In the chapters which precede this, the deliverance from Babylon has been the main subject of the prophecy. There has been, indeed, decided reference in many places to the Messiah and his times: but the primary idea has been the restoration from Babylon. In this chapter, it has been commonly supposed that the Messiah is introduced directly and personally, and that there is a primary reference to him and his work. There has been, indeed, great difference of opinion among interpreters on this point; but the common sentiment has been, that the chapter has a direct reference to him. Some of the opinions which have been held may be briefly referred to as introductory to the exposition of the chapter - since the exposition of the whole charter will be affected by the view which is taken of its primary and main design. This statement will be abridged from Hengstenberg (Christology, vol. i.)
1. According to some, the people of Israel are here introduced as speaking. This is the opinion of Paulus, Doderlin, and Rosenmuller. The argument on which Rosenmuller relies is, that in Isaiah 49:3, the speaker is expressly called ‘Israel.’ According to this idea, the whole people are represented as a prophet who is here introduced as speaking; who had labored in vain; and who, though Israel was not to be gathered, was in future times to be the instructor of the whole world Isaiah 49:4-6. Yet this interpretation is forced and unnatural. To say nothing of the impropriety of representing the collected Jewish people as a prophet - an idea not to be found elsewhere; according to this interpretation, the people are represented as laboring in vain, when as yet they had made no effort for the conversion of the pagan, and, in Isaiah 49:5, this same people, as a prophet, is represented as ‘not gathered,’ and then, in Isaiah 49:6, turning to the Gentiles in order to be a light to them, and for salvation to the ends of the earth. It should be added, also, that even the ancient Jewish commentators who have applied Isaiah 53:1-12 to the Jewish people, have not ventured on such an interpretation hera The only argument on which Rosenmuller relies in favor of this interpretation - that drawn from the fact that the name ‘Israel’ is given to the speaker - will be considered in the notes at Isaiah 49:3.
2. According to others, the prophet here refers to himself. This opinion was held by Jarchi, Aben Ezra, Kimchi, Grotius, and, among recent interpreters, by Koppe, Hensler and Staudlin. But this interpretation has little probability. It is incredible that the prophet should speak of himself as the light of the pagan world. The speaker represents himself as not satisfied Isaiah 49:6 that the Jewish people should be given to him, but as sent for the salvation of the ends of the earth. Before this same individual who thus speaks, and who is rejected and despised by the Jewish people, kings and princes are represented as prostrating themselves with the deepest reverence Isaiah 49:7. But it is certain that Isaiah never formed any such extravagant expectations for himself. Besides, there is the same objection to applying the name ‘Israel’ Isaiah 49:3 to the prophet Isaiah which there is to the Messiah.
3. Gesenius supposes that this refers, not to the prophet Isaiah alone, but to the collective body of the prophets, as represented by him. But to this view also there are insuperable objections.
(1) Everything in the statement here proves that the subject is an individual, and not a mere personification. The personal pronouns are used throughout (see Isaiah 49:1-2, Isaiah 49:4, etc.), and the whole aspect of the account is that relating to an individual. It would be as proper to regard a statement made anywhere respecting an individual as referring to some collective body, as to interpret this in this manner.
(2) The prophets taken collectively cannot hear the name ‘Israel’ Isaiah 49:3; and even Gesenius admits this, and in order to evade the force of it, denies the genuineness of the word ‘Israel’ in the third verse.
(3) The prophets nowhere represent themselves as called to exert an influence on the pagan world, but their representation is, that the pagan would be converted by the Messiah.
4. The only other opinion which has been extensively held, is that which refers the chapter directly to the Messiah. This was the opinion of the Christian fathers generally, and is the opinion of Lowth, Vitringa, Calvin, Hengstenberg, and of most modern interpreters. The particular reasons for this opinion will be more clearly seen in the notes at the chapter itself, particularly Isaiah 49:1-9. In favor of this interpretation it may be observed in general:
(1) That if the other interpretations which have been referred to are unfounded, it follows as a matter of course that it must have reference to the Messiah.
(2) The accurate agreement of the words and phrases in the prophecy with the character of the Redeemer, as developed in the New Testament, proves the same thing.
(3) It is referred to the times of the Messiah in Acts 13:47, and in 2 Corinthians 6:2.
The chapter may be contemplated under the following division of parts, or subjects, namely,:
I. The Messiah is introduced as himself speaking, and stating the object of his mission, and his rejection by the Jewish nation, and the fact that he would be for a light to the Gentiles Isaiah 49:1-6. This portion consists of the following subjects:
1. The exordium, in which he calls the distant nations to hear his voice Isaiah 49:1.
2. His call to the office of the Messiah, and his qualifications for the work Isaiah 49:1-3. He was called from the womb Isaiah 49:1; he was eminently endowed for the work, as a sharp sword, or a polished shaft is for battle Isaiah 49:2; he was the selected servant of God, by whom he designed to be glorifiedIsaiah 49:3 Isaiah 49:3.
3. The want of success in his work Isaiah 49:4. He had labored in vain, yet he could commit his cause to God with the certainty of entire future success, and with the assurance of the divine approbation.
4. His future success would be glorious Isaiah 49:5-6. He would yet gather in the tribes of Israel, and be for a light to the pagan world, and for salvation to the ends of the earth.
II. A direct promise from Yahweh to the Messiah of ultimate success in his work Isaiah 49:7-12.
1. Men would indeed despise and reject him.
2. Yet kings and princes would arise and honor him Isaiah 49:7.
3. Yahweh had heard him, and would yet give him for a covenant to the world; a mediator to recover the earth back to himself Isaiah 49:8.
4. He would lead forth the prisoners, and those who sat in darknessIsaiah 49:9 Isaiah 49:9 : he would protect and provide for them so that the sun should not smite them, and so that their needs should be suppliedIsaiah 49:10 Isaiah 49:10 : he would remove all obstructions front their path, and would level mountains and exalt valleys Isaiah 49:11 : and his followers would come from far, from a distant land Isaiah 49:12.
III. A song of praise in view of the glorious results of the work of the Messiah Isaiah 49:13.
IV. Zion is comforted with the assurance that God had not forgotten her Isaiah 49:14-21.
1. Zion had said that Yahweh had forgotten her, and left her to suffer alone without pity or compassion Isaiah 49:14.
2. God assures her that he could no more forget her than a mother could forget her child Isaiah 49:15.
3. He had engraven her name on the palms of his hands Isaiah 49:16.
4. All her enenmies and destroyers would flee away Isaiah 49:17.
5. She would be yet decorated and adorned as a bride, instead of being desolateIsaiah 49:18 Isaiah 49:18; and would be greatly increased and enlarged by accessions from the Gentile world, so that the place where she dwelt would be too strait for her Isaiah 49:19-21.
V. God would extend salvation, with all its blessings, to the Gentiles. Kings and queens would become the patrons of the church of God, and all the foes of himself and his cause be destroyed Isaiah 49:22-26.