Exegetical and Hermeneutical Commentary of Isaiah 49:8
Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;
8. In an acceptable time ] Better: in a season of favour. Cf. ch. Isa 41:2, and the citation in 2Co 6:2.
for a covenant of the people ] See on ch. Isa 42:6.
to establish the earth &c. ] Render: to restore (see Isa 49:6) the land (of Israel), to allot (Deu 21:16) the desolate heritages. It may be difficult to decide whether Jehovah Himself or His Servant is the implicit subject of these verbs, the Heb. construction being ambiguous. The latter sense is certainly the more natural; although it is only in a figure that the repeopling &c. of the land can be attributed to the agency of the ideal Israel: “what is done for the sake of the Servant, is done by him” (Dillmann).
Fuente: The Cambridge Bible for Schools and Colleges
8 12. A picture of the emancipation and return of the exiles.
Fuente: The Cambridge Bible for Schools and Colleges
Thus saith the Lord – Still an address to the Messiah, and designed to give the assurance that he should extend the true religion, and repair the evils of sin on the earth. The Messiah is represented as having asked for the divine favor to attend his efforts, and this is the answer, and the assurance that his petition had not been offered in vain.
In an acceptable time – Hebrew, In a time of delight or will, that is, a time when Yahweh was willing, or pleased to hear him. The word ratson means properly delight, satisfaction, acceptance Pro 14:35; Isa 56:7; will, or pleasure Est 8:1; Psa 40:9; Dan 8:4-11; then also goodwill, favor, grace Pro 16:15; Pro 19:12. The Septuagint renders this, Kairo dekto – In an acceptable time. So Jerome, Gesenius, and Hengstenberg render it, In a time of grace or mercy. The main idea is plain, that Yahweh was well pleased to hear him when he called upon him, and would answer his prayers. In a time of favor; in a time that shall be adjudged to be the best fitted to the purposes of salvation, Yahweh will be pleased to exalt the Messiah to glory, and to make him the means of salvation to all mankind.
Have I heard thee – Have I heard thy petitions, and the desires of thy heart. The giving of the world to the Messiah is represented as in answer to his prayer in Psa 2:8 :
Ask of me, and I shall give time the pagan for thine inheritance,
And the uttermost parts of the earth for thy possession.
And in a day of salvation – In a time when I am disposed to grant salvation; when the period for imparting salvation shall have arrived.
Have I helped thee – Have I imparted the assistance which is needful to accomplish the great purpose of salvation to the world. This passage is quoted by Paul in 2Co 6:2, and is by him applied to the times of the Messiah. It means that the time would come, fixed by the purpose of God, which would be a period in which he would be disposed, that is, well pleased, to extend salvation to the world through the Messiah: and that in that time he would afford all the requisite aid and help by his grace, for the extension of the true religion among the nations.
I will preserve thee – That is, the cause of the Redeemer would be dear to the heart of God, and he would preserve that cause from being destroyed on the earth.
And give thee for a covenant of the people – The people ( ‘am) refers doubtless primarily to the Jews – the better portion of the Israelite people – the true Israel Rom 2:28-29. To them he was first sent, and his own personal work was with them (see the notes at Isa 49:6). On the meaning of the phrase for a covenant, see the notes at Isa 42:6.
To establish the earth – Margin, as Hebrew, To raise up. The language is derived from restoring the ruins of a land that has been overrun by an enemy, when the cities have been demolished, and the country laid waste. It is to be taken here in a spiritual sense, as meaning that the work of the Messiah would be like that which would be accomplished if a land lying waste should be restored to its former prosperity. In regard to the spiritual interests of the people, he would accomplish what would be accomplished if there should be such a restoration; that is, he would recover the true Israel from the ravages of sin, and would establish the church on a firm foundation.
To cause to inherit the desolate heritages – The image here is taken from the condition of the land of Israel during the Babylonian captivity. It was in ruins. The cities were all desolate. Such, spiritually, would be the condition of the nation when the Messiah should come; and his work would be like restoring the exiles to their own land, and causing them to re-enter on their former possessions. The one would be an appropriate emblem of the other; and the work of the Messiah would be like rebuilding dilapidated towns; restoring fertility to desolate fields; replanting vineyards and olive gardens; and diffusing smiling peace and plenty over a land that had been subjected to the ravages of fire and sword, and that had long been a scene of mournful desolation.
Fuente: Albert Barnes’ Notes on the Bible
Isa 49:8-13
Thus saith the Lord, In an acceptable time
The world given to Christ
The prophet was looking forward to the Messiah and His times.
It was customary for some kings to grant to favoured ones whatever they requested (Psa 2:8). Gods kingly Son is represented as having asked, and this is the answer
I. THE PROMISED UNIVERSAL DIFFUSION OF THE GOSPEL.
1. It was commenced in the apostolic age.
2. It has been continuing through the ages to the present hour.
3. It will be fully accomplished in the fulness of time. What reasons have we for believing this?
(1) The faithful and unerring promises of Jehovah.
(2) The adaptation of Christianity, above all other forms of religion, to be universal
(3) The present aspect of the world furnishes much reason to hope that the accomplishment of this promise is drawing nigh.
II. THE BLESSEDNESS OF THOSE WHO SHALL EMBRACE IT (Isa 49:9-10). The promise includes–
1. Abundant provisions.
2. Careful protection.
3. Unerring guidance.
III. THE EXULTANT PRAISE WHICH SUCH GLORIOUS PROSPECTS SHOULD AWAKEN (Isa 49:13). We should raise this song–
1. Because of the glory which the fulfilment of this promise will bring to the triune Jehovah.
2. Because of the blessings the Gospel will bring to humanity. Conclusion–Has this Gospel come to you in saving power? (A. Tucker.)
I will preserve thee, and give thee for a covenant of the people
Christ the covenant of His people
I. WHAT THIS COVENANT TOUCHING MANS REDEMPTION IS. A covenant, in the general acceptation of the word, is an agreement between two parties in any thing, or end, upon certain articles or conditions, which both freely consent to. The covenant of grace, or of redemption, is an eternal transaction between the Father and Christ; a consultation and agreement between these two glorious Persons, how man should be saved out of the ruins of the fall, in a way becoming God (Zec 6:13).
II. SUCH A COVENANT HATH PASSED BETWEEN THE FATHER AND THE SON BEFORE ALL WORLDS.
1. There were terms made, or work demanded of the Mediator.
(1) That Christ should take the name of His covenant-people upon Himself, and become their representing Head.
(2) That He should become man.
(3) In this body Christ was to fulfil Gods whole law.
(4) That Christ should seal all His obedience with His blood.
2. There were -promises given. Christ thus firmly and freely consenting, and binding Himself to perform these terms and conditions, the Father makes promises to Him.
(1) That He would fit Christ for His work (Isa 11:1-2;Joh 3:34).
(2) To assist Christ in His work (Psa 89:21-22).
(3) To carry Christ safely and honourably through His work Isa 42:1; Isa 42:4; Psa 89:26).
(4) The Father promised Christ a seed to serve Him; and great glory after this His work was ended (Isa 53:10).
3. There were mutual trusts which the glorious parties reposed in each other.
III. WHO ARE THE PEOPLE FOR WHOM CHRIST WAS GIVEN AS A COVENANT.
1. Such as are brought to seek happiness and life purely upon the footing of this covenant.
2. The messenger of the covenant is their delight (Mal 3:1).
3. Such as have the Spirit of the covenant in their hearts. Wherever the Spirit is given, He comes as a Spirit of grace and supplication. He is a Spirit of liberty. A Spirit of holiness.
IV. WHAT ARE THE BLESSINGS REDOUNDING TO THE PEOPLE BY THIS COVENANT?
1. Their calling is secured.
2. All grace is treasured up for them.
3. Fellowship and communion with God,
4. Eternal life is given (Tit 1:2).
V. USES BY WAY OF DOCTRINE AND PRACTICE.
1. Christ and His seed are comprehended in one and the same covenant.
2. That which is a covenant of grace to us, is a covenant of works to Christ.
3. We learn the meaning of those phrases wherein God is said to make a covenant with man.
4. We see the ground of the salvation of Old Testament saints. They were justified and saved upon the foot of this covenant.
5. The substance of the covenant was the same, under both testaments; only the dispensation of it varies. The covenant made with Abraham, Jacob, David, &c., was a covenant, not of works, but of grace.
6. Why Christ is called the covenant of His people. It is because He is all in all in this covenant. Practical uses–
(1) Admire the love and grace of this covenant.
(2) Look more at Christ in every covenant-blessing.
(3) This may be improved for the believers comfort, whatever his wants are; it is a sure covenant, an ordered covenant, a full covenant; Christ is thy covenant, therefore in all thy dangers, weaknesses, snares, thou art safe; in all thy wants thou art provided for; in all thy fears thou art prevented. (J. Hill.)
Christ in the covenant
We believe that our Saviour has very much to do with the covenant of eternal salvation. We have been accustomed to regard Him as the Mediator of the covenant, as the Surety of the covenant, and as the scope or substance of the covenant. I shall dwell on Christ as one great and glorious article of the covenant which God has given to His children.
I. Here is a GREAT POSSESSION–Jesus Christ by the covenant is the property of every believer.
1. Jesus Christ is ours in all His attributes. He has a double set of attributes, seeing that there are two natures joined in glorious union in one person. He has the attributes of very God, and He has the attributes of perfect man; and whatever these may be, they are each one of them the perpetual property of every believing child of God.
2. In all His offices. Is He a Prophet? He is thy Prophet. Is He a Priest? He is thy Priest. Is He a King? He is thy King. Is He a Redeemer? He is thy Redeemer. Is He an Advocate? He is thy Advocate. Is He a Forerunner? He is thy Forerunner. Is He a Surety of the covenant? He is thy Surety. In every name He bears, in every- crown He wears, in every vestment in which He is arrayed, He is the believer s own.
3. In every one of His works, whether they be works of suffering or of duty, they are the property of the believer. Circumcised in Christ. Buried with Christ in baptism unto death. I die in Christ. I am buried with Christ. We are risen together with Christ. He hath made us sit together in heavenly places.
4. In the person of Christ dwelleth all the fulness of the Godhead bodily. And of His fulness have we received, and grace for grace. All the fulness of Christ to restrain thee, to preserve thee; all that fulness of power, of love, of purity, which is stored up in the person of the Lord Jesus Christ, is thine.
5. The very life of Christ is the property of the believer. Because I live ye shall live also. Ye are dead; and your life–where is it? It is hid with Christ in God.
6. Best of all, the person of Jesus Christ is the property of the Christian.
II. FOR WHAT PURPOSE DOES GOD PUT CHRIST IN THE COVENANT?
1. In order to comfort every coming sinner.
2. To confirm the doubting saint.
3. Because there are many things there that would be nought without Him. His great redemption is in the covenant, but we have no redemption except through His blood. His righteousness is in the covenant, but I can have no righteousness apart from that which Christ has wrought out, and which is imputed to me by God. My eternal perfection is in the covenant, but the elect are only perfect in Christ. In fact, if you take Christ out of the covenant, you have just done the same as if you should break the string of a necklace; all the jewels, or beads, or corals, drop off and separate from each other.
4. Christ is in the covenant to be used.
III. Here is A PRECEPT, and what shall the precept be? Christ is ours; then be ye Christs. Show the world that you are His in practice. When tempted to sin, reply, I cannot do this great wickedness, for I am one of Christs When wealth is before thee to be won by sin, touch it not: say that thou art Christs. Are you exposed in the world to difficulties and dangers? Stand fast in the evil day, remembering that you are one of Christs. Are you in a field where much is to be done, and others are sitting down idly and lazily doing nothing? Go at your work, and when the sweat stands upon your brow and you are bidden to stay, say, No, I cannot stop; I am one of Christs. When the syren song of pleasure would tempt thee from the path of right, reply, Hush your strains, O temptress; I am one of Christs. When the cause of God needs thee, give thyself to it, for thou art Christs. And now, I must say one word to those who have never laid hold of the covenant. I sometimes hear it whispered that there are men who trust to the uncovenanted mercies of God. Let me solemnly assure you that there is now no such thing as uncovenanted mercy. Mayhap, poor, convinced sinner, thou darest not take hold of the covenant to-day. I dare not come; I am so unworthy, you say. Hear, then: my Master bids you come, and will you be afraid after that? (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Thus saith the Lord, God the Father, unto Christ, In an acceptable time, Heb. In a time of good-will; in that time when I shall have, and in a special manner manifest, my good-will unto the sons of men; in the day of my grace, and of man s salvation, as this phrase is explained in the next clause; in the time of the gospel, which is the time of Gods good-will towards men, as the host of heaven declared at the birth of Christ, Luk 2:14; In the days of thy flesh, when thou didst offer up prayers and supplications with strong crying and tears unto him that was able to save thee from death, as we read, Heb 5:7, which text is a good comment upon this place. Heard thee; though not so as to deliver thee from death and from the sense of my wrath, yet so as to keep thee from sinking under these burdens, and so as thou shouldst not be holden under the pains or power of death, Act 2:24, and so as to crown thee with glory and honour, and a blessed success of all thy labours and sufferings.
In a day of salvation; in the time of grace and of the gospel, which I have appointed for the working out of mans salvation by thee.
I will preserve thee upon earth till thy work be finished, and unto that eternal kingdom and glory which is prepared for thee.
Give thee for a covenant; to be the Mediator and Surety of that covenant, which is made between me and them; as Christ is called, Heb 7:22; 8:6; to renew and confirm the covenant, which the Messiah is said to do, Dan 9:27, by his own blood, by which God and men are reconciled and united one to the other. And therefore he may well be called the covenant by a known metonymy, which is very usual in such eases, as upon the same account circumcision, the sign of the covenant, is called Gods covenant, Gen 17:10, and the paschal lamb is called the passover, Exo 12:11, and the sacramental cup is called the new testament, Luk 22:20, and the communion of the blood of Christ, 1Co 10:16. Of the people; indefinitely of all my people, not only Jews, but also the Gentiles, as may be gathered from the context, and by comparing this place with Isa 42:6, where the same phrase is used; from both which places it is most manifest that the Messiah is designed, and not Isaiah, to whom this and divers other phrases here used cannot be ascribed without great force.
To establish the earth; to compose and settle the earth, and the inhabitants thereof, by making peace between God and men, and between Jews and Gentiles, and by establishing truth, and righteousness, and holiness upon earth, and by subduing those lusts and passions which are the great disturbers of human society; which was the design of God in sending, and of Christ in coming into the world.
To cause to inherit the desolate heritages; that desolate places may be repaired and repossessed. That Christ may possess the heathen, according to Psa 2:8, who were in a spiritual sense in a most desolate and forlorn condition.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Messiah is represented ashaving asked for the grace of God in behalf of sinners; this versecontains God the Father’s favorable answer.
an acceptable time“Ina time of grace” [HENGSTENBERG].A limited time (Isa 61:2;2Co 6:2). The time judged by Godto be the best fitted for effecting the purposes of His grace byMessiah.
heard thee (Psa 2:8;Heb 5:7).
day of salvationwhen”the fulness of time” (Ga4:4) shall have come. The day of salvation is “to-day”(Heb 4:7).
helpedgiven Thee thehelp needed to enable Thee, as man, to accomplish man’s salvation.
preservefrom theassaults and efforts of Satan, to divert Thee from Thy voluntarydeath to save man.
covenant of the people(Seeon Isa 42:6). “Thepeople,” in the singular, is always applied exclusivelyto Israel.
establish the earthrather,”to restore the land,” namely, Canaan to Israel.Spiritually, the restoration of the Church (the spiritualIsrael) to the heavenly land forfeited by man’s sin is also included.
cause to inherit . . .desolate heritagesimage from the desolate state of Judeaduring the Babylonish captivity. Spiritually, the Gentile world, amoral waste, shall become a garden of the Lord. Literally, Judealying desolate for ages shall be possessed again by Israel (compareIsa 61:7, “in theirland”). Jesus, the antitype of, and bearing the same nameas Joshua (Heb 4:8),shall, like him, divide the land among its true heirs (Isa 54:3;Isa 61:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord,…. These are the words of God the Father to his Son continued; the Jews themselves interpret them of the Messiah z:
in an acceptable time have I heard thee: this was the time when Christ was here on earth, when he became incarnate, and suffered and died for his people: this was an acceptable time to God the Father; his very sufferings were acceptable; his sacrifice was of a sweet smelling savour; his righteousness was well pleasing to him; for by all this his perfections were glorified, his purposes were answered, his covenant and promises fulfilled, and his people saved: it was acceptable to men, the things that were now done and procured; as pardon of sin, peace and reconciliation, a justifying righteousness, and complete salvation; which is worthy the acceptation of all that are lost and undone, and see themselves so, and that nothing they can do will save them: or “in a time of good will” a; such was the time of Christ’s first coming; it was good will to men, Lu 2:14. God showed his good will to men by the Person whom he sent to save them, his own, only, and beloved Son; and by sending him to save sinners, the chief of sinners, even enemies; and this time was fixed and settled by the good will and pleasure of God; and during this time the Lord heard Christ; he always heard him interceding for himself, and for his people; he heard him in the garden, and on the cross, and at all other times; see Heb 5:7
and in a day of salvation have I helped thee; at the time when he wrought out the salvation of his people, then he helped him in it, and through it, as he promised him, and as Christ believed he would,
Isa 42:1. This is to be understood of him as man and Mediator, and to show the greatness of the work of salvation, and the concern of God in it; otherwise, as Christ is the mighty God, he needed no help, and his own arm brought salvation to him:
and I will preserve thee; as he did from his enemies in life, in his infancy, and when grown up, that his life might not be taken away before his time; from being overcome by his enemies in the garden, and on the cross; from the power of death and the grave, by raising him up from thence; he preserved him to his kingdom and glory, and now retains him in heaven until the time of the restitution of all things; and will preserve his seed, and his throne, his cause, and interest, to the end of time:
and give thee for a covenant of the people; Jews and Gentiles, all that are given to him, and whom he redeems by his blood, whom the Spirit sanctifies, and applies the blessings and promises of the covenant to; which is to be understood of the covenant of grace: Christ is said to be given for it unto them, he being a covenantee in it; the representative of these people in it; the surety of it for them; the Mediator and messenger of it to them; and the ratifier and confirmer of it; and as he is the great blessing of it, the sum and substance of it; and as all the blessings and promises of it are in him; and this may respect the constitution of the covenant from everlasting, and the manifestation of it in time; and this is a gift of God honourable to Christ, of free grace to his people, very comprehensive and unspeakable. Kimchi says this refers to the times of the Messiah: and the end of all this is
to establish the earth; not the land of Judea, but the whole earth; which, were it not for Christ, and his covenant and suretyship engagements for his people, and for the sake of them, and their salvation, would long ago have been dissolved and broke to pieces; but he bears up the pillars of it; and, when he has gathered in all his people, will destroy it: or the end in his being given for a covenant was to “raise up” the fallen inhabitants of the earth, for so the word b may be rendered; or to raise up the elect of God unto life, who were obnoxious to death; or to establish, settle, and confirm the church of God on earth; see Ps 89:36. The Targum is, “to raise up the righteous that lie in the dust”, referring it to the resurrection of the dead:
to cause to inherit the desolate heritages; the desolate cities of Judah, or the Gentile world, which was like a desolate wilderness: it seems to denote the desolate condition of the church, which should become comfortable and flourishing through the numerous conversions of Jews and Gentiles, as the fruit and effect of the covenant of grace made with Christ; in which the Heathen were given for his inheritance, and the uttermost parts of the earth for his possession, Ps 2:8.
z In Pesikta Rabbati in Yalkut in loc. a “in tempore gratuitae voluntatis”, Munster; “in tempore placito”, V. L. Pagninus; “beneplaciti”, Piscator. b “ad suscitandam terram”, Pagninus, Montanus; “ut erigas terram”, Piscator; “ad erigendam terram”, Vitringa.
Fuente: John Gill’s Exposition of the Entire Bible
The next two vv. describe (though only with reference to Israel, the immediate circle) what is the glory of the vocation to which Jehovah, in accordance with His promise, exalts His chosen One. “Thus saith Jehovah, In a time of favour have I heard thee, and in the day of salvation have I helped thee: and I form thee, and set thee for a covenant of the people, to raise up the land, to apportion again desolate inheritances, saying to prisoners, Go ye out: to those who are in darkness, Come ye to the light.” Jehovah heard His servant, and came to his help when he prayed to Him out of the condition of bondage to the world, which he shared with his people. He did it at the time for the active display of His good pleasure, and for the realizing of salvation, which had been foreseen by Him, and had now arrived. The futures which follow are to be taken as such. The fact that Jehovah makes His servant “a covenant of the people,” i.e., the personal bond which unites Israel and its God in a new fellowship (see Isa 42:6), is the fruit of his being heard and helped. The infinitives with Lamed affirm in what way the new covenant relation will be made manifest. The land that has fallen into decay rises into prosperity again, and the desolate possessions return to their former owners. This manifestation of the covenant grace, that has been restored to the nation again, is effected through the medium of the servant of Jehovah. The rendering of the lxx is quite correct: is a dicendo governed by both infinitives. The prisoners in the darkness of the prison and of affliction are the exiles (Isa 42:22). The mighty word of the servant of Jehovah brings to them the light of liberty, in connection with which (as has been already more than once observed) the fact should be noticed, that the redemption is viewed in connection with the termination of the captivity, and, in accordance with the peculiar character of the Old Testament, is regarded as possessing a national character, and therefore is purely external.
The person of the servant of Jehovah now falls into the background again, and the prophecy proceeds with a description of the return of the redeemed. “They shall feed by the ways, and there is pasture for them upon all field-hills. They shall not hunger nor thirst, and the mirage and sun shall not blind them: for He that hath mercy on them shall lead them, and guide them by bubbling water-springs. And I make all my mountains ways, and my roads are exalted. Behold these, they come from afar; and, behold, these from the north and from the sea; and these from the land of the Sinese.” The people returning home are represented as a flock. By the roads that they take to their homes, they are able to obtain sufficient pasture, without being obliged to go a long way round in order to find a sufficient supply; and even upon bare sandy hills (Isa 41:18) there is pasture found for them. Nothing is wanting; even the sharab (see Isa 35:7) and the sun do not hurt them, the former by deceiving and leading astray, the latter by wearying them with its oppressive heat: for He whose compassion has been excited by their long pining misery (Isa 41:17-20) is leading them, and bringing them along in comfort by bubbling springs of real and refreshing water ( , as Petrarch once says of shepherds, Move la schira sua soavemente ). Jehovah also makes all the mountains into roads for those who are returning home, and the paths of the desert are lifted up, as it were, into well-made roads ( y e rumun , Ges. 47, Anm. 4). They are called my mountains and my highways (differently from Isa 14:25), because they are His creation; and therefore He is also able to change them, and now really does change them for the good of His people, who are returning to the land of their forefathers out of every quarter of the globe. Although in Psa 107:3 yam (the sea) appears to stand for the south, as referring to the southern part of the Mediterranean, which washes the coast of Egypt, there is no ground at all in the present instance for regarding it as employed in any other than its usual sense, namely the west; m erachoq (from far) is therefore either the south (cf., Isa 43:6) or the east, according to the interpretation that we give to ‘erets Snm , as signifying a land to the east or to the south.
The Phoenician Sinim (Ges. Isa 10:17), the inhabitants of a fortified town in the neighbourhood of Area, which has now disappeared, but which was seen not only by Jerome, but also by Mariono Sanuto ( de castro Arachas ad dimidiam leucam est oppidum Sin ), cannot be thought of, for the simple reason that this Sin was too near, and was situated to the west of Babylon and to the north of Jerusalem; whilst Sin (= Pelusium) in Egypt, to which Ewald refers, did not give its name to either a tribe or a land. Arias Montanus was among the first to suggest that the Sinim are the Sinese (Chinese); and since the question has been so thoroughly discussed by Gesenius (in his Commentary and Thesaursu), most of the commentators, and also such Orientalists as Langles (in his Recherches asiatiques), Movers (in his Phoenicians), Lassen (in his Indische Alterthumskunde, i. 856-7), have decided in favour of this opinion. The objection brought against the supposition, that the name of the Chinese was known to the nations of the west at so early a period as this, viz., that this could not have been the case till after the reign of the emperor Shi-hoang-ti, of the dynasty of Thsin, who restored the empire that had been broken up into seven smaller kingdoms (in the year 247 b.c.), and through whose celebrated reign the name of his dynasty came to be employed in the western nations as the name of China generally, is met by Lassen with the simple fact that the name occurs at a much earlier period than this, and in many different forms, as the name of smaller states into which the empire was broken up after the reign of Wu-wang (1122-1115 b.c.). “The name (Strabo), (Ptol.), (Kosmas), says the Sinologist Neumann, did not obtain currency for the first time from the founder of the great dynasty of Tsin; but long before this, Tsin was the name of a feudal kingdom of some importance in Shen-si, one of the western provinces of the Sinese land, and Fei-tse, the first feudal king of Tsin, began to reign as early as 897 b.c.” It is quite possible, therefore, that the prophet, whether he were Isaiah or any other, may have heard of the land of the Sinese in the far east, and this is all that we need assume; not that Sinese merchants visited the market of the world on the Euphrates (Movers and Lassen), but only that information concerning the strange people who were so wealthy in rare productions, had reached the remote parts of the East through the medium of commerce, possibly from Ophir, and through the Phoenicians. But Egli replies: “The seer on the streams of Babel certainly could not have described any exiles as returning home from China, if he had not known that some of his countrymen were pining there in misery, and I most positively affirm that this was not the case.” What is here assumed – namely, that there must have been a Chinese diaspora in the prophet’s own time – is overthrown by what has been already observed in Isa 11:11; and we may also see that it is to purely by accident that the land of the Sinese is given as the farthest point to the east, from my communications concerning the Jews of China in the History of the Post-biblical Poetry of the Jews (1836, pp. 58-62, cf., p. 21). I have not yet seen Sionnet’s work, which has appeared since, viz., Essai sur les Juifs de la Chine et sur l’influence, qu’ils ont eue sur la litrature de ce vaste empire, avant l’re chrtienne ; but I have read the Mission of Enquiry to the Jews in China in the Jewish Intelligence, May 1851, where a facsimile of their thorah is given. The immigration took place from Persia (cf., Elam , Isa 11:11), at the latest, under the Han dynasty (205 b.c.-220 a.d.), and certainly before the Christian era.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 8-13: A DAY OF SALVATION
1. The “acceptable time” wherein Jehovah heard the cry of His faithful Servant may refer to what is mentioned in Heb 5:7.
a. It refers to His resurrection, (comp. Psa 2:7; Act 13:32-33; Rom 1:4; Eph 1:19-23).
b. Since He here identifies Himself very closely with Israel, the same will be true of the nation when it turns back to Him in the expectancy of faith.
2. The “covenant” reference suggests the restoration of the Theocratic rule over the nation with which it was originally identified, (Isa 12:2-3; Isa 33:16-22; Isa 45:17; Isa 59:16-21; Isa 60:1-11; Isa 63:5; Isa 61:10; Isa 62:1).
3. Closely associated with this “salvation” (Rom 13:11; Heb 9:28) is:
a. The return of Christ, in power and kingly glory; (Mat 24:29-31).
b. The resurrection of saints, (vs. 9a; Isa 42:7; Isa 61:1; comp. 1Co 15:51-52).
c. The removal of enemies, (Mat 24:37-41; Mat 13:24-30; Mat 13:36-43).
d. The restoration of Israel, (Rom 11:25-29).
e. The establishment of Messianic rule – a universal dominion of blessedness, justice, equity, righteousness and peace, (Rev 11:15-18).
f. And the sharing of Messianic glory with His faithful people, (Rom 8:17-18; 2Co 4:17; Col 1:27; Col 3:4; 1Th 2:12; 2Th 2:14; 2Ti 2:10; 1Pe 4:13; 1Pe 5:10; 2Pe 2:3). The Lord will make adequate provision for the needs of His people, (vs. 9b-12).
a. For their physical sustenance, (vs. 9b-10; comp. Psa 23:5; 1Sa 25:6-9).
b. Also for their prosperous return to the land of their fathers, (vs. 11-12).
5. Such a glorious prospect calls forth a summons to “the heavens”, the earth, and the mountains to REJOICE and BREAK FORTH INTO SONGS OF JUBILANT PRAISE! (vs. 13; comp. Zep 3:14-17; Zec 2:10-12).
Fuente: Garner-Howes Baptist Commentary
8. In a time of good pleasure. From this verse we again learn more clearly what we explained at the beginning of this chapter, that the Prophet, while he addresses the whole body of the Church, begins with Christ, who is the head. I have said that this ought to be carefully observed; for commentators have not attended to it, and yet there is no other way in which this chapter can be consistently expounded. This is clearly shewn by Paul, who applies this statement to the whole Church. (2Co 6:2.) And yet, what the Prophet adds, I will give thee to be a covenant, is applicable to no other than Christ.
How shall we reconcile these statements? By considering that Christ is not so much his own as ours; for he neither came, nor died, nor rose again for himself. He was sent for the salvation of the Church, and seeks nothing as his own; for he has no want of anything. Accordingly, God makes promises to the whole body of the Church. Christ, who occupies the place of Mediator, receives these promises, and does not plead on behalf of himself as an individual, but of the whole Church, for whose salvation he was sent. On this account he does not address Christ separately, but so far as he is joined and continually united to his body. It is an inconceivable honor which our heavenly Father bestows upon us, when he listens to his Son on our account, and when he even directs the discourse to the Son, while the matter relates to our salvation. Hence we see how close is the connection between us and Christ. He stands in our room, and has nothing separate from us; and the Father listens to our cause.
By the word “good pleasure,” the Prophet lays a bridle on believers, so to speak, that they may not be too eager in their desires, but may wait patiently till the time appointed by God has arrived; and in this sense Paul gives to the coming of Christ the appellation of “the time of fullness.” (Gal 4:4.) He means, therefore, that they depend on God’s disposal, and ought therefore to endure his wrath with meekness and composure. But although the intention of the Prophet is to exhort the godly to patience, that they may learn to place their feelings in subordination to God, yet at the same time he shows that our salvation proceeds from God’s undeserved kindness. רצון (ratzon) which the Greeks translate εὐδοκία , that is, the good-will of God is the foundation of our salvation; and salvation is the effect of that grace. We are saved, because we please God, not through our worthiness or merits, but by his free grace. Secondly, he shows, at the same time, that our salvation is certain, when we have a clear proof of the grace of the Lord. All doubt ought to be removed, when the Lord testified of his “good pleasure.” This passage tends to the commendation of the word, beyond which we ought not to inquire about salvation; as Paul declares that the good pleasure of God is clearly manifested in the preaching of the Gospel, and that thus is fulfilled what is contained in this passage about “the day of salvation.” (2Co 6:2.)
Thirdly, the Prophet intended to remind us, that God gives us an undoubted pledge of his favor when he sends the Gospel to us; because it is evident that he has compassion upon us, when he gently invites us to himself, that we may not look around in every direction to seek this light, which ought to be expected only from God’s gracious pleasure, or be tortured by doubt, from which God frees us. But let us remember that all this depends on God’s free purpose. When therefore the question is put, why the Lord enlightened us at this time rather than at an earlier period, the reason which ought to be assigned is this: because thus it pleased God, thus it seemed good in his sight. Such is the conclusion to which Paul comes in the passage which we quoted,
“
Behold, now is the accepted time; behold, now is the day of salvation.” (2Co 6:2.)
This passage may greatly aid us in ascertaining Isaiah’s meaning, that we may learn to connect our salvation with God’s good pleasure; a proof of which is given to us in the preaching of the Gospel. It ought also to be observed, that these predictions should not be limited to a certain age, since they belong to the whole Church in all ages. For if we begin with the deliverance from Babylon, we must go on to the redemption of Christ, of which it might be regarded as the commencement and the forerunner; and since there are still found among us many remnants of slavery, we must proceed forward to the last day, when everything shall be restored.
I have appointed thee to be a covenant. This makes it still more evident, that all that had formerly been said was promised to Christ, not for the sake of his personal advantage, but on our behalf; for he has been appointed to be the mediator of the covenant, because the Jews by their sins had revolted from God, who had made an everlasting covenant with them. The renewal of that covenant, therefore, which had been broken or dissolved, is ascribed to Christ. Yet we must likewise keep in view the saying of Paul, that
“
Christ is our peace, to reconcile both them that are far off, and them that are near.” (Eph 2:14.)
But, Isaiah had directly in view that lamentable ruin, the remedy for which could be expected from Christ alone. Besides, it is proper to apply this grace to ourselves, because, as compared to the Jews, before the Gospel was preached, we were enemies and aliens from God, and could not in any other way be reconciled to him. Christ was therefore “given to be a covenant of the people,” because there was no other way to God but by him. At that time the Jews were a people; but in consequence of the partition-wall having been broken down, all of us, both Jews and Gentiles, have been united in one body.
That thou mayest raise up the earth, which at that time was waste and desolate; for the return of the people was, as we have elsewhere seen, a kind of new creation. Such is also the design of the words of the Prophet, that we may know that there is nothing in the world but ruin and desolation. Christ is sent in order to restore what was fallen down and decayed. If we had not been in a fallen condition, there would have been no reason why Christ should be sent to us. We ought therefore to weigh well our condition; for we are aliens from God, destitute of life, and shut out from all hope of salvation. But by Christ we are fully restored and reconciled to our Heavenly Father. Isaiah likewise adds the benefits which we obtain through Christ, after having been reconciled to God.
Fuente: Calvin’s Complete Commentary
CHRIST IN THE COVENANT
Isa. 49:8. I will give Thee for a covenant of the people.
We all believe that our Saviour has very much to do with the covenant of eternal salvation. We have been accustomed to regard Him as the Mediator of the covenant, as the surety of the covenant, and as the scope or substance of the covenant (see pp. 113115). But now I shall dwell on Christ, not as the Mediator, nor as the surety, nor as the scope of the covenant, but as one great and glorious article of the covenant which God has given to His children.
I. EXAMINE THIS PROPERTY.
Here is a great possession. Jesus Christ by covenant is the property of every believer. By this we must understand Jesus Christ in many different senses.
1. He is ours, in all His attributes. He has a double set of attributes, seeing that there are two natures joined in glorious union in one person. He has the attributes of very God, and He has the attributes of perfect man; and whatever these may be, they are each one of them the perpetual property of every believing child of God.
2. He is ours, in all His officesprophet, priest, king, &c. How varied is the value to us of this property!
3. Christ is the believers in every one of His works. Whether they be works of suffering or of duty, they are the property of the believer.
4. His fulness is ours (Col. 2:9; Joh. 1:16).
5. The very life of Christ is the property of the believer. Because I live, ye shall live also. Ye are dead; and your lifewhere is it? It is hid with Christ in God.
6. And best of all, the person of Jesus Christ is the property of the Christian. The wife loveth her husband; she loveth his house and his property; she loveth him for all that he giveth her, for all the bounty he confers, and all the love he bestows; but his person is the object of her affections. So with the believer; he blesses Christ for all He does and all He is.
But oh! it is Christ that is everything. He does not care so much about His offices as he does about the Man Christ.
II. THE PURPOSE FOR WHICH IT WAS CONVEYED TO US.
1. Christ is in the covenant in order to comfort every coming sinner. Oh, says the sinner who is coming to God, I cannot lay hold on such a great covenant as that, I cannot believe that heaven is provided for me, &c. Here comes in the thought that Christ is in the covenant. Sinner, canst thou lay hold on Christ? Canst thou say,
Nothing in my hand I bring,
Simply to Thy cross I cling?
Well, if thou hast got that, it was put in on purpose for thee to hold fast by. Gods covenant mercies all go together, and if thou hast laid hold on Christ, thou hast gained every blessing in the covenant. That is one reason why Christ was put there.
2. Christ is put also to confirm the doubting saint. Sometimes he cannot read his interest in the covenant. So he lays hold of Christ, and were it not for that even the believer dare not come at all.
3. It was necessary that Christ should be in the covenant, because there are many things there which would be nought without Him. Our great redemption is in the covenant, but we have no redemption except through His blood.
4. Christ is in the covenant to be used. Believer, use Him. Thou dost not use thy Christ as thou oughtest to do. Why, man, when thou art in trouble, &c., why dost thou not go and tell Him? Has He not a sympathising heart, and can He not comfort and relieve thee? There is nothing Christ dislikes more than for His people to make a show-thing of Him and not to use Him.
III. A PRECEPT; and what shall the precept be? Christ is ours; then be ye Christs. Ye are Christs, ye know right well. Ye are His, by your Fathers donation, when He gave you to the Son, &c. Show the world that you are His in practice. Stand fast in the evil day, remembering that you are one of Christs.
CONCLUSION.Some of you have never laid hold of the covenant. I sometimes hear it whispered, and sometimes read it, that there are men who trust to the uncovenanted mercies of God. Let me solemnly assure you that there is now no such thing in heaven as uncovenanted mercy; there is no such thing beneath Gods sky or above it, as uncovenanted grace towards men. All ye can receive, and all you ever ought to hope for, must be through the covenant of free grace, and that alone. Mayhap, poor convinced sinner, thou darest not take hold of the covenant to-day. Canst thou not trust to Christ?
Are not His mercies rich and free?
Then say, poor soul, why not for thee?
I dare not come; I am so unworthy, you say. Hear, then, my Master bids you come, and will you fear after that? Come unto Me, all ye that labour and are heaven laden, and I will give you rest.C. H. Spurgeon: Metropolitan Tabernacle Pulpit, vol. ii. pp. 393400.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE WORLD GIVEN TO CHRIST
(Missionary Sermon.)
Isa. 49:8-13. Thus saith the Lord, &c.
The prophet was looking forward, under the guidance of the Holy Spirit, to the Messiah and His times, and here states several important truths respecting His great mission.
Customary for some kings to grant to favoured ones whatever they requested. God says to His kingly Son, Ask of Me, and I shall give, &c. (Psa. 2:8). Here He is represented as having asked, and this is the answer, and the assurance that JEHOVAH would in His own good time make Him the means of salvation to all mankind. Consider
I. THE PROMISED UNIVERSAL DIFFUSION OF THE GOSPEL.
1. It was commenced in the apostolic age. The word of the Lord grew and mightily prevailed over the various forms of error, superstition, idolatry, &c.
2. It has been continuing through the ages to the present hour. Rapidly and extensively during the present century. [1501]
[1501] Look at America, with its 25,000 ministers and millions of Church members. Look at the Fijian Islands. Half a century ago the blackest spot upon the map of the world, but if you ask the watchman, what of the night that brooded on these islands, he answers from the watch-towers of Omniscience that it is gone! Poor Fiji, the by-word of the nations, is become more Christian than the land that sent her Christ. Look at India. Contact with Western civilisation, education, and missionary enterprise, like the secret waters of three mighty subterranean tides, have sapped the ancient temple of Indian superstition; it trembles to its fall, and all kingdoms are shaken that that which cannot be shaken may remain. The Spirit broods over the profound depths of the heart of India, and the light is breaking. India is in search of a religion, and not long since a leading Hindu gentleman said to a famous Indian missionary that, so far as he could see, the future sovereign of India would be Jesus Christ of Nazareth. It is thus the Gospel is rapidly and extensively spreading.W. J. Dawson.
3. It will be fully accomplished in the fulness of time. Innumerable triumphs have already been gained over sin and Satan, and the gospel will go forth conquering and to conquer. The most distant nations shall submit to Christ (Isa. 49:12; Mat. 8:11; H. E. I. 979, 11611168). [1504]
[1504] India, with her 240,000,000, and China (Sinim, most commentators are agreed that this refers to China) with her 400,000,000 inhabitants, shall gather round the central point of blissthe largest kingdom of the world shall be converted (Isa. 49:12).
Many thousands have looked upon The Dream of Pilates Wife, that great picture of that great commentator in colour, Gustave Dor, and have marked as its most wonderful conception the distant Calvary with its empty cross bathed in mysterious light, and the innumerable throngs that toil upward to it with their shining faces, and the deep night-sky that seems to over-brim with angels. So the cross will shine at last above the dark continent where Moffat lived, and Livingstone died praying; over India where Carey planted his forlorn hope, and grand old Samuel Wesley would have gladly laid his dust; and the shining hosts shall be the souls of all the saved, and the wondrous light the morning of the new heaven filling the new earth; for Christ will have drawn all men unto Himself.W. J. Dawson.
What reasons have we for believing this? We have
(1.) The faithful and unerring promises of JEHOVAH (Psa. 2:8; Psa. 22:27; Psa. 72:17; Isa. 40:5; Isa. 44:2 &c.) Believe these promises. Labour and pray for their accomplishment. Especially pray for the power of the Holy Spirit to render all the means which are employed effectual. Ponder them as a source of continual encouragement.
(2.) The adaptation of Christianity, above all other forms of religion, to be universal. [1507]
[1507] H. E. I. 1152In all the forms of false religion with which our world is filled, there is something which renders them unfit or impracticable for universal adoption. Some are adapted to particular climates only; others to particular states of society; a third class to particular orders of men; so that, in their very nature, they cannot be universal. But when we examine the religion of Jesus Christ, in its New Testament form, we find it divested of every feature and circumstance adapted to confine it to any particular territory or people. Its doctrines, its worship, and its system of moral duty, are all equally adapted to universality. Christ gives to the soul of heathendom that which it wants, and that which none other can give. (1.) A Deity in which all hearts can unite in supreme love. (2.) A creed in which all intellects can repose with unwavering confidence. (3.) A law which all consciences can approve without suspicion. (4.) An enterprise in which all souls can work without hesitancy or lack of interest.
(3.) The present aspect of the world furnishes much reason to hope that the accomplishment of this promise is drawing nigh. The whole world is practically open to the missionaries of the Cross. The progress of various forms of improvement throughout the civilised worldfacilities for intercourse between the nationsextension of commercenumerous translations of the Bible. The progress of public sentiment in regard to the conversion of the world. The probable prevalence of the English language, &c.
II. THE BLESSEDNESS OF THOSE WHO SHALL EMBRACE IT (Isa. 49:9-10). The figure is taken from the shepherd leading home his flock, &c. It is a most beautiful image of the tender care of the Great Shepherd of His people in a world like thisa world, in its main features, in regard to real comforts, not unaptly compared to barren hills, and pathless, burning sands.
The promise includes
1. Abundant provisions.
2. Careful protection.
3. Unerring guidance (see p. 336).
III. THE EXULTANT PRAISE WHICH SUCH GLORIOUS PROSPECTS SHOULD AWAKEN (Isa. 49:3). It is common with our prophet thus to interject a song of praise on the announcement of any great and glorious event, and to call on the heavens and the earth to rejoice together (ch. 12; Isa. 42:10-11; Isa. 44:23).
We should raise this song
1. Because of the glory which the fulfilment of this promise will bring to the Triune Jehovah. Here we have a test to apply to ourselves. Every true child of God spontaneously rejoices in this expectation, just as every true patriot rejoices in any certainty of the future glory of his country.
2. Because of the blessings the Gospel will bring to humanity. The universal prevalence of righteousnesspeacebenevolencesocial elevation and secular prosperity. Wherever Christianity is received, it effects great changes in the moral and social condition of the people. What has it done in our own and other lands? Christ will rectify all wrongs, and when God is glorified man shall be honoured. Truth shall spring out of the earth, &c. Animating, delightful, glorious prospect! When will it be realised? Not informed. All calculations respecting it vain.
CONCLUSION.Has this Gospel come to you, not in word only, but in power, and in the Holy Ghost, and in much assurance? It has come in word, but unless it comes in saving power also, it has not accomplished its design, &c. (Psa. 2:10-12).Alfred Tucker.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) In an acceptable time.Literally, in the season of good pleasure. The message is borne in on the soul of the servant as the secret of confidence and strength. It will be his work to be the link in a new covenant with the people, an idea afterwards developed by Jeremiah (Jer. 31:31), and reaching its fulfilment in Mat. 26:28; Luk. 22:20.
To cause to inherit the desolate heritages.The prophet may have thought of a literal fulfilment such as was probably in part accomplished by Zerubbabel. We, seeing the prediction in the light of its fulfilment, look to the spiritual inheritance.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8-10. In an acceptable time Better, in a time of favour; that is, in the far future times, when Providence shall guide to changes in favour of men’s hearing, pondering, and accepting the Gospel. The same idea is in the parallel expression, in a day of salvation. Then God is the infinite helper; then he restores to infinite honour for the endured humiliation.
Covenant of the people In Isa 49:7 Israel has the name goi, as if Gentiles not in God’s covenant; here the Church, though composed mainly of Gentiles, has the name am, people, usually given to Israel. Gentiles, once not a people, are to become the people of God. Rom 9:24-26; 1Pe 2:10. Messiah is to seal his covenant with this new people.
Desolate Explained in the next verse. This verse shows that the “desolate” places are not waste places in Judea, but the moral wastes of the heathen world. Isa 43:6-7.
In a day of salvation it shall avail for God’s Anointed to say to all feeling themselves captives:
Go forth From your prison house; come out from your darkness. Feed in all fresh pastures, in valleys, and on every height. Easy will it be, as the Shepherd of souls, for Messiah to gather to his fold every one hitherto straying, and bare hills shall then afford abundant pasturage. Spiritual manna and living waters shall be everywhere at hand, together with protection from all heat and cold. The figures here so common with our prophet furnish a full storehouse of illustrations in the New Testament (see especially Rev 7:16-17) as applied to practical religion. The promises of Psalms 23 are here made universal to Christian believers.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 49:8-12. Thus saith the Lord In this period the general promises given to the Messiah and his mystical body, Isa 49:7 are more fully explained. In the first place, the desirable success of the Gospel, in converting the Gentiles, is described, as well as the church which would be collected from the Gentiles, Isa 49:8.middle of Isa 49:9.: then the flourishing state of this collected church in a spiritual view. The passages will be clearer from the following alterations of the version, Isa 49:8. Thus saith the Lord, In an acceptable time will I hear thee, and in a day of salvation will I help thee: and I will preserve thee, and give thee for a covenant of the people, to raise up the earth, and to parcel out, or, give possession of, the desolated heritages: Isa 49:9. By saying to the prisoners, Go forth; and to those who are in darkness, Come into light: they shall be by the highways, &c.: Isa 49:10. Even to the springs, &c.: Isa 49:11. And my causeways, or [lower] roads, shall be exalted: Isa 49:12. Behold, they shall come from far; and behold, those, &c. and these from the land of the Pelusiots, or Egyptians. See ch. Isa 42:6-7. The spiritual reference of this passage to Gospel privileges is sufficiently evident. We may just observe, that in the description of the flourishing state of the church, the prophet speaks of those delivered from prison and darkness, under the metaphor of a flock feeding in commodious pastures under the care of a faithful shepherd, guarded by him from the burning heat of the sun, and supplied by him with food and water sufficient for all their desires. The convenience of spiritual pasture is set forth in the latter part of the 9th verse; the sufficiency and abundance of that pasture in the words, they shall not hunger nor thirst, Isa 49:10.; their immunity from affliction and persecution in the next words; and their wonderful increase, under the protection and favour of God, in Isa 49:11-12. We may just remark, that St. John, in the Revelation, applies these words of the prophet to the time of the sixth seal.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 951
THE GREATNESS OF CHRISTS SALVATION
Isa 49:8-10. Thus saith the Lord: In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.
TO the Messiah God had promised, that, after his inconceivable degradation, he should be exalted, insomuch that the Kings and princes of the earth should bow down and worship at his footstool [Note: ver. 7.]. In the passage before us, the same idea is amplified and enlarged. Jehovah had said to him, Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession [Note: Psa 2:8.]. And in the Epistle to the Hebrews we are informed, that in the days of his flesh he offered up prayers and supplications, with strong crying and tears; and was heard [Note: Heb 5:7.]. Whilst he prayed for himself, he interceded also for all his people, to the very end of time [Note: Joh 17:9; Joh 17:20; Joh 17:24.]. For them also was he heard; as we are told in the words which I have just read: In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will give thee for a covenant of the people, that thou mayest cause them to inherit the desolate heritages.
In these words, together with those which follow them, we may see,
I.
The promised diffusion of the Gospel
To enter properly into the meaning of the passage, we must bear in mind the redemption from Babylon, to which there is a manifest reference. Not that the redemption from Babylon is here predicted: that has been very fully and largely spoken of by the prophet in the foregoing parts of his prophecy. He soars far above that subject in this place; and speaks of the redemption of the whole world by the Lord Jesus Christ, though in terms applicable to the other event. The whole of Judea was desolated by the Chaldean invaders: and, on the proclamation of Cyrus, the people were permitted to resume their former inheritances, and to repair the desolations throughout the land. In like manner, the whole world, which has been desolated by sin and Satan, is here spoken of as to be repaired by the Lord Jesus Christ, at the period foretold in prophecy, even at the accepted time.
1.
This was begun in the apostolic age
[The Lord Jesus Christ, after all his sufferings and death, was raised from the dead; and, after all the efforts made by men and devils to suppress his rising cause, was preserved; yea, and was made a covenant-head to all the people of the world; that, by believing in Him, they might regain all that they had lost in the first Adam, and all of which sin and Satan had despoiled them. Holiness was the possession, and heaven the heritage of man, whilst he retained his innocence: but he lost them; and must be restored to them by the Lord Jesus Christ: and, through the preaching of the Apostles, multitudes, not of Jews only, but of heathens also, were restored, Those who were bound, as it were, in chains, and immured in dungeons, were liberated by the Lord Jesus Christ; and they came forth, even as Lazarus had done, at his bidding, and became visible and living monuments of his power and grace. Being made free by him, they became free indeed [Note: Joh 8:36.]. Hence St. Paul, expressly referring to the prophecy in my text, declared that the period spoken of was then arrived: Behold, now is the accepted time: behold, now is the day of salvation. But,]
2.
It is still existing at this present moment
[To this hour, in despite of all the powers of darkness, yea, and of the weakness and wickedness of man, are the interests of Christ and his Church still preserved. Thousands do yet look to him as their Covenant-head, and receive through him all the blessings of salvation. Blessed be God! we yet see, I trust, in the midst of you, those who have been begotten again to an inheritance that is incorruptible and undefiled, and that fadeth not away [Note: 1Pe 1:3-4.]; and who, by the word and Spirit of God, are turned from darkness unto light, and from the power of Satan unto God [Note: Act 26:18.]. To those, therefore, who are yet in prison I feel myself authorized to say, Come forth; and to those who are in darkness, Shew yourselves. I declare that this is the accepted time, as truly as that was in the apostolic age; and that no one, who will come to Christ, shall ever be rejected [Note: Joh 6:37.]. To you, Beloved, is the word of this salvation sent: and without hesitation I declare unto you, that all who will believe in Christ shall be justified from all things [Note: Act 13:39.].]
3.
It will be completely and fully arrived in the Millennium
[However low the cause of Christ may sink (and it has sunk very low at different periods since its first promulgation), it shall be preserved, yea, and shall be established too, over the face of the whole earth. There is not in the universe a people, however ignorant or enslaved in sin, who shall not be brought forth into the marvellous light of his Gospel. Jews and Gentiles shall alike partake of his blessings. For all, beholding Christ as their Covenant-head and Surety, shall obtain an interest in the covenant which he has ratified, oven in the covenant which is ordered in all things and sure. A blessed day will that be! Methinks the whole creation is groaning and travelling in pain for its arrival. The deliverance from Babylon was but a very faint emblem of that day: for from Babylon a small remnant only returned to possess their former inheritance; but, at the period of which we are speaking, a redeemed world shall come with singing unto Zion, and all flesh shall see the salvation of God.]
In connexion with the spread of the Gospel, the prophet proceeds to state,
II.
The felicity of those who shall embrace it
Here, the reference to the redemption from Egypt, which had long; since taken place, and that from Babylon, which was yet future, must be more distinctly noticed. Both the one and the other of those far exceeded all that could have been expected, and all that could have been supposed within the verge of possibility. The obstructions to that from Egypt, especially, appeared utterly insurmountable. For, how should such a multitude be fed? How should they be screened from the heat, which, at seasons, must be too oppressive to be borne? How should they also be conducted through a wilderness which was utterly unexplored? And how should they find refreshment in a land where there were neither rivers nor springs? These difficulties had been overcome through the good providence of God; and whatever may be supposed to correspond with them in the spiritual life shall also be vanquished by all who commit themselves to Christ as their Leader, whom they will follow, and their Commander, whom they will obey [Note: Isa 55:4.].
He here assures to his people,
1.
Provision
[He that gave his people bread from heaven for the space of forty years will be at no loss to feed his flocks, however numerous, in this dreary wilderness; or to give them ample pasturage, even on the summit of the most barren mountains. A feast of fat things has he provided for us [Note: Isa 25:6.]; yea, and has spread a table for us in the presence of our enemies [Note: Psa 23:5.]. The meek therefore may rest assured that they shall eat and be satisfied [Note: Psa 22:26.]: their souls shall be satisfied, as with marrow and fatness [Note: Psa 63:5.]; and in the strength of the divine communications they shall be enabled to go forward, finding no labour too arduous, no difficulty too great, for them to surmount [Note: 1Ki 19:7.].]
2.
Protection
[One of the greatest obstacles to the progress of unprovided travellers is the intense heat of the sun, which frequently destroys those who are exposed to its fiery rays. But to his people, when assaulted by persecution or temptation, Christ himself will be a shelter, even as the shadow of a great rock in a weary land [Note: Isa 32:2.]. Neither heat nor sun shall smite them. True it is, that, in the apostolic age, myriads were persecuted even unto death; and even at the present time there are but few followers of Christ who have not a cross to bear: but still is this prophecy fulfilled; because, if afflictions abound, our consolations much more abound; and, instead of feeling the rays of the sun intolerable, we are enabled to glory in tribulation, and to rejoice that we are counted worthy to suffer either shame or death for Christs sake [Note: Rom 5:3.Act 5:41; Act 20:24.].]
3.
Guidance
[The cloud, which covered the camp of Israel from the action of the solar rays, was a pillar of fire to light them by night, and went before them in all their journeys. So our blessed Lord will lead his people now, and make their way plain before their face. His word shall mark their path; his Spirit shall shine upon it; his providence shall open it from time to time; and thus he will guide them by his counsel, till at last he receive them to glory [Note: Psa 73:24.].]
4.
Refreshment
[To Gods people in the wilderness the fatigues of travelling were great, notwithstanding all the advantages they enjoyed; insomuch, that they were greatly discouraged by reason of the way. And we too, through the weakness of human nature, shall often be ready to faint in our heavenly journey. But God will lead us by springs of water, where we can at all times quench our thirst, and refresh our weary souls. Our blessed Lord promises that we shall have his Spirit within us, as a well of water springing up unto everlasting life [Note: Joh 4:14; Joh 7:37-38.].
But in this last communication, methinks I see, us it were, a heaven upon earth; for the description given us of heaven itself is conveyed in the very words of my text: They are before the throne of God, and serve him day and night in his temple; and He that sitteth on the throne dwells among them. And they hunger no more, nor thirst any more; neither shall the sun light on them, nor any heat: for the Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes [Note: Rev 7:15-17.].]
Such was the blessed state of the Church in the apostolic age And such it is at this very hour And such, only in a far more exalted degree, shall it be in the day when Christ shall take to him his great power, and reign unto the ends of the earth.
Address
[And now, let me ask, Who amongst you does not need this salvation? Who amongst you, if not already liberated by divine grace, is not at this hour in bondage to sin and Satan, death and hell? But I am happy to declare, that now is an accepted time, and a day of salvation, to all who will lay hold on the covenant of grace, and embrace Christ as he is offered in the Gospel. And why should it not be an accepted time to you, my Brethren, as well as unto God? Is there any other time better than the present? And are not the advantages which are here proposed to you sufficient for your encouragement? Is it a light matter to be emancipated from your thraldom, and to be brought forth into light and liberty? Is it a small matter to have every thins provided for your journey, and eternal glory at the end? What would you have more in this dreary wilderness than God has here promised you? What, if I should proceed to open to you the richness of the provision, the strength of the protection, the certainty of the guidance, the sweetness of the refreshment; especially if we view in it, as we may, the glory and felicity of heaven? But I trust that more is not necessary. This is the heritage of all the servants of the Lord. Let it be yours. Beg of God that you may be begotten to it; and become heirs of God, and joint-heirs with Christ. Never forget that Christ has purchased it for you; and offers it to you, as freely as ever he did redemption from Egypt, or from Babylon, to his ancient people. I pray God that not one amongst you may fall short of this inheritance; but that all of you may possess it, by faith in this world, and by actual fruition in the world to come.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 49:8 Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;
Ver. 8. In an acceptable time. ] Heb., In a time of my good pleasure, or good will – i.e., when of free grace I am pleased to send thee into the world, and to cause the gospel to be preached all abroad, thereby declaring myself fully appeased with the “men of my good will,” as the elect are called. Luk 2:14 2Co 6:2
Have I heard thee?
And give thee for a covenant,
To establish the earth.
To cause to inherit the desolate heritages,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 49:8-13
8Thus says the LORD,
In a favorable time I have answered You,
And in a day of salvation I have helped You;
And I will keep You and give You for a covenant of the people,
To restore the land, to make them inherit the desolate heritages;
9Saying to those who are bound, ‘Go forth,’
To those who are in darkness, ‘Show yourselves.’
Along the roads they will feed,
And their pasture will be on all bare heights.
10They will not hunger or thirst,
Nor will the scorching heat or sun strike them down;
For He who has compassion on them will lead them
And will guide them to springs of water.
11I will make all My mountains a road,
And My highways will be raised up.
12Behold, these will come from afar;
And lo, these will come from the north and from the west,
And these from the land of Sinim.
13Shout for joy, O heavens! And rejoice, O earth!
Break forth into joyful shouting, O mountains!
For the LORD has comforted His people
And will have compassion on His afflicted.
Isa 49:8 Notice that in a favorable time and in a day of salvation are parallel. This text is quoted in 2Co 6:2. It is used in Psa 69:13-15 for a day of deliverance. It can denote physical or spiritual deliverance/salvation. The Year of Jubilee (Lev 25:10) symbolized this radical forgiveness of debts. In this context they are talking about the return to Palestine, which began with Cyrus’ decree in 538 B.C. and was accomplished in several waves.
1. Sheshbazzar – Ezra 1
2. Zerubbabel and Joshua – Ezra 2
3. Nehemiah – Nehemiah 1
4. Ezra – Nehemiah 8
Notice the VERBS in Isa 49:8 that describe YHWH’s actions.
1. I have answered You – Qal PERFECT (BDB 772, KB 851)
2. I have helped You – Qal PERFECT (BDB 740, KB 810)
3. I will keep You – Qal IMPERFECT (BDB 665, KB 718)
4. I will give You – Qal IMPERFECT (BDB 678, KB 733)
a. to restore the land – Hiphil INFINITIVE CONSTRUCT (BDB 877, KB 1086)
b. to make them inherit – Hiphil INFINITIVE CONSTRUCT (BDB635, KB 686)
. . .give You for a covenant of the people This phrase was used earlier in Isa 42:6 in which the themes of Isa 49:6; Isa 49:8 coincide. YHWH’s covenant with Abraham and his seed had a wider orientation than just Israel (cf. Gen 12:3; see Special Topic: YHWH’s Eternal Redemptive Plan ). This was also for the whole world (i.e., the nations). This is the logical and theological implication of monotheism-only one God (see Special Topic: Monotheism ), all humans created in God’s image (cf. Gen 1:26-27), and a promise to redeem all humans in Gen 3:15, long before there was a nation of Israel.
Isa 49:8-12 These verses are metaphors of sheep feeding in abundant pastures. They reflect the covenant blessing of Deuteronomy 27-28. God’s people have been restored to the Promised Land! Paul uses this text for the New Age in 2Co 6:2. Isa 49:10 is also used in Rev 7:16, which shows Gentiles are included.
Isa 49:9 The Israelites are described as being in prison (i.e., prisoners, BDB 63, cf. Isa 42:7; Isa 61:1).
1. to those who are bound
2. to those who are in darkness
They are told to
1. go forth – Qal IMPERATIVE (BDB 422, KB 425)
2. show yourselves – Niphal IMPERATIVE (lit. uncover yourself, BDB162, KB 191)
Isa 49:10 He who has compassion on them will lead them These are descriptive titles for YHWH.
1. the one who has compassion – Piel PARTICIPLE (BDB 933, KB 1216)
2. the one who leads them – Piel IMPERFECT (BDB 624, KB 675)
3. the one who will guide them – Piel IMPERFECT (BDB 624, KB 675)
The agricultural metaphors of provision from Isa 49:9 continue.
1. no hunger
2. no thirst
3. no heat stroke
The return home will be easy, protected and with abundant provisions. This same imagery is used in Rev 7:16 of the Messianic period. YHWH’s Messiah is their shepherd (cf. Psa 121:5-6).
Isa 49:11 Access to Jerusalem is metaphorically assured by the removal of all obstacles and the provision of a repaired, even raised, roadway (cf. Isa 11:16; Isa 19:23; Isa 62:10).
There will be a free-flowing movement between nations for the purpose of worshiping YHWH. The nations have come!
It is interesting how many times Isaiah uses the imagery of a highway.
1. a highway for the exiled Jews to return, Isa 11:16; Isa 57:14
2. a highway for Gentile worshipers to come, Isa 19:23
3. a highway of holiness, Isa 26:7; Isa 35:8; Isa 43:19; Isa 49:11; Isa 51:10
4. a Messianic highway, Isa 40:3; Isa 42:16
Isa 49:12 . . .And these from the land of Sinim The exact location is uncertain. The thrust of the text is that God will bring all His people home, even from the farthest land.
1. NASB, NKJV, Peshitta – Sinim
2. NRSV, REB – Syene
3. TEV, NIV, NJB – Aswan
4. DSS – Syenians
All of these are various spellings of the ancient and modern city in southern Egypt which had a large Jewish population (cf. Eze 30:6).
Isa 49:13 O heaven. . .O earth. . .O mountains These have served as witnesses to God’s judgment against His people (i.e. Isa 48:1 ff). Now they serve as joyful witnesses of God’s faithfulness (cf. Isa 44:23)!
Notice the series of IMPERATIVES.
1. shout – Qal IMPERATIVE (BDB 943, KB 1247)
2. rejoice – Qal IMPERATIVE (BDB 162, KB 189)
3. break forth – Qal IMPERATIVE (BDB 822, KB 953)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
an acceptable time = a time of acceptance. Quoted in a 2Co 6:2.
heard = answered.
a covenant of the People = the covenant of a People. Compare Isa 42:6, Isa 42:7. Hebrew. am, not goi as in Isa 49:7.
established the earth = raise up the land.
desolate. See note on Isa 1:7.
Fuente: Companion Bible Notes, Appendices and Graphics
Verse Heading: Israel to preserved and restored
The Lord Jesus and the believing remnant of Israel are here joined. What is said is true of both.
Fuente: Scofield Reference Bible Notes
In an: Psa 69:13, Joh 11:41, Joh 11:42, 2Co 6:2, Eph 1:6, Heb 5:7
have I helped: Isa 42:1, Isa 50:7-9, Act 2:24-32
give thee: Isa 42:6, Mat 26:28, Heb 8:6, Heb 12:24
establish: or, raise up, Isa 51:16, Psa 75:3
to cause: Isa 49:19, Isa 51:3, Isa 54:3, Isa 58:12, Isa 61:4, Psa 2:8, Eph 2:12-19
Reciprocal: 2Sa 7:13 – I will stablish 1Ch 16:30 – stable Psa 32:6 – pray Psa 89:21 – With Psa 93:1 – world Psa 96:10 – the world Psa 107:7 – he led Psa 118:21 – and art Pro 29:4 – king Isa 55:4 – a leader Isa 58:5 – an acceptable Isa 59:21 – this Jer 10:12 – established 2Co 1:21 – stablisheth
Fuente: The Treasury of Scripture Knowledge
Isa 49:8. Thus saith the Lord God the Father unto Christ; In an acceptable time Hebrew, , in the season of acceptance, as Bishop Lowth renders it, or, in a time of good-will, according to others: in that time when God shall, in a special manner, manifest his good-will to the sons of men; in the day of his grace and mans salvation, that is, in the time of the gospel, which was, and is, the time of Gods peculiar good-will toward men, Luk 2:14. In the days of thy flesh, when thou shalt offer up prayers and supplications, with strong crying and tears, Heb 5:7; have I heard Or, will I hear, thee Though not so as to deliver thee from death, yet so as to support thee under thy sufferings, to give a blessed success to thy labours, and to crown thee with glory and honour. And in a day of salvation In the time which I have appointed for the effecting mans redemption; have I helped Or, will I help, thee Namely, upon earth, till thy work be finished; and preserve thee Unto that eternal kingdom and glory which is prepared for thee. And give thee for a covenant of the people To be the Mediator and Surety of that covenant which is made between me and all my people, that is, all penitent and believing persons, whether Jews or Gentiles. To establish the earth To settle the church upon firm foundations, and compose the great differences in the world between God and man, Jews and Gentiles, Eph 2:13-16; as also to establish truth and righteousness upon earth, and subdue those lusts and passions which are the great disturbers of human society: to do which things was the great design of God in sending his Son into the world. To cause to inherit desolate heritages That desolate places may be repaired and possessed: or to bring the heathen, who are in a desolate and forlorn condition, to be Christs inheritance, according to Psa 2:8.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
49:8 Thus saith the LORD, {l} In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give {m} thee for a covenant of the people, to establish the {n} earth, to cause to inherit the desolate heritages;
(l) Thus he speaks of his Church when he would show his mercy toward it, 2Co 6:2 .
(m) Meaning, Christ alone.
(n) Signifying that before Christ renewed the earth by his word, there is nothing but confusion and disorder.
Fuente: Geneva Bible Notes
The Servant’s ministry 49:8-13
Isaiah now announced more about the work of the Servant (cf. Isa 42:5-9). He will enable people around the world to return to God, similarly to how the Israelites would return to Jerusalem after the Exile. The response to God’s saving work will be universal joy (cf. Isa 42:10-13).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In response to the Servant’s feelings of frustration (Isa 49:4), the Lord promised that at the appointed hour of salvation, He would support and enable His Servant (cf. Psa 22:19-21). Watts interpreted this servant too as Darius. [Note: Watts, Isaiah 34-66, p. 188.] He would make the Servant a covenant of the people, namely, He would make a new covenant with His people that the Servant would embody (cf. Isa 42:6; Jer 31:31; Jer 32:40; Eze 37:26; Luk 22:20; 1Co 11:25; 2Co 3:6; Heb 8:8-12). The Servant would fulfill God’s covenants with Israel.
"To speak of the Servant as the covenant means that while, as we know, it is through his work that covenant blessings become available, it is only in him, in the union of personal relationship, that these blessings can be enjoyed. Prophets preached the covenant and pointed away from themselves to the Lord; the Servant will actualize the blessings and point to himself." [Note: Motyer, p. 391.]
The Servant would restore the land, make the Israelites inherit desolate areas, and (Isa 49:9) free captives. The terms used in this verse recall the relief that came to the Israelites in their Jubilee Year (cf. Lev 25:8-22). The salvation in view will appear in the Millennium, which the Jubilee Year anticipated. Then too the Servant will represent Israel.
The Apostle Paul quoted this verse in 2Co 6:2. To him the present day was the day of salvation that Isaiah predicted. I take it that Paul meant that the day of salvation had begun because Christ had died on the cross, not that everything that will mark that day had arrived. Clearly God has not yet restored the land to Israel. The day of salvation will come to its glorious climax in the future Millennium.