Keil & Delitzsch Commentary on the Old Testament
The very same person who was introduced by Jehovah in Isaiah 42:1. here speaks for himself, commencing thus in Isaiah 49:1-3: “Listen, O isles, unto me; and hearken, ye nations afar off: Jehovah hath called me from the womb; from my mother's lap hath He remembered my name. And He made my mouth like a sharp sword; in the shadow of His hand hath He hid me, and made me into a polished shaft; in His quiver hath He concealed me. And He said to me, Thou art my servant, O Israel, thou in whom I glorify myself.” Although the speaker is called Israel in Isaiah 49:3 , he must not be regarded as either a collective person representing all Israel, or as the collective personality of the kernel of Israel, which answered to its true idea. It is not the former, because in Isaiah 49:5 he is expressly distinguished from the nation itself, which is the immediate object of his special work as restorer and (according to Isaiah 49:8 and Isaiah 42:6) covenant-mediator also; not the latter, because the nation, whose restoration he effects, according to Isaiah 49:5, was not something distinct from the collective personality of the “servant of Jehovah” in a national sense, but rather the entire body of the “servants of Jehovah” or remnant of Israel (see, for example, Isaiah 65:8-16). Moreover, it cannot be either of these, because what he affirms of himself is expressed in such terms of individuality, that they cannot be understood as employed in a collective sense at all, more especially where he speaks of his mother's womb. In every other case in which Israel is spoken of in this way, we find only “from the womb” ((mibbeten), Isaiah 44:2, Isaiah 44:24; Isaiah 56:3, along with (minnı̄-(racham); also Isaiah 48:8), without the addition of אם (mother), which is quite unsuitable to the collective body of the nation (except in such allegorical connections as Isaiah 51:1-2, and Ezekiel 16:3). Is it then possibly the prophet, who is here speaking of himself and refers in Isaiah 49:1 to his own mother (compare אמּי in Jeremiah 15:10; Jeremiah 20:14, Jeremiah 20:17)? This is very improbable, if only because the prophet, who is the medium of the word of God in these prophecies, has never placed himself in the foreground before. In Isaiah 40:6 he merely speaks of himself indirectly; in Isaiah 44:26, even if he refer to himself at all (which we greatly doubt), it is only objectively; and in Isaiah 48:16, the other person, into whose words the words of Jehovah pass, cannot be the prophet, for the simple reason that the transition of the words of Jehovah into those of His messenger is essentially different in this instance from the otherwise frequent interchange of the words of Jehovah and those of His prophet, and also because the messenger of Jehovah speaks of himself there, after the “former things” have come to pass, as the mediator (either in word or deed) of the “new things” which were never heard of before, but are to be expected now; whereas the author of these addresses was also the prophet of the “former things,” and therefore the messenger referred to rises up within the course of sacred history predicted by the author of these prophecies. Moreover, what the speaker in this case (Isaiah 49:1-2) says of himself is so unique, so glorious, that it reaches far beyond the vocation and performance of any single prophet, or, in fact, of any individual man subject to the limitations of human life and human strength.
(Note: The comparison to (purus) is one that naturally suggests itself; but this, like (putus), is derived from a root (pū).)
polished, sharpened, pointed), namely, to pierce the hearts (Psalm 45:6), and inflict upon them the most wholesome wounds; and again, that Jehovah has hidden him under the shadow of His almighty hand, and kept him concealed in the quiver of His loving counsel, just girt as men keep their swords and arrows in sheaths and quivers ready for the time when they want to use them, in order that in the fulness of time He might draw out this His sword, and put this His arrow to the bow. The question whether the allusion here is to the time preceding the foreknown period of his coming, or whether it is to eternity that the words refer, does not present any great dilemma; at the same time, the prophecy in this instance only traces back the being of the person, who now appears, to the remotest point of his historical coming. Isaiah 49:3 describes, without any figure, what Jehovah has made him. He has said to him (cf., Psalm 2:7 ): Thou art my servant; thou art Israel, in whom (in quo, as in Isaiah 44:23) I glorify myself. Schenkel's exposition is grammatically impossible: “(It is) in Israel that I will glorify myself through thee.” The servant himself is called Israel. We call to mind here the expression in Matthew 16:18, “Thou art Peter;” and the use of the name “Israel,” as the individuation of a generic name, reminds us of the fact that the kings of a nation are sometimes called by the name of the nation itself (e.g., Asshur, Isaiah 10:5.). But Israel was from the very first the God-given name of an individual. Just as the name Israel was first of all given to a man, and then after that to a nation, so the name which sprang from a personal root has also a personal crown. The servant of Jehovah is Israel in person, inasmuch as the purpose of mercy, upon the basis of which and for the accomplishment of which Jehovah made Jacob the father of the twelve-tribed nation, is brought by him into full and final realization. We have already seen that Israel, as an entire nation, formed the basis of the idea contained in the term “servant of Jehovah;” Israel, regarded as a people faithful to its calling, the centre; and the personal servant of Jehovah its apex. In the present instance, where he is called distinctly “Israel,” the fact is clearly expressed, that the servant of Jehovah in these prophecies is regarded as the kernel of the kernel of Israel, as Israel's inmost centre, as Israel's highest head. He it is in whom (i.e., on whom and through whom) Jehovah glorifies Himself, inasmuch as He carried out through him the counsels of His love, which are the self-glorification of His holy love, its glory and its triumph.
In the next v. the speaker meets the words of divine calling and promise with a complaint, which immediately silences itself, however. “And I, I said, I have wearied myself in vain, and thrown away my strength for nothing and to no purpose; yet my right is with Jehovah, and my reward with my God.” The Vav with which the v. opens introduces the apparent discrepancy between the calling he had received, and the apparent failure of his work. אכן, however, denotes the conclusion which might be drawn from this, that there was neither reality nor truth in his call. The relation between the clauses is exactly the same as that in Psalm 31:23 and Jonah 2:5 (where we find אך, which is more rarely used in this adversative sense); compare also Psalm 30:7 (but I said), and the psalm of Hezekiah in Isaiah 38:10 with the antithesis in Psalm 38:15. In the midst of his activity no fruit was to be seen, and the thought came upon him, that it was a failure; but this disturbance of his rejoicing in his calling was soon quieted in the confident assurance that his (mishpât) (i.e., his good right in opposition to all contradiction and resistance) and his “work” (i.e., the result and fruit of the work, which is apparently in vain) are with Jehovah, and laid up with Him until the time when He will vindicate His servant's right, and crown his labour with success. We must not allow ourselves to be led astray by such parallels as Isaiah 40:10; Isaiah 62:11. The words are not spoken in a collective capacity any more than in the former part of the verse; the lamentation of Israel as a people, in Isaiah 40:27, is expressed very differently.
The expression “and now” (ועתּה), which follows, evidently indicates a fresh turn in the official life of the person speaking here. At the same time, it is evident that it is the failure of his labours within his own people, which has forced out the lamentation in Isaiah 49:4 . For his reason for addressing his summons in Isaiah 49:1 to the world of nations, is that Jehovah has not guaranteed to him, the undaunted one, success to his labours among his own people, but has assigned him a mission extending far beyond and reaching to all mankind. “And now, saith Jehovah, that formed me from the womb to be His servant, to bring back Jacob to Him, and that Israel may be gathered together to Him; and I am honoured in the eyes of Jehovah, and my God has become my strength. He saith, It is only a small thing that thou becomest my servant, to set up the tribes of Jacob, and to bring back the preserved of Israel. I have set thee for the light of the Gentiles, to become my salvation to the end of the earth.” Both (shōbhēbh) and (hâshı̄bh) unite within themselves the meanings reducere (Jeremiah 50:19) and restituere. On לא = לו generally, see at Isaiah 9:2; Isaiah 63:9. Jerome is wrong in his rendering, et Israel qui non congregabitur (what could a prophecy of the rejection of the Jews do here?); so also is Hitzig's rendering, “since Israel is not swept away;” and Hofmann's, “Israel, which is not swept away.” In the present instance, where the restoration of Israel is the event referred to, אצף must signify “the gathering together of Israel,” as in Isaiah 11:12. לו (parallel אליו) points to Jehovah as the author of the gathering, and as the object of it also. The transition from the infinitive of design to the finite verb of desire, is the same as in Isaiah 13:9; Isaiah 14:25. The attributive clause, added to the name Jehovah, expresses the lofty mission of the servant of God with regard to Israel. The parenthesis, “I have honour in the eyes of Jehovah, and my God has become my strength, i.e., has become mighty in me, the apparently weak one,” looks beyond to the still loftier mission, by which the former lofty one is far surpassed. On account of this parenthetically inserted praise of Jehovah, the אמר is resumed in ויּאמר. Instead of נקל היותך (compare 1 Kings 16:31), i.e., it is a small thing that thou shouldst be, we have it here, as in Ezekiel 8:17, with a comparative min, which must not, however, be logically pressed: “It is smaller than that,” i.e., it is too small a thing that thou shouldst be. The (netsı̄rē) (Keri, (netsūrē)) of Israel are those who have been preserved in exile (Ezekiel 6:12); in other cases, we find שׁאר, שׁארית, or פּלטה. Not only is the restoration of the remnant of Israel the work of the servant of Jehovah; but Jehovah has appointed him for something higher than this. He has given or set him for the light of the heathen (“a light to lighten the Gentiles,” Luke 2:32), to become His salvation to the end of the earth (lxx: τοῦ εἶναι σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς ). Those who regard Israel as a nation as speaking here (e.g., Hitzig, Ewald, Umbreit, etc.) go right away from this, which is the most natural sense of the words, and explain them as meaning, “that my salvation may be, reach, or penetrate to the end of the earth.” But inasmuch as the servant of Jehovah is the light of the world, he is through that very fact the salvation of the world; and he is both of these through Jehovah, whose counsels of ישׁוּעה are brought by him into historical realization and visible manifestation.
The words of the servant of God, in which he enforces his claim upon the nations, are now lost in words of Jehovah to him, which are no longer reported by him, but are appended as an independent address. His present condition is one of the deepest humiliation. “Thus saith Jehovah, the Redeemer of Israel, His Holy One, to him of contemptible soul, to the abhorrence of the people, to the servant of tyrants: kings shall see and arise; princes, and prostrate themselves for the sake of Jehovah, who is faithful, the Holy One of Israel, that He hath chosen thee.” As (bâzōh) with a changeable kamtez(cf., (châmōts), Isaiah 1:17) has, if not exactly a passive force, yet something very like a passive circumstantial meaning, בּזה־נפשׁ must mean the man who is contemptible as regards his soul, i.e., held in contempt, or, as Hofmann explains it, whom men do not think worthy to live (though he follows Ewald, and takes (bezōh) as an infinitive treated as a substantive). Accordingly מתעב is also to be taken personally. The meaning abhorring is unsuitable; but תּעב is also used in a causative sense, to cause to abhor, i.e., to make a thing an abomination (Ezekiel 16:25), or to excite abhorrence: hence, “to him who excites the people's abhorrence,” which is the same, so far as the sense is concerned, as “to the object of their abhorrence.” But even as a participial substantive מתעב would literally mean the thing exciting abhorrence, i.e., the abhorrence, just as (mekhasseh) in Isaiah 23:18 signifies the thing covering, i.e., the covering. All these participial substantives of the piel indicate the thing, place, or instrument accomplishing that which the piel affirms. We need not raise the question whether (gōi) refers to Israel or to the heathen. It signifies the mass of men, the people, like (‛âm) in Psalm 62:9, and in those passages in which it is used by our prophet for the human race generally. The (mōsheilim), of whom the person here addressed is the servant or enslaved one, are obviously heathen tyrants. What is here affirmed of the “one servant of Jehovah” was no doubt also applicable to the nation generally, and more especially to that portion of the nation which was true to its calling and confession. He in whom Israel's relation of servant to Jehovah was fully realized, did indeed spring out of His own nation, when it was under the oppression of the powers of this world; and all the shame and persecution which those who remained faithful among His people had to endure from the heathen oppressors, and also from the ungodly among their own countrymen (see, for example, Isaiah 66:5), discharge their force like a violent storm upon Him as an individual. When, therefore, we find the sufferings of the people and the glory of which they became partakers described in other passages in just the same terms, we must not infer from this that “servant of Jehovah” is a collective epithet in the passage before us. The person addressed here is the Restorer of Israel, the Light of the Gentiles, the Salvation of Jehovah for all mankind. When kings and princes shall behold Him who was once brought so low, delivered from His humiliation, and exalted to the glorious height of the work to which He has been called, they will rise up with reverence from their thrones, and prostrate themselves upon the ground in worship for the sake of Jehovah, as before Him who (אשׁר emphatic, utpote qui) is faithful, showing Himself sincere in His promises, and for the sake of the Holy One of Israel, in that, as is now made manifest, “He hath chosen thee.” The fut. consec. particularizes the general motive assigned, and carries it still further.
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 Isaiah 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: τοῦ καταστῆσαι τὴν γῆν καὶ κληρονομῆσαι κληρονομίας ἐρήμους λέγοντα לאמר is a dicendo governed by both infinitives. The prisoners in the darkness of the prison and of affliction are the exiles (Isaiah 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 (Isaiah 41:18) there is pasture found for them. Nothing is wanting; even the (shârâb) (see Isaiah 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 (Isaiah 41:17-20) is leading them, and bringing them along in comfort by bubbling springs of real and refreshing water (ינחל, as Petrarch once says of shepherds, Move la schiêra 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 ((yerumūn), Ges. §47, Anm. 4). They are called my mountains and my highways (differently from Isaiah 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 Psalm 107:3 (yâm) (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; (mērâchōq) (from far) is therefore either the south (cf., Isaiah 43:6) or the east, according to the interpretation that we give to ('erets Sı̄nı̄m), as signifying a land to the east or to the south.
In this return of the exiles from every quarter of the globe to their fatherland, and for this mighty work of God on behalf of His church, which has been scattered in all directions, the whole creation is to praise Him. “Sing, O heavens; and shout, O earth; and break out into singing, O mountains! for Jehovah hath comforted His people, and He hath compassion upon His afflicted ones.” The phrase רנּה פּצח, like ורנּן פּצח (which occurs in Psalm 98:4 as well as in Isaiah), is peculiarly Isaiah's (Isaiah 14:7, and several times in chapters 40-66). “The afflicted ones” ((‛ăniyyı̄m)) is the usual Old Testament name for the ecclesia militans. The future alternates with the perfect: the act of consolation takes place once for all, but the compassion lasts for ever. Here again the glorious liberty of the children of God appears as the focus from which the whole world is glorified. The joy of the Israel of God becomes the joy of heaven and earth. With the summons to this joy the first half of the prophecy closes; for the word תאמר, which follows, shows clearly enough that the prophecy has merely reached a resting-point here, since this word is unsuitable for commencing a fresh prophecy.
The prophet, looking back at the period of suffering from the standpoint of the deliverance, exclaims from the midst of this train of thought: Isaiah 49:14 “Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me.” The period of suffering which forces out this lamentation still continues. What follows, therefore, applies to the church of the present, i.e., of the captivity. Isaiah 49:15, Isaiah 49:16 “Does a woman forget her sucking child, so as not to have compassion upon the child of her womb? Even though mothers should forget, I will not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls stand continually before me.” In reply to the complaining church, which knows that her home is in Zion-Jerusalem, and which has been kept so long away from her home, Jehovah sets forth His love, which is as inalienable as a mother's love, yea, far greater than even maternal love. On עוּל, the min in (mērachēm) is equivalent to ὥστε μή , as in Isaiah 23:1; Isaiah 24:10; Isaiah 33:15, etc. גּם, so far as the actual sense is concerned, is equivalent to גּם־כּי (Ewald, §§362, b): “granted that such (mothers) should forget, i.e., disown, their love.” The picture of Zion (not merely the name, as Isaiah 49:16 clearly shows) is drawn in the inside of Jehovah's hands, just as men are accustomed to burn or puncture ornamental figures and mementoes upon the hand, the arm, and the forehead, and to colour the punctures with alhenna or indigo (see Tafel, xii., in vol. ii. pp. 33-35 of Lane's Manners and Customs of the Modern Egyptians). There is the figure of Zion, unapproachable to every creature, as close to Him as He is to Himself, and facing Him amidst all the emotions of His divine life. There has He the walls of Zion constantly before Him (on (neged), see at Isaiah 1:15; Isaiah 24:23); and even if for a time they are broken down here below, with Him they have an eternal ideal existence, which must be realized again and again in an increasingly glorious form.
It is this fact of a renewed glorification which presents itself afresh to the prophet's mind. “Thy children make haste, thy destroyers and masters draw out from thee. Lift up thine eyes round about, and see: all these assemble themselves together, and come to thee. As truly as I live, saith Jehovah, thou wilt put them all on like jewellery, and gird them round thee like a bride.” The pointing adopted by the lxx, Targ., Jer. and Saad., is בּניך. The antithesis favours this reading; but בּניך suits Isaiah 49:18, Isaiah 49:19 better; and the thought that Zion's children come and restore her fallen walls, follows of itself from the very antithesis: her children come; and those who destroyed their maternal home, and made it a desolate ruin, have to depart from both city and land. Zion is to lift up her eyes, that have been cast down till now, yea, to lift them up round about; for on all sides those whom she thought she had lost are coming in dense crowds לך (cf., לא = לו with אליו, Isaiah 49:5), to her, i.e., henceforth to belong to her again. Jehovah pledges His life ((chai 'ănı̄), ζῶν ἐγώ , Ewald, §329,a) that a time of glory is coming for Zion and her children. כּי in the affirmative sense, springing out of the confirmative after an affirming oath, equivalent to אם־לא elsewhere (e.g., Isaiah 5:9). The population which Zion recovers once more, will be to her like the ornaments which a woman puts on, like the ornamental girdle (Isaiah 3:20) which a bride fastens round her wedding dress.
Thus will Zion shine forth once more with the multitude of her children as with a festal adorning. “For thy ruins and thy waste places and thy land full of ruin - yea, now thou wilt be too narrow for the inhabitants, and thy devourers are far away. Thy children, that were formerly taken from thee, shall say in thine ears, The space is too narrow for me; give way for me, that I may have room.” The word “for” ((kı̄)) introduces the explanatory reason for the figures just employed of jewellery and a bridal girdle. Instead of the three subjects, “thy ruins,” etc., the comprehensive “thou” is employed permutatively, and the sentence commenced afresh. כּי is repeated emphatically in עתּה כּי (for now, or yea now); this has essentially the same meaning as in the apodosis of hypothetical protasis (e.g., Genesis 31:42; Genesis 43:10), except that the sense is more decidedly affirmative than in the present instance, where one sees it spring out of the confirmative. Zion, that has been hitherto desolate, now becomes too small to hold her inhabitants; and her devourers are far away, i.e., those who took forcible possession of the land and cities, and made them untenable. עוד is to be understood in accordance with Psalm 42:6, and בעזניך in accordance with Psalm 54:2 (see at Isaiah 5:9). It will even come to this, that the children of which Zion was formerly robbed will call to one another, so that she becomes a witness with her ears to that which they have so clearly seen: the space is too narrow, give way ((geshâh), from (nâgash), to advance, then to move generally, also to move in an opposite direction, i.e., to fall back, as in Genesis 19:9) for me, that I may be able to settle down.
The words that sound in the ears of Zion are now followed by the thought of astonishment and surprise, that rises up in her heart. “And thou wilt say in thy heart, Who hath borne me these, seeing I was robbed of children, and barren, banished, and thrust away; and these, who hath brought them up? Behold, I was left alone; these, where were they?” She sees herself suddenly surrounded by a great multitude of children, and yet she was robbed of children, and (galmūdâh) (lit. hard, stony, Arab. ('galmad), ('gulmūd), e.g., (es-(sachr el'gulmūd), the hardest stone, mostly as a sugstantive, stone or rock, from (gâlam), from which comes the Syriac (gelomo), stony ground, related to (châlam), whence (challâmı̄sh), gravel, root (gal), (gam), to press together, or heap up in a lump or mass), i.e., one who seemed utterly incapacitated for bearing children any more. She therefore asks, Who hath borne me these (not, who hath begotten, and which is an absurd question)? She cannot believe that they are the children of her body, and her children's children. As a tree, whose foliage is all faded away, is called (nōbheleth) itself in Isaiah 1:30, so she calls herself (gōlâh) (vesūrâh), extorris et remota ((sūr) = (mūsâr), like (sūg) in Proverbs 14:14 = (nâsōg) or (mussâg)), because her children have been carried away into exile. In the second question, the thought has dawned upon her mind, that those by whom she finds herself surrounded are her own children; but as she was left alone, whilst they went forth, as she thought to die in a foreign land, she cannot comprehend where they have been hitherto concealed, or where they have grown up into so numerous a people.
The prophecy now takes a step backward in the domain of the future, and describes the manner in which the children of Zion get back to their home. “Thus saith the Lord Jehovah, Behold, I lift up my hand to nations, and set up my standard to peoples: and they bring thy sons in their bosom; and thy daughters, upon shoulders are they carried.” The setting up of a standard (Isaiah 5:26; Isaiah 11:12; Isaiah 18:3, cf., Isaiah 62:10) is a favourite figure with Isaiah, as well as swaying the hand. Jehovah gives a sign to the heathen nations with His hand, and points out to them the mark that they are to keep in view, with a signal pole which is set up. They understand it, and carry out His instructions, and bring Zion's sons and daughters thither, and that as a foster-father (('ōmēn)) carries an infant in the bosom of his dress ((chōtsen), as in Nehemiah 5:13; Arabic as in Psalm 129:7, (hidn), from (hadana), to embrace, to press tenderly to one's self; vid., Numbers 11:12), or upon his arms, so that it reclines upon his shoulder ((‛al-(kâthēph); cf., (‛al-(tsad), Isaiah 60:4; Isaiah 66:12).
Such affectionate treatment does the church receive, which is assembling once more upon its native soil, whilst kings and their consorts hasten to serve the re-assembled community. “And kings become thy foster-fathers, and their princesses they nurses: they bow down their face to thee to the earth, and they lick the dust of thy feet; and thou learnest that I am Jehovah, He whose hoping ones are not put to shame.” As foster-fathers devote all their strength and care to those entrusted to them, and nurses nourish children from the very marrow of their own life, so will kings become the shelterers of Zion, and princesses the sustainers of her growth. All that is true in the regal headship of the church will be realized, and all that is false in regal territorialism will condemn itself: “vultu in terram demisso adorabunt te et pulverem pedum tuorum lingent” (Jerome). They do homage to the church, and kiss the ground upon which she stands and walks. According to Isaiah 45:14, this adoration belongs to the God who is present in the church, and points the church itself away from all thought of her own merits to Jehovah, the God of salvation, cui qui confidunt non pudefient (וידעתּ with an auxiliary pathach, like יגעתּ in Isaiah 47:15; Ges. §65, 2: אשׁר with the first person made into a relative as in Isaiah 41:8; Ges. §123, 1, Anm. 1). Observe, however, that the state will not be swallowed up by the church - a thing which never will occur, and is never meant to occur; but by the state becoming serviceable to the church, there is realized a prelude of the perfected kingdom of God, in which the dualism of the state and the church is entirely abolished.
There follows now a sceptical question prompted by weakness of faith; and the divine reply. The question, Isaiah 49:24: “Can the booty indeed be wrested from a giant, or will the captive host of the righteous escape?” The question is logically one, and only divided rhetorically into two (Ges. §153, 2). The giant, or gigantically strong one, is the Chaldean. Knobel, in opposition to Hitzig, who supposes the Persian to be referred to, points very properly to Isaiah 51:12-13, and Isaiah 52:5. He is mistaken, however, in thinking that we must read עריץ שׁבי in Isaiah 49:24 , as Ewald does after the Syriac and Jerome, on account of the parallelism. The exiles are called (shebhı̄ tsaddı̄q), not, however, as captives wrested from the righteous (the congregation of the righteous), as Meier thinks, taking (tsaddı̄q) as the gen. obj.; still less as captives carried off by the righteous one, i.e., the Chaldean, for the Chaldean, even regarded as the accomplisher of the righteous judgment of God, is not (tsaddı̄q), but “wicked” (Habakkuk 1:13); but merely as a host of captives consisting of righteous men (Hitzig). The divine answer, Isaiah 49:25, Isaiah 49:26: “Yea, thus saith Jehovah, Even the captive hosts of a giant are wrested from him, and the booty of a tyrant escapes: and I will make war upon him that warreth with thee, and I will bring salvation to thy children. And I feed them that pain thee with their own flesh; and they shall be drunken with their own blood, as if with new wine; and all flesh sees that I Jehovah am thy Saviour, and that thy Redeemer is the Mighty One of Jacob.” We might take the (kı̄) in Isaiah 49:25 as a simple affirmative, but it is really to be taken as preceded by a tacit intermediate thought. Rosenmüller's explanation is the correct one: “that which is hardly credible shall take place, for thus hath Jehovah said.” He has also given the true interpretation of (gam): “although this really seems incredible, yet I will give it effect.” Ewald, on the contrary, has quite missed the sense of Isaiah 49:24, Isaiah 49:25, which he gives as follows: “The booty in men which a hero has taken in war, may indeed be taken from him again; but Jehovah will never let the booty that He takes from the Chaldean (viz., Israel) be wrested from Him again.” This is inadmissible, for the simple reason that it presupposes the emendation עריץ שׁבי עריץ noita; and this ('ârı̄ts) is quite unsuitable, partly because it would be Jehovah to whom the case supposed referred, and still more, because the correspondence in character between Isaiah 49:24 and Isaiah 49:14 is thereby destroyed. The (gibbōr) and ('ârı̄ts) is called יריבך in Isaiah 49:25 , with direct reference to Zion. This is a noun formed from the future, like (Jareb) in Hosea 5:13 and Hosea 10:6 - a name chosen as the distinctive epithet of the Asiatic emperor (probably a name signifying “king Fighting-cock”). The self-laceration threatened against the Chaldean empire recals to mind Isaiah 9:19-20, and Zechariah 11:9, and has as revolting a sound as Numbers 23:24 and Zechariah 9:15 -passages which Daumer and Ghillany understand in the cannibal sense which they appear to have, whereas what they understand literally is merely a hyperbolical figure. Moreover, it must not be forgotten that the Old Testament church was a nation, and that the spirit of revelation in the Old Testament assumed the national form, which it afterwards shattered to pieces. Knobel points to the revolt of the Hyrcanians and several satraps, who fought on the side of Cyrus against their former rulers (Cyrop. iv 2, 6, v. 1-3). All this will be subservient to that salvation and redemption, which form the historical aim of Jehovah and the irresistible work of the Mighty One of Jacob. The name of God which we meet with here, viz., the Mighty One of Jacob, only occurs again in Isaiah 1:24, and shows who is the author of the prophecy which is concluded here. The first half set forth, in the servant of Jehovah, the mediator of Israel's restoration and of the conversion of the heathen, and closed with an appeal to the heaven and the earth to rejoice with the ransomed church. The second half (Isaiah 49:14-26) rebukes the despondency of Zion, which fancies itself forgotten of Jehovah, by pointing to Jehovah's more than maternal love, and the superabundant blessing to be expected from Him. It also rebukes the doubts of Zion as to the possibility of such a redemption, by pointing to the faithfulness and omnipotence of the God of Israel, who will cause the exiles to be wrested from the Chaldean, and their tormentors to devour one another. The following chapter commences a fresh train of ideas.
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