Chapter 49

1 Christ, being sent to the Jews, complaineth of them. 5 He is sent to the Gentiles with gracious promises. 13 God’s love is perpetual to his church. 18 The ample restoration of the church. 24 The powerful deliverance out of captivity.

1. Listen, O isles. Isaiah addresses the “coastlands,” or Gentile nations bordering on the Mediterranean. This verse begins an important section of the book of Isaiah (chs. 49–53) in which the “servant” of the Lord is primarily Christ (see on ch. 41:8). The theme of this section is the glorious mission of God’s “servant” and His ministry in this world. Israel is to be restored and the Gentiles are to be gathered in. For a comprehensive discussion of the role of Israel in the proclamation of the gospel, see pp. 26–32.

Called me from the womb. From the moment of conception Christ was set apart for one purpose, to bring salvation to men (Matt. 1:20, 21). The prophetic picture of Messiah and His work is unsurpassed.

2. Like a sharp sword. That is, Messiah’s message would be effective. The sword is a fitting symbol of the cutting, penetrating power of the Word of God (see Hosea 6:5; Eph. 6:17; 2 Thess. 2:8; Heb. 4:12; Rev. 1:16; 19:15, 21).

Shaft. Literally, “arrow,” another symbol for the swift, piercing power of Christ’s words.

In his quiver. Christ was kept by God till the hour of His mission had fully come (Mark 1:15; Gal. 4:4). With the arrival of the time foretold by Daniel (see on Dan. 9:25; Mark 1:5), Christ came into the world and swiftly accomplished His mission.

3. My servant, O Israel. See on ch. 41:8.

4. I have laboured in vain. Israel, addressed in v. 3, now replies. Misfortune discouraged the faithful in Israel, and the culmination yet to come in the Babylonian captivity would make them feel that it was futile to hope longer for the glorious destiny promised Israel (see pp. 29–32). It would seem that the days were prolonged and that every vision had failed (see Eze. 12:22–28). In a similar way it was also true that Christ, at times, felt keenly disappointed that His ministry for men was so little appreciated.

5. And now. Messiah is again the speaker.

Though Israel be not gathered. Reading lo, “to him,” rather than loХ, “not,” nine Hebrew manuscripts, the Targums (marginal reading), and Dead Sea scroll 1QIs render this clause, “and Israel shall be gathered to him.” Christ came to bring Israel back again to God (see Eze. 34:11–16; Matt. 15:24).

6. A light to the Gentiles. Though Messiah came as a Shepherd to gather together the lost sheep of Israel (see on v. 5), He had “other sheep … not of this fold” (John 10:16). He came to be the Saviour, not alone of Israel, but of the world (John 3:16). National barriers were to be broken down (Eph. 2:14) and His message of hope was to go to the ends of the earth (Matt. 24:14). For a comprehensive discussion of Israel’s mission to the world see pp. 25–38.

7. Kings shall see. Compare ch. 52:15. Messiah was to come as a “servant” (chs. 49:5; 52:13; see on ch. 41:8), and to be despised by men (chs. 52:14; 53:2, 3), but the hour would come when the most honored men of earth would fall on their knees before Him and do Him homage (see Ps. 72:10, 11; see on Isa. 45:23; 52:13–15; see also pp. 28–30). No man was ever more hated than He, and none more loved. Because He humbled Himself He was given “a name which is above every name,” that before Him “every knee should bow” (Phil. 2:8–10).

8. In an acceptable time. Literally, “in a time of [divine] favor,” here referring to the life and ministry of Christ (see Isa. 61:2; cf. Luke 4:19). Christ came into the world to mediate the new covenant between God and man (see Jer. 31:31–34; Matt. 26:28; Luke 22:20; Heb. 8:6–13).

The desolate heritages. A figurative expression. Messiah would bring to His people a realization of all the promises made to the fathers. They were to become “joint-heirs” with Him (Rom. 8:17; cf. Gal. 3:29; Eph. 3:6; Heb. 1:14). The earth had become spiritually desolate and barren as a result of sin (see DA 36, 37), but when the time came God sent His Son into the world (Gal. 4:4), and through Him poured “upon the world a flood of healing grace that was never to be obstructed or withdrawn till the plan of salvation should be fulfilled” (DA 37). The coming of the Messiah ushered in that “acceptable year of the Lord” that was destined to “raise up the former desolations” and to “repair the waste cities, the desolations of many generations” (Isa. 61:1–4; cf. Luke 4:18, 19).

9. Say to the prisoners. For comment see on ch. 42:7.

In darkness. That is, the darkness of ignorance and sin. Christ came to earth as the Light of the world, to lead men out of darkness into the glorious, saving light of His gospel (John 1:4, 5, 9; 3:19; 8:12; 9:5; 12:35, 36, 46; 1 Peter 2:9).

10. Shall not hunger. The picture is that of a flock cared for by a kindly shepherd, lacking neither pasture nor water (see Ps. 23; John 10:11, 14).

Heat. That is, “parching heat,” as of a dry wind off the desert.

11. Highways. These “highways” were to serve for the proclamation of the gospel to all nations, and for men to journey to Jerusalem to worship the true God (see on chs. 11:16; 35:8; 40:3; 62:10; see pp. 28, 29).

12. From far. From all lands the exiles of Israel would return to their homeland, and from the ends of the earth men would come to the true light (see on v. 11; see ch. 56:6–8).

Sinim. A land apparently to either the south or the east of Judah, as the north and west have already been mentioned, and probably very distant. Of the various attempts made to identify the “land of Sinim,” none are conclusive. The traditional interpretation, that it refers to China, is based on a supposed similarity between the Heb. Sinim, “Sinim,” and ChХin, a dynasty that ruled China during the latter part of the 3d century b.c. In very early times China had commercial contacts with countries to the west. Porcelain with Chinese inscriptions has been found at ancient Thebes in Egypt. Persian Jews seem also to have had dealings with silk merchants from China. There is, however, no evidence for the use of either Sinim or ChХin as a designation for China until centuries after the time of Isaiah. Because of this lack of historical evidence for China as the land designated, some scholars have suggested the reading Sewen[im], or Syene (AswaЖn) in Upper Egypt. Aramaic usage tends to confirm this suggestion. Dead Sea scroll 1QIs reads Sewenyyim, which also apparently favors the identification with Syene. The LXX reads “Persia.” Other proposed identifications are Sinai, in the Wilderness of Sin (Ex. 16:1), Phoenicia, and the northern Arabian Desert.

13. Sing, O heavens. See on ch. 44:23; cf. Ps. 96:11, 12.

Comforted his people. See on vs. 14, 15; ch. 40:1.

14. But Zion said. God had great plans for His people, but they thought He had forgotten them (see on Isa. 40:27; 54:6, 7; cf. Ps. 137:1–4).

15. Can a woman? The strongest love known to human beings is that of a mother for her child, and this love Isaiah uses to illustrate the love of God for His people.

16. Graven thee. Or, “inscribed thee,” or “engraved thee.” Israel feared that God had forgotten the covenant promises made to the fathers (see on v. 14). The state of Israel in Isaiah’s time may seem to imply such forgetfulness. But Isaiah declares that they have no conception of the depth and enduring quality of His love for them as a people (see Deut. 7:7, 8). Throughout eternity the nailprints in the hands of Christ will be a perpetual reminder of His love for sinners (see John 15:13).

Thy walls. That is, the walls of Zion, symbolic of the strength and welfare of the nation.

17. Thy children. That is, the Jews of the Exile, who would return to rebuild the walls of Jerusalem after the destruction by Nebuchadnezzar (2 Kings 25:10).

Thy destroyers. The Assyrians, and, more specifically, the Babylonians. The destroyers of Jerusalem would themselves be destroyed.

18. All these. That is, the returning exiles (see ch. 60:4, 5), who, together with Gentile proselytes, would once more rear the walls of Zion (ch. 60:3, 4, 10; see pp. 28, 29).

Clothe thee with them. Zion is represented as covered with her inhabitants like a bride arrayed in her finery. The returning exiles and the proselytes would be to her as an ornament of grace and beauty (see Isa. 62:3; Mal. 3:17).

19. Too narrow. Judah would be restored and repopulated. If the restored nation had been faithful, the increase in population would have made the original territory far too small (see Isa. 54:2, 3; Zech. 10:10).

Swallowed thee up. See v. 17.

20. The children. The first two clauses of v. 20 are from two Hebrew words meaning, literally, “the children of your bereavement,” that is, “the children born in the time of your bereavement” (RSV). Zion had lost her sons and daughters, and had been put away by her husband, Jehovah; nevertheless, she would again have children (see ch. 54:1).

21. Who hath begotten? Zion, thinking herself forsaken and desolate (see on v. 14), is overwhelmed at her latter state (see ch. 54:1).

A captive. In anticipation of the Babylonian captivity, Isaiah looks forward by inspiration and hears captive Israel speak of the experience that was to come to her by “the rivers of Babylon” (Ps. 137:1).

22. The Gentiles. The nations would assist in the return of the Jews to their homeland and in the restoration of Zion after the Captivity (see on Ezra 7:15; 8:25–27; see pp. 29–32).

23. Nursing fathers. That is, “foster fathers.” The rulers of earth would assist in the return of the Jews from Babylon and the restoration of Zion.

24. Shall the prey? A rhetorical question, the answer to which is provided in vs. 25, 26.

The lawful captive. Dead Sea scroll 1QIs reads “the captives of the despot [or, “tyrant”],” which seems to accord more closely with the context.

25. The captives. First of all, the Hebrew captives, those who had been carried off by the Assyrians, and those who were to be taken by Nebuchadnezzar, and then, figuratively, all who have been held captive by Satan.

I will save. The answer is emphatic—God can save and will save. His people have nothing to fear. They are not to focus their attention on the strength of those who oppress them, but on the might of their Great Deliverer.

Thy children. That is, Zion’s children (see vs. 14–22). Here Isaiah refers specifically to the Hebrew exiles scattered in foreign lands. In common Hebrew usage “children,” literally, “sons,” is synonymous with “descendants.” Isaiah is not speaking particularly of “children” in the sense the English word commonly conveys (2 Kings 2:3, 5, 7, 15; Ps. 149:2; etc.). Those who oppose God and His people will turn against one another (Eze. 38:21; Zech. 14:13), and thus destroy themselves. It is the privilege of parents today to claim for their children the promise here made to ancient Israel, for our little ones are objects of divine love.

26. All flesh shall know. See on ch. 45:23.

Ellen G. White comments

2–67T 191

4, 5 DA 678

6     DA 63, 465; PK 373; 8T 57

6–10PK 689

7     COL 163; DA 678

8, 9 MH 107; PK 373

8–10DA 679

8–11AA 10

10   MB 17

12   PK 374

13–16AA 11

14–16GC 626; MB 133; MH 250

15   FE 153; GC 32; ML 297; SC 54; SL 93; 4T 329; 5T 633

15, 16  5T 230

16   DA 479; Ev 414; FE 273; GC 484; PK 571, 589; TM 357; 5T 474; 9T 189

24   MYP 51

24, 25  DA 259; MH 93, 161; PK 378

25   AH 317; ML 21, 352