Exegetical and Hermeneutical Commentary of Isaiah 49:3
And said unto me, Thou [art] my servant, O Israel, in whom I will be glorified.
3. The word Israel may be read either as a vocative or as a continuation of the predicate: “(Thou art) Israel &c.” (see R.V.). On either view it presents insuperable difficulties to those who hold that the Servant is an individual. To say that as the supreme personage of Israel’s history he receives the name “Israel” is an arbitrary explanation, which is not to be justified by the observation that the name originally belonged to an individual. Since, however, the most important idea of the verse is contained in the words my servant, to which the clause in whom I will be glorified (better: glorify myself) naturally attaches itself, it is possible that Israel may be a gloss, and for that reason no great stress can be laid on the word as an argument for the national interpretation of the passage.
Fuente: The Cambridge Bible for Schools and Colleges
And said unto me – That is, as I suppose, to the Messiah. God said to him that he was his servant; he by whom he would be particularly glorified and honored.
Thou art my servant, O Israel – There has been great variety, as was intimated in the analysis of the chapter, in the interpretation of this verse. The question of difficulty is, to whom does the word Israel refer? And if it refer to the Messiah, why is this name given to him? There is no variety in the ancient versions, or in the MSS. The opinions which have been maintained have been referred to in the analysis, and are briefly these:
1. The most obvious interpretation of the verse, if it stood alone, would be to refer it to the Jews as the servant of Jehovah, in accordance with Isa 41:8, by whom he would be glorified in accordance with the declaration in Isa 44:23. This is the opinion of Rosenmuller and of some others. But the objection to this is, that the things which are affirmed of this servant, by no means apply to the Jews. It is evidently an individual that is addressed; and in no conceivable sense can that be true of the Jews at large which is affirmed of this person in Isa 49:4 ff.
2. It has been referred to Isaiah. This was the opinion of Grotius, Dathe, Saadias, Doderlin, and others. Grotius supposes it means, thou art my servant for the good of Israel. So Dathe renders it: It is for Israels benefit that I will glorify myself in thee. Saadias renders it, Thou art my ambassador to Israel. Aben Ezra says of the passage, Thou art my servant, descended from Israel, in whom I will be glorified. Or, the sense is this: Thou who in my eyes art reputed as equal to all Israel. But, as has been remarked in the analysis, this interpretation is attended with all the difficulty of the interpretation which refers it to the Messiah, and is inconsistent with the known character of Isaiah, and with the declarations made of the person referred to in the following verses. There is certainly no more reason why the name Israel should be given to Isaiah, than there is why it should be given to the Messiah; and it is certain that Isaiah never arrogated to himself such high honor as that of being a light to the Gentiles, and a covenant of the people, and as being one before whom kings would rise up, and to whom princes would do homage.
3. Gesenius supposes that the word Israel is not genuine, but has come by error into the text. But for this there is no authority except one manuscript, to which he himself attaches no weight.
4. The only other interpretation, therefore, is that which refers it to the Messiah. This, which has been the common exposition of commentators, most manifestly agrees with the verses which follow, and with the account which occurs in the New Testament.
The account in Isa 49:4-8, is such as can be applied to no other one than he, and is as accurate and beautiful a description of him as if it had been made by one who had witnessed his labors, and heard from him the statement of his own plans. But still, a material question arises, why is this name Israel applied to the Messiah? It is applied to him nowhere else, and it is certainly remarkable that a name should be applied to an individual which is usually applied to an entire people. To this question the following answers, which are, indeed, little more than conjectures, may be returned:
1. Lowth and Vitringa suppose that it is because the name, in its full import and signification, can be given only to him; and that there is a reference here to the fact recorded in Gen 32:28, where Jacob is said to have wrestled with God, and prevailed, and was, in consequence of that, called Israel. The full import of that name, says Lowth, pertains only to the Messiah, who contended powerfully with God in behalf of mankind.
2. It is common in the Scriptures to use the names which occurred in the history of the Jews as descriptive of things which were to occur under the times of the Messiah, or as representing in general events that might occur at any time. Thus the names, Moab, Edom, Ashur, were used to denote the foes of God in general; the name of Elijah was given to John the Baptist (Hengstenberg).
3. In accordance with this, the name David is not unfrequently given to the Messiah, and he is spoken of under this name, as he was to be his descendant and successor.
4. For the same reason, the name Israel may be given to him – nor as the name of the Jewish people – but the name of the illustrious ancestor of the Jewish race, because he would possess his spirit, and would, like him, wrestle with God. He was to be a prince having power with God (compare Gen 32:28), and would prevail. In many respects there would be a resemblance between him and this pious and illustrious ancestor of the Jewish people.
In whom I will be glorified – This means that the result of the Redeemers work would be such as eminently to honor God. He would be glorified by the gift of such a Saviour; by his instructions, his example, the effect of his ministry while on earth, and by his death. The effect of the work of the Messiah as adapted to glorify God, is often referred to in the New Testament (see Joh 12:28; Joh 13:31-32; Joh 14:13; Joh 16:14; Joh 17:1-5).
Fuente: Albert Barnes’ Notes on the Bible
Isa 49:3-4
And said unto me, Thou art My servant
The service of man the manifestation of Gods highest glory
How numerous are Gods servants! All things in heaven and upon earth, all worlds, all elements, and all creatures are His servants, which obey His word, and declare His greatness and glory.
But of all Gods servants in this world man ranks highest, and through his service God is glorified in a sense that He could not be glorified through the service of any other creature. Israel was Gods servant in a pre-eminent sense, whether the word be taken to mean the nation as Gods chosen people or an individual as Gods messenger to do His will. But the ideal of Gods servant in this book was realised only in the Lord Jesus Christ. Man appears greatest when he serves, and there is no way to true greatness but through service. And God appears greatest when He condescends to serve. The Son of God looks more Divine on the Cross of His humiliation than on the throne of His glory, for on the Cross that which was deepest in His nature became visible. And it may be said that in every good man God becomes incarnate, and takes upon Himself the form of a servant, and by so doing bestows upon him the highest greatness. God says to every one of His faithful children, Thou art My servant, in whom I will be glorified. The way to glorify God is by serving man.
I. WHAT IS MEAT BY GODS GLORY? With glory we associate the ideas of purity, beauty, and sublimity; and Gods glory is the energetic expression of His holiness in all His works, in myriad different forms and ways.
II. THE SERVICE OF MAN AS THE MANIFESTATION OF GODS HIGHEST GLORY. Man has been created for the revelation of the highest glory of the Divine nature, and when he serves God faithfully, God breaks forth into glory in his character and work. This is the glory of His moral attributes, the glory of His love, mercy, compassion, and tenderness, which is infinitely greater than all the glory of the material universe. You can never learn the character of God from the facts of nature, any more than you can learn the character of the artist from his paintings, of the architect from the buildings he has planned, or of the builder from his work. In every gentle and kind word spoken to the affected, in every look of compassion, in every tear of sympathy, and in every deed of kindness, God breaks into glory that would make you tremble and adore if you were spiritual enough to see it. How the Divine glory shone in the life of the apostle Paul! In a dark age, when the superstition of the Papacy covered the land, God called Martin Luther, and said, Thou art My servant, in whom I will be glorified. And in Rowlands, Whitefield, Wesley, and others, Gods glory broke forth in a similar manner. In the only-begotten Son was revealed the glory of God as the Eternal Father (Joh 1:14). Before the same glory shines forth in us we must become something more than professed Christians, we must become Christs. (Z. Mather.)
Gods servants
Painters, poets, and musicians are Gods servants, and in their masterly ]productions the Divine glory bursts forth. Raphael was Gods servant, and m the Transfiguration Gods glory broke forth. Handel was Gods servant, and in his Messiah Gods glory broke forth. Milton was Gods servant, and in his Paradise Lost the Divine glory majestically broke forth. Statesmen, reformers, and philanthropists are also Gods servants, and He says to each one of them, Thou art My servant, in whom I will be glorified. But the shining of the Divine glory is not confined to the highly gifted, but breaks forth in those who faithfully serve God in obscure spheres of labour, unnoticed by the world. (W. Hay Aliken, M. A.)
The three-fold experience of Christ
I. THE CONSCIOUSNESS OF A HIGH VOCATION. He said unto Me, Thou art My servant, &c. Just as the words, Out of Egypt have I called My son, never found their full significance until they were applied to Gods greater Son, so the name Israel was never fulfilled finally in Jacob, who first bore it, nor even in the nation that has borne it after him, but has found its ultimate fulfilment in Him who is pre-eminently a Prince with God, and our Prince, because He is our Saviour. We have, therefore, here a prediction of the consciousness of a high mission which possessed the Christ, and brought Him to this world of ours. Some of us will never forget the day when we were conscious for the first time of the inspiring fact that God had spoken to us, and through that experience of ours we may be able–as, indeed, the prophet through his experience was supremely able–tounderstand something of the ecstasy with which Christ, conscious of His glorious mission, came to this world of ours. It was that that Christ remembered throughout His life, and it was that which sustained Him throughout His personal ministry in the face of opposition and discouragement of every kind. He knew that He was doing His Fathers will, and it was this consciousness that found expression in the prayer which He uttered on the eve of His great passion, I have finished the work which Thou gavest Me to do. It was this assurance, too, that He sought to give to His disciples as the mainspring of all their heroism. As the Father hath sent Me, even so send I you. Israel, in whom I will be glorified. Scholars are divided here in opinion. Some say that this ought to be translated, In whom I will burst forth into glory. This is a translation that charms me. Jesus was indeed the effulgence of the Fathers glory–the shining forth of the light which had ever been the light, but which would have been largely invisible to man apart from the Incarnation. Then there is the other translation, In whom I will beautify–or glorify–Myself. In harmony with this Jesus exclaimed near the close of His life, Father . . . glorify Thy Son, that Thy Son also may glorify Thee. Did not the Son glorify the Father by the very outburst of light which distinguished His life among men?
II. THE CONSCIOUSNESS OF APPARENT FAILURE. I have laboured in vain, I have spent my strength for nought and in vain. We trace this consciousness at times even in the Master in Gospel story. His disappointment in the face of human unbelief, His sorrow over human sinfulness and ingratitude, the apparent waste of the Divinest life that was ever lived among men in precept and example–these weighed heavily upon Him. In this respect, as in many others, He was touched with the feeling of our infirmity.
III. THE ASSURANCE OF FINAL VINDICATION. Yet surely My judgment is with the Lord, and My recompense with My God. In other words, He knows the motives which have prompted Me, and what led Me on step by step. Whether life be a failure or not, whether My self-sacrifice appear fruitless or not, He knows what is the root of all. Yea, I know more than that–I know not only that He will vindicate Me and the motives which prompted Me; but I also know that My work must find its reward; that all that is apparent failure is only apparent; that My toil must bring forth fruit–Surely . . . My work is with My God (or, according to the R.V., My recompense is with My God). Here again there is the double meaning, and therefore a special wealth of significance. The word denotes more than the work, and more than the recompense. It denotes the work and its result; all that the work meant: the toil of saving men, and the reward of seeing them saved. Thus the Christ Himself, amidst all the ignominy and anguish of the Cross and Passion, fell back upon the assurance of the Fathers final vindication. These, then, being pre-eminently the words of the worlds Redeemer, are surely an example and an inspiration to us to follow His example. (D. Davies.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
As the name of David is sometimes given to his successors, 1Ki 12:16, and particularly to Christ, Jer 30:9; Eze 34:23; Hos 3:5, and Jacob is called, as many think, by the name of his grandfather, Abraham, Act 7:16, and the name of Isaac is given to his posterity, Amo 7:9; 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, that name signifies, of whom Jacob, who was first called Israel, was but a type. And as the name of Christ, the Head, is sometimes given to the body, the church, as 1Co 12:12; so it is not strange if, on the contrary, the name of Israel, which properly belongs to the church, be given to Christ the Head of it. But this word may be otherwise rendered, being joined either,
1. With the foregoing words,
Thou art my servant unto, or in, or
for Israel, i.e. to bring them back unto me, from whom they have revolted; or,
2. With the following words; it is Israel,
in whom I will glorify myself by thee.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Israelapplied to Messiah,according to the true import of the name, the Prince who hadpower with God in wrestling in behalf of man, and who prevails(Gen 32:28; Hos 12:3;Hos 12:4). He is also the idealIsrael, the representative man of the nation (compare Mat 2:15;Hos 11:1).
in whom . . . glorified(Joh 14:13; Joh 17:1-5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And said unto me,…. Both in the everlasting council, and when he made a covenant with him in eternity; when he found him and anointed him, and laid help on him; and also when he brought him, his first begotten, into the world, at his incarnation:
thou art my servant; of his choosing, appointing, calling, sending, bringing forth, and supporting; so he was as Mediator, especially in his estate of humiliation, when he appeared in the form of a servant, and came not to be ministered unto, but to minister, and give his life a ransom for many; thereby to obtain redemption, which was the great work and service he was appointed to; which he readily undertook, and willingly and cheerfully engaged in, and diligently and faithfully performed; to whom justly belong the characters of an obedient, diligent, prudent, and faithful servant; in answering which he showed his regard to his Father’s will, his love to his people, and his great humility and condescension:
O Israel; a name of Christ, and which properly belongs to him, being the antitype of Jacob or Israel; the Head and representative of the whole Israel of God; who was of Israel according to the flesh, and an Israelite indeed in a spiritual sense, and was only sent to the lost sheep of the house of Israel. Israel is a name of the church, often given to it in this prophecy; Christ and his church, by virtue of the union between them, have the same names; as she is sometimes called by his names, Christ, and the Lord our righteousness, so he is here called by her name Israel, 1Co 12:12:
in whom I will be glorified; this is Jehovah’s end in all he does in nature or grace; and is what Christ had in view in working out our salvation; and all the divine perfections are glorified in it by him, the wisdom, power, faithfulness, holiness, justice, love, grace, and mercy of God. Some render the words actively, “in thee” or “in whom I will glory” t; as his own Son, in whom he is well pleased, being the brightness of his glory, and the express image of his person; and in whom also all the seed of Israel glory, as well as are justified. Or, as others, Israel is he, of “whom by thee I will glory”, or “glorify” u; meaning, that it was the spiritual and mystical Israel, the church, whom he would save by his Son and servant, the Messiah, and bring to glory.
t “in quo gloriabor”, Munster, Tigurine version, De Dieu; “quia in te gloriabor”, V. L. u “Israel est is de quo, per te gloriaturus sum”, Junius Tremellius, Piscator “vel glorificaturus”, Gal.
Fuente: John Gill’s Exposition of the Entire Bible
3. Thou art my servant, O Israel. It is of great importance to connect this verse with the preceding, because this shews that the Prophet now speaks not only of a single man, but of the whole nation; which has not been duly considered by commentators. This passage must not be limited to the person of Christ, and ought not to be referred to Israel alone; but on the present occasion we should attend to the customary language of Scripture. When the whole body of the Church is spoken of, Christ is brought forward conspicuously so as to include all the children of God. We hear what Paul says:
“
The promises were given to Abraham and to his seed. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ.” (Gal 3:16.)
He does not include the whole multitude of children who were descended from Abraham himself according to the flesh, seeing that all were not partakers of the blessing. Ishmael was rejected, Esau was a reprobate, and many others were cut off. When the people were rescued from Babylon, but a small renmant came out; for the greater part rejected God’s astonishing kindness. Where then was “the seed?” In Christ, who is the Head, and contains in himself the rest of the members; for in him is joined and bound by an indisoluble bond all the seed.
In like manner, under the name Israel, by which he means Christ, Isaiah includes the whole body of the people, as members under the Head. Nor ought this to be thought strange; for Paul also, when he speaks of the union, employs the metaphor of the human body, and then adds: “So also is Christ.” (1Co 12:12.) In that passage the name of Christ is given to Israel, that is, to the whole body of believers, who are joined to Christ, as members to the Head. In a word, the Lord honors by this name the Church, which is the spouse of Christ, just as the wife is honored by bearing the name and title of her husband. He calls “Israel his servant,” that is, he calls the Church his handmaid, because she is “the pillar and foundation of truth,” (1Ti 3:15😉 for he hath committed his word to the care of the Church, that by her ministrations it may be published throughout the whole world.
In thee I will be glorified. At length, in the conclusion of the verse he shews what is the design of these ministrations, and for what purpose, they who preach the Gospel are called by God; namely, that they may zealously display his glory, and may likewise promote it among others, which Christ also teaches us in the Gospel,
“
Father, glorify thy Son, that thy Son may glorify thee.” (Joh 17:1.)
This is a very high honor conferred on poor, feeble men, when the Lord appoints them, though corrupt and depraved, to promote his glory; and therefore we ought to be the more encouraged to render to him our service and obedience. Yet God intends to express something more, that, notwithstanding the efforts of Satan and all wicked men, the power of God will be victorious, so that Christ shall triumph gloriously, and the majesty of God shall shine forth in his Gospel.
Fuente: Calvin’s Complete Commentary
(3) Thou art my servant, O Israel.Not that the Servant is merely the nation, but that he fulfils its ideal. Israel had begun with being an individual name. It should be so once more in the person of Him who would be truly a prince with God.
In whom I will be glorified.Better, in whom I will glorify myself. The words find a conscious echo in Joh. 13:31-32; Joh. 17:1-5.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Thou art my servant, O Israel Already has it been seen, (Isa 42:1,) that Israel as a nation formed with our prophet a basis idea contained in the terms, servant of Jehovah; then, true to his calling and faithful to Jehovah, Israel became the central idea in that term; and, lastly, Israel, as God’s personal servant, is found in the idea of the true Israel’s highest headship, the Messiah. In this last sense is the word servant of Jehovah, or the Church and its Head in one, to be taken here.
In whom I will be glorified “Glorified” through his instrumentality the consecrated Church and its Head in saving the world. The innermost holy Israel as an agency is personified in the term “servant.” A like example of appealing to a representative quality is in Mat 16:18, “Thou art Peter;” representing the Peter, on the one hand, a rock-like man confessing Christ as Son of the living God, and on the other hand, Christ, the eternal One confessed; and both together concreted into one term, namely, Confession, the ROCK on which the God’s Church is built.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 49:3 And said unto me, Thou [art] my servant, O Israel, in whom I will be glorified.
Ver. 3. Thou art my servant, O Israel, ] i.e., O Christ, who best deservest to be called by that name, who art also the head of the elect, that Israel of God. Gal 6:16
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
My Servant. See note on Isa 37:36.
Israel = Prince of GOD. Messiah making this use of, and applying the name to Himself. Israel could not “raise up” Israel (Isa 49:6). Christ is called”Israel” in the same way that He is called “David”; and Psa 24:6, “Jacob”.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 42:1, Isa 43:21, Isa 44:23, Isa 52:13, Isa 53:10, Zec 3:8, Mat 17:5, Luk 2:10-14, Joh 12:28, Joh 13:31, Joh 13:32, Joh 15:8, Joh 17:1, Joh 17:4, Eph 1:6, Phi 2:6-11, 1Pe 2:9
Reciprocal: Lev 9:21 – the breasts Lev 10:3 – before 1Ch 17:19 – thy servant’s Isa 41:8 – thou Isa 50:10 – obeyeth Isa 53:11 – by his Isa 60:21 – that I Joh 8:49 – but 1Co 11:3 – and the head of Christ Phi 2:7 – the form 2Th 1:10 – to be glorified
Fuente: The Treasury of Scripture Knowledge
49:3 And said to me, Thou [art] my servant, O {e} Israel, in whom I will be glorified.
(e) By Israel is meant Christ, and all the body of the faithful, as the members and their head.
Fuente: Geneva Bible Notes
Yahweh called His Servant Israel. Israel would indeed prove to be an instrument of God by which He demonstrated His glory, but in the context, the Servant appears to be an individual. Messiah was Israel, in that, He was the personal embodiment of ideal Israel, what the nation should have been but never attained. Furthermore, He was the Prince with God that neither the nation nor its namesake ever fully became. When God referred to His Servant as Israel He was referring to the Servant’s function, not His identity. Throughout this book we have seen that the nation Israel was not able to carry out her function of being a light to the nations because she was blind, deaf, and rebellious. God would provide an individual to do what the nation had failed to do.
"Faced with Israel’s failure, God does not wipe out the nation; he simply devises another way in which Israel’s servanthood could be worked out: through the ideal Israel." [Note: Oswalt, The Book . . . 40-66, p. 291.]
This description eliminates Isaiah or any other simply human prophet as the possible Servant in view (cf. Isa 49:5-6).