Isaiah 49

Listen, islands, and pay attention, you peoples far away: the LORD has called me from the womb; from my mother’s body he has named me. Wesley: God turns his speech to the Gentiles, and invites them to hearken to those counsels which the Jews would reject. Me—unto Christ: Isaiah speaks these words in the name of Christ.

The Servant’s first word is to distant peoples, not a closed circle. The call from the womb is vocation, not a chart of later ages. Coastlands must listen; the naming is the LORD’s. Christ is the speaker Wesley hears, and Calvin will not deny that the passage is of Christ.

Hear me, O islands. Calvin: after treating of future deliverance, he comes down to Christ, under whose guidance the people were brought out of Babylon. He introduces Christ as speaking, and addresses nations beyond the sea. Called from the womb is not eternal election by which we are adopted sons, but the appointment by which Christ is set apart to that office, that no man may think he intruded without being duly authorized.

The Father clothed the Son with our flesh to fulfill the office of Redeemer. Common confession: islands and far peoples are summoned; the name is remembered from the womb. The fork on election waits; here Calvin himself distinguishes office from the decree of adoption.

He has made my mouth like a sharp sword. He has hidden me in the shadow of his hand and made me a polished shaft, kept close in his quiver. Wesley: as he made me the great teacher of his church, so he made my word quick and powerful, and sharper than any two-edged sword. Hath he hid—he will protect me from all mine enemies. Made me—like an arrow whose point is bright and polished, which therefore pierceth deeper.

The Servant’s authority is doctrine, not a palace army. The hiding is protection until the word is loosed. The point is the word that cuts.

He hath placed my mouth as a sharp sword. Calvin: a twofold comparison, sword and quiver, to denote the power and energy of the doctrine. Christ is appointed not to rule after the manner of princes by force of arms, but his whole authority consists in doctrine; nowhere else will he be found. The arrow strikes at a distance. God by his power protects Christ and his doctrine, so that nothing can stop his course.

Begin with the Head, then the members—ministers of the Word are given such efficacy that they may reach the heart. Neither side disputes this: the mouth is made a sword; the hand hides. Adversaries rise when the Gospel is opened; the quiver is the LORD’s, not ours.

You are my servant, Israel, in whom I will be glorified. Wesley: as the name of David is sometimes given to his successors, so here the name of Israel may not unfitly be given to Christ, not only because he descended from his loins, but also because he was the true and the great Israel, who in a more eminent manner prevailed with God, as that name signifies, of whom Jacob, who was first called Israel, was but a type.

The title lands on Christ personally. Jacob is type; the true wrestler is the Son. Glorified in him is not a slogan against a people; it is the Father’s word over the Servant. Israel is named; God will be glorified. The fork is whether the name stops at the Head or, with Calvin, also clothes the body.

Thou art my servant, O Israel. Calvin: it is of great importance to connect this verse with the preceding, because this shows that the Prophet now speaks not only of a single man, but of the whole nation. This passage must not be limited to the person of Christ, and ought not to be referred to Israel alone. When the whole body of the Church is spoken of, Christ is brought forward conspicuously so as to include all the children of God. Under the name Israel, by which he means Christ, Isaiah includes the whole body of the people, as members under the Head. The Lord honors by this name the Church, the spouse of Christ.

The seed is in Christ the Head, who contains the members; Ishmael was rejected, Esau a reprobate, many cut off. In thee I will be glorified: the design of the ministration is that his glory shine, and that Christ shall triumph notwithstanding Satan. Agreed on both sides: the Servant is named Israel; God will be glorified in him.

I have labored in vain. I have spent my strength in vain for nothing; yet my right is with the LORD, my reward with my God. Wesley: Lord, thou sayest thou wilt be glorified by my ministry; but I find it otherwise. In vain—without any considerable fruit of my word and works among the Israelites. My judgment—my right, the reward which by his promise, and my purchase, is my right.

Ministry can meet refusal. Fruitlessness among Israel does not empty the Servant’s purchase or the Father’s promise. The complaint is honest; the right is with the LORD. The next verses will answer the seeming vanity without making human no a puppet-string.

In vain have I toiled. Calvin: Christ complains along with his members that it appears as if his labor were thrown away. The fruit is not always visible; otherwise we might doubt if that which is so obstinately rejected was the word of God. Though my labor be unprofitable, yet it is enough that God approves of my obedience. The whole blame rests on the obstinacy and ingratitude of men, who reject the grace of God offered to them, and of their own accord choose to perish.

Judgment is before Jehovah. Ministers share Christ’s cause; a faithful God will approve the service. The labor looked vain; the recompense is with God. The word is not weak; hearers can still refuse it.

The LORD who formed me from the womb to be his servant, says to bring Jacob again to him, that Israel to him. I am honorable in the LORD’s eyes of the LORD; my God has become my strength. Wesley: to convert the apostate Israelites to God. Not gathered—not brought home to God by my ministry. Yet—God will not despise me for the unsuccessfulness of my labours, but will honour and glorify me. My strength—to support me under this and all other discouragements.

The first charge is still Jacob. Unsuccess among apostate Israelites is not the last word; honor and strength remain with God. Formed from the womb; the aim is to bring Jacob back. The Servant is not discarded when Israel is not yet gathered.

Who formed me from the womb to be his servant. Calvin: the forming relates to office, not speculation about Christ’s human existence. Apostles and teachers are appointed to gather the Lord’s scattered flock; in Christ there is a gathering together of all. Though Israel be not gathered, yet I shall be glorious: the ministry of Christ retains its glory unimpaired; it will be ascribed to the baseness and wickedness of men that they have not been gathered. Preachers may be a savor of death to the reprobate, yet they have a sweet odor before God.

God is their strength; they ought not to be terrified by the multitude of enemies. Honor in the LORD’s eyes does not wait on visible success.

It is too light a thing only to raise up Jacob’s tribes and restore the preserved of Israel; I will also give you as a light to the nations, that you may be my salvation to the end of the earth. Wesley: this is but a small favour. The tribes—that remnant of them which shall survive all their calamities. My salvation—the great instrument and author of that eternal salvation which I will give to the Gentiles.

The gift to the nations is not an afterthought. Christ is the instrument and author of a salvation God will give to the Gentiles—sincerely held out to the end of the earth, not a feint. Jacob is not dropped; the preserved of Israel are still to be brought back. The wideness is the LORD’s word, not a later scheme of ages. Those who perish do not perish because this light was never for the nations, but because they will not come to it.

It is a small matter. Calvin: the labor of Christ and of the whole Church will be glorious not only before God but before men. I have appointed thee to be a light of the Gentiles: this labor will be efficacious not only among Israel but among the Gentiles. When Christ was obstinately rejected by the Jews, the Gentiles were substituted in their room. Nor does this passage relate to the rejection of the ancient people, but to the increase of the Church, that the Gentiles may be associated with the Jews. Light refers to the doctrine of the Gospel, which enlightens souls and draws them out of darkness, that he may lead us to salvation.

Eyes opened by the doctrine of Christ; we who had perished are restored to life. The nations are not a second gospel. Calvin’s “light of the Gentiles” is Christ actually enlightening, the Church increased as God disposes the fruit.

The Redeemer of Israel, and his Holy One, says to him whom man despises, to him whom the nation abhors, to a servant of rulers: Kings shall see and rise up, princes shall prostrate themselves, because the LORD is faithful, who has chosen you. Wesley: to Christ, to whom in the days of his flesh this description fully agrees: men, both Jews and Gentiles among whom he lived, despised him from their hearts; the nation abhorred both his person and his doctrine; he came in the form of a servant, and was a servant of rulers, professing subjection and paying tribute unto Caesar. Kings—though for a time thou shalt be despised, yet thou shalt be advanced to such glory that kings shall look upon thee with reverence. Chuse thee—although rejected by thine own people, God will manifest that thou, and thou only, art the person whom he hath chosen to be the Redeemer of mankind. The choosing is of the Redeemer of mankind, not a cue to fence the nations off. Despised, then honored: the faithfulness is the LORD’s. The Servant is abhorred; kings will rise. The Holy One who keeps the word.

Thus saith Jehovah, the Redeemer and the Holy One of Israel. Calvin: God, who had formerly redeemed their fathers, is still as powerful as ever; though for a time he conceals their salvation, believers are commanded to stand firm, because in his hand their redemption is certain. To the contemptible in soul: they despise themselves as much as others despise them. Kings shall see: the most exalted princes shall perceive that the restoration is an illustrious work of God. Who hath chosen thee: in election we perceive the beginning of sanctification; it was of mere good pleasure that this nation became his peculiar inheritance. Salvation ought to be ascribed exclusively to his election, which is of free grace. Yet they who wish to become partakers of so great a benefit must be a part of Israel, that is, of the Church, out of which there can be neither salvation nor truth.

Do not judge the promises from our condition, but from his truth. Redeemer, Holy One, despised servant, kings arising because the LORD is faithful. The choosing is proved by the effect, not claimed as wage.