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And called thee from the chief men thereof "And called from the extremities thereof" - מאציליה אציל atsil meatsileyha, signifies the arm, ascilla, ala; and is used like כנף canaph, "the wing, "for any thing extended from the extremity of another, or joined on to it. It is here parallel with and synonymous to מקצות mikkatsoth, "from the ends, "in the preceding member.

Thou whom I have taken from the ends of the earth - From Chaldea - regarded by the Jews as the remote part of the earth. Thus in Isaiah 13:5, it is said of the Medes that they came ‹from a far country, from the end of heaven‘ (see the note on that place). Abraham was called from Ur of the Chaldees - a city still remaining on the east of the river Euphrates. It is probably the same place as the Persian fortress Ur, between Nesibis and the Tigris. It was visited by Mr. Wolfe, Mr. Buckingham, and by others.

And called thee from the chief men thereof - Or rather, from the extremities of the earth. The word אציל 'âtsiyl means properly “a side”; and when applied to the earth, means the sides ends, or extremities of it. In Exodus 24:11, it is rendered ‹nobles,‘ from an Arabic word signifying to he deep-rooted, and hence, those who are sprung from an ancient stock (Gesenius). In this place it is evidently used in the same sense as the word (אצל 'ētsel ) meaning “side,” in the sense of extremity, or end. The parallelism requires us to give this interpretation to the word. So Jerome renders it, longinquis ejus (sc. terroe ). The Septuagint renders it, Ἐκ τῶν σκωπιῶν Ek tōn skōpiōn - ‹From the speculations of the earth‘ (Thompson), or rather perhaps meaning from the extremity of vision; from the countries lying in the distant horizon; or from the elevated places which offered an extensive range of vision. The Chaldee renders it, ‹From the kingdoms I have selected thee.‘ Symmachus renders it, Ἀπὸ τῶν ἀγκῶνων Apo tōn angkōnōn autēs - from its angles, its corners, its extremities. Some have supposed that this refers to the deliverance from Egypt, but the more probable interpretation is that which refers it to the call of Abraham from Chaldea; and the idea is, that as God had called him from that distant land, and had made him his friend, he would preserve and guard his posterity. Perhaps it may be implied that he would be favorable to them in that same country from where he had called their illustrious progenitor, and would in like manner conduct them to the land of promise, that is, to their own land.

Can any heathen god raise up one in righteousness, make what use of him he pleases, and make him victorious over the nations? The Lord did so with Abraham, or rather, he would do so with Cyrus. Sinners encourage one another in the ways of sin; shall not the servants of the living God stir up one another in his service? God's people are the seed of Abraham his friend. This is certainly the highest title ever given to a mortal. It means that Abraham, by Divine grace, was made like to God, and that he was admitted to communion with Him. Happy are the servants of the Lord, whom he has called to be his friends, and to walk with him in faith and holy obedience. Let not such as have thus been favoured yield to fear; for the contest may be sharp, but the victory shall be sure.

Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. Isaiah 41:9. OHC 77.1

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Thou art my servant; I have chosen thee, and not cast thee away. Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Isaiah 41:9, 10. UL 116.1

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