Listen, O isles, unto Me
A forecast of the universal religion
In the previous Chapter s we find very glorious things spoken of the deliverance of the Jews from Babylon.
But in this chapter we seem to commence a new departure, to rise to a higher strain, and to launch out into broader and grander predictions. A larger audience is invoked--“Listen, O isles, unto Me.” A greater than the prophet is the speaker--“The Lord hath called me from the womb,” &c. And the calling of the Gentiles to a share in the blessings of the greater redemption is clearly indicated. “I will also give thee for a light to the Gentiles, that thou mayest be My salvation unto the end of the earth.” (D. Howell, B. D.)
The ideal servant of Jehovah
Here, not only does the language describe apparently the acts of an individual person, but the servant is expressly distinguished from the historic nation; and part of the servant’s office is to consist in the restoration of the historic nation, and (Isaiah 49:8) the re-allotment of its desolated land. At the same time, the servant is still in some sense “Israel”; for the term is directly applied to Him (Isaiah 49:3).. . Israel, from this point of view, is delineated by [the prophet] as an ideal personality, and projected upon the future as a figure displaying the most genuine characteristics of the nation, and realising them in action with an intensity and clearness of aim which the historic Israel had never even remotely attained. It is a great ideal creation which the prophet constructs, a transfigured reflection of the historic people, a figure conscious of the colossal task allotted to it, but impeded by no moral slackness, or other deficient y, from undertaking it. And so vividly is this wonderful creation a figure present to his imagination, that it exhibits all the concrete traits of an individual person. (Prof. S. R. Driver, D. D.)
The servant of Jehovah
The servant of Jehovah is the kernel of the kernel of Israel, Israel’s inmost centre, Israel’s highest head. (F. Delitzsch, D. D.)
The speaker
Who is this that speaks in the Hebrew tongue, and presumes to address the world as his audience? We had thought the Jew-speech too exclusive, too conservative, too intolerant of strangers, to care to make itself heard beyond the limits of Judaism. Whence this sudden interest in the great family of man? All! these are the words of the Messiah, the ideal Jew; speaking in the name of the elect race, and representing its genius, not as warped by human prejudice, but as God intended it to be. “He said unto me, Thou art My servant; Israel, in whom I will be glorified.” There can be no doubt that this is the true way of considering these noble words. They were expressly referred to Jesus Christ by His greatest apostle on one of the most memorable occasions in his career Acts 13:47). But, it may be asked, how can words, so evidently addressed to Israel, be appropriated, with equal truth, to Jesus Christ? It is sufficient to say that He was the epitome and personification of all that was-noblest and divinest in Judaism. When, in spite of all that they had suffered in their exile, they for a second time failed to realise or fulfil their great mission to the world; when under the reign of Pharisee and Scribe they settled down into a nation of legalists, casuists, and hair-splitting ritualists--He assumed the responsibilities which they had evaded, and fulfilled them by the Gospel He spoke and the Church He formed. In the mission of Jesus, the heart of Judaism unfolded itself. What He was and did, the whole nation ought to have been and done. As the white flower on the stalk, He revealed the essential nature of the root. (F. B. Meyer, B. A.)
A polished shaft
We are justified in referring this paragraph to the Lord Jesus, as the ideal Servant of God. And we may get some useful teaching as to the conditions of the loftiest and best service which, following His steps, we may render to His Father and our Father.
I. THE QUALIFICATIONS OF THE IDEAL SERVANT.
1. A holy motherhood. “The Lord hath called me from the womb.” The greatest and best of men have confessed their indebtedness to their mothers; and not a few have, without doubt, enshrined in their character, and wrought out in their life, inspirations which had thrilled their mothers’ natures from early girlhood. It is from their mothers that men get their souls. To make a man, God begins with his mother. Few of us realise the immense importance attaching to the education of girls.
2. Incisive speech. “He hath made My mouth like a sharp sword.” Speech is the most God-like faculty in man. Christ did not scruple to be called the word or speech of God. This regal faculty is God’s chosen organ for announcing and establishing His kingdom over the earth. Our mouth must be surrendered to God, that He may implant there the sharp two-edged sword that proceeds from His own lips (Revelation 1:16).
3. Seclusion. “In the shadow.” We must all go there sometimes. The photograph of God’s face can only be fixed in the dark chamber.
4. Freed from rust. “A polished shaft.” Weapons of war soon deteriorate. Rust can best be removed by sand-paper or the file. Similarly we must be kept bright and clean. For this purpose God uses the fret of daily life, the chafe of small annoyances, the wear and tear of irritating tempers and vexing circumstances.
II. APPARENT FAILURE (Isaiah 49:4). This heart-break seems inevitable to God’s most gifted and useful servants. It is in part the result of nervous overstrain, e.g. Elijah (1 Kings 19:1-21.). But in part it results from the expanding compassion of the soul. There are three ‘sources of consolation.
1. That failure will not forfeit the bright smile of the Master’s welcome nor the reward of His judgment-seat. He judges righteously; and rewards, not according to results, but to faithfulness.
2. The soul leans more heavily upon God. “My God is become My strength” (Isaiah 49:5).
3. We turn to prayer. How sweetly God refers to this, saying, “In an acceptable time have I answered thee, and in a day of salvation have I helped thee” (Isaiah 49:8). Thus God deals with us all. He is compelled to take us to the back side of the desert, where we sit face to face with the wreck of our fairest hopes. There He teaches us, as He only can, weaning us from creature-confidence, and taking pride from our hearts.
III. ULTIMATE SUCCESS. When Jesus died, failure seemed written across His lifework. But that very Cross, which man deemed His supreme disgrace and dethronement, has become the stepping-stone of universal dominion. Thus it may be with some. They are passing through times of barrenness, and disappointment, and suffering. But let them remember that the Lord is faithful (Isaiah 49:7). He will not suffer one word to fail, one seed to be lost, one effort to prove abortive, one life to be wasted. (F. B.Meyer, B. A.)
Service; call and qualifications
I. THE CALL TO THE SERVICE APPOINTED US OF GOD. “The Lord hath called me from the womb.”
1. To every human life that enters the world there is a special call, and a distinct sphere of duty. Jeremiah was called from his birth (Jeremiah 1:5), and so was St. Paul (Galatians 1:15). These are types, not exceptions. Their call teaches us that every human life is a real and distinct entity, a thing complete in itself, as much so to the eye of God as the grandest object in any sphere of created life. Behind all secondary causes there is a design and a purpose to each separate existence, which gives it a dignity, and makes it a necessity in the government of God. This truth is not one easy to realise. An individual is so insignificant a thing among the millions inhabiting the surface of this globe, while the globe itself is only as a grain of sand on the seashore beside countless other worlds, that it is with no mock modesty we ask, “What is man, that Thou art mindful of him? or the son of man, that Thou so regardest him?” This is true, but it is none the less true that each individual life has a meaning and a mission in the plan and purpose of God; and to realise this is no unimportant element in fitness for service. Two opposite errors there are which have gone far to ruin countless human lives. One is the overestimating and the other the underestimating our importance as individuals.
2. The question naturally arises, how is the Divine call to be discerned? The natural predilections of a man may, to some extent, be taken as pointing the direction in which his sphere of action lies. There are, besides, his aptitudes, his special endowments. There is, also, the concurrent direction of circumstances. Nor should a light stress be laid on the opinions of those whose experience of life, and unbiassed judgment, qualify them to give sound advice. Nor again, should the conscious promptings of some power within us, compelling us to face, perhaps, an unwelcome prospect, be ignored. But at no crisis in life is humble, submissive, patient, trustful waiting upon God of greater importance than when we are responding, definitely and finally, to the call of circumstances, of inclinations, and of qualifications in the choice of life’s sphere of duty. “Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy ways acknowledge Him, and He shall direct thy paths.” And when the call comes, it is at our peril that we hesitate to obey it.
II. THE QUALIFICATIONS FOR IT (verse 2). This was emphatically true of our Lord Jesus Christ. When, in the fulness of time, He was revealed to the world, His own words were, “I came not to bring peace, but a sword.” Moreover, in the apocalyptic vision, the description given of His ascended and enthroned Majesty is that of one “out of whose mouth there went a sharp two-edged sword.” The same figure is also applied to the third person of the Holy Trinity, of whom it is said, that the “sword of the Spirit is the Word of God”--and never should it be forgotten, that Bible truth, in mind, and heart, and life, and at ready command for use, is pre-eminently the instrument of power for effective service. Now the sword is the symbol of authority, as well as of war, and is intended to vindicate the true as well as to slay the false. For this we need, not only a sword, but a sharp sword. There are great and vital interests to be vindicated, the interests of truth, and of humanity. We also need a sword, and a sharp sword, to cut down errors and abuses. But for effective service we need not only to be as sharp swords, but also as “polished shafts.” A polished shaft is a symbol of cultivated gifts, of trained endowments, and of aggressive power at its best. The call and the gifts come from God; while the response to that call, and the due cultivation and employment of the gifts depend upon man, and if he neglects to do his part, what can his life be but a disastrous failure? Definiteness of purpose is an essential condition of success in earthly affairs. Moreover, in all true service there must be the element of sacrifice--not merely the sacrifice of time, thought, pleasure, profit, preference,but, above all, of self. One more element in fitness for service must I mention, viz., that moral chivalry which goes by the name of disinterestedness. (D. Howell, B. D.)