Exegetical and Hermeneutical Commentary of Isaiah 48:12
Hearken unto me, O Jacob and Israel, my called; I [am] he; I [am] the first, I also [am] the last.
12. I am he ] see on ch. Isa 41:4. I am the first the last ] Isa 44:6.
Fuente: The Cambridge Bible for Schools and Colleges
12 16. The substance of the “new things” ( Isa 48:6) is that Jehovah has called Cyrus to execute His pleasure on the Chaldans (14 f.), and now openly announces His purpose beforehand (16).
Fuente: The Cambridge Bible for Schools and Colleges
Hearken unto me – This is a solemn call on the Jews in Babylon to attend to what he was now about to say. It is the commencement of a new part of the argument, containing the assurance that he would deliver them, and utterly destroy the Chaldeans. He begins, therefore, by asserting that he is the only true God, and that he is able to accomplish all his purposes.
My called – The people whom I have chosen, or called.
I am he – I am the same; or I am the true and only God.
I am the first – (See the notes at Isa 41:4; Isa 44:6).
Fuente: Albert Barnes’ Notes on the Bible
Isa 48:12
Hearken unto Me, O Jacob
Gods unchangeableness throughout eternity
The eternity and immutability of God are in their own nature inseparable, and are so generally united in the Holy Scriptures that the passages which declare the one declare or imply the other also.
I. GOD IS ETERNAL.
1. Reason itself claims this attribute for God. Nor was it unknown even to the heathens. Proclus, a follower of Plato, proved God to be eternal, because He exists of Himself. Thales defined God to be a being without beginning and end; before all things; and who was never born.
2. What reason teaches, the Scriptures assert. They represent Gods eternity to be–
(1) An eternity of duration.
(2) An eternity of perfection.
From everlasting to everlasting, Thou art God! All that is involved in that great name He always was, and always will be!
II. GOD IS UNCHANGEABLE, eternally unchangeable.
1. Unchangeableness is an essential perfection of God.
(1) In His existence He cannot cease to be (Psa 102:27).
(2) In His nature or essence.
(3) In His purposes (Isa 46:10; Isa 14:24).
(4) In His promises to His people; in His threatenings against the wicked; and in all His predictions (Num 23:19).
2. All these declarations are in harmony with the teachings of Scripture and the conclusions of reason.
(1) Scripture (Mal 3:6; Psa 33:11; Isa 46:10;Jam 1:17).
(2) Reason. As God is self-existent, caused by none, He can be changed by none. As He is infinite in all His perfections, He cannot change, for nothing can be added to or taken from the infinite–any change would make Him less than infinite before or after. The unchangeableness of God is confirmed–
(a) By the stability of His natural government.
(b) By His moral government, and the identity of the several dispensations of grace.
III. PRACTICAL LESSONS WHICH THIS GREAT SUBJECT TEACHES.
1. It assures us of the essential Divinity of the Christ. The application to our Lord of the terms here used by God to describe Himself, places His Deity beyond doubt (Rev 1:8; Rev 1:17; Rev 22:13).
2. It assures us of the fulfilment of God s promises and the accomplishment of His plans.
3. It affords strong consolation amid all the trying changes of this mortal state.
4. It should stimulate us to seek stability of character (Heb 13:8-9).
5. It should alarm the impenitent. (A. Tucker.)
God s eternity a ground of confidence
Who can be too quick for Him that is the first, or prevent Him? Who can be too hard for Him that is the last, and will keep the field against all opposers, and will reign till they are all made His footstool? (M. Henry.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. O Jacob – “O Jacob, my servant”] After yaakob, a MS. of Kennicott’s, two of De Rossi’s, and the two old editions of 1486 and 1488, add the word abdi, “my servant,” which is lost out of the present text; and there is a rasure in its place in another ancient MS. The Jerusalem Talmud has the same word.
I also am the last – “I am the last”] For aph ani, “even I,” two ancient MSS. and the ancient Versions, read veani, “and I;” more properly.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Israel my called; whom I have called out of the world to be my peculiar people, to serve, and glorify, and enjoy me; and therefore you of all others have least cause to forsake me, or to follow after idols.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12-15. The Almighty, who hasfounded heaven and earth, can, and will, restore His people.
the first . . . last(Isa 41:4; Isa 44:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Hearken unto me, O Jacob and Israel, my called,…. Called before out of Egypt, and now out of Babylon, and who had the name of God called upon them, and who called upon the name of the Lord; so such who are called with a holy calling, according to the purpose and grace of God, by the Spirit and grace of Christ, unto fellowship with him, to partake of his grace here, and glory hereafter, are styled “the called of Jesus Christ”, Ro 1:6 and who seems to be the person here speaking, as appears from the following clause: and it may be observed, that Jacob and Israel are described here in a different manner from what they are in the beginning of the chapter, since the Lord had declared his designs of grace towards them, and that he had chosen them, and would save them for his name’s sake: which they had reason to believe he could and would do, from the account which he gives of himself: and they are called upon to hearken to him, as follows,
I am he, I am the first, and I also am the last; the everlasting I AM, the immutable Jehovah, the Alpha and Omega, the beginning and the ending, the first cause and last end of all things; phrases expressive of the self-existence, supremacy, eternity, and immutability of Christ, Re 1:8, and what is it that such a sovereign, eternal and unchangeable Being cannot do?
Fuente: John Gill’s Exposition of the Entire Bible
The prophecy opened with “Hear ye;” and now the second half commences with “Hear.” Three times is the appeal made to Israel: Hear ye; Jehovah alone is God, Creator, shaper of history, God of prophecy and of fulfilment. “Hearken to me, O Jacob, and Israel my called! I am it, I first, also I last. My hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: I call to them, and they stand there together. All ye, assemble yourselves, and hear: Who among them hath proclaimed this? He whom Jehovah loveth will accomplish his will upon Babel, and his arm upon the Chaldeans. I, I have spoken, have also called him, have brought him here, and his way prospers. Come ye near to me! Hear ye this! I have not spoken in secret, from the beginning: from the time that it takes place, there am I: and now the Lord Jehovah hath sent me and His Spirit.” Israel is to hearken to the call of Jehovah. The obligation to this exists, on the one hand, in the fact that it is the nation called to be the servant of Jehovah (Isa 41:9), the people of sacred history; and on the other hand, in the fact that Jehovah is (ever since Deu 32:39, the fundamental clause of the Old Testament credo ), i.e., the absolute and eternally unchangeable One, the Alpha and Omega of all history, more especially of that of Israel, the Creator of the earth and heavens ( tippach , like natah elsewhere, equivalent to the Syriac t e phach , to spread out), at whose almighty call they stand ready to obey, with all the beings they contain. is virtually a conditional sentence (Ewald, 357, b). So far everything has explained the reason for the exhortation to listen to Jehovah. A further reason is now given, by His summoning the members of His nation to assemble together, to hear His own self-attestation, and to confirm it: Who among them (the gods of the heathen) has proclaimed this, or anything of the kind? That which no one but Jehovah has ever predicted follows immediately, in the form of an independent sentence, the subject of which is (cf., Isa 41:24): He whom Jehovah loveth will accomplish his will upon Babylon, and his arm (accomplish it) upon the Chaldeans. is not an accusative (as Hitzig, Ewald, Stier, and others maintain); for the expression “accomplish his arm” (? Jehovah’s or his own) is a phrase that is quite unintelligible, even if taken as zeugmatic; it is rather the nominative of the subject, whilst = , like = in Isa 48:9. Jehovah, He alone, is He who has proclaimed such things; He also has raised up in Cyrus the predicted conqueror of Babylon. The prosperity of his career is Jehovah’s work.
As certainly now as in Isa 48:14 is the word of Jehovah, so certain is it that is the same. He summons to Himself the members of His nation, that they may hear still further His own testimony concerning Himself. From the beginning He has not spoken in secret (see Isa 45:19); but from the time that all which now lies before their eyes – namely, the victorious career of Cyrus – has unfolded itself, He has been there, or has been by ( sham , there, as in Pro 8:27), to regulate what was coming to pass, and to cause it to result in the redemption of Israel. Hofmann gives a different explanation, viz.: “I have not spoken in secret from the beginning; not from the time when it came to pass (not then for the first time, but long before); I was then (when it occurred).” But the arrangement of the words is opposed to this continued force of the , and the accents are opposed to this breaking off of the , which affirms that, at the time when the revolution caused by Cyrus was preparing in the distance, He caused it to be publicly foretold, and thereby proclaimed Himself the present Author and Lord of what was then occurring. Up to this point Jehovah is speaking; but who is it that now proceeds to say, “And now – namely, now that the redemption of Israel is about to appear ( being here, as in many other instances, e.g., Isa 33:10, the turning-point of salvation) – now hath the Lord Jehovah sent me and His Spirit?” The majority of the commentators assume that the prophet comes forward here in his own person, behind Him whom he has introduced, and interrupts Him. But although it is perfectly true, that in all prophecy, from Deuteronomy onwards, words of Jehovah through the prophet and words of the prophet of Jehovah alternate in constant, and often harsh transitions, and that our prophet has this mark of divine inspiration in common with all the other prophets (cf., Isa 62:5-6), it must also be borne in mind, that hitherto he has not spoken once objectively of himself, except quite indirectly (vid., Isa 40:6; Isa 44:26), to say nothing of actually coming forward in his own person. Whether this takes place further on, more especially in Isa 61:1-11, we will leave for the present; but here, since the prophet has not spoken in his own person before, whereas, on the other hand, these words are followed in Isa 49:1. by an address concerning himself from that servant of Jehovah who announces himself as the restorer of Israel and light of the Gentiles, and who cannot therefore be ether Israel as a nation or the author of these prophecies, nothing is more natural than to suppose that the words, “And now hath the Lord,” etc., form a prelude to the words of the One unequalled servant of Jehovah concerning Himself which occur in chapter 49. The surprisingly mysterious way in which the words of Jehovah suddenly pass into those of His messenger, which is only comparable to Zec 2:12., Zec 4:9 (where the speaker is also not the prophet, but a divine messenger exalted above him), can only be explained in this manner. And in no other way can we explain the , which means that, after Jehovah has prepared the way for the redemption of Israel by the raising up of Cyrus, in accordance with prophecy, and by his success in arms, He has sent him, the speaker in this case, to carry out, in a mediatorial capacity, the redemption thus prepared, and that not by force of arms, but in the power of the Spirit of God (Isa 42:1; cf., Zec 4:6). Consequently the Spirit is not spoken of here as joining in the sending (as Umbreit and Stier suppose, after Jerome and the Targum: the Septuagint is indefinite, ); nor do we ever find the Spirit mentioned in such co-ordination as this (see, on the other hand, Zec 7:12, per spiritum suum ). The meaning is, that it is also sent, i.e., sent in and with the servant of Jehovah, who is peaking here. To convey this meaning, there was no necessity to write either or , since the expression is just the same as that in Isa 29:7, ; and the Vav may be regarded as the Vav of companionship ( Mitschaft , lit., with-ship, as the Arabs call it; see at Isa 42:5).
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 12-16: THE CREATOR OF ALL IS THE RESTORER OF HIS PEOPLE
1. A number of reasons are given as to why Israel should hearken unto the voice of Jehovah.
a. His deity is absolute, eternal and unchangable: “I am he: I Am the first, I also am the last”, (comp. Rev 1:8; Rev 1:11; Rev 1:17; Rev 22:13); everyone ought to obey God! (Act 5:29)
b. He is the Creator of Israel, and of all things, (vs. 13; Exo 20:11; Psa 102:25; Col 1:17; Joh 1:3; Heb 1:3; Heb 1:10-12; Isa 42:5-6; Isa 45:12; Isa 45:18).
c. By His providential power He directs and controls all things, (vs. 14-15; Isa 40:26).
1) He is raising up a Deliverer for Israel – a passage that alludes to Cyrus, who will deliver them from Babylon, (Isa 44:28; Isa 45:1; Isa 46:10-11; Isa 13:1-17; Isa 21:2; Dan 5:31); but, it also looks beyond him to the Christ Who, in His wrath, will destroy “mystery Babylon”, (Revelation 17).
2) He (the Christ) will prosper in the accomplishment of all that He has purposed.
d. His power to foretell the future, and bring it to pass, should cause His erring people to hear and obey His voice, (vs. 16a; Act 15:18; Amo 7:14-15; 2Pe 1:21).
2. In the latter part of verse 16 the divine trinity is clearly evident: Christ, the speaker, is sent by “the Lord GOD …and His Spirit”, (comp. Isa 61:1; Isa 11:2; Isa 42:1; Zec 2:8-12).
Fuente: Garner-Howes Baptist Commentary
12. Hearken to me, O Jacob. We have formerly explained the reason why the Lord declares his eternity. It is, that we may know that he is always like himself, and that we may not measure him by our capacity. He bids us “hearken to him;” because we are led into errors and are carried away by false opinions, in consequence of refusing to lend our ears to him.
And Israel, my called. When he says that “Israel has been called by him,” he indirectly contrasts this statement with the reprobation mentioned by him at the beginning of the chapter; for he shewed that the Jews falsely assumed this name, and idly gloried in it, inasmuch as they did not prove themselves to be true Israelites. Here, on the contrary, he affirms that “Israel is his called.” Just as if a father, in rebuking his son, should call him a bastard, and yet should afterwards acknowledge him to be his son, so the Lord shews that the Jews are so greatly degenerated that he might justly reject them, but that, although they do not deserve so high an honor as to belong to his family, still he pays regard to his calling, which no ingratitude or wickedness of men can set aside.
I, even I. In this passage the particle אף ( aph,) even, denotes continuance; for he lays down nothing else than that God is always like himself, and does not, like men, undergo change or alter his counsel. (Rom 3:3.) On this account he says that he is the first and the last. (236) But here it ought also to be observed, that Isaiah does not speak of God’s eternal essence, but applies this doctrine to our use, that we may know that he will be to us the same that he has always been, and next, that we may remember to distinguish him from idols, lest our understandings, led away by extravagant inventions, should fall off from the fear of him.
(236) That is, his nature is eternal, he depends on none, he is the beginning and end of all things, as in Isa 41:4.” — Rosenmuller.
Fuente: Calvin’s Complete Commentary
GODS UNCHANGEABLENESS THROUGHOUT ETERNITY
Isa. 48:12. I am He; I am the first, I also am the last
Having called on the Jews in Babylon to attend to what He was now about to say by His servant the Prophet, God begins by asserting that He is the same, the true and only God, who existed before all things, and therefore was able to accomplish all His purposes and promises of deliverance. The text introduces us to a subject of tremendous importGods unchangeableness throughout eternity. The eternity and immutability of God are in their own nature inseparable, and are so generally united in the Holy Scriptures, that the passages which declare the one, declare or imply the other also.
I. GOD IS ETERNAL.
1. Reason itself claims this attribute for God. Nor was it unknown even to the heathens. Proclus, a follower of Plato, proved God to be eternal, because He exists of Himself. Thales defined God to be a being that is without beginning and end; before all things; and who was never born (H. E. I. 2253; P. D. 1492, 2536).
2. What reason teaches, the Scriptures assert. They represent Gods eternity to be
(1.) An eternity of duration, I am He; I am the first, I also am the last (Psa. 90:2). Not merely everlasting, but eternal! He had no beginning, even as He shall have no end. This is the difference between the eternity of God and that of the angels and of the spirits of just men made perfect. They are, by the will of God, never to end; but, by His will also, they came into being. But to His being there was no beginning!
(2.) An eternity of perfection. There has been in Him no development of excellence, as in Him there will be no diminution of it. From everlasting to everlasting, Thou art GOD! All that is involved in that great name He always was, and always will be! (See pp. 187, 188, and outlines on Isa. 57:15).
II. GOD IS UNCHANGEABLEeternally unchangeable. I am He,the same yesterday, to-day, and for ever.
1. Unchangeableness is an essential perfection of God. If He were subject to variableness or the shadow of turning, He would not be a perfect and eternal being, &c. When, therefore, it is said that God repents or alters His purpose, it must not be supposed that His nature changes, but that the Holy Spirit accommodates His language to the general comprehensions of men, &c. (H. E. I. 22542256). He continues always the same
(1.) In His existence He cannot cease to be (Psa. 102:27).
(2.) In His nature or essenceHe cannot cease to be what He is in every perfection.
(3.) In His purposes (Isa. 46:10; Isa. 14:24).
(4.) In His promises to His people; in His threatening against the wicked; and in all His predictions (Num. 23:19).
2. All these declarations are in harmony with the teachings of Scripture and the conclusions of Reason.
(1.) Scripture (Mal. 3:6; Psa. 33:11; Isa. 44:10; Jas. 1:17), &c.
(2.) Reason. As God is self-existentcaused by none, so He can be changed by none. As He preceded all and caused all, so His sovereign will determined the relations which all things are permitted to sustain to Him. As He is infinite in duration, He cannot know succession or change. As He is infinite in all perfection of knowledge, &c., therefore He cannot change; for nothing can be added to or taken from the infiniteany change would make Him less than infinite before or after.
The unchangeableness of God is confirmed
(1.) by the stability of His natural government;
(2.) by His moral government and the identity of the several dispensations of grace. But it does not exclude the exercise of dispositions and affections, nor involve a stoical indifference to the welfare of His creatures generally, or the character which may be assumed by moral agents. Nor does it involve uniformity of action or relation, much less fatalism, &c. (H. E. I. 37503753).
III. SOME PRACTICAL LESSONS WHICH THIS GREAT SUBJECT TEACHES.
1. It assures us of the essential Divinity of the Christ. The application to our Lord Jesus Christ of the terms here used by God to describe Himself, places His Deity beyond doubt (Rev. 1:8; Rev. 1:17; Rev. 22:13; and many other passages which express or imply eternity). Hold fast the vital fact of our Lords Divinity. That gone, all is gone. A divine Christ is the central sun of Christianity; quench it, and all is confusion, worse confounded. Rev. 1:8 did more than any other passage towards preventing Dr. Doddridge from assenting to the Socinian theory, which reduces our Lord to a deified creature.
2. It assures us of the fulfilment of Gods promises, and the accomplishment of His plans. (Jer. 10:10; Dan. 4:34; Isa. 60:19; 2Pe. 3:8-9).
3. It affords strong consolation amid all the trying changes of this mortal state. To this eternal and unchanging God we may commit ourselves with unwavering confidence, assured that He is both able and willing to sustain, &c.
4. It should stimulate us to seek stability of character. (Eph. 5:1; Psa. 77:7; Psa. 108:1). How reasonable and weighty is the admonition which follows the declaration of our Saviours unchangeableness in Heb. 13:9.
5. It should alarm the impenitent. What folly and audacity is there in rebellion against God, since an eternal being is offended thereby! How dreadful to lie under the displeasure of an eternal God! (Jer. 10:10.) We are charged by this glorious Being with a message of reconciliation to you (2Co. 5:18-21).Alfred Tucker.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(12) Hearken unto me, O Jacob.The prophet is drawing near to the end of the first great section of his book, and his conclusion takes the form of a condensed epitome of the great argument of Isaiah 40-47, asserting the oneness, the eternity, the omnipotence, the omniscience of Jehovah.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12, 13. Hearken unto me Renewal of the consolation. The second and brighter part of the message begins here. The chief elements compiled from chapters xl to xlvii, are brought together in these verses, and addressed to Israel with emphasis.
My called The double-called: from Chaldean Abram, first; the spiritual offspring from Abraham, next. The promise is re-settled by the oath several times before stated in terms. See Isa 41:4; Isa 42:8; Isa 43:11, etc.
Mine hand laid the foundation The prophet urgently impresses on the people God’s eternity, omniscience, and omnipotence, as evidence the highest possible that what he predicts or announces through his prophet is entitled to confidence. The oath can be made by none higher. The greater includes the less. Ability to create certainly implies the lesser ability to foretell. No words can characterize the absurdity and stupidity of doubting divine predictions.
Fuente: Whedon’s Commentary on the Old and New Testaments
Yahweh’s Plea To His People To Listen to the Voice Of Isaiah, And Take Their Place As God’s Servant ( Isa 48:12-19 ).
Isa 48:12
“Listen to me, O Jacob, and Israel, my called,
I am he, I am the first, I am also the last,
Yes, my hand has laid the foundation of the earth,
And my right hand has stretched out the heavens,
When I call to them they stand up together.
Having assured them that in spite of all they are His called ones, God opens His further appeal to Israel by describing what He is, and demands that they listen. ‘Listen’ is here in the singular but in the plural in Isa 48:14; Isa 48:16, for here the plea is to Israel as a whole as God’s called one, while in Isa 48:14-16 it is to the people in general.
He is the One Who is, the First and the Last. He is prior to all things both in time and being, He sums up all things and will bring them to conclusion (compare Isa 41:4; Isa 43:10-11; Isa 44:6). Because He is the first He has initiated all things. Because He is the last He brings them to their proper conclusion. He is over all history from beginning to end.
He is also the Creator, maker and establisher of heaven and earth, which both (unlike Israel) do His bidding. Let them therefore listen to Him.
Isa 48:14-15
“Assemble yourselves, all of you, and listen.
Who among them has declared these things?
Yahweh has loved him.
He will perform his pleasure on Babylon,
And his arm will be on the Chaldeans.
I, even I, have spoken, yes, I have called him.
I have brought him and he will make his way prosperous.”
Israel are called on to assemble themselves together to listen, all of them. Assemblies were usually held at the city gates where there was an open space. There judicial affairs would be settled, important issues considered and decisions made. Here they are to gather at their city gates to consider who it is ‘among them’ who has declared ‘these things’, the future that lies ahead.
The question then is, to whom does ‘them’ refer? Some would refer it to idols, but apart from Isa 48:5 idols are not mentioned in the context, and there the idols ‘did’ and ‘commanded’ rather than declaring, and it is a long way back to be referred to here. Furthermore the idea of idols is not prominent in the passage. But we are clearly told of someone who should have declared it, and have not and that is Israel. They have not declared it (Isa 48:6) because they are treacherous (Isa 48:8). Furthermore Israel are very prominent in the passage. As a similar change from ‘you’ to ‘them’ is reflected also in Isa 48:1-2, that is not a difficulty. So we may see ‘them’ here as probably referring to the decision makers among the assembled people. That being so there is only one who has ‘declared these things’ and that is Isaiah, or possibly Yahweh’s Servant, the faithful in Israel, the Isaianic core.
This being so the natural interpretation of ‘Yahweh has loved him’ is that it refers here to the one who ‘has’ declared these thing, either Isaiah or the Servant, the Isaianic core.
‘Yahweh has loved him.’ If what we have suggested is true we have here firmly asserted Yahweh’s love for His true prophet, even His Servant. He had chosen him and called him to his difficult task and he had proved faithful. Now God expresses His approval of him and His affection for him. ‘Who among them has declared these things?’ Isaiah has, and his disciples. ‘Yahweh has loved him.’ It fits perfectly.
‘He will perform his pleasure on Babylon, and his arm will be on the Chaldeans.’ And because of His love for His prophet Yahweh will perform what Isaiah has shown to be his pleasure in chapters 13-14, what he has declared (compare Isa 44:26). He will bring about the promised judgment of Babylon. We may see it as being of either Isaiah’s or the Servant’s pleasure (or both. Isaiah is an integral part of the Servant). Isaiah has previously made emphatically clear what he sees as needing to happen to Babylon, so that it could certainly be described as being his pleasure, referring to what he sees as needing to be done. Alternately we may see it as being of Yahweh’s pleasure. In either case it will be achieved by His arm, the arm of Yahweh. Thus will both He and His prophet be vindicated.
We should note that in Isaiah the arm active in power always represents the arm of Yahweh (Isa 30:30; Isa 40:10-11; Isa 51:9; Isa 52:10; Isa 53:1; Isa 59:16; Isa 62:8; Isa 63:5; Isa 63:12).
So the loved one may be seen as His true Servant, as personified in Abraham and Isaiah and spiritual Israel, with in this case Isaiah or the Isaianic core prominent. It is ‘he’ who has declared ‘these things’ For in Isa 41:8 Abraham is His loved one and in Isa 43:4 spiritual Israel is His loved one. On the other hand, nowhere in the Old Testament is Yahweh ever said to love someone other than His own.
‘I, even I, have spoken, yes, I have called him. I have brought him and he will make his way prosperous.’ Isaiah’s true calling and the true calling of the Servant is now affirmed. Yahweh has spoken, Yahweh has called him, Yahweh has brought him to this day, and he will truly make his way prosperous. For he has achieved great things for God and even in what Isaiah is writing at this time the whole world will be blessed.
Note Re ‘Yahweh has loved him’.
In interpreting these verses of Isaiah and the Servant we recognise that we are going against the majority interpretation. Most, strangely, refer these verses to Cyrus. In our view this is untenable. Firstly because nowhere in the Old Testament is God ever said to ‘love’ someone not His own. Cyrus may have been His shepherd and His anointed, but there is no question of him being His beloved. Indeed Cyrus himself declared himself the friend of Marduk. It was Abraham who loved Yahweh (Isa 41:8). Secondly the context contains not the slightest hint of Cyrus. He rose to prominence and departed in Isa 44:28 to Isa 45:13, having accomplished his purpose of ensuring the rebuilding of the temple and of Jerusalem, and having been rewarded with the treasures of an empire. And in fact Cyrus is nowhere specifically connected with Babylon in Isaiah. Thirdly he who loves Yahweh has been stated elsewhere in Isaiah to be Abraham (Isa 41:8 – same root) and he who Yahweh loves is spiritual Israel (Isa 43:4). Fourthly the phrase ‘Yahweh has loved him’ comes unexpectedly out of the blue if it is spoken of Cyrus, while if it is spoken of the one who alone declared the truth it fits right into the context. Fifthly the only ‘arm’ active in Isaiah is always that of Yahweh (Isa 30:30; Isa 40:10-11; Isa 51:9; Isa 52:10; Isa 53:1; Isa 59:16; Isa 62:8; Isa 63:5; Isa 63:12). Thus the arm is not likely to be that of Cyrus.
This seems conclusive against Cyrus.
End of note.
Isa 48:16
‘Come near to me, hear this,
From the beginning I have not spoken in secret,
From the time that it was, there am I,
And now the Lord Yahweh has sent me, and his Spirit.’
The interpretation we have given now clarifies who is speaking here. These are either the words of Isaiah as representative of God’s Servant, or more possibly the Servant himself as here represented by Isaiah (this would tie in better with ‘from the beginning’, that is, from the call of Abraham). He is the one who has ‘declared these things’ (Isa 48:14), God’s faithful servant. He calls on Israel to come near and listen, and consider. He has at no time ever spoken in secret right from the beginning. When each thing ‘was’, there was He declaring it openly.
But if Israel as a whole is the Servant, how can we see the Servant as talking to them? The fact that we can is revealed in chapter 49. That is exactly what we have in Isa 49:3 compared with Isa 49:6, the distinction between Israel as a whole, and the true and faithful Israel.
And now he has a further task assigned to him. He has been sent by the Sovereign Lord Yahweh and His Spirit. This can surely only signify the future activity of the Servant shortly to be declared (Isa 49:1-13). Through him the Spirit of Yahweh will continue to act (compare Isa 42:1), declaring the words of Yahweh.
Isa 48:17-19
‘Thus says Yahweh, your redeemer, the Holy One Of Israel,
“I am Yahweh, your God, who teaches you to profit,
Who leads you by the way that you should go,
Oh that you had listened to my commandments,
Then had your peace been as a river,
And your righteousness as the waves of the sea.
Your seed also would have been as the sand,
And the offspring of your bowels like its grains,
His name would not be cut off,
Nor be destroyed from before me.” ’
The suggestion that the last verse is spoken by the Servant fits well with this reply here. Yahweh is giving all Israel the opportunity to be part of the Servant in his ministry. It clearly stresses that potentially all Israel is the Servant, with the opportunity of serving Him if they are willing, while it will shortly in fact be made clear that the actual Servant is faithful Israel (Isa 49:3), (commencing from Abraham, Isaac and Israel, and continuing through to the greater David yet to come – see on Isa 41:1 onwards).
Here Yahweh Himself makes His appeal as their Redeemer and as the Holy One of Israel. The title Redeemer signifies One Who saves by the payment of a price. At first sight it is speaking here of God redeeming by exerting His power on behalf of those whom He redeems (although chapter 53 will give it a deeper meaning). But whose Redeemer is He? The answer is that He is the Redeemer of Israel as an entity, as His ‘firstborn’. It may be that the title is to be seen as referring back to the redemption from Egypt, but we can hardly doubt that it is intended to have a present meaning too. He Who redeemed them from bondage in Egypt can now redeem them from the bondage of sin and from the bondage of their enemies.
Thus God aims to be the Redeemer of the entity Israel. But as always those who will may drop out by refusing to submit to Him. While He will heavily influence men and seek to deliver them, He will not force them. He sees Israel as an entity. They are His firstborn. And men can unite within that entity by submitting to the covenant or can withdraw by rejecting the covenant. He will redeem the Israel who want to be Israel. (This was in fact always the choice in Israel. Men could choose to opt in or opt out of the covenant and take the consequences).
Not all those who thought of themselves as Israel would be redeemed even in the wildest dreams of the Jews. Isaiah knew full well that many were lost among the nations by choice, that many had sinned grievously and had died, that many still stood firm against Him and clung to idols, and did not want to respond to Him under any circumstances, and would not. They would refuse any call. They would not be redeemed. So it is a plea to all physical Israel from their potential Redeemer. They had the opportunity as the sons of Abraham to respond if they willed it. It came from One Who wanted to be their Redeemer, and Who would be the Redeemer of those whom He had chosen, who would be revealed in the fact that they responded. (Compare the way that in the New Testament salvation is offered to all and He wants to be their Redeemer and Saviour, and yet it is clearly stated that redemption and salvation is finally only for God’s elect).
For we should note that He was also the Holy One of Israel. Should they desire redemption they must be willing to be made holy, acceptable to Him and set apart in righteousness as He is righteous. God cannot redeem without making holy. It is part of the essence of His redemption (see Isa 4:2-3).
‘“I am Yahweh, your God, who teaches you to profit (teaches you what is profitable for you), who leads you by the way that you should go. Oh that you had listened to my commandments.’ He introduces Himself as their God Who teaches them what is profitable for them, what is truly best for them. He is the One Who has sought to lead them in the way that they should go, especially through His Torah (His Law, His Instruction). And He expresses His yearning, His longing that they might have kept His commandments. If only they had! What consequences would follow.
‘Then had your peace been as a river, and your righteousness as the waves of the sea. Your seed also would have been as the sand, and the offspring of your bowels like its grains.’ If only they had kept His commandments and walked in His ways, then they would have had peace, flowing smoothly like a river, and their righteousness would have been as the waves of the sea lapping gently against the shore, continuing peacefully on and on. What is more they would have grown into a large nation, their children as abundant as grains of sand, just as God had promised Abraham (Gen 22:17).
‘His name would not be cut off, nor be destroyed from before me.’ There is here an implied, if theoretical, threat. Should it reach a stage where none of His people obeyed His commandments then they would be cut off and destroyed, and ‘his name would be cut off’. Of course it would not happen because of God’s faithfulness to Abraham, and the working of His Spirit. But nevertheless they must beware.
‘His name.’ But the question is whose name will be cut off? In view of the sand of the sea comparison the probable answer is Abraham’s name, for it was to him that the promise was given. If his ‘sand of the sea seed’ are cut off it is Abraham’s name that is cut off. If this be so we have even more reason for seeing the one whom Yahweh has loved as identified in some way with Abraham. The loved one being the Servant, with Abraham as the prime Servant and of course those who are the sand of the sea being potentially a part of that corporate Servant which was in Abraham’s loins.
Fuente: Commentary Series on the Bible by Peter Pett
An Urgent Invitation to Believe the Lord’s Word
v. 12. Hearken unto Me, O Jacob and Israel, My called, v. 13. Mine hand also hath laid the foundation of the earth, and My right hand hath spanned the heavens, v. 14. All ye, assemble yourselves and hear, v. 15. I, even I, have spoken, v. 16. Come ye near unto Me, hear ye this. I have not spoken in secret from the beginning, v. 17. Thus saith the Lord, thy Redeemer, the Holy One of Israel, v. 18. O that thou hadst hearkened to My commandments, v. 19. thy seed also, v. 20. Go ye forth of Babylon, v. 21. And they thirsted not when He led them through the deserts; He caused the waters to flow out of the rock for them, v. 22. There is no peace, saith the Lord,
Fuente: The Popular Commentary on the Bible by Kretzmann
3.THE CONTENTS OF THE NEW THINGS IS REPEATED
Isa 48:12-15
12Hearken unto me, O Jacob
And Israel, my called;
I am he; I am the first, I also am the last.
13Mine hand also hath laid the foundation of the earth,
And 8my right hand hath spanned the heavens:
When I call unto them, they stand up together.
14All ye, assemble yourselves, and hear;
Which among them hath declared these things?
The Lord hath loved him: he will do his pleasure on Babylon,
And his arm shall be on the Chaldeans.
15 I, even I, have spoken; yea, I have called him:
I have brought him, and he shall make his way prosperous.
TEXTUAL AND GRAMMATICAL
On Isa 48:14. Expositors have made difficulty about construing as accusative, because to perform Jehovahs or His own arm is an incomprehensible mode of speech even taken as zeugmatic (Delitzsch), Klostermann, too, (l. c., pp. 7,19) is of the opinion that to translate He will accomplish his will on Babylon and his punitive work on the Chaldeans needs a dispensation from Hebrew usus loquendi. does, indeed, not mean punitive work, and this is not an instance of mere zeugma, but zeugma and metonymy. It is surely one of the most usual metonymical forms of expression in the Old Testament to put the arm for what is manifested by the arm, i.e., for the power or the might. Comp. Isa 33:2; Jer 17:5; Eze 31:17; Psa 83:9, etc Moreover Isa 44:12 proves that the Prophet conceives of the arm, as also in Isa 45:9 of the hand, as the seat of power. Might not our passage read: (or ,) ? For one may very well say for to display strength, power (1Ki 16:27). Accordingly, if taken strictly, one need not even assume a zeugma, if the slight difference be not urged that exists between in and in .There can be no doubt that the prefix should be repeated before .
EXEGETICAL AND CRITICAL
1. Hearken unto meup together, Isa 48:12-13. The verses of this section are almost wholly a compilation of the chief elements of chapts. 4047. The words as far as are only a solemn introductory formula, containing an emphatic summons to give attention, in order to intimate the importance of the subject. Comp. Isa 48:1; Isa 44:1; Isa 46:3., the called, as regards the word, occurs only here; but as regards the sense it is essentially one with what we read Isa 41:9; Isa 43:1. A double calling is spoken of here: Of the ancient and original one which Israel received in the person of its ancestor (Isa 41:9), and of the future one when the Lord calls back His people from the Exile (Isa 43:1; comp. Isa 48:5 sqq.; Isa 44:22). Thus Israel is named as the doubly called people. In what follows the Prophet calls to mind first those fundamental facts that are a guaranty that Jehovah can foretell and fulfil the deliverance by Cyrus. They are 1) His absoluteness and uniqueness. As such He is , the He par excellence, the absolute subject. As such the Prophet has already named Him, Isa 43:10; Isa 43:13; Isa 43:25; Isa 41:4; Isa 46:4. 2) His eternity, by virtue of which He is the first and the last. He has already been so called Isa 41:4; Isa 44:6; comp. Isa 43:13. 3) The creation of heaven and earth, which also has been spoken of in what precedes, in the same sense, viz. that He who created the world can also foretell and fulfil Israels deliverance: Isa 40:12 sqq., Isa 40:22; Isa 40:26; Isa 40:28; Isa 42:5; Isa 44:24; Isa 45:12; Isa 45:18.
2. All ye, assemblehis way prosperous, Isa 48:14-15. The words as far as (All ye assemblethese things) represent here all those passages in which the Prophet has variously uttered the thought, that Jehovah, the Creator of heaven and earth, has challenged all idols to a contest in prophesying in order, by exposing their impotency, to prove their nothingness and His divinity. The passages are Isa 41:1 sqq., Isa 41:21 sqq., Isa 41:26 sqq.; Isa 43:9; Isa 44:7 sqq., Isa 44:24 sqq.; Isa 45:20 sqq.; Isa 46:9 sqq. Especially our passage recalls Isa 43:9 and Isa 45:20. In Isa 43:9 the interrogatory clause occurs almost verbatim, except the Niph. of . For there it reads . In Isa 45:20, as here, the first word is . It is self-evident that in our passage, as in Isa 43:9, is to be referred to the idols, as that refers to the things concerning Cyrus. This appears from what immediately follows. For there again we have a collective citation, if I may so express myself. For there all that has been previously said of Cyrus is recalled by the brief words, Isa 48:14 b, 15, that emphasize the chief particulars. Jehovah hath loved him is said first. It is true this statement has not occurred literally before; but it has as to sense. For that the Lord loves Cyrus underlies all those passages that speak of him; Isa 41:2 sq., 25; Isa 44:28; Isa 45:1-7; Isa 45:13 sq.; Isa 46:11. Moreover the words: He will do His pleasure on Babylon, and His arm on the Chaldeans, though not literally, occur as to sense in what precedes (comp. Isa 41:25; Isa 43:14; Isa 44:28, where, moreover, the words occur; Isa 45:1 sqq.; Isa 46:1 sq., Isa 46:10; Isaiah 47 entire).In Isa 48:15 the Lord Himself speaks, confirming the word of His Prophet. He, the Lord, has foretold that which concerns Cyrus (Isa 45:21); He called him (Isa 45:4), He brings him on, taking him by the hand (Isa 45:1), and sees to it that he completes his way (Isa 41:3).
Footnotes:
[8]Or, the palm of my right hand hath spread, out.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Reader! observe what grace is, again and again displayed in every verse, as we prosecute this sweet Chapter. Though the Lord began by pointing out Israel’s rebellion, and this was followed up with expostulation, yet when the Lord comes to speak of himself and his covenant relationship to his people, the cloud seems at once removed, and the brightness of his countenance comes forth in shining lustre and when taking to himself his great name, the glorious I AM, the First and the Last, and therefore giving being to all his promises, he bids Israel to hearken: Israel was his called, his chosen. How sweet, how very sweet, are such views of the unchangeableness of him and his purposes and promises in Christ, when the soul can discover an interest in the whole from an union and interest in Jesus! Rev 22:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 48:12 Hearken unto me, O Jacob and Israel, my called; I [am] he; I [am] the first, I also [am] the last.
Ver. 12. I am he. ] Heb., Hu; this the Rabbis make to be one of the names of God. Sanchez here observeth, that by this threefold “I” is meant the holy Trinity: the deity of Jesus Christ is rightly proved from this text, compared with Rev 1:11 ; Rev 22:13 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 48:12-16
12Listen to Me, O Jacob, even Israel whom I called;
I am He, I am the first, I am also the last.
13Surely My hand founded the earth,
And My right hand spread out the heavens;
When I call to them, they stand together.
14Assemble, all of you, and listen!
Who among them has declared these things?
The LORD loves him; he will carry out His good pleasure on Babylon,
And His arm will be against the Chaldeans.
15I, even I, have spoken; indeed I have called him,
I have brought him, and He will make his ways successful.
16Come near to Me, listen to this:
From the first I have not spoken in secret,
From the time it took place, I was there.
And now the Lord GOD has sent Me, and His Spirit.
Isa 48:12 I am He, I am the first, I am also the last This is a recurrent idiom in Isaiah (cf. Isa 41:4; Isa 44:6) and becomes a common designation for Christ in Rev 1:8; Rev 1:17; Rev 22:13! It denotes the God of creation (Isa 48:13) and eternity. Eternity past, eternity future. The only God is YHWH (see Special Topic: MONOTHEISM ).
Isa 48:14 The two IMPERATIVES of line 1 are repeated in Isa 48:16, line 1.
Also note the parallelism between the LORD loves him and His arm. Cyrus is God’s instrument against Babylon on behalf of Israel.
Isa 48:15 The first phrase (I, even I, have spoken, BDB 180, KB 210, Piel PERFECT) is a way of accepting the power of YHWH’s spoken word (cf. Isa 55:11). His purposes cannot be thwarted!
Isa 48:16
NASBnow the Lord GOD has sent Me, and His Spirit
NKJVand now the Lord GOD and His Spirit have sent Me
NRSVand now the Lord GOD has sent me and his spirit
TEVNow the Sovereign LORD has given me his power and sent Me
NJBand now Lord Yahweh has sent me with his spirit
JPSOAand now the Lord GOD has sent me, endowed with His Spirit
LXXand now the LORD has sent me and his spirit
Wow! How many persons and who are they who are being mentioned? Who is the speaker? Obviously one is YHWH. His Spirit is probably the same as Gen 1:2; Isa 11:2; Isa 42:1; Isa 61:1. But who is the me?
1. the I of line 3
2. the prophet Isaiah
3. the Messiah (or the Servant)
4. Cyrus II (as if speaking)
Christians can easily see the Trinity in this text (see Special Topic: The Trinity ). The same three persons are mentioned again in Isa 61:1.
See Special Topic: THE PERSONHOOD OF THE SPIRIT .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Jacob and Israel: i.e. the natural and spiritual seed. Some codices, with two early printed editions, read “Jacob my servant”.
the first. the last. Compare Isa 41:4; Isa 44:6.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 48:12-16
Isa 48:12-15
“Hearken unto me, O Jacob, and Israel my called: I am he; I am the first. I am also the last. Yea, my hand hath laid the foundation of the earth, and my right hand hath spread out the heavens: when I call unto them, they stand up together. Assemble yourselves, all ye, and hear; who among them hath declared these things? He whom Jehovah loveth shall perform his pleasure on Babylon, and his arm shall be on the Chaldeans. I, even I, have spoken; yea, I have called him, and he shall make his way prosperous.”
Again it is evident that the Lord is addressing both the righteous and wicked elements of Israel, Jacob the fleshly Israel, and Israel the covenant people; and this is another appeal for the people to behold how powerless and worthless their idol gods really are. Which of them ever prophesied a thing like the fall of Babylon to Cyrus? As Dummelow pointed out, despite the name of Cyrus not appearing here, it is evident enough that Cyrus “is the one spoken of.”
God’s designation of Cyrus in these chapters is amazing: He is referred to as God’s `called,’ as God’s `anointed,’ as God’s `arm’ upon Babylon, and as God’s `beloved’ (Isa 48:14). Note the promise that Cyrus’ way shall be `prosperous’ (Isa 48:15). Herodotus reported that, “Throughout Cyrus’ life he received no check of any kind until his last expedition in which he lost his life. His `prosperity’ was beyond that of almost any other commander in human history.
As Barnes declared:
“None of the astrologers, soothsayers, or diviners of Babylon had been able to foretell the expedition of Cyrus and his capture of Babylon; for, if they had been able to foresee the danger, they might have guarded against it, and the city might have been saved. But God had predicted it a hundred fifty years before it happened, thus demonstrating that he alone is God.
Isa 48:16
“Come ye near unto me, hear ye this; from the beginning I have not spoken in secret; from the time that it was, there am I: and now the Lord Jehovah hath sent me, and his Spirit.”
This verse is often made the first verse in the second address, and by some, the last paragraph in the first address. We agree with the American Standard Version paragraphing which treats it as the last verse of the first section; but due to its importance we shall discuss it separately. The fact of the obvious prophecy of the Son of God as having been sent to our world by the Father certainly identifies it as among the “new things” mentioned in Isa 48:6. And, like almost every other prophecy of Christ in the Old Testament, it is subject to all kinds of interpretations. Calvin and many other scholars have seen it as a prophecy of the sending of Isaiah. Barnes agreed with this, stating that, “The scope of the passage demands, it seems to me, that it should be referred to the prophet Isaiah.” However, we believe that Hailey is correct in his declaration that, “The coming of Jesus is the theme of this prophecy; the entire Old Testament looks forward to Christ’s coming to carry forward the purpose of Jehovah; and the Holy Spirit would accompany Christ on that mission, and then complete the work after the Son’s return to the Father; let it be remembered that the prophecy is here declaring new things to come in the future.” Lowth explained the passage thus: “Who is it that saith in Isaiah, `And now hath the Lord sent me and his Spirit’? in which, as the passage is ambiguous, is it the Father and the Holy Spirit who hath sent Jesus; or the Father who hath sent both Christ and the Holy Spirit? The latter is the true interpretation.” The Father sent Jesus when he was born in Bethlehem; and the Father sent the Holy Spirit upon the occasion of the baptism of Christ (Mat 3:16). Thus, as Kidner put it, “This is a glimpse from afar of the Trinity.” As Cheyne expressed it, “I cannot but think that we have both here and in Gen 1:2 an early trace of what is known as the Christian doctrine of the Holy Spirit.”
The speaker here is therefore, the pre-incarnate Christ who identifies himself as the one sent … to convey God’s message of salvation to mankind. Here is almost the equivalent of another Old Testament quotation, Psalms 40; Psalms 6-8, where again the pre-incarnate Christ is the speaker, and his subject the projected visitation of our poor earth by the Dayspring from on High. The author of Hebrews discussed this at length (Heb 10:5-7).
Jamieson, noting that Isaiah, not Christ, is the author of the passage, stated that, “Isaiah here speaks not in his own person so much as in that of the Messiah, to whom alone, in the fullest sense, the words apply.”
Isa 48:12-16 JEHOVAHS GREATNESS: This chapter is a summation of the section discussing the Power of the Lords Servant (ch. 44-48). The power of Jehovah is going to be demonstrated through His servant Cyrus (and ultimately through His Servant the Messiah) in order that His name may be vindicated as Absolute Sovereign. This is necessary that once and for all men may realize there are no other gods. Man must trust his eternal life to Jehovah and His sovereign plans and servants. Jehovah is Creator. He made the earth and heavens. Even inanimate creation is His servant. There is nothing made that is useless-Jehovah created everything and made it to be His servant and do His bidding. All of creation stands at attention to serve His purpose (cf. Psa 119:90-91; 1Co 3:21-23; Heb 1:7; Heb 1:14, etc.).
So all Israel (Judah) is commanded to assemble itself and hear the sovereign challenge of Jehovah about His servants work. Which of the heathen gods or false prophets has ever told Israel all that Jehovah is now telling her about His redemptive plan, the use of Cyrus, and the coming of the Messiah-Servant? None! They do not because they cannot! They are not gods but pieces of wood and stone. He whom Jehovah loveth is undoubtedly referring (in context) to Cyrus. Of course, Jehovah loves Cyrus, but not in the same way He loves a believer simply because Cyrus (being an unbeliever) will not allow God to love him in a covenant relationship. The word love (Heb. aehevo from ahav) here probably means simply that Jehovah has chosen Cyrus to be the object of His care and providence to serve Him in conquering Babylon and freeing the Jewish exiles. At one time Nebuchadnezzar was chosen to be the recipient of the special favor of Jehovah (cf. Jer 27:5 f); at another time Alexander the Great was given dominion (Dan 7:6 f). The emphasis here is not on Cyrus but on the sovereignty of Jehovah. Jehovah has spoken! Jehovah has called Cyrus! Jehovah will bring (sustain) Cyrus and Jehovah shall make Cyrus prosper in what Jehovah wants, but Cyrus will not prosper when Jehovah does not want him to prosper!
The intent of it all is that Judah might see things from Jehovahs perspective! This is the whole point of revelation; man must see (or understand) what is from the perspective of Who Made What Is! Man must see that all of creation stands at attention and serves the eternal purpose of God which is the redemption of creation. The coming captivity of Judah, the coming conquest of Babylon by a Persian emperor yet unborn (Cyrus), the far distant coming of a Messiah-Servant-all must be seen by man, not through human perspective (carnal, limited, temporal), but through divine perspective which is eternal, righteous, true, pure and glorious. God calls Judah, Come near unto me, and pay close attention to what I am about to say. However much of His will God has deemed necessary for man to know and obey at any time, God has not been secretive about it. It was never Gods business to keep His will as secret as He possibly could. He has always desired to reveal as much of His will as He possibly could. The only hindrance to revelation has been mans spiritual rebellion. Gods revelation of Himself in Jesus Christ is hindered by mans unwillingness to want that revelation. We would know His will more fully if we were more willing to do His will (Joh 7:17; Joh 13:17). God spoke plainly and openly through His messengers from the very beginning. Often times He spoke more plainly than the people wanted Him to speak (cf. Isa 30:9-11; Amo 9:10-15; Mic 2:6-11, etc.). Jehovahs presence was apparent in every prophecy made by any prophet of His. Now it should be apparent to Judah that Jehovahs presence and will is being expressed in the prophecy concerning Cyrus.
The last half of Isa 48:16 presents a problem for commentators. Keil and Delitzsch say the me who is sent by the Lord Jehovah is the One unequalled servant of Jehovah (the Messiah); Edward J. Young calls Him the Servant par excellence (the Messiah); Leupold believes the me is the prophet Isaiah. Of course, it is unusual to have such a sudden transition from the speaking of Jehovah directly to the speaking of the Messiah. But it is not altogether unparalleled. Certainly Isa 61:1 f are the words of the Messiah. It appears that Isaiah ch. 49 is also a dissertation by the Messiah Himself. Keil and Delitzsch cite Zec 4:9 as another example of such transition. It would appear that the context supports the messianic view. Jehovah has been emphasizing the new thing He is going to do as a consequence of Cyrus return of the exiles. That new thing can only be the messianic age. It is therefore altogether appropriate that the Unequaled Servant speak here of His commission or sending. In this text is emphasized also the unique companionship of the Spirit the Messiah will have in His mission (cf. Isa 42:1 f; Isa 61:1 f). The Suffering Servant (Messiah) did not come alone. The Holy Spirit was with Him; in fact, He was the Holy Spirit in the flesh (cf. Joh 14:15-17). From this point on (and of chapter 48) more and more emphasis is put on the program of the coming unequalled Servant. The work of Cyrus and the restoration of Israel to Palestine was simply a preparatory step for His coming. There is going to have to be centuries of repentance and sanctification in a remnant of Israel in preparation for His coming. Cyrus and the restoration was just the beginning of it all. From Isa 48:16 a to 16b the reader has been transported over a span of more than 600 years. But such telescoping of history is not unusual in the writings of the prophets (see Joe 2:27-28).
Jehovah wants Israel to see her destiny from His perspective, not from the limited human perspective. Jehovah knows everything from beginning to end. He created everything. He is absolute Sovereign. When He says His people will be taken captive, released by a pagan emperor (yet unborn), and that His Servant will come to bring them everlasting victory and peace, Israel should see His day (cf. Joh 8:56-59; Joh 12:41; 1Pe 1:10-12) by faith.
Fuente: Old and New Testaments Restoration Commentary
Hearken: Isa 34:1, Isa 46:3, Isa 49:1, Isa 51:1, Isa 51:4, Isa 51:7, Isa 55:3, Pro 7:24, Pro 8:32
O Jacob: Three manuscripts and two old editions add avdi “my servant.”
my called: Mat 20:16, Rom 1:6, Rom 8:28, 1Co 1:24, 1Pe 2:9, Rev 17:14
I am he: Isa 41:4, Isa 44:6, Deu 32:39, Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8, Rev 22:13
Reciprocal: Isa 41:8 – thou Isa 41:27 – first Jer 32:17 – thou Amo 3:1 – Hear Joh 8:58 – I am
Fuente: The Treasury of Scripture Knowledge
Isa 48:12-13. Hearken unto me, Israel, my called Whom I have called out of the world to be my peculiar people, to serve, and glorify, and enjoy me; and therefore you, of all others, have least cause to forsake me, or to follow after idols. My right hand hath spanned, or doth span, the heavens Or, hath meted them out with a span, as the phrase is, Isa 40:12; hath stretched them out by an exact measure, as the workman sometimes metes out his work by spans. See also the margin. When I call them, they stand up together Nothing can give us a more sublime idea of God than this passage. The idea is taken from servants, who, at the voice of their masters, instantly rise up, and stand ready to execute their commands. The whole creation, at the call of God, arises with prompt obedience, and is ready to execute his sovereign will. Dodd.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 48:12-16. The New Things which Yahweh Shows.Yahweh emphasizes His incomparable and eternal majesty as Creator. When He had fashioned the earth and the heavens at His word they took their places. Let Israel assemble and answer His question, What heathen god has foretold that which is now taking place? Who has brought Cyrus forth to do His will on Babylon? It is He who has called him and prospered his way. He is not speaking in secret but from the time when the event comes into being He announces (its end?).
Isa 48:15. he shall make: read, I have made (LXX).
Isa 48:16. The last clause, suddenly introducing the speaker, as Isa 48:2 Is. never does, is a gloss.spirit: prophetic spirit; object to sent.
Fuente: Peake’s Commentary on the Bible
48:12 Hearken to me, O Jacob and Israel, my called; {p} I [am] he; I [am] the first, I also [am] the last.
(p) Read Isa 41:4 .
Fuente: Geneva Bible Notes
The present possibility 48:12-22
In a sense, Isa 48:12-22 are the "second verse" of the song, and Isa 48:1-11 are the "first verse." God was making much the same point, though with a slightly different emphasis.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
God’s trustworthiness 48:12-16
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This segment opens like the first one (cf. Isa 48:1). However here, the emphasis is on who God is, rather than on who the Israelites are. He is the eternal, self-existent God who called Israel to Himself for a special purpose. This is the basis for His claim to predict the future and to use whomever He will to carry out His will.
"As first God was not pressed by any external agency into what he initiated; as last he stands unchallenged by any force that may have tried to oppose; and he brings to triumphant conclusion what he started. At the start, there was his uninhibited freedom to do as he chose; at the end, the untarnished gold of his completed work." [Note: Motyer, p. 380.]