel’. After the naming of the Servant as ‘Israel’, that name as used for the people is being avoided.
Fuente: Commentary Series on the Bible by Peter Pett
The Glorification of Zion by Jehovah’s Servant
v. 14. But Zion, v. 15. Can a woman forget her sucking child, v. 16. Behold, I have graven thee upon the palms of My hands, v. 17. Thy children shall make haste, v. 18. Lift up thine eyes round about and behold, v. 19. For thy waste and thy desolate places and the land of thy destruction, v. 20. The children which thou shalt have, v. 21. Then shalt thou say in thine heart, v. 22. Thus saith the Lord God, v. 23. And kings shall be thy nursing fathers, v. 24. Shall the prey be taken from the mighty or the lawful captive, v. 25. But thus saith the Lord, Even the captives of the mighty, v. 26. And I will feed them that oppress thee with their own flesh,
Fuente: The Popular Commentary on the Bible by Kretzmann
Isa 49:14-16. But Zion said The Holy Spirit here proceeds to comfort the afflicted church more particularly, taking occasion from the consolatory period immediately preceding, with which the present is connected: But Zion hath said,“These things being so, saith the Lord, the church being blessed with so many excellent promises, what cause hath it of complaint? Why does it not rather, from the hope before it, express the greatest joy? But indeed, so far from this, it pours forth its complaints of the neglect of my providence towards it.” There is nothing difficult in the words of the complaint; Isa 49:14. The time to which it alludes, according to Vitringa, was that of the cruel persecution of the church under the Romans, in the first days of Christianity. A general and very affectionate consolation, consisting of two articles, is subjoined in the 15th and 16th verses, which cannot fail at all times to give the highest comfort to believers. The image in the 15th verse, it is true, is common and frequent; yet it is wrought up with so much grace, embellished with so much elegance, and expressed in such pathetic terms, that nothing can exceed it in beauty or force; nothing can convey a stronger idea of the maternal, the more than maternal regard, which God hath for his believing people. The turn at the end is more expressive than a volume; Yea, they may forget, yet will I never forget thee. The article in the 16th verse will be better understood, when we recollect that it was customary among the eastern nations, to burn, or otherwise to imprint upon their hands, not only the names, but likewise the representation of the walls and forts of cities; and, in order to render the drawing lasting and indelible, they were wont to use the juice of henna, or cypress, to impress the idea of them the stronger. Jehovah is described as making use of this expedient of imprinting the picture of the sacred city on his hands, that he might continually have it before his eyes, always in his care and memory. See Bishop Lowth’s Prelections, p. 139. Michaelis’s notes, and Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 952
GOD WILL NOT FORGET HIS PEOPLE
Isa 49:14-16. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget: yet will I not forget thee. Behold, I hare graven thee upon the palms of my hands; thy walls are continually before me.
WERE the glorious truths of Christianity allowed their due operation on the hearts of men, this world would be a scene of universal peace and happiness: the heavens and the earth, the mountains, and the valleys would form one harmonious concert, all singing aloud for joy at the glad tidings of redemption through the sufferings of our incarnate God. But the great mass of mankind disregard the tidings as a cunningly devised fable; whilst multitudes who profess to believe them, derive no comfort from them, by reason of the corrupt state of their own minds, and the hard thoughts which they entertain of God. In the verse preceding our text, we see what reason there is for joy; but in the text itself we are told, how lamentably the proper influence of the Gospel is counteracted by the mistakes and errors of Gods professing people, which yet he is endeavouring by all possible means to rectify.
We here behold,
I.
The Churchs complaint against God
The complaint, in its primary sense, may be understood as uttered by the Church in Babylon, where her state was indeed most disconsolate. Moreover, in the present dispersion of her members, which has now continued so many hundred years, we may find a further ground for the complaint, that she is forsaken and forgotten of her God. St. Paul, aware that there was in appearance some reason for such an apprehension, states the question, Has God cast off his people? and then, by an appeal to fact, he establishes the truth which is asserted in our text, in opposition to it [Note: Rom 11:1-5.].
But it is in reference to individuals, and not to the Church at large, that we shall consider the complaint. It is common for persons under the Christian dispensation to adopt the language of our text. We will therefore state,
1.
The occasions that most generally give birth to it
[Among the various causes of such a desponding apprehension, the first to be noticed is, a long continuance of some temporal affliction. Little as we think of God in n state of prosperity, and little as we are inclined to mark his hand in the earlier stages of adversity, when we have long been oppressed with trials, our mind almost of necessity reverts to him as the author of them; and that too, not in a way of meek submission, but in a way of murmuring and discontent. Thus did the Church in Davids days: she complained that God had cast her off [Note: Psa 44:9.]; and adduced all her trials as proofs of her assertion [Note: Psa 44:10-14; Psa 44:22.]: and then, as though God were asleep, and had altogether forgotten her affliction, she entreats him to awake, and arise for her relief [Note: Psa 44:23-26.]. Thus also did Job, though on the whole a perfect man, sink at last under his troubles, and become the accuser of his God [Note: Job 3:23-24; Job 6:2-4.]. And perhaps, if we inquired diligently into the first causes of despondency, we should generally find that it has originated in temporal afflictions, which have put the soul off its balance, and disposed it to entertain hard thoughts of God.
Another occasion of such apprehension is, a long continuance of guilt upon the conscience. After we are sensible that we have sinned, we are frequently a long time before we can humble ourselves before God as we ought to do: and whilst that hardness of heart continues, it is impossible but that we must be harassed with much disquietude. Thus it was with David, after his sin in the matter of Uriah: When I kept silence, my bones waxed old through my roaring all the day long: (for day and night thy hand was heavy upon me:) my moisture is turned into the draught of summer [Note: Psa 32:3-4.]. That iniquities will separate between us and our God, and cause him to hide his face from us, is certain [Note: Isa 59:2.]: but we are not therefore to conclude, that he has forsaken and forgotten us; since, however he may speak against us, as with the voice of an enemy, he does earnestly remember us still; yea, his bowels are troubled for us, till, by our humiliation and contrition, we open a way for him to exercise, consistently with his own honour, his tender mercy towards us [Note: Jer 31:20.]. Nevertheless, till that reconciliation takes place, the distress of a soul that dreads his displeasure must be great indeed [Note: Psa 31:9-10.].
One more occasion of such apprehensions is, a want of answers to prayer. When God is following us with invitations to accept of mercy, we think nothing of months or years: but, if he delay an answer to our supplications, a few days or weeks appear an age; and we begin to conclude, that he will never vouchsafe us any answer at all. Perhaps, of all reasons for despondency, this is the most justifiable; because God has so often promised to hear and answer the prayers of his people: and from hence we may account for those sad complaints, which David, the man after Gods own heart, uttered against his God [Note: Psa 88:1-7; Psa 88:9; Psa 88:13-16.]. Doubtless it is distressing to be constrained to say, I cry in the day time, and thou hearest not; and in the night season, und am not silent: but the proper reflection for the soul in such cases is, Thou nevertheless continuest holy, O thou that inhabitest the praises of Israel [Note: Psa 22:3-4.].]
2.
The dispositions and principles from which it springs
[Whatever be the occasion of desponding apprehensions, they always arise from a morbid state of mind: for, if we were in a right frame, we should, under all circumstances, say with Job, Though he slay me, yet will I trust in him [Note: Job 13:15.].
At the root of all despondency will be found impatience. We do not like to wait Gods time: we would walk by sight, rather than by faith; and, if we have not immediately what we desire, we are ready to ask, Is the Lord amongst us, or not [Note: Exo 17:7.]? We have a surprising exhibition of this spirit among the more religious part of the Jews in the time of the Prophet Jeremiah: God had denounced his judgments against the whole nation; and had refused to hear any prayers that should be offered for them [Note: Jer 14:10-11.]. Upon this they complain, Hast thou utterly rejected Judah? Hath thy soul lothed Zion? Why hast thou smitten us, and there is no healing for us? We looked for peace, and there is no good; and for the time of healing, end behold trouble. We acknowledge, O Lord, our wickedness, and the iniquity of our fathers; for we have sinned against thee. Do not abhor us, for thy names sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us [Note: Jer 14:19-21.]. Now, after every allowance which must be made for the condescension of God in permitting his people to plead with him, we cannot but think, that the terms here used savour of impatience; and that a more respectful and reverential language would have better comported with their state. But strong feelings usually issue in hasty and unadvised expressions.
Another source from which these apprehensions spring, is Unbelief. The promises of God are as clear as the powers of language can express: but we know not how to believe them. Sometimes they appear too good to be true: at other times we doubt whether they are made to us: and at other times we are ready to think that they cannot be fulfilled; yea, the very providence of God seems to oppose their accomplishment. Hence we listen to the dictates of sense, and, because of our present distress, conclude that God hath forsaken and forgotten us. This was the unhappy experience of David himself, who was brought by his trouble to ask, Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies [Note: Psa 77:7-9.]? Well might he add, This was my infirmity [Note: Psa 77:10]; for a dreadful infirmity it was, to entertain such distressing apprehensions for himself, and such injurious thoughts of God. Yet thus it is, that, under the influence of unbelief, multitudes are yet daily dishonouring their God.
But we must not omit to mention, that these apprehensions frequently proceed also from disease of body or mind. There is a nervous habit of body that is very apt to produce the feelings we are now speaking of; and, the mind partaking of the weakness of the body, Satan takes advantage of it, to impress on the imagination every thing that is gloomy and melancholy: God has not elected me: I am given over to a reprobate mind: I have sinned away my day of grace: I have committed the unpardonable sin, the sin against the Holy Ghost: It is in vain for me to pray, for my doom is sealed: God has entirely forsaken me, and, as to any purposes of his grace, has eternally forgotten me. This is indeed a most distressing state of mind; and the more so, because the persons so affected have not the least conception from whence all. their distresses arise. Their apprehensions about God have the same effect on them as if they were founded in truth: and it often happens, that a mans whole life is embittered by fears, which the restoration of bodily health would remove at once. It seems probable that David, whose experience, under all the diversified circumstances of his life, is so fully recorded in the Psalms, had somewhat of this trial also; for, under the united pressure of bodily and mental disease, he doubted whether he should ever be restored to a sense of the Divine favour [Note: Psa 6:1-7.]. But, at all events, it is desirable that they who have to deal with troubled consciences, should be aware that this apparently religious depression is often little more than a bodily disorder; and that they should in many such cases recommend a physician for the body, as the most likely means of curing, what, to an ignorant observer, would appear a disease of the soul.]
From hearing Zions complaint against God, let us turn our attention to,
II.
The consolatory reply of God to her
God desiring that his people should be filled with strong consolation, has given them such assurance of his care and love, as shall be abundantly sufficient to dissipate all their fears, if only they rely on his word. That no part of his address to them may escape our notice, let us consider,
1.
The assurance that he gives them
[Let the Churchs compliant be borne in mind; because to that his answer is immediately directed. She had said, The Lord hath forsaken me; my Lord hath forgotten me. To this he answers, I will not forget thee; or, as it is most tenderly expressed in another part, O Israel, thou shalt not be forgotten of me [Note: Isa 44:21.]. Assertions to the same effect occur in numberless other passages of Scripture, and under a variety of forms [Note: 1Sa 12:22. Heb 13:5-6. Mal 2:16. Rom 11:29.]: but nowhere is it made with greater force than in the passage before us. He appeals to us respecting the care of earthly parents over their offspring. A father is represented as full of pity towards his suffering child [Note: Psa 103:13.], and as sparing with affectionate regard his duteous son [Note: Mal 3:17.]. It is even taken for granted, that a parent cannot disregard, and much less mock, the necessities of his child, giving him a stone when he asks for bread, or a scorpion, when he desires an egg [Note: Mat 7:9-11.]. And, if a father cannot act thus, how much less can a mother turn her back upon her sucking infant, and forget to administer to its necessities, when even her bodily feelings, no less than the tender emotions of her mind, must interest her deeply in supplying its wants. Rare as are instances of a mother being entirely destitute of natural affection, some have been found who, through shame, have murdered their own offspring, and, through the pressure of famine, have even devoured them. It was foretold that such instances would occur [Note: Lev 26:29.]; and we know that they did occur at different times [Note: 2Ki 6:28-29. Lam 4:10.]: but, says God, though there may be found, not only one but many such unnatural mothers, no such forgetfulness of my children shall ever be found in me; I will never forget my Church at large, nor any individual of it in particular. As for my Church at large, I will keep it; I will water it every moment: lest any hurt it, I will keep it day and night [Note: Isa 27:3.]: and, as for the weakest individuals that are found in it, I will consider them as infants with whom I have travailed in birth; and will carry them in my bosom, till time and age have worn away their strength, and covered their heads with hoary locks [Note: Isa 46:3-4.]. Both collectively and individually, Mine eye shall be upon them from one end of the year unto the other end of the year [Note: Deu 11:12.], and not only shall their place of defence be the munitions of rocks, but bread shall be given them, and their water shall be sure [Note: Isa 33:16.].]
2.
His confirmation of it
[To confirm his assertion the more strongly, he introduces two striking and well-known illustrations. The first is taken from a custom which prevailed among the Jews, of imprinting on their flesh, by punctures or by staining, an image of the temple, in order at all times to bring it to their remembrance. Now, says God, I have you, and all my children, imprinted thus upon my heart, and on my arms [Note: Son 8:6.]. I have set you there as a seal or signet, which shall operate at all times to remind me of you, and to interest me in your favour: yea, I have graven you on the palms of my hands; so that I can never open my hand to dispense blessings to any of my creatures, but I must instantly behold your name, and be stirred up to supply your every want. What a beautiful and encouraging representation is this! Nor is the other illustration at all less comforting to the mind. It refers to an architect, who, whilst he is only just beginning to lay the foundation, has a perfect idea of the whole building in his mind, and sees it there as plainly as if it were already complete. Thus does God even now behold the entire building of his Church complete in all its parts, not a stone wanting, or out of the place ordained for it, yea, he sees also every individual stone formed and fashioned according to his sovereign will, and fitted perfectly for the situation which in his eternal counsels he has appointed it to fill. To a common eye all may appear at present a scene of confusion: but to him who seeth all from the beginning, all is in perfect order as far as it has advanced; and the whole edifice is, as it were, already prepared as a meet habitation for the God of heaven [Note: Eph 2:20-22.].
Say then, Whether there be any ground for the complaint which we have been considering? Can God have forsaken his people, when he is ever present with them? Can he have forgotten them, when he is incessantly carrying on his work in their hearts? He may, it is true, for wise and gracious purposes, so veil himself, that they shall not immediately behold him; but he can no more forget his redeemed people, than he can forget the interests of his beloved Son, or the honour of his own perfections. This he has stated in the fullest manner, for the comfort of his people [Note: Isa 54:7-10; Isa 54:17.] and, whether we believe it or not, he will accomplish every jot and tittle of it in its season, As he has no inducement to falsify his word, so he will not, he cannot, deny himself [Note: 2Ti 2:13.].]
Address
1.
Those who have forsaken and forgotten God-
[Hear ye the complaint which God utters; Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me, days without number [Note: Jer 2:32.]. Alas! how true is this of multitudes amongst ourselves! Though He is the fountain of living waters, yet have we forsaken him, and hewn out to ourselves cisterns that can hold no water [Note: Jer 2:13.]. We have even laboured to blot out the remembrance of him from our minds: and so thoroughly have we succeeded in this impious attempt, that, as the Searcher of hearts himself testifies, God is not in all our thoughts [Note: Psa 10:4.]. Every vanity has been harboured in our minds; but we have found there no room for God: in short, we have lived without God in the world [Note: Eph 2:12.]. What astonishing wickedness is this, that when God has been following us with invitations and entreaties all our days, saying to us, Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? we have refused to hearken, and pulled away the shoulder, and stopped our ears that we should not hear [Note: Zec 7:11.]. This however cannot always continue: God will not always strive with us in this manner: the time is coming when he will requite us according to our deeds, and turn a deaf ear to all our entreaties [Note: Pro 1:24-31.]? O that we may be wise in time, and improve aright this day of our salvation [Note: Compare ver. 8. with 2Co 6:2.]!]
2.
Those who think they are forsaken and forgotten of God
[This may be the state even of the best of men; for David, and even the Messiah himself, in a season of dereliction, cried, My God, my God! why hast thou forsaken me [Note: Psa 22:1.]? Nevertheless, for the most part, the hidings of Gods face may be traced to some special cause: some inward lust unmortified, or some wilful neglect indulged. Search out then, and put away, whatever is displeasing to your God. But, if you cannot find any particular reason for the dispensation, then follow that advice of the prophet, Who is among you that feareth the Lord, and yet walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay himself upon his God [Note: Isa 50:10.]. Let him plead with God, as David did, and sum up his petitions with that bold request, Arise, O God, and plead thine own cause [Note: Psa 74:19-22.]! We may be sure that God will not contend with us for ever, because he knows that our spirits would fail before him, and the souls which he hath made [Note: Isa 57:16.]. Even where we have been wilfully rebellious, he gives us reason to hope, that, for his own sake, he will heal our wounds, and speak comfortably to our souls [Note: Isa 57:17-18 and Hos 2:14.]: but, if we humble ourselves before him, then are we sure that in due season he will lift us up [Note: Jam 4:10.].
Let every one then, however disconsolate he may be at the present moment, yea though heaven, earth, and hell should seem conspiring to destroy him [Note: Psa 42:7.], check his unbelieving fears, and say, Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God; for I shall yet praise Him who is the health of my countenance, and my God [Note: Psa 42:11.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
The distress of Zion only makes way for the display of divine love; and if the people of God, in their several exercises (be they what they may) could but be brought to consider the unceasing and everlasting care of the Lord over his people, they would like Paul, take pleasure in infirmities and reproaches for Christ’s sake, knowing that when most weak in themselves, those are the very seasons for being strong in the Lord, and in the power of his might. 2Co 12:9-10 . Reader! I pray you take notice, what a very tender and interesting image the Lord here makes use of, to dry up the tears of Zion; and which, I beg the Reader to remember, is as much addressed to mourners in Zion now, as it was then when first delivered: Can a woman forget her sucking child? The figure is carried to the highest pitch of tenderness the imagination can conceive, in order to show the vast superiority of that love which God bears towards his Zion, his people. A woman, the tenderest part of human nature; and a mother also; yea, a nursing mother; and not to a child only, but to a sucking child, who is still hanging to her breasts, and depending upon her for everything; can such a person forget the infant, the son of her womb, which came forth from her own bowels, and is indeed part of herself: and the very fulness of her breasts requiring discharge still urging also to remembrance? Is it possible, saith the Lord, that she can forget either the child or herself? The Lord asketh the question, and answers it himself: Yea, they may forget! Yea her compassion may give way! Sickness, a fever, with loss of senses, death, or dying circumstances, may induce it; yea, some mothers, as hath been known, have destroyed the fruit of their womb, to hide their shame; and some, as the Prophet hath described in a time of famine, have sodden their own children for food, Lam 4:10 . But, saith the Lord, though all natural feelings may be lost, the tender compassion of God for his Zion shall never give way! And how blessed are the promises that follow, to create faith in the hearts of his people? Set me, saith the Church, as a seal upon thine heart, as a seal upon thine arm. I have, saith the Lord, engraven thee upon the palms of my hands. And how was this fulfilled when the hands and feet of Jesus were bored and fastened to the cross! Surely there can be no remembrance like this; no memento for the believer to look at, as well as his Lord, to ensure an unceasing attention to his wants, and to give every blessing that cross purchased. See Son 8:6 ; Zec 12:10 . And how blessedly do all the promises follow these divine assurances, that the Lord’s mercies upon Zion shall follow every wasting time with tenfold fulness, so as to surprise the people of God with the unexpectedness, as well as the greatness of salvation by Jesus. I beg the Reader not to lose sight, that in those unspeakable blessings, what is said, is spoken, first, to the person of our Lord, as the great Head of his Church; and then to his Zion, his redeemed in him; for such views abundantly heighten every blessing.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 49:14 But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me.
Ver. 14. But Zion said. ] The Church hath her vicissitudes of joy and sorrow; mercies and crosses are interwoven; God checkereth his providences white and black; he speckleth his work. as Zec 1:8
The Lord hath forsaken me.
My Lord hath forgotten me.
a Augustine.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 49:14-21
14 But Zion said, The LORD has forsaken me,
And the Lord has forgotten me.
15Can a woman forget her nursing child
And have no compassion on the son of her womb?
Even these may forget, but I will not forget you.
16Behold, I have inscribed you on the palms of My hands;
Your walls are continually before Me.
17Your builders hurry;
Your destroyers and devastators
Will depart from you.
18Lift up your eyes and look around;
All of them gather together, they come to you.
As I live, declares the LORD,
You will surely put on all of them as jewels and bind them on as a bride.
19For your waste and desolate places and your destroyed land-
Surely now you will be too cramped for the inhabitants,
And those who swallowed you will be far away.
20The children of whom you were bereaved will yet say in your ears,
‘The place is too cramped for me;
Make room for me that I may live here.’
21Then you will say in your heart,
‘Who has begotten these for me,
Since I have been bereaved of my children
And am barren, an exile and a wanderer?
And who has reared these?
Behold, I was left alone;
From where did these come?’
Isa 49:14-21 These verses are words of encouragement by God to a discouraged and barren Jerusalem (i.e., Zion). Notice the number of times the word forget’ (BDB 1013, KB 1489) is used.
1. the Lord has forgotten me – Qal PERFECT
2. can a woman forget her nursing child – Qal IMPERFECT
3. even these may forget – Qal IMPERFECT
4. I will not forget you – Qal IMPERFECT
God uses anthropomorphic language to describe His love and faithful protection to the returnees by means of a feminine metaphor (hear sermon online at www.freebiblecommentary.org under Difficult and Controversial Texts, number 111, The Femininity of God.
Isa 49:15 This is a powerful metaphor of God’s covenant love (cf. Isa 66:9-13). YHWH is described in terms of a nursing mother. See Special Topic: God Described As Human (anthropomorphism) .
Isa 49:16-17 This is another powerful metaphor of God’s constant remembrance of His covenant with Abraham’s descendants. Even when Jerusalem is in ruins, God’s people envision the new day of restoration!
Isa 49:17
NASBYour builders hurry
NKJVyour sons make haste
NJByour rebuilders are hurrying
JPSOAswiftly your children are coming
The UBS Text Project (p. 134-135) shows the two options.
1. your son, – MT, DSS
2. your builders, – which the UBS calls Babylonian vocalization
The UBS Text Project gives option #2 a C rating (considerable doubt), p. 134.
The second line is also in question.
1. REV – Your builders outstrip your destroyers
2. NEB – Those who are to rebuild you make better speed than those who pulled you down
This difference involves only a revocalization of the Hebrew consonants (UBS Text Project, p. 135).
Isa 49:18 Jerusalem was destroyed! She is pictured as a mother without children (cf. Isa 49:20-21). Her husband, YHWH, has now restored her and provided numerous children as the crown of her old age!
YHWH challenges the returnees to
1. lift up your eyes – Qal IMPERATIVE (BDB 669, KB 724)
2. look around – Qal IMPERATIVE (BDB 906, KB 1157)
Isa 49:21-22 Those who return to Jerusalem, which symbolizes the worship of YHWH (i.e., the temple), will be so many that the city cannot physically contain them all!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Zion said. Figure of speech Prolepsis. This sets at rest the conflicting interpretations.
forsaken. See note on Isa 1:4.
my LORD*. One of the 134 places where the Sopherim changed “Jehovah of the primitive text to Adonai. App-32.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 49:14-21
Isa 49:14-21
“But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget, yet will not I forget thee. Behold, I have graven thee on the palms of my hands; thy walls are continually before me. Thy children make haste; thy destroyers and they that make thee waste shall go forth from thee, Lift up thine eyes round about, and behold; all these gather themselves together, and come to thee. As I live, saith Jehovah, thou shalt surely clothe thee with them all as with an ornament, and gird thyself with them like a bride. For, as for thy waste and thy desolate places, and thy land that hath been destroyed, surely now shalt thou be too strait for the inhabitants, and they that swallowed thee up shall be far away. The children of thy bereavement shall yet say in thine ears, the place is too strait for me; give place to me that I may dwell. Then shalt thou say in thy heart, Who hath begotten me these, seeing I have been bereaved of my children, and am solitary, an exile, and wandering to and fro? and who hath brought up these? Behold, I was left alone; these, where were they?”
“Jehovah hath forsaken me …” (Isa 49:14). This verse expresses the extreme discouragement and depression that were doubtless felt by the exiles in Babylon; but the same feelings of frustration and sorrow were felt by the Son of God Himself, the True Israel of God, during his earthly ministry, a fact already mentioned in Isa 49:4, above, and suggested in Isa 42:4. One of the cries of Jesus Christ from the Cross, “My God, My God, Why hast thou forsaken me”? (Mat 27:46) is proof of this.
“Can a woman forget her sucking child …” (Isa 49:15)?. God here declared that such is possible; and every day’s newspaper is the proof of it, as new-born infants are deserted in parking lots and filling stations; but Jehovah here declared that his devotion to his children was and shall forever be invariably dependable and constant. The saddest things on earth today must surely include the failure of mothers to love and preserve their own children. Shakespeare made one of his characters, Lady Macbeth, declare that, “I would, while it was smiling in my face, have plucked my nipple from his toothless gums, and dashed his brains out!” There have also been instances of human cannibalism in which basic instincts were similarly contradicted, as in 2Ki 6:18; 2Ki 6:29. Despite such rare exceptions, however, “The nearest thing on earth to God’s unfailing love is the love of a mother for her children.” The essential message of these verses is simply that, “God’s parental love surpasses that of any human mother.”
“I have graven thee upon the palms of my hands …” (Isa 49:16). The custom of pagan worshippers of tatooing the name or symbol of their heathen god upon their bodies might have suggested this statement; but it was a far greater reality for God to engrave the names of his children upon the palms of his hands. The vast difference between the heathen ethnic religions, and the true religion appears in the fact that in pagan worship, it was the worshipper who was engraved; but here it is God who engraves himself! The so-called studies in “Comparative Religions” never seem to catch on to this point. In the pagan religions, it was always man who made the sacrifice; the fairest maiden was bound over to the dragon, and the boldest warrior went out to give his life for the people. A man, such as Prometheus, was bound to the rock forever in order to procure fire for the people; but in Christianity, God himself, in the person of His Son Jesus Christ, makes the supreme sacrifice and dies upon the Cross for the sins of the world.
Isa 49:17-18 depict the return of the children of Zion and also the return of “her destroyers,” Babylon, Assyria, etc., as coming “unto thee,” that is, returning to the true worship of the God of Israel. As Hailey declared, “If there was any fulfillment of this prophecy upon the return of the Jews from Babylon, it was only minimal; the full realization was under the messianic Servant.”
Isa 49:19-20, declare that the best days of Israel (the New Israel) are ahead of her, when her new family will overflow all bounds.
“The New Testament applies such promises not to `the present Jerusalem,’ but to `the Jerusalem which is above,’ (Gal 4:25-27); see also Isa 54:1, to the universal church in heaven and on earth. The ruins of the city (the literal Jerusalem) were indeed rebuilt in the 6th and 5th centuries; but these prophecies transcend the modest scale of those events.”
The meaning of Isa 49:19 is simply that, “The growth of the Church would necessarily spread itself far beyond the limits of Palestine, and would ultimately require the whole earth for its habitation.” That this is indeed the meaning of the passage appears in the fact that there was no sudden rush of populations into Palestine after the return of the captives from Babylon.
Significantly, there appeared to be astonishment on the part of Israel at this great increase of “her children” following her bereavement; but the note of joyful appreciation for this great increase, which should have been Israel’s reaction, is totally missing from the prophecy. Why? The answer is that Israel did not appreciate it; in fact they resented it and opposed it with every weapon of opposition that they could muster. They hounded the missionaries all over Europe, contrived the death of James, and would doubtless have destroyed the Church of God if it had been in their power to do so.
Isa 49:14-18 MELANCHOLIA: The people of Zion are represented as being in a state of deep despondency. This is anticipating the nation of Judah in exile in Babylon. The Psalmist of the exile wrote: By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion . . . (see Psa 137:1 f). The promises of the prophets were glorious but only the most thoroughly committed believer put much hope in them. All recent history taught the Jews was that nations taken captive into Mesopotamia disappeared or lost their national identity. The great empires had never allowed a conquered nation to return to its own homeland. Judah was certain Jehovah had forsaken her (cf. Lam 5:1 f).
The Lord left His people in Babylon for 70 years (two generations would have been born and reared in a foreign land). Some of those who were taken down to Babylon as captives of war undoubtedly died there without ever seeing their homeland again (perhaps Daniel and his three friends). It was a great temptation for many Jews to despair and to spread their discouragement among others. The Lord works slowly, as men are prone to count time, but He is absolutely faithful to keep His promises. One of the most beautiful promises of the Old Testament is pictorialized in Isa 49:15-16. The Hebrew word ulah is translated sucking child but means more literally an infant (newly born). On rare occasions one learns of a mother deserting her new-born child, but it is very unusual. The Lords love for Zion is indestructible! He cannot forget her-it is not in His nature at all to forget His promises. He is preparing to sacrifice His only Son for her. True Zion is precious to Him. He has khakak, graven, them on the palms of His hands (not tattooed, but carved, etched deeply). He is constantly reminded of Zion! Her walls may be torn down by her enemies but in Gods sovereign vision, they are constantly before Him as built up forever. Whatever God dreams or envisions comes to pass. Gods dreams are not sand-castles. He has proven this through dreams and visions He manifested to the world by the instrumentality of His prophets. They all came to pass! So when God envisions the wells of Zion built forever, they shall be built forever! Maybe not in the lifetime of Isaiah, or the returned exiles, but when the Messiah arrives, He shall build the eternal walls of Zion (cf. Heb 12:25-28, a kingdom that cannot be shaken is already being received by the recipients of the Hebrew epistle)!
Those contemporaries of Isaiah who read his prophecy should look and see that what God has promised about Zion is already beginning to happen, and believe. Already the true Zion is beginning to take shape. Already the sifting process is taking place. True believers in the long-range program of God are starting to separate themselves from those who are destroyers of Zion (unbelievers). Already Isaiahs teaching had begun to form a small band of disciples (Isa 8:16-18), a remnant, which would eventually include all those who walked in darkness even the Gentiles (Isa 9:1-7). Jehovah swears by His own life (which is, of course, never ending and absolute) that Zion shall one day wear these few, faithful believers (of Isaiahs day) as a bride would her wedding finery (cf. Eph 5:26-27; Rev 12:1; Rev 19:7-8; Rev 21:2).
Isa 49:19-21 MARVEL: Zions melancholia would eventually turn to marvel. These verses indicate Isaiah is predicting a spiritual land of Zion. Zions literal land has never been too small for her. She has never thought she had too many literal, physical children. There were times, however, after the establishment of the New Testament church that some of the Jewish Christians (even Peter) wondered about the amazing and rapid growth of the new Zion (the church). Many were wondering how God could make room in Zion for Gentiles from all over the world! There has never been a time (especially after the return from exile) that the enemies (those who swallowed up) the Jews were literally far away. Enemies of the Jews have always been near and have continually oppressed them and swallowed them up (e.g., Sanballat, Alexander the Great, Antiochus IV, Pompey, the Mohammedans; in our lifetime, the Germans, Russians and Arabs). But spiritually, the Messiah defeated the arch-enemy of Zion, the devil, and bound him for a thousand years so that Zions enemy is far away. It is a constant source of wonder and amazement that Jehovah could take the small minority of believers exiled in Babylon and preserve them through centuries of indignation and eventually make of them a world-wide Zion (cf. Act 11:1-8; Act 15:1-21, etc.).
We quote from Edward J. Young, Even during the exile the tide was turning. God was raising up Cyrus, who would make it possible for the exiles to return to their home. In this return there is seen the first fulfillment of this promise, but in the deeper sense the fulfillment takes place in the distant future when the Gentiles are brought into the Church of Christ. Zion is bereaved, but she has children, so many that there is no room for them.
The remainder of this chapter confirms the messianic intent of the prophet.
Fuente: Old and New Testaments Restoration Commentary
the Lord Cannot Forget His Own
Isa 49:14-26
These assurances were given to the chosen race on the eve of their return from Babylon. They were timid and reluctant to quit the familiar scenes of their captivity; they dreaded the dangers and privations of their way home, and questioned whether the great empire of their captors would ever let them go or allow their city to rise from its ruins. Therefore the Lords voice takes on a tone of unusual persuasiveness. Let us ponder His assurances of compassion and comfort, Isa 49:13; Isa 49:15-16.
He will lead us with a shepherds care, Isa 49:10. He will make obstacles subserve His purpose, Isa 49:11. His love is more than motherhood, Isa 49:15. He treasures the remembrance of His own, Isa 49:16. Zion thinks herself cast away as a derelict, Isa 49:14, but such is not the case. Even her broken walls are ever before God, with a view to their rebuilding, Isa 49:19, etc. Gods love is stronger than our strongest enemies, Isa 49:25, etc. Let us hide in it, standing above the fears that compose the cloudland of our soul, in the upper peaks of a strong faith.
Fuente: F.B. Meyer’s Through the Bible Commentary
The Lord: Isa 40:27, Psa 22:1, Psa 31:22, Psa 77:6-9, Psa 89:38-46, Rom 11:1-5
my Lord: Psa 13:1, Jer 23:39, Lam 5:20
Reciprocal: Psa 77:9 – God Psa 87:3 – Glorious Psa 94:14 – For Psa 115:12 – hath Son 3:4 – I had Isa 54:6 – a woman Isa 54:11 – thou afflicted Isa 60:15 – thou Isa 62:4 – shalt no Jer 51:5 – Israel Eze 33:10 – how Eze 37:11 – Our bones Jon 2:4 – I said Mar 4:38 – carest Luk 1:54 – General Rev 12:1 – a woman Rev 14:1 – mount
Fuente: The Treasury of Scripture Knowledge
Isa 49:14. But Zion said, &c. This is an objection against all these glorious predictions and promises. How can these things be true when the condition of Gods church is now so sad and desperate? Most commentators understand by Zion here, the Jewish Church, and suppose that the complaint which she is here represented as uttering, refers either to her desolate state when in Babylon, or to the time of her long dispersion and desolation in the days of the Messiah. But Vitringa is of opinion that the Christian Church is rather intended, and that the time referred to is that of her cruel persecution under the Romans. Be it which it may, God here declares that he will show her mercy, and destroy her mighty oppressors, Isa 49:24-26.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 49:14-21. Jerusalem shall be Forthwith Rebuilt and Repeopled.Zion has believed herself forgotten of Yahweh. But though a mother should forget her babe He will not forget Zion. His plan for rebuilding it He has cut upon the palms of His hands that it may be ever before Him. Zions builders (mg.) shall speedily get to work, while her destroyers shall haste out of the city. From all sides the dispersed people return; they shall be to the newly-built city as ornaments to a new-made wife. Though all the waste places be made habitable (?) still the people shall more than fill them. Oppressors shall be far away. Those born while the city lay desolate are so many as on their return to strive in Zions hearing for room. And Zion shall ask herself in bewilderment, Who hath borne and reared me these when I was childless? (cf. Gen 16:2).
Isa 49:18. Cf. Jer 2:32.
Isa 49:19. There is a considerable gap in the text after destroyed.
Isa 49:21. Read mg.an exile and wandering to and fro: omit with LXX this clause, which spoils the picture. In the last clause read, And these, whence are they?
Fuente: Peake’s Commentary on the Bible
49:14 But Zion said, The LORD hath {t} forsaken me, and my Lord hath forgotten me.
(t) He objects what the faithful might say in their long affliction and answers to comfort them with a most proper comparison and full of consolation.
Fuente: Geneva Bible Notes
Zion’s prominence before God 49:14-26
God had not forgotten Israel. Even though He would leave her for a time, He would re-gather all her children from all over the world to Himself. Therefore she should continue to trust in Him.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Having heard the promises that precede, promises that God will bring the whole world to Himself, Israel, personified as Zion, complained that the Lord had forgotten about her. What about the special relationship that He had promised she would always have with Him? That appeared to be over. Isaiah often used Zion when he spoke of Jerusalem or the Israelites in the future, as here.
"The sense of anticlimax at Isa 49:14 could hardly be stronger. Reminiscent of the ’Why do you say, O Jacob?’ of Isa 40:27 after the assurances of Isa 40:1-26, the complaining voice of Zion contrasts sharply with the world song over the work of the Servant [Isa 49:13]." [Note: Motyer, p. 392.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
God’s remembrance of Zion 49:14-50:3
This pericope focuses on God’s salvation of the Israelites through the future ministry of the Servant. Isaiah used the figure of Zion being the wife of Yahweh to present the Lord’s relationship with His chosen people.
"The Lord assures them of His love by comparing Himself to a compassionate mother (Isa 49:14-23), a courageous warrior (Isa 49:24-26), and a constant lover (Isa 50:1-3)." [Note: Wiersbe, p. 55.]