Isaiah 48:14

And how came he to keep his wonderment to himself so long? Why did he not expect that the historian should have related how, as they passed through the desert, cedars, pines, and olive-trees shot up at once on the side of the way to shade them; and that instead of briers and brambles the acacia and the myrtle sprung up under their feet, according to God's promises, Isa 41:19 and Isa 55:13? These and a multitude of the like parabolical or poetical images, were never intended to be understood literally. All that the prophet designed in this place, and which he has executed in the most elegant manner, was an amplification and illustration of the gracious care and protection of God vouchsafed to his people in their return from Babylon, by an allusion to the miraculous exodus from Egypt. See De S. Poesi, Hebr. Prael. ix. Verse 22 There is no peace, saith the Lord, unto the wicked - See below, note on Isa 57:21 (note). As the destruction of Babylon was determined, God commands his people to hasten out of it; for, saith the Lord, there is no peace (prosperity) to the wicked; ουκ εστι χαιρειν τοις ασεβεσιν, λεγει Κυριος. - Sept. "There is no rejoicing or prosperity to the wicked saith the Lord." Their is not pese to unrytous men seith the Lord. - Old MS. Bible. Introduction In this chapter the Messiah is introduced, declaring the full extent of his commission, which is not only to be Savior to the Jews, but also to the Gentiles. The power and efficacy of his word is reprehended by apt images; the ill success of his ministry among the Jews is intimated, and the great success of the Gospel among the Gentiles, Isa 49:1-12. But the prophet, then casting his eye on the happy, though distant, period of Israel's restoration, makes a beautiful apostrophe to the whole creation to shout forth the praises of God on the prospect of this remarkable favor, Isa 49:13. The tender mercies of God to his people, with the prosperity of the Church in general, and the final overthrow of all its enemies, make the subject of the remaining verses, Isa 49:14-26. Verse 1 Listen, O isles, unto me "Hearken unto me, O ye distant lands" - Hitherto the subject of the prophecy has been chiefly confined to the redemption from the captivity of Babylon; with strong intimations of a more important deliverance sometimes thrown in, to the refutation of idolatry, and the demonstration of the infinite power, wisdom, and foreknowledge of God. The character and office of the Messiah was exhibited in general terms at the beginning of chap. 42.; but here he is introduced in person, declaring the full extent of his commission, which is not only to restore the Israelites, and reconcile them to their Lord and Father, from whom they had so often revolted, but to be a light to lighten the Gentiles, to call them to the knowledge and obedience of the true God, and to bring them to be one Church together with the Israelites, and to partake with them of the same common salvation procured for all by the great Redeemer and Reconciler of man to God. Verse 2 And he hath made my mouth like a sharp sword "And he hath made my mouth a sharp sword" - The servant of God, who speaks in the former part of this chapter, must be the Messiah. If any part of this character can in any sense belong to the prophet, yet in some parts it must belong exclusively to Christ; and in all parts to him in a much fuller and more proper sense. Isaiah's mission was to the Jews, not to the distant nations, to whom the speaker in this place addresses himself. "He hath made my mouth a sharp sword;" "to reprove the wicked, and to denounce unto them punishment," says Jarchi, understanding it of Isaiah. But how much better does it suit him who is represented as having "a sharp two-edged sword going out of his mouth," Rev 1:16; who is himself the Word of God; which word is "quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart;" Heb 4:12. This mighty Agent and Instrument of God, "long laid up in store with him, and sealed up among his treasures," is at last revealed and produced by his power, and under his protection, to execute his great and holy purposes. He is compared to a polished shaft stored in his quiver for use in his due time. The polished shaft denotes the same efficacious word which is before represented by the sharp sword. The doctrine of the Gospel pierced the hearts of its hearers, "bringing into captivity every thought to the obedience of Christ." The metaphor of the sword and the arrow, applied to powerful speech, is bold, yet just. It has been employed by the most ingenious heathen writers, if with equal elegance, not with equal force. It is said of Pericles by Aristophanes, (see Cicero, Epist. ad Atticum, 12:6): - Οὑτως εκηλει, και μονος των ῥητορων Το κεντρον εγκατελειπε τοις ακροωμενοις. Apud. Diod. lib. xii. His powerful speech Pierced the hearer's soul, and left behind Deep in his bosom its keen point infixed. Pindar is particularly fond of this metaphor, and frequently applies it to his own poetry: - Επεχε νυν σκοπῳ τοξον, Αγε, θυμε. τινα βαλλομεν Εκ μαλθακας αυτε φρε- νος ευκλεας οΐστους Ἱεντες -; Olymp. 2:160. "Come on! thy brightest shafts prepare, And bend, O Muse, thy sounding bow; Say, through what paths of liquid air Our arrows shall we throw?' West. See also ver. 149 of the same ode, and Olymp. Heb 9:17, on the former of which places the Scholiast says, τροπικος ὁ λογος· βελη δε τους λογους εορηκε, δια το οξυ και καιριον των εγκωμιων. "He calls his verses shafts, by a metaphor, signifying the acuteness and the apposite application of his panegyric." This person, who is ( Isa 49:3 ) called Israel, cannot in any sense be Isaiah. That name, in its original design and full import, can only belong to him who contended powerfully with God in behalf of mankind, and prevailed, Gen 32:28. After all that Vitringa, Bp. Lowth, and others have said in proof of this chapter speaking of the Messiah, and of him alone, I have my doubts whether sometimes Isaiah, sometimes Cyrus, and sometimes the Messiah, be not intended; the former shadowing out the latter, of whom, in certain respects, they may be considered the types. The literal sense should be sought out first; this is of the utmost importance both in reading and interpreting the oracles of God. Verse 5 And now, saith the Lord "And now, thus saith Jehovah" - The word כה coh, before אמר amar, is dropped out of the text: it is supplied by eight MSS. (two ancient) of Dr. Kennicott's, two of De Rossi's, and the Septuagint, Syriac, and Vulgate. Though Israel be not gathered "And that Israel unto him might be gathered" - Five MSS. (two ancient) confirm the Keri, or marginal correction of the Masoretes, לו lo, unto him, instead of לא lo, not, in the text; and so read Aquila; and the Chaldee, Septuagint, and Arabic omit the negative. But the Septuagint, MSS. Pachom, and 1. D. 2 express also the Keri לו lo by προς αυτον, to him. Verse 6 And to restore the preserved of Irsrae "And to restore the branches of Israel" - נצירי netsirey, or נצורי netsurey, as the Masoretes correct it in the marginal reading. This word has been matter of great doubt with interpreters: the Syriac renders it the branch, taking it for the same with נצר netser, Isa 11:1. See Michaelis Epim. in Praelect. xix. Verse 7 The Redeemer of Israel, and his Holy One "The Redeemer of Israel, his Holy One" - "Perhaps we should read לקדושו likdosho," Secker: that is, to his Holy One. The preceding word ends with a ל lamed, which might occasion that letter's being lost here. The Talmud of Babylon has וקדושו ukedosho, and his Holy One. To him whom man despiseth "To him whose person is despised" - "Perhaps we should read נבזה nibzeh," Secker; or בזוי bazui, Le Clerc; that is, instead of the active, the passive form, which seems here to be required. Verse 9 To them that are in darkness "And to those that are in darkness" - Fifteen MSS. (five ancient) of Dr. Kennicott's, eleven of De Rossi's, and one ancient of my own, and the two old editions of 1486 and 1488, and three others, add the conjunction ו vau at the beginning of this member. Another MS. had it so at first, and two others have a rasure at the place: and it is expressed by the Septuagint, Syriac, Chaldee, and Vulgate. Verse 12 Behold, these shall come from far - "Babylon was far and east, ממזרח mimmizrach, (non sic Vett.), Sinim, Pelusians, to the south." - Secker. The land of Sinim - Prof. Doederlein thought of Syene, the southern limit of Egypt, but does not abide by it. Michaelis thinks it is right, and promises to give his reasons for so thinking in the second part of his Spicilegium Geographiae Hebraeorum Exterae. See Biblioth. Oriental. Part 11 p. 176. סין sin signifies a bush, and סינים sinim, bushes, woods, etc. Probably this means that the land where several of the lost Jews dwell is a woodland. The ten tribes are gone, no one knows whither. On the slave coast in Africa, some Jewish rites appear among the people, and all the males are circumcised. The whole of this land, as it appears from the coast, may be emphatically called ארץ שינים erets sinim, the land of bushes, as it is all covered with woods as far as the eye can reach. Many of the Indians in North America, which is also a woodland, have a great profusion of rites, apparently in their basis Jewish. Is it not possible that the descendants of the ten lost tribes are among those in America, or among those in Africa, whom European nations think they have a right to enslave? It is of those lost tribes that the twenty-first verse speaks: "And these, where had they been?" Verse 13 Break forth into singing, O mountains "Ye mountains, burst forth into song" - Three ancient MSS. are without the י yod or the conjunction ו vau before the verb: and so the Septuagint, Syriac, and Vulgate. Verse 14 The Lord (יהוה Yehovah) hath forsaken me, and my Lord (אדני Adonai) hath forgotten me - But a multitude of MSS. and several ancient editions read יהוה Yehovah in both places. Verse 16 Behold, I have graven thee upon the palms of my hands "Behold, on the palms of my hands have I delineated thee" - This is certainly an allusion to some practice, common among the Jews at that time, of making marks on their hands or arms by punctures on the skin, with some sort of sign or representation of the city or temple, to show their affection and zeal for it. They had a method of making such punctures indelible by fire, or by staining. See note on Isa 44:6 (note). It is well known, that the pilgrims at the holy sepulcher get themselves marked in this manner with what are called the ensigns of Jerusalem. See Maundrell, p. 75, where he tells us how it is performed: and this art is practiced by travelling Jews all over the world at this day. Verse 17 Thy children shall make haste "They that destroyed thee shall soon become thy builders" - Auctor Vulgatae pro בניך banayich, videtur legisse בוניך bonayich, unde vertit, structores tui; cui et Septuaginta fere consentiunt, qui verterunt ῳκοδομηθης, aedificata es, prout in Plantiniana editione habetur; in Vaticana sive Romana legitur, οικοδομηθησῃ, aedificaberis. Hisce etiam Targum Jonathanis aliquatenus consentit, ubi, et aedificabunt. Confer infra Esai. Isa 54:13, ad quem locum rabbini quoque notarunt en tractatu Talmudico Berachot, c. ix., quod non legendum sit בניך banayich, id est. filii tui; sed בניך bonayich, aedificatores tui. Confer not. ad librum Prec. Jud. part ii., p. 226, ut et D Wagenseil Sot. p. 253, n. 9. "The author of the Vulgate appears to have read בוניך bonayich for בניך banayich, as he translates it by structures tui, 'thy builders.' The Septuagint is almost the same with the Vulgate, having ῳκοδομηθης, art built, as in the Plantin edition: but the Vatican or Roman copy reads οικοδομηθησ

Encouragement to God's People. ( b. c. 708.) 9 For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. 10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. 11 For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another. 12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. 13 Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. 14 All 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. The deliverance of God's people out of their captivity in Babylon was a thing upon many accounts so improbable that there was need of line upon line for the encouragement of the faith and hope of God's people concerning it. Two things were discouraging to them—their own unworthiness that God should do it for them and the many difficulties in the thing itself; now, in these verses, both these discouragements are removed, for here is, I. A reason why God would do it for them, though they were unworthy; not for their sake, be it known to them, but for his name's sake, for his own sake, v. 9-11 . 1. It is true they had been very provoking, and God had been justly angry with them. Their captivity was the punishment of their iniquity; and if, when he had them in Babylon, he had left them to pine away and perish there, and made the desolations of their country perpetual, he would only have dealt with them according to their sins, and it was what such a sinful people might expect from an angry God. "But," says God, " I will defer my anger " (or, rather, stifle and suppress it ); "I will make it appear that I am slow to wrath, and will refrain from thee, not pour upon thee what I justly might, that I should cut thee off from being a people." And why will God thus stay his hand? For my name's sake; because this people was called by his name, and made profession of his name, and, if they were cut off, the enemies would blaspheme his name. It is for my praise; because it would redound to the honour of his mercy to spare and reprieve them, and, if he continued them to be to him a people, they might be to him for a name and a praise. 1. It is true they were very corrupt and ill-disposed, but God would himself refine them, and make them fit for the mercy he intended for them: " I have refined thee, that thou mightest be made a vessel of honour." Though he does not find them meet for his favour, he will make them so. And this accounts for his bringing them into the trouble, and continuing them in it so long as he did. It was not to cut them off, but to do them good. It was to refine them, but not as silver, or with silver, not so thoroughly as men refine their silver, which they continue in the furnace till all the dross is separated from it; if God should take that course with them, they would be always in the furnace, for they are all dross, and, as such, might justly be put away ( Ps. cxix. 119 ) as reprobate silver, Jer. vi. 30 . He therefore takes them as they are, refined in part only, and not thoroughly. " I have chosen thee in the furnace of affliction, that is, I have made thee a choice one by the good which the affliction has done thee, and then designed thee for great things." Many have been brought home to God as chosen vessels and a good work of grace has been begun in them in the furnace of affliction. Affliction is no bar to God's choice, but subservient to his purpose. 3. It is true they could not pretend to merit at God's hand so great a favour as their deliverance out of Babylon, which would put such an honour upon them and bring them so much joy; therefore, says God, For my own sake, even for my own sake, will I do it, v. 11 . See how the emphasis is laid upon that; for it is a reason that cannot fail, and therefore the resolution grounded upon it cannot fall to the ground. God will do it, not because he owes them such a favour, but to save the honour of his own name, that that may not be polluted by the insolent triumphs of the heathen, who, in triumphing over Israel, thought they triumphed over the God of Israel and imagined their gods too hard for him. This was plainly the language of Belshazzar's revels, when he profaned the holy vessels of God's temple at the same time that he praised his idols ( Dan. v. 2 , 4 ), and of the Babylonians' demand ( Ps. cxxxvii. 3 ), Sing us one of the songs of Zion. God will therefore deliver his people, because he will not suffer his glory to be thus given to another. Moses pleaded this often with God: Lord, what will the Egyptians say? Note, God is jealous for the honour of his own name, and will not suffer the wrath of man to proceed any further than he will make it turn to his praise. And it is matter of comfort to God's people that, whatever becomes of them, God will secure his own honour; and, as far as is necessary to that, God will work deliverance for them. II. Here is a proof that God could do it for them, though they were unable to help themselves and the thing seemed altogether impracticable. Let Jacob and Israel hearken to this, and believe it, and take the comfort of it. They are God's called, called according to his purpose, called by him out of Egypt ( Hos. xi. 1 ) and now out of Babylon, a people whom with a distinguishing favour he calls by name, and to whom he calls. They are his called, for they are called to him, called by his name, and called his; and therefore he will look after them, and they may be assured that, as he will deliver them for his own sake, so he will deliver them by his own strength. They need not fear them, for, 1. He is God alone, and the eternal God ( v. 12 ): " I am he who can do what I will and will do what is best, he whom none can compare with, much less contend with. I am the first; I also am the last. " Who can be too quick for him that is the first, or anticipate 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? What room then is left to doubt of their deliverance when he undertakes it whose designs cannot but be well laid, for he is the first, and well executed, for he is the last. As for this God, his work is perfect. 2. He is the God that made the world, and he that did that can do any thing, v. 13 . Look we down? We see the earth firm under us, and feel it so; it was his hand that laid the foundation of it. Look we up? We see the heavens spread out as a canopy over our heads, and it was his hand that spread them, that spanned them, that stretched them out, and did it by an exact measure, as the workman sometimes metes out his work by spans. This intimates that God has a vast reach and can compass designs of the greatest extent. If the palm of his right hand (so the margin reads it) has gone so far as to stretch out the heavens, what will he do with his outstretched arm? Yet this is not all: he has not only made the heavens and the earth, and therefore he in whom our hope and help is omnipotent ( Ps. cxxiv. 8 ), but he has the command of all the hosts of both; when he calls them into his service, to go on his errands, they stand up together, they come at the call, they answer to their names: "Here we are; what wilt thou have us to do?" They stand up, not only in reverence to their Creator, but in a readiness to execute his orders: They stand up together, unanimously concurring, and helping one another in the service of their Maker. If God therefore will deliver his people, he cannot be at a loss for instruments to be employed in effecting their deliverance. 3. He has already foretold it, and, having infinite knowledge, so that he foresaw it, no doubt he has almighty power to effect it: " All you of the house of Jacob, assemble yourselves, and hear this for your comfort, Which among them, among the gods of the heathen, or their wise men, has declared these things, or could declare them?" v. 14 . They had no foresight of them at all, but those who consulted them were very confident that Babylon should be a lady for ever and Israel perpetual slave; and their oracles did not give them the least hint to the contrary, to undeceive them; whereas God by his prophets had given notice to the Jews, long before, of their captivity and the destruction of Jerusalem, as he had now likewise given them notice of their release ( v. 15 ): I, even I, have spoken; and he would not have spoken it if he could not have made it good: none could out-see him, and therefore we may be sure that none could outdo him. 4. The person is pitched upon who is to be employed in this service, and the measures are concerted in the divine counsels, which are unalterable. Cyrus is the man who must do it; and it tends much to strengthen our assurance that a thing shall be done when we are particularly informed how and by whom. It is not left at uncertainty who shall do it, but the matter is fixed. (1.) It is one whom God is well pleased in, upon this account, because he is designed for this service: The Lord has loved him ( v. 14 ); he has done him this favour, this honour, to make him an instrument in the redemption of his people and therein a type of the great Redeemer, God's beloved Son, in whom he was well pleased. Those God does a great kindness to, and has a great kindness for, whom he makes serviceable to his church. (2.) It is one to whom God will give authority and commission: I have called him, have given him a sufficient warrant, and therefore will bear him out. (3.) It is one whom God will by a series of providences lead to this service: " I have brought him from a far country, brought him to engage against Babylon, brought him step by step, quite beyond his own intentions." Whom God calls he will bring, will cause them to come (so the word is), to come at the call. (4.) It is one whom God will own and give success to. Cyrus will do God's pleasure on Babylon, that which it is his pleasure should be done and which he will be pleased with the doing of, though Cyrus has ends of his own to serve and has no regard either to the will of God or to his favour in the doing of it. His arm (Cyrus's army, and in it God's arm) shall come, and be upon the Chaldeans, to bring them down ( v. 14 ); for, if God call him and bring him, he will certainly make his way prosperous, v. 15 . Then we may hope to prosper in our way when we follow a divine call and guidance.

Which - Which of the gods whom any of you serve. Him - Cyrus.