Jesaja 49:14 Kommentar

Glorious things had been spoken in the previous chapters concerning the deliverance of the Jews out of Babylon; but lest any should think, when it was accomplished, that it looked much greater and brighter in the prophecy than in the performance, and that the return of about 40,000 Jews in a poor condition out of Babylon to Jerusalem was not an event sufficiently answering to the height and grandeur of the expressions used in the prophecy, he here comes to show that the prophecy had a further intention, and was to have its full accomplishment in a redemption that should as far outdo these expressions as the other seemed to come short of them, even the redemption of the world by Jesus Christ, of whom not only Cyrus, who was God's servant in foretelling it, was a type. In this chapter we have, I. The designation of Christ, under the type of Isaiah, to his office as Mediator (Isa 49:1-3). II. The assurance given him of the success of his undertaking among the Gentiles (Isa 49:4-8). III. The redemption that should be wrought by him, and the progress of that redemption (Isa 49:9-12). IV. The encouragement given hence to the afflicted church (Isa 49:13-17). V. The addition of many to it, and the setting up of a church among the Gentiles (Isa 49:18-23). VI. A ratification of the prophecy of the Jews' release out of Babylon, which was to be the figure and type of all these blessings, (Isa 49:24-26). If this chapter be rightly understood, we shall see ourselves to be more concerned in the prophecies relating to the Jews' deliverance out of Babylon than we thought we were.

INTRODUCTION TO ISAIAH 49 This is a prophecy concerning Christ, and redemption by him; and of the enlargement of the church in the latter day, by the conversion of Jews and Gentiles; which the isles, and people afar off, are exhorted to listen and hearken to, delivered out by the prophet, in the person of Christ; who gives an account of his call to his office, and the time of it; of what the Lord did for him, and said unto him, Isa 49:1, then follows a complaint of his labouring in vain, and a correction of it, Isa 49:4 and a further declaration of his call and appointment to office, and of each of the parts of the work assigned him, with encouragement to it, Isa 49:5. Christ is again represented under discouraging circumstances, as despised of men, abhorred by the nation, and a servant of rulers; who is encouraged by divine promises that kings should rise up before him, and worship him; that God would be faithful to his promise to him, and yet choose him, hear and help him, at a proper time; preserve him, and give him for a covenant to the people, to the establishment of the earth, and making it habitable, Isa 49:7 for the release of prisoners, and feeding, leading, and guiding them, and removing all difficulties out of the way, Isa 49:9 when the calling of the Gentiles is foretold, which would occasion great joy in the world, Isa 49:12 yet the church is introduced as complaining that she was forsaken of God, Isa 49:14 which is denied, and the contrary affirmed; being dear to the Lord as a sucking child to its mother, and more so; never forgotten by him, and always under his care, Isa 49:16, and, for her comfort, she is assured that those who had destroyed and made her waste should be removed; and that she should have converts that would be an ornament to her, and these numerous, insomuch that the place of their habitation would be too strait and narrow, and which would be matter of astonishment to her, Isa 49:17 and, besides those that would be converted in the land of Judea, there would be great numbers in the Gentile world converted by the power of God accompanying his Gospel, set up as a standard there, kings and queens countenancing and encouraging the interest of Christ, Isa 49:22 and yet still it is questioned whether the church should be delivered from her oppressors, Isa 49:24 to which it is answered, that she should be delivered, and her persecutors destroyed; by which it would be known that the Lord is the Redeemer and Saviour of his people, Isa 49:25.

But Zion said,.... By way of objection, as some think, to the above prophecies of glorious and comfortable times; she being now in a very disconsolate condition, and could not tell how to take it in, how it should thus be, when the case was with her as it was; though I rather think the words should be rendered, "for Zion had said"; and which is mentioned to show the uncomfortable condition she had been in, and to observe the method the Lord took to comfort her, as he before promises. Reference may be had to the Jews in the times of the Babylonish captivity, mentioned under the name of Zion; because, as Kimchi says, that was the chief city of the kingdom of Israel; who, because of the length of their captivity, might think themselves forsaken and forgotten by the Lord: yet, by Zion is meant the church under the Gospel dispensation, the saints that meet at Mount Zion, the hundred and forty and four thousand, with the Lamb there, Heb 12:22, the Lord hath forsaken me, and my Lord hath forgotten me: so the church might be tempted to conclude, during the persecutions under Rome Pagan, and the long reign of antichrist not yet at an end, and because of his oppressions and cruelties; and because of the low and declining state of the interest of Christ, as it now is; few being converted by the ministry of the word; great opposition made to the truths of the Gospel with success; the ordinances of it perverted or neglected; the presence of God in them very little enjoyed; great indifference and lukewarmness among professors of religion, and discord and dissensions in churches. And so it is with particular believers, when they do not enjoy the presence of God as formerly, either in private or in public ordinances; have not had a promise for a long time; nor are favoured with the discoveries of the love of God, or with any visit from him; then they are apt to say they are forsaken by the Lord, though they cannot give up their interest in him, and therefore call him "my Lord".

We have often mentioned that Jerusalem and Zion in the holy Scriptures ought to be understood in four ways, one according to the Jews and when the Lord lamented in the Gospel, “Jerusalem, Jerusalem, who killed the prophets.” … Second, as the congregation of the saints that in the peace of the Lord and in the mirror of virtues is rightly called Zion, about which it is said, “Your foundations are in the holy mountains, the Lord loves the gates of Zion above all the temples of Jacob.” For it is not the foundations of the Jewish Zion that we saw were destroyed that was loved by the Lord, as if what was loved by the Lord could be destroyed. Third, “Jerusalem” means the host of angels and rulers and powers and all that is set up for God’s ministry.… Fourth, by “Jerusalem” is called that which the Jews and Judaizing Christians read of in the Apocalypse of John, a text they do not understand; they think of Jerusalem as golden and jeweled and coming down from the heavens, whose dimensions and enormous width are also described in the last part of Ezekiel.… There is no doubt that here the congregation of the saints remembers and complains in a tearful voice that it has been deserted and left destitute of the Lord’s help.

(Verse 14 and following) And Zion said: The Lord has abandoned me, and the Lord has forgotten me. Can a woman forget her nursing child, so as not to have compassion on the son of her womb? Even if she forgets, I will not forget you. Behold, I have inscribed you on the palms of my hands; your walls are always before my eyes. Your builders have come, and those who destroyed and devastated you will depart from you. Lift up your eyes all around and see; all these have gathered together, they have come to you. I live, says the Lord: that you may be adorned with all these, and that you may surround yourself with them as a bride, for your desolate and deserted places, and the land of your ruins, will now be too narrow for your inhabitants, and those who devoured you will be far away. They will still say in your ears, the sons of your barrenness: It is too small for me, make room for me to live. And you will say in your heart: Who has borne these for me? I am barren and not bearing children, a wanderer and captive: and who raised them? I am abandoned and alone: and where were they? LXX: But Zion said: The Lord has forsaken me, and God has forgotten me. Will a woman forget her infant, that she would not have compassion on the child of her womb? But even if a woman were to forget these, I will not forget you, says the Lord. Behold, I have engraved your walls on my hands: and you are always before me. You will be rebuilt quickly by those from whom you were destroyed; and those who scattered you will come out from you. Lift up your eyes all around and see: all these have gathered together, they have come to you. As I live, says the Lord, you shall put them all on like an ornament, and wrap them around you like a bride's necklace: for your desolate and ruined places and your destroyed land will now be too small for your inhabitants, and those who humbled you will be far away from you. For they will say in your ears, your sons whom you have lost: There is narrow space for me: make room for me to live. And you will say in your heart: Who has borne these for me? And I, without children and a widow, who has brought up these for me? I have been forsaken alone, and where were they? Jerusalem and Zion are understood in four ways in the holy Scriptures, as we have often mentioned. One, according to the Jews, which the Lord laments in the Gospel, Jerusalem, Jerusalem, who kills the Prophets, and stones those who are sent to you (Matthew 23:37). And in another place: When you see Jerusalem surrounded by an army, then know that its desolation is near (Luke, XXI, 20). Secondly, the congregation of the Saints, who are established in the peace of the Lord and in the towers of virtues, are rightly called Zion, of whom it is said: Its foundations are on the holy mountains: the Lord loves the gates of Zion more than all the dwellings of Jacob (Psalm LXXXVI, 1). For the foundations of the Jewish Zion, which we see to be destroyed, were not loved by the Lord, nor could that which was loved by the Lord be destroyed. Thirdly, Jerusalem is called the multitude of Angels, Dominions, and Powers, and everything that is established in the ministry of God. Concerning this Jerusalem, the Apostle speaks: But Jerusalem which is above is free, which is the mother of us all (Galatians 4:26). And in another place: But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem (Hebrews 12:22). Fourthly, Jerusalem is called the one which the Jews and our Judaizers, according to the Apocalypse of John, think should be placed in the celestial realm as a golden and bejeweled one, which they do not understand (Apocalypse 21), whose boundaries and infinite breadth are also described in the final part of Ezekiel. Therefore, since these things are so, let us now examine more closely what Zion has said: The Lord has forsaken me, and the Lord has forgotten me. There is no doubt that the congregation of the saints, which was once among the Jews and was abandoned by the Lord, laments this and bitterly mourns that it has been deserted and deprived of the Lord's help. To this, God responded, using a natural analogy: Can a mother forget her infant, be without mercy towards the child of her womb? Even if she could forget, I will not forget you. I will say something more: even if she has forgotten, overcome by the hardness of her mind, the laws of nature; I, however, will not forget my creature, and I will always keep the souls of the saints in my heart. For you should know that what you think is completely abandoned, is written and depicted in my hands; and your walls always remain before my eyes. From this we learn that Jerusalem is not to be sought in the region of Palestine, which is the worst of the whole province, and is rough with rocky mountains, and suffers from scarcity of water, so much so that it needs heavenly rains and makes up for the scarcity of springs with the construction of cisterns; but it is in the hands of God, to which it is said: Your builders have hastened. Or according to the Septuagint: 'You will quickly be rebuilt by those by whom you were destroyed. For it was destroyed by the Jews, it was built by the Jews. It was deserted because of the fault of the Scribes and Pharisees, but it was gathered together for the preaching of the Apostles of Christ, both from the Jews and from the nations. It follows: And those who destroyed and scattered you will come out of you: the worst teachers; so that you do not follow at all the commandments and traditions of men (Matt. XV), but the law of God.' And it is said to her, to raise her eyes around, and to see the children who had gathered to her. Of whom also the Lord spoke: Lift up your eyes, and see that the harvest is already white for reaping (John 4:35). And to make us secure: As I live, says the Lord (which is said according to the custom of swearing in the Old Testament), you will be clothed with all these as with ornaments, and you will surround yourself with them, as a bride adorns herself with a necklace. Blessed is he who has such great merit and virtue that he is called an adornment of the Church. I think, however, that these various spiritual graces are signified, by which the bride is adorned. And this is sung about in the forty-fourth psalm: The queen stood at your right hand, in a garment adorned with gold, surrounded by variety (Ps. 44:10). For those places which were previously deserted and fallen into ruins, with the coming of Christ's Gospel, will be restored and will have such a multitude of inhabitants that they cannot be contained. So, while the persecutors are kept far away, or those about whom we have spoken above: Those who destroyed you and scattered you, will go out from you. And the sons of your barrenness, whom you thought you had completely lost, and that you were widowed by them, will say in your ears: 'The place is too narrow for me in the synagogues, make room for me in the Churches, so that I may dwell more expansively, so that I may not be constrained by the blasphemies of the Jews, so that the whole world may contain your wideness with you.' But unable to express the magnitude of my joy with my mouth, you will think silently in your heart, and say: Who has given birth to these for me? I was barren and a widow, forsaken and captive among the people of Judah, I had ceased to have children, for a long time I had not given birth. After Haggai and Zechariah and Malachi, I had seen no other prophets until John the Baptist; and how is it that being alone and deprived of the help of a husband, I have now begun to have so many children? But so that we may know that Christ is built upon a rock and foundation from both peoples, Paul speaks to the believers: Built upon the foundation of the Apostles and Prophets, with Jesus Christ himself as the chief cornerstone. (Ephesians 2:20.) From this it is clear that the foundation of the Apostles and Prophets is one, our Lord Jesus Christ.

And again speaking by the comparison of a wife, He says: "Even if she shall have forgotten, yet will I not forget thee." For who can be ignorant, that the memory of God is neither broken off by oblivion, nor yet repaired by recollection? But when He neglects and passes over some things, He is said, after the manner of minds, to forget, and when, after a long time, He visits the things He wills, He is said, after the fashion of our changeableness, to have remembered. For how does oblivion weaken the strength of that Godhead, with Which even praiseworthy memory itself has no essential agreement. For men remember no things, except those which are either past or absent. How then does God remember past things, when the very things which in themselves pass away, stand ever present at His beck? Or how does He call to mind things absent, when every thing that is, is present to Him, from the fact that it exists in Him? For if it were not present to Him, it would not exist at all; for things nonexistent He creates, by looking on them, things existent He keeps together, by looking on them.

904. And Zion said. Here he excludes their doubt. And first, that which arose from divine indignation; second, that which arose from their dejection: and you shall say in your heart (Isa 49:21); third, that which arose from the power of their enemies, where it says, shall the prey be taken from the strong? (Isa 49:24). Concerning the first, he does three things: first, he sets out their doubt, the Lord has forsaken me, without help, and therefore I cannot hope for liberation: I am left alone (Bar 4:19);

This chapter is a collection of prophecies relating to several nations in the neighborhood of Judea; and, like those preceding, are supposed to have been fulfilled by the ministry of Nebuchadnezzar during the thirteen years' siege of Tyre. The chapter opens with a prophecy concerning the Ammonites, whose chief city, Rabbah, shall be destroyed; and Malcom, the supreme divinity of the people, with all his retinue of priests and officers, carried into captivity, Jer 49:1-5. Promise that the Ammonites shall be restored to their liberty, Jer 49:6. Prophecy against the Edomites, (very like that most dreadful one in the thirty-fourth chapter of Isaiah against the same people), who shall be utterly exterminated, after the similitude of Sodom and Gomorrah, vv. 7-22. Prophecy against Damascus, Jer 49:23-27; and against Kedar, Jer 49:28, Jer 49:29. Utter desolation of the kingdoms of Hazor foretold, Jer 49:30-33. The polity of the Elamites shall be completely dissolved, and the people dispersed throughout the nations, Jer 49:34-38. The Elamites shall be delivered from their captivity in the latter days, Jer 49:39. It wilt be proper here to observe that these predictions should not be so explained as if they admitted of merely a private interpretation; for, as Bishop Lowth remarks upon Isaiah's prophecy concerning the Idumeans, "by a figure very common in the prophetical writings, any city or people, remarkably distinguished as enemies of the people and kingdom of God, is put for those enemies in general;" therefore, it is under the Gospel dispensation that these prophecies shall be accomplished to their fullest extent upon all the antichrtstian nations that have sinned after the similitude of the ancient enemies of the people of God under the Mosaic economy.

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.

SIMILAR TO CHAPTER 42 (Isa 49:1-9). (Isa. 49:1-26) O isles--Messiah is here regarded as having been rejected by the Jews (Isa 49:4-5), and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation." "Isles" mean all regions beyond sea. from the womb-- (Isa 44:2; Luk 1:31; Joh 10:36). from . . . bowels . . . mention of my name--His name "Jesus" (that is, God-Saviour) was designated by God before His birth (Mat 1:21).

Zion--the literal Israel's complaint, as if God had forsaken her in the Babylonian captivity; also in their dispersion previous to their future restoration; thereby God's mercy shall be called forth (Isa 63:15-19; Psa 77:9-10; Psa 102:17).

The prophet, looking back at the period of suffering from the standpoint of the deliverance, exclaims from the midst of this train of thought: Isa 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. Isa 49:15, Isa 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 Isa 23:1; Isa 24:10; Isa 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 Isa 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 Isa 1:15; Isa 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.