Exegetical and Hermeneutical Commentary of Isaiah 49:5
And now, saith the LORD that formed me from the womb [to be] his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
5, 6. The Servant’s faith is rewarded by the revelation of a loftier mission than he had heretofore been conscious of.
though Israel be not gathered ] R.V. “and that Israel be gathered unto him.” We have here the same confusion between l’ (not) and l (to him) as in ch. Isa 9:3. The verb for “gather,” however, is used in two senses, either “to gather in” or “to take away,” “gather off” (e.g. Eze 34:29, R.V. marg.); by adopting the latter we might retain the negative particle as in the consonantal text: and that Israel be not swept away. The clause, at all events, being parallel to the preceding, must express a similar idea; the rendering of A.V. proceeds on a wrong view of the construction.
yet shall I be glorious ] Rather: and I shall be (or am) honourable (a different root from that used in Isa 49:3). This second half of the verse seems somewhat out of place in its present context (hence it is marked by R.V. as a parenthesis). Its original position may have been (as Duhm thinks) at the end of Isa 49:3, reading: “and so I was honourable in the eyes of Jehovah, and my God was my strength.”
Fuente: The Cambridge Bible for Schools and Colleges
And now, saith the Lord that formed me – This verse contains the reason why he cherished the hope that his work would not be unaccepted. The reason is, that Yahweh had said to him that he should be glorious in his eyes, and that he would be his strength. He stood so high in his favor, and he had such assurances of that favor, that he could confidently commit himself to his care.
That formed thee from the womb – Who appointed me before I was born to the office of a servant to accomplish important purposes (see the notes at Isa 49:1).
To bring Jacob again to him – To recover the Jewish people again to the pure worship of Yahweh. To them the Messiah was first to be sent, and when they rejected him, he was to proffer the same salvation to the Gentiles (see Isa 49:6; compare Mat 21:33-43). Accordingly the Saviour spent his life in preaching to the Jews, and in endeavoring to bring them back to God, and for this purpose he regarded himself as sent (Mat 15:24; see Act 3:26).
Though Israel be not gathered – This metaphor is taken from a scattered flock which a shepherd endeavors to gather, or collect to himself. There is great variety in the interpretation of this expression. The margin reads it, That Israel may be gathered to him, and I may be glorious. So Lowth, That Israel unto him may be gathered. So Noyes, To gather Israel to him. Jerome renders it, Israel shall not be gathered. The Septuagint renders it, To gather Jacob unto him, and Israel. The Syriac, That I may gather Jacob unto him, and assemble Israel. This variety has arisen front the different readings in the Hebrew text. The reading in the text is lo’ (not); but instead of this the marginal reading, or the Qere of the Masoretes is, lo, to him. Five manuscripts (two ancient), says Lowth, confirm the Qere, or marginal construction of the Masoretes; and so read Aquila, and the Chaldee, Septuagint, and Arabic. Gesenius and Rosenmuller adopt this, and suppose that lo’ is only a different form of writing lo. Grotius and Hengstenberg render it as it is in our version. It is impossible to determine the true reading; and the only guide is the context, and the views which shall be entertained of the design of the passage. To me it seems that the parallelism demands that we should adopt the reading of the Keri, the Septuagint, the Chaldee, and the Syriac, and which has been adopted by Lowth. According to this, it means that he had been appointed to gather in the lost sheep of the house of Israel, and gave his life to it. Other parts of this statement Isa 49:4-6 show, that by them he was rejected, and that then salvation was sent to other parts of the world. Luther renders it, That Israel be not carried away.
Yet shall I be – Or, and ( ve) I shall be glorious. The sense is, that as the result of this appointment he would be in some way glorious in the sight of Yahweh. Though he would be rejected by the nation, yet he would be honored by God. He would not only approve his character and work, but would secure his being honored among people by making him the light of the Gentiles (compare Isa 43:4).
And my God shall be my strength – He might be rejected by the people, but in God he would find an unfailing source of support and consolation. It is not needful to say, that this applies most accurately to the cbaracter of the Redeemer as exhibited in the New Testament.
Fuente: Albert Barnes’ Notes on the Bible
Isa 49:5-7
And now, saith the Lord
Paradoxes of prophecy
I would weigh with you two of those larger, and at the same time intense paradoxes of prophecy, which run throughout the prophetic word, and which Isaiah, in these wonderful words concentrates in one.
1. That He, who was foretold should Himself be the light and salvation of those who knew not God unto earths utmost bound, yet should fail as to those to whom He should first come, the prophets own nation, the people among whom alone, before He came, He was looked for, hoped for, believed in.
2. That He, whom to adore should be the glory of kings, before whose presence they should arise from their thrones and bow down before Him, should be first despised of man, abhorred by the Jewish people, be in the power of the rulers of this world, as a slave is in the power of his masters. (E. B. Pusey, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. And now, saith the Lord – “And now, thus saith JEHOVAH”] The word coh, before amar, is dropped out of the text: it is supplied by eight MSS. (two ancient) of Dr. Kennicott’s, two of De Rossi’s, and the Septuagint, Syriac, and Vulgate.
Though Israel be not gathered – “And that Israel unto him might be gathered”] Five MSS. (two ancient) confirm the Keri, or marginal correction of the Masoretes, lo, unto him, instead of lo, not, in the text; and so read Aquila; and the Chaldee, Septuagint, and Arabic omit the negative. But the Septuagint, MSS. Pachom, and I. D. II. express also the Keri lo by , to him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To bring Jacob again to him; to convert the wicked and apostate Israelites unto God.
Though Israel be not gathered; not brought home to God by my ministry. This word implies that the Israelites were divided and scattered from God, and divided among themselves, as they were in a high degree when Christ came into the world, and turned every one to his own way, as is said, Isa 53:6, and therefore needed to be gathered. Either it is a metaphor from wandering sheep, Which the good shepherd diligently seeketh, and bringeth home to the fold; or it is an allusion to the state of the Israelites, who either now were, or shortly were to be, dispersed into several parts of the world, from whence God had promised to gather them, and bring them into their own land, and unto his temple, Isa 43:5,6, and elsewhere. The sense is, Though Israel, Gods own and only people, reject me, which will be an occasion of great wonder and scandal.
Yet shall I be glorious in the eyes of the Lord; God will not despise me for the unsuccessfulness of my labours, but will honour and glorify me, both with himself and in the face of the world, in crowning my endeavours with glorious success among other people.
My God shall be my strength, to support and strengthen me under this and all other discouragements and difficulties in the discharge of mine office.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. The reason why He wasconfident that His work would be accepted and rewarded, namely,because He is “glorious in the eyes of Jehovah,” c.
to bring Jacob again to him(Mat 15:24 Act 3:26).
Though Israel be notgatheredmetaphor from a scattered flock which the shepherdgathers together again; or a hen and her chickens (Mt23:37). Instead of the text “not,” the Keri hasthe similar Hebrew word, “to Him,” which theparallelism favors: “And that Israel may be gathered to Him.“
yetrather,parenthetically. “For I am glorious, &c., and My Godis My strength.” Then (Isa49:6) resuming the words from the beginning of Isa49:5, “He saith” (I repeat), &c. HORSLEYexplains, “Notwithstanding the incredulity of the Jews, Messiahshall be glorified in the conversion of the Gentiles,” readingas English Version: but if the Keri be read, “Israelshall at one time or other be gathered, notwithstanding theirincredulity during Messiah’s sojourn on earth.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And now, saith the Lord,…. Jehovah the Father, in confirmation of the call, office, and work of Christ, which he hath declared, Isa 49:1:
that formed me from the womb to be his servant; who preordained him to this service before the world began, and prepared him for it from the womb of his mother Mary, by filling him with grace and wisdom and with the Spirit without measure; anointing him with the oil of gladness above his fellows, and so fitting him as man and Mediator for the preaching of the Gospel, and every other service he called him:
to bring Jacob again, to him; the lost sheep of the house of Israel, God’s elect among the Jews, which were as straying sheep; or all his chosen people, whether Jews or Gentiles, which were scattered abroad, and were afar off from God, whom Christ was to bring back again, and bring nigh unto God, and did:
though Israel be not gathered: in general, only a remnant, according to the election of grace, the greater part refusing to be gathered ministerially by him; and the rulers not suffering the common people to attend on his ministry. Mt 23:37. It may be observed that there is a marginal reading of the Hebrew, different from the written text; instead of , “not” it is , “to him”; and may be rendered thus, “and Israel shall be gathered unto him”; and then the sense entirely agrees with the preceding clause, with which the words are connected, and not with the following, as the accent “athnach” shows, thus; the Lord appointed and formed me to be his servant to bring back Jacob, and that Israel might be gathered to him; as all the Israel of God, all the elect of God were by the sufferings and death of Christ; see Eph 1:10. The marginal reading, and the writing, may be both retained, as in some other places, thus, “and shall not Israel be gathered to him?” since he has formed me to bring back Jacob to him? verily he shall. The marginal reading is followed by the Targum, and the passage paraphrased thus,
“to return the house of Jacob to his service, and Israel shall be brought nigh, to his fear.”
And so it is by Jarchi, Aben Ezra, and Kimchi, and by the Septuagint, Syriac, and Arabic versions, and by Aquila: “yet shall I be glorious” in the eyes of the Lord; or “I shall be glorious”, c. as he was at his baptism and transfiguration on the mount; by the wonderful things done in heaven and on earth at the time of his death, at his resurrection from the dead, his ascension to heaven, and exaltation at the right hand of God, far above all principalities and powers, angels, authorities, and powers, being subject to him; and by the ministration of the Gospel in the Gentile world, and particularly when he shall reign gloriously in the latter day, and in the New Jerusalem church state:
and my God shall be my strength; to keep up his spirits under all discouragements; to protect him from his enemies; to support him in his work as man; to carry him through it, and enable him completely to perform it, as he promised he would, and as he did, Isa 49:8.
Fuente: John Gill’s Exposition of the Entire Bible
The expression “and now” ( ), 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 Isa 49:4. For his reason for addressing his summons in Isa 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 shobhebh and hashbh unite within themselves the meanings reducere (Jer 50:19) and restituere . On = generally, see at Isa 9:2; Isa 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, must signify “the gathering together of Israel,” as in Isa 11:12. (parallel ) 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 Isa 13:9; Isa 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 is resumed in . Instead of (compare 1Ki 16:31), i.e., it is a small thing that thou shouldst be, we have it here, as in Eze 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 n e tsre ( Keri, n e tsure ) of Israel are those who have been preserved in exile (Eze 6:12); in other cases, we find , , or . 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,” Luk 2:32), to become His salvation to the end of the earth (lxx: ). 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 are brought by him into historical realization and visible manifestation.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 5-7: THE SERVANT’S SUCCESS
1. The incarnation of the Son of God is to the end that He, as the Messianic Servant, may do the Father’s will, (vs. 5).
a. His task involves an earnest effort to bring Jacob back to God. (Isa 11:12; Isa 14:1; Isa 44:23; comp. Mat 4:17; Mat 15:24).
b. He will so faithfully execute the Father’s will as to be glorious in the eyes of Jehovah (Isa 52:13; Php_2:9-11) – though the people who have despised, disregarded and broken the ancient covenant reject Him, (Isa 53:3; Psa 22:6; Luk 18:31-33).
c. The faithful Servant will find adequate strength for His task in the faithfullness of His God; and Israel will ultimately be brought back!
2. The exhibition of divine love, as He pleads with His erring people to repent and return to God, will be but a small part of the Servant’s role in God’s purpose, (vs. 6a).
a. He will also be given as a Light – to illumine the hearts and minds of the Gentiles, (vs. 6b; Isa 42:6-7; Isa 60:3).
b. Thus, He will accomplish, representatively, what the nation had refused to do; He will be the instrument, and messenger, of salvation to all men – to the ends of the earth! (vs. 6c; Joh 3:16; 1Ti 2:4-6; 1Ti 4:10).
4. Divine encouragement is given the faithful Servant by Jehovah – the Redeemer and Holy One of Israel, (vs. 7a).
a. He will be despised of men, (Isa 50:6-7; Isa 52:14-15; Isa 53:3; Psa 22:6).
b. He will be abhorred by the covenant-nation – considered an abomination to them, (Luk 23:18-23; Psa 2:1-3; Act 4:24-28).
c. He will submit Himself to the authority of civil government (which He Himself established) – humbling himself to become a servant of rulers (Mat 17:24-27), and refusing to manifest His messianic power in self-defense, (Mat 26:52-53).
d. But, because Jehovah is faithful to His elect Servant, He will be exalted in the earth (vs. 7b) – kings arising, in awe, at His presence (Isa 52:15), and princes bowing before Him in worship, (Isa 19:21-23; Isa 66:23).
5. The manifestation of Messianic glory will be a startling revelation to a world so long characterized by superstition, fear, darkness and alienation from God!
Fuente: Garner-Howes Baptist Commentary
5. And now saith Jehovah. By this verse he confirms the former statement, and yields more abundant consolation, by repeating that calling; and the testimony of conscience, which ought to be regarded by us as a fortress; for there is nothing that gives us greater distress and anxiety, than to entertain doubts by whose authority, or by whose direction everything is undertaken by us. For this reason Isaiah reminds us of the certainty of our calling.
Who formed me from the womb to be his servant. In the first place, godly teachers, along with Christ who is their Prince, say that they have been “formed” by a divine hand; because God always enriches and adorns with necessary gifts those whom he calls to the office of teaching, who derive from the one fountain of the Spirit all the gifts in which they excel. Thus “the Father hath sealed” (Joh 6:27) his Only-begotten Son, and next prepares others, according to their degree, to be fit for discharging their office. At the same time, he points out the end of the calling; for to this end have Apostles and teachers of the Church been appointed, to gather the Lord’s scattered flock, that under Christ we may all be united in the same body. (Eph 4:11.) In the world there is miserable dispersion, but in Christ there is ἀνακεφαλαίωσις “a gathering together” of all, (Eph 1:10,) as the Apostle speaks; for there can be no other bond of union. As to the word “create,” or “form,” it is to no purpose that some men speculate about it as relating to Christ’s human existence, which was created; for it is clearer than noon-day, that the “forming” must be viewed as relating to office.
And though Israel be not gathered. The Jews read these words as a question: “Shall I not bring back Jacob? and shall Israel not be gathered?” and supply the particle ה ( ha). But that reading is excessively unnatural, and the Jews do not consider what was the Prophet’s meaning, but, so far as lies in their power, corrupt the text, in order to conceal the disgrace of their nation. Some explain it, “Shall not be lost,” or, “Shall not perish;” for the verb אספ (asaph) sometimes denotes what we commonly call ( trousser ) to truss. Those things which are intended to be preserved are “gathered,” and likewise those things which are intended to be consumed; and accordingly, when we mean that any person has been removed out of the world, we frequently use the vulgar phrase, “he is trussed,” (2) or, “he is despatched.”
Yet I shall be glorious. To suppose the meaning to be, “I have been sent, that Israel may not perish,” would not be unsuitable; but I choose rather to follow a different interpretation, namely, “Though Israel be not gathered, yet I shall be glorious;” for it is probable that opposite things are contrasted with each other in this passage. If ministers have been set apart, for the salvation of men, it is glorious to them when many are brought to salvation; and when the contrary happens, it tends to their shame and disgrace. Paul calls those whom he had gained to Christ “his glory and crown.” (Phi 4:1; 1Th 2:19.) On the other hand, when men perish, we receive from it nothing but shame and disgrace; for God appears to curse our labors, and not to deign to bestow on us the high honor of advancing his kingdom by our agency. But the Prophet declares that those who have served Christ shall nevertheless be glorious; for he speaks both of the head and of the members, as we have formerly remarked. Although therefore Israel refuse to be “gathered,” yet the ministry of Christ shall retain its glory unimpaired; for it will be ascribed to the baseness and wickedness of men, that they have not been “gathered.”
In like manner, although the preachers of the Gospel be “the savor of death unto death” to the reprobate, yet Paul declares that they have a sweet and delightful odor before God, who determines that wicked men shall thus be rendered the more inexcusable. God is indeed doubly glorified if success corresponds to their wishes; but when the ministers of the word have left nothing undone, though they have good reason to lament that their labor is unprofitable, still they must not repent of having pleased God, whose approbation is here contrasted with the perverse judgments of the whole world. As if the Prophet had said, “Though men vehemently slander and load them with many reproaches, yet this ought to be calmly and patiently endured by them; because God judges differently, and bestows a crown of honor on their patience, which wicked men insolently slander.
And my God shall be my strength. When he says that it is enough that “God is their strength,” the meaning corresponds to what goes before, that they ought not to be terrified by the multitude or power of their enemies, seeing that they are persuaded that their “strength” lies in God.
(2) The idiomatic use of “trousser,” bears a strong resemblance to the idioms of the Italian and English languages. Thus, “ trousser baggage,” — “ (lang. it) far fagotto,” — “to pack up one’s baggage.” Again, “ trousser un homme,” — “ (lang. it) spacciare per le poste all’ altro mondo,” — “to despatch him post haste into the other world.” — Ed.
Fuente: Calvin’s Complete Commentary
(5) Though Israel be not gathered.Better, and that Israel be gathered to Him. The negative, as in Isa. 9:3, comes from an error of transcription; for yet read and. The Servant falls back upon the greatness of the work committed to him, that of restoring Israel, and is certain that sooner or later it will be accomplished. Comp. the argument of Romans 9-11
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. And now, saith the Lord What he says is in the next verse. The words which follow are parenthetical, and explanatory of Jehovah, who now speaks.
That formed me from the womb Who appointed me Messiah before my incarnation.
To bring Jacob Not Jews, as such only, back to the worship of Jehovah. To these he was first to appear; yet, though they still reject Messiah, he is to be glorious in meeting with better success among the Gentiles. This is the import of what he was to say.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 49:5-6. And now, saith the Lord This passage is connected with the whole preceding period, and with each part of it; for the Messiah, in the beginning of this discourse, Isa 49:1-2 having addressed the Gentiles, and called upon them to hear him, as an eminent teacher, he instructs them in these words, that he did this by the command of the Father, who had promised to him the glory of bringing the Gentiles to the obedience of faith, after he, as his servant, had proved his obedience to the Father as his Lord; which glory is here set forth as the greatest. Again, as the Messiah had taught in what follows, Isa 49:3 that God had appointed him as his distinguished servant to effect great and glorious things, and thence had related the small fruit of his ministry among the Jews, yet had signified at the same time that he was well persuaded of an abundant reward for his labourshe hence takes occasion to declare this grand plan of salvation, as well to shew the foundation of his hope and confidence in the future reward, as to teach obliquely, that the incredulity of the Jewish nation was to be considered as the occasional cause of the calling of the Gentiles to the dispensation of the Gospel. This period, therefore, contains a declaration of the two-fold honourable condition which is here proposed by the Father to the Messiah, with respect to the two-fold object for whose conversion and salvation he was to labour, by the will of the Father; namely, the Jewish people, and the Gentile world, to be brought by him to the communion of the blessing of Abraham: which conditions are so proposed and described, as at the same time to comprehend the office, and the honour as a consequence and reward of that office. The former part, which respects the Jews, is contained in Isa 49:5.; the latter, which respects the Gentiles, in Isa 49:6. A parenthesis is placed between each, at the end of Isa 49:5 wherein a reason is given why so great and honourable an office is proposed to him, namely, because he was glorious in the eyes of the Lord; and by what means he should be sufficient for the discharge of so great an office, because God was his strength. Bishop Lowth renders the 5th verse, And now thus saith JEHOVAH; (who hath formed me from the womb to be his servant, to bring back again Jacob unto him, and that Israel unto him may be gathered: therefore am I glorious in the eyes of JEHOVAH, and my God is my strength;) it is a small thing for thee, &c. It is as absurd as it is vain in the Jews, says Bishop Newton, to apply these prophesies to the proselytes whom they have gained among the nations; for the number of their proselytes was very inconsiderable, by no means suited to answer these pompous descriptions. Neither was their religion ever designed by its founder for an universal religion, their worship and sacrifices being confined to one certain place. There was indeed to be a religion which was designed for all nations, to be preached in all, and to be received in all; but what prospect was there that such a generous institution should proceed from such a narrow-minded people as the Jews; or, that the Gentiles, who hated and despised them, should ever receive a religion from them? Was it not much more likely that they should be corrupted by the example of all the nations around them, than that they should be the happy instruments of reforming the world, and converting some of all nations to the worship of the one only God in spirit and in truth? A revolution of this kind was certainly improbable; but, however great the improbability of it was at the time of the prophesy, let the planting of the Gospel, and the present state of christianity show whether it has not been partly fulfilled. See Dissert. vol. 1: p. 236.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 49:5 And now, saith the LORD that formed me from the womb [to be] his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
Ver. 5. To bring Jacob again to him. ] To convert and reduce him to the fold: this is the proper work of the arch-shepherd. 1Pe 2:25 ; 1Pe 3:18 ; 1Pe 5:4 Men may speak persuasively, but Christ alone can persuade the heart. Meum est docere, saith Cyril, rostrum auseultare, Dei vero perficere.
Though Israel be not gathered,
Yet I shall be glorious in the eyes of the Lord.
a Secundum laborem, non secundum proventum. – Bern.
NASB (UPDATED) TEXT: Isa 49:5-7
5And now says the LORD, who formed Me from the womb to be His Servant,
To bring Jacob back to Him, so that Israel might be gathered to Him
(For I am honored in the sight of the LORD,
And My God is My strength),
6He says, It is too small a thing that You should be My Servant
To raise up the tribes of Jacob and to restore the preserved ones of Israel;
I will also make You a light of the nations
So that My salvation may reach to the end of the earth.
7Thus says the LORD, the Redeemer of Israel and its Holy One,
To the despised One,
To the One abhorred by the nation,
To the Servant of rulers,
Kings will see and arise,
Princes will also bow down,
Because of the LORD who is faithful, the Holy One of Israel who has chosen You.
Isa 49:5 To bring Jacob back to Him This verse and Isa 49:6 b show that the Servant must restore Israel, therefore, the Servant cannot be Israel.
(For I am honored in the sight of the LORD,
And My God is My strength)
This is a comment from the Servant. It may be a way of encouraging the Servant amidst the disappointments and opposition He will encounter during His ministry (cf. Isa 53:1-12).
Isa 49:6 to restore the preserved ones of Israel This phrase refers to the faithful remnant (see Special Topic at Isa 46:3) of the Chosen People, the chosen instrument of revelation. The hope of a restored, believing Israel is seen in Zec 12:10 and Romans 9-11 (see the free commentaries on these books at www.freebiblecommentary.org ).
I will also make You a light of the nations
So that My salvation may reach to the end of the earth
Notice the Servant/Messiah had two purposes. If Isa 49:5 reflects the Israel-focused ministry of the Gospels, then Isa 49:6 represents the worldwide expansion of the early church. This universal spread of the gospel is an oft-repeated theme in Isaiah (cf. Isa 2:2-4; Isa 42:6-12; Isa 45:22-23; Isa 51:4-5; Isa 60:1; Isa 60:3; Isa 66:23; Act 13:46-49).
Isa 49:7 the LORD, the Redeemer of Israel, and its Holy One This series of titles (see note at Isa 48:17) shows us the tension between
1. the transcendent and immanent God
2. God as Savior and God as Judge
3. God as friend and God as boss
We must hold together justification and sanctification. They form one purpose! YHWH wants a people who display His character.
To the despised One,
To the One abhorred by the nation,
To the Servant of rulers
This implies the lowliness of the Servant, even the rejection of the Servant (cf. Isa 50:4-11; Isa 52:14 to Isa 53:6; Psalms 22). But ultimately all earthly authority will acknowledge Him (cf. Php 2:6-11, which alludes to Isa 45:22-23).
Is it not ironical that the one despised and abhorred by the nations (cf. Psalms 2) is the very one that will bring salvation to the nations!
Because of the LORD who is faithful, the Holy One of Israel who has chosen You Here is the key to our hope, YHWH’s faithfulness. Our hope is in the character of the One who calls, promises, and redeems!
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL’S GOD
saith. Some codices, with Septuagint and Syriac, read “thus saith”.
not. Hebrew text = l’o = not; but marked in margin to be read lo = to Him, which is confirmed by the list of such readings in the Massorah. If (in “be not gathered”), the negative be read, then the “though” and the “yet” must be retained; but if the preposition with suffix be read, then the rendering of the clause will be “to bring Jacob again to Him, and that Israel unto Him might be gathered, and I be glorious”, &c. Probably both readings may be correct, for Israel was not gathered at His first coming (Joh 1:11), but will be at His second coming.
strength = strength (for victory). Not the same word as in Isa 49:4
Hebrew. ‘azaz.
that formed: Isa 49:1
to bring: Isa 56:8, Mat 15:24, Act 10:36, Rom 15:8
Though: etc. or, That Israel may be gathered to him, and I may, etc
Israel: Mat 21:37-41, Mat 23:37, Luk 19:42, 1Th 2:15, 1Th 2:16
yet: Psa 110:1-3, Mat 3:17, Mat 11:27, Mat 17:5, Mat 28:18, Joh 3:35, Joh 5:20-27, Eph 1:20-22, 1Pe 3:22
Reciprocal: 1Ch 17:19 – thy servant’s Psa 21:5 – glory Psa 71:6 – thou art Psa 80:15 – the branch Isa 29:17 – Lebanon Isa 42:4 – shall not Jer 1:5 – Before I Eze 3:19 – but thou Mic 5:4 – shall he be great Zec 3:8 – my Zec 6:13 – bear Zec 11:4 – Lord Mat 12:18 – my servant Mat 21:41 – and will let out Luk 14:23 – Go Joh 12:23 – The hour Joh 14:28 – Father Act 13:46 – seeing 2Co 2:15 – in them Gal 1:15 – who
In this remarkable chapter we have something in the nature of a dialogue. Jehovah’s word to the Messiah, whom He addressed as the true “Prince of God,” we found in verse Isa 49:3. The lament of the Messiah, having wooed Israel in vain, is found in verse Isa 49:4, and it was historically verified, as we are told in Luk 13:34. From verse Isa 49:5 onwards we get the response of Jehovah to this lament. The latter part of verse Isa 49:5 is really a parenthesis, giving us Messiah’s confidence, based upon what Jehovah is about to say. Israel may refuse and be obdurate, but in the eyes of Jehovah He will be GLORIOUS – and that being so, nothing of God’s purpose will fail.
The answer of Jehovah begins in verse Isa 49:6. We are prophetically advised that in the coming of the Lord Jesus wider and weightier purposes were involved than the gathering and blessing of Israel and Jacob. Light was to shine for all the nations, and salvation was to be made possible and available to the ends of the earth. Here is a prediction that – praise be to God! – is being verified today. He is the salvation. It cannot be disconnected from Him, as the Apostle Peter made so plain before the Jewish council – see Act 4:12.
But if we can see the fulfilment of verse Isa 49:6 today, we wait to see verse Isa 49:7 fulfilled in a future day, which, we trust, is approaching. Jehovah is truly the Redeemer of Israel, though the One whom He sent is despised and abhorred in the servant’s place. The hour draws near when, in the presence of this Servant, kings shall rise from their seats and princes shall do homage before Him. Men refused Him but God has chosen Him.
Again in verse Isa 49:8 we have the voice of Jehovah. The humbled Servant whom men would not hear has been heard by Him, helped and lifted up. And this has come to pass in “an acceptable time,” and in “a day of salvation.” The significance of this may have been lost on Old Testament readers, but the Apostle Paul seized upon it in 2Co 6:2. The rejection of the Messiah, foretold in verse Isa 49:7 would result in His death and He would be “heard” and “helped” by resurrection from the dead, and this was to inaugurate the “acceptable time” and the “day of salvation.”
Almost exactly nineteen centuries ago Paul reminded the Corinthian saints that they were living in that wonderful epoch: it was NOW. The epoch of grace and salvation still persists. It is still NOW. May we all be stirred to evangelise, remembering that it may not last much longer.
But in the latter part of verse Isa 49:8, and onwards to the end of verse Isa 49:13 the prophecy carries us into the age to come. The once-rejected Messiah is to be “a covenant of the people,” for they will not enter into blessing on the basis of the covenant of law. He, and He only, will bring to pass the blessing on earth so glowingly described in these verses, so that the very heavens as well as the earth will break forth into jubilant song.
Verse Isa 49:13 however, seems to indicate that an afflicted remnant of Israel is mainly, if not exclusively, in view here. Some will be prisoners, some hiding in dark places; coming over the mountains from distant spots in north and west, and even from “the land of Sinim,” which some identify with China. At last the comfort, announced in the opening verse of Isa 40:1-31, will have reached “His people,” and those who for so long had been “His afflicted,” will find mercy. MERCY, notice; not merit, as is shown so conclusively at the end of Rom 11:1-36.
And it will be unexpected mercy, as the succeeding verses show. Zion, representing the godly seed who will receive the mercy, will be tempted to think in their extremity that they are forsaken and forgotten by their God: but they are not. Amongst mankind there is no stronger tie than maternal love. Yet under extreme pressure even that tie may break. The godly in Israel have a tie with Jehovah that will never break. While they are disowned nationally and set aside, God has wider purposes of blessing, reaching out to the remotest peoples. Yet He is marked by the utmost fidelity to all His promises, given to those who are the seed of Abraham in a spiritual as well as a material sense.
This will be the case in such abundant measure that in verse Isa 49:18 Zion is told to lift up her eyes and see her children flocking to her side. In the days of her sinful desolation all her children were Lost; now they appear in such numbers that the land cannot contain them, and the Gentiles – even their kings and queens – will do them honour, and that because of the glory and power of their God.
But when this great mercy reaches Israel their plight will be very great, as we may infer from verse Isa 49:24 and the opening verses of Zec 14:1-21 confirm the inference. Just when they appear to be the helpless captives of their foes there will be a tremendous intervention of Jehovah for their deliverance. The New Testament makes it abundantly clear that the Jehovah, who according to Zec 14:3, will “go forth, and fight against those nations,” is no other than our blessed Lord Jesus Christ; and by His hands, “the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered.”
This will be a work of redemption by power but, as we know, it will find its righteous basis in the redemption by blood accomplished at His first coming. At the present time the poor Jew still rejects the righteous basis while hoping for national deliverance. It will be otherwise when their Redeemer does appear in power. He will then be manifested as the “Mighty One” of poor crooked “Jacob;” and not merely as the Mighty One of Israel.
This prophetic strain now ceases for in Isa 50:1 we return to the existing state of the people, estranged from their God. This was not from God’s side but from theirs. If He had issued a bill of divorcement against them, it would have been permanent and they would have been “cast away,” (Rom 11:1), as to which Paul says, “God forbid.” The fact was that they had sold themselves into disaster by their many transgressions.
And there was more than this, for the succeeding verses are a prophetic arraignment of the people as to their rejection of their Messiah at His first advent. When He came, there was, as verse Isa 49:2 predicts, none among the leaders of the people to answer to His call. As the Gospels record He came announcing the kingdom is at hand Had He no power to bring it in? Did the establishment of the kingdom fail because He had not the redeeming energy? Why, He moved in the seas and the heavens with the power of the Creator! Yet He was to take a lowly and subject place.
The word “learned” in verse Isa 49:4, really means a disciple or one who is instructed, and our Lord took that humble and subject place when He came as the Servant of the will of God. He had indeed the opened ear, as was also predicted in Psa 40:1-17, and He took that place that He might be man’s true neighbour, and speak the word in season to him that is weary. Morning by morning He heard the words He was to speak to others; hence His own statement to His disciples, “the words that I speak unto you I speak not of Myself (Joh 14:10).
And having taken this lowly place of Servant, He had to face the scornful rejection of men. Smiting, shame and spitting were to be His portion though He came in such grace with blessing for men. Nothing however moved Him from the path of devotion to the will of God. His face was set as a flint in that direction, and therefore the power of God was with Him.
Moreover, as verses Isa 49:8-9 intimated, the day will come when He shall be vindicated and His adversaries confounded and brought under judgment. So here again, as is so often in these prophecies, the two advents are brought together though many centuries come between them. Verses Isa 49:5-7 have been fulfilled, when He came in grace. Verses Isa 49:8-9 will be fulfilled when He comes in judgment.
Then in the two verses that close the chapter we pass from prophetic utterances to words of counsel and warning. There were those that feared the Lord and yet they walked in comparative darkness. This was acknowledged by the Apostle Peter, when in his first epistle he reminded the converts from Judaism, to whom he wrote, that they had been called “out of darkness into His marvellous light.” (1Pe 2:9). But while they still dwelt in darkness, waiting for the light, they were to trust in the name of Jehovah – for so He had revealed Himself to them, and stay themselves upon His faithfulness. This they did, as the opening chapters of Luke’s Gospel show. Jesus was, “the Dayspring from on high… to give light to them that sit in darkness” (Luk 1:78, Luk 1:79); and in Luk 2:1-52, we are given a glimpse of the godly souls who were obeying the instruction given in verse Isa 49:10 of our chapter.
But there were many in those days that did not fear the Lord nor obey the voice of His Servant when He came in grace, and there are today a multitude who are of the same mind. They kindle a fire of their own to illuminate the darkness, and in the light of it and of its sparks they pursue their way. This is figurative language; but how graphic and striking it is!
In this twentieth century men have created a huge bonfire which is throwing sparks in all directions, and it appears that “science” is adding fuel to its flames at a rate that is becoming alarming. The sparks that are generated by human cleverness are flying everywhere. So let us not miss the application of these two verses to ourselves. If saints of old were to trust in their God, while they waited for the light, should not we, who walk in the marvellous light of the Gospel, be filled with faith in the God so perfectly revealed in the Lord Jesus? Yet all around us are the multitudes charmed and intoxicated with the myriad bright sparks that spring from the fire of human inventions and cleverness, though some among them – those who know most and think more clearly – have many a twinge of fear as to the end of it all. Verse Isa 49:11 indicates the end. Mankind will lie down in sorrow under God’s heavy judgment hand.
Isa 51:1-23 opens with a call to the godly; for such are those that, “follow after righteousness.” The figure of a quarry is used to direct their thoughts to their origin as descended from Abraham, who had originally been called out, and in whom the promises had been deposited. When Isaiah wrote, the people had for centuries been under the law of Moses and they might easily assume that they would ultimately attain to blessing on a legal basis. But they will not. The blessing will only be theirs on the basis of the covenant with Abraham. It will be theirs not on the ground of their merit but of God’s MERCY, as the end of Rom 11:1-36, so clearly states.
Therefore, remembering His covenant with Abraham, God will yet “comfort Zion,” and bring about rich earthly blessing. At the present time the diligent work of returned Jews is producing in the land fertility where barrenness has prevailed for many centuries, but there are forebodings and distress and a voice of anxiety rather than of melody. At present it is but a national and purely human movement.
Verses Isa 49:4-5 show what will come to pass when the movement proceeds from God and they are obedient to His law and ordering. Then His salvation based on righteousness will be manifested. There will be blessing, not only for those whom He acknowledges as “My people” and “My nation,” but also for “the peoples;” – for the word at the end of verse Isa 49:4 and the middle of verse Isa 49:5 is in the plural. The distant isles will be brought under Divine rule in that day. The secret of it all is this: – “on Mine ARM shall they trust.” That ARM was introduced to us in Isa 40:10, and is a designation of our Lord Jesus in the power and glory of His second advent.
Earlier in the verse “Mine arms” are mentioned; these we believe to be glorified saints, enjoying a heavenly portion, such as those to whom the Lord spoke the words recorded in Mat 19:28. In that day the trust of men, who are blessed, will be centred in Jehovah’s mighty ARM, but saints will act as His “arms,” deputed by Him to “judge the peoples.”
What a wonderful day that will be; for nothing either in heaven or on earth, is stable, as verse Isa 49:6 declares. Things physical and men themselves pass away but the salvation which God will bring to pass in righteousness will abide. We are called upon to hearken to God’s word in verses Isa 49:7-8; and we who “know righteousness” cannot but rejoice that only what is established in righteousness will remain and all else will be worm-eaten and destroyed. In the assurance of this no saint need fear the reproach and revilings of men.
These verses have unfolded before our minds a glorious and desirable prospect, only to be realized when the Lord Jesus comes again. Hence the call of verse Isa 49:9 : “Awake, awake, put on strength, O Arm of the Lord.” In prophetic vision John saw Him so doing, in Rev 19:11-16, when He will be displayed as King of kings and Lord of lords. The Lord Jesus has ever been the Executor of the purposes of God. He acted in the mighty scenes of creation. It was He who cut in pieces Rahab – a name meaning “Arrogance,” given to Egypt in contempt – and dried up the sea, when God brought the people under Moses out of the land of their bondage. When He puts on strength and acts in the future day, there will be a far greater deliverance, and the ransomed of the Lord shall return to Zion with singing, and their joy will be everlasting and not transient and fleeting as all joyful deliverances have been hitherto in this sinful world. We today may call upon the Arm of the Lord to awake, only the language we use is, “Even so, Come, Lord Jesus.”
In verse Isa 49:12 and onwards another call to the godly is before us. Their tendency was, as our tendency today is, to have their eyes on man, and fear, as all his evil tendencies and activities are observed. But men die and the One who comforts His people is the Maker of heavens and earth. When God acts, where will the fury of the oppressor be? These striking verses are intended to put heart into the saints of God in all ages. They have done so in the past and doubtless they are doing so today, especially where saints are confronted with “the fury of the oppressor,” whether he be Communist or Romish.
God is far above the actions and agitations of men. The nations are like the sea with its roaring waves but He divides them at His pleasure. In verse Isa 49:16 the One who is the Arm of the Lord is addressed for He is the One who speaks on God’s behalf, the Divine word being in His mouth; just as He is the One who acts beneath the Divine hand, and the result of the speaking and the acting is given.
The result is going to be threefold, as this remarkable verse states. The first is that the heavens are going to be planted. The reference here is not to creation, for that was mentioned in verse Isa 49:13, but, as we believe, to what God is doing today. The Lord Jesus Himself said, “Every plant, which My heavenly Father hath not planted, shall be rooted up” (Mat 15:13); thus showing that to plant is a figurative expression for establishing in a place of blessing. By the Gospel today men are being called out from the nations for His name, and theirs is a “heavenly calling” (Heb 3:1). The coming age will display that the heavens have been planted by the grace of God in this age.
Secondly, the foundations of the earth will be well and truly laid. Again, this not the material creation, but laying the moral foundations in righteousness, for at present, ” all the foundations of the earth are out of course” (Psa 82:5). Through the centuries men have striven in vain to establish a righteous order of things and the best of them have utterly failed. They could no more accomplish it than they could reach up to plant the heavens.
But there is a third thing that is to be brought to pass: Zion is to be formally acknowledged as God’s special people. The prophet Hosea lived about the time of Isaiah, and it was through him that God said “Ye are not My people and I will not be your God” (Isa 1:9). So up to this present moment they are disowned, though not set aside for ever. The day will come when they will be owned and blessed.
And these wonderful results will come to pass through the One who is presented to us in Isaiah as not only the lowly Servant but also the mighty Arm of Jehovah – our blessed Lord Jesus Christ. No wonder that the next words of the prophecy are the call, “Awake, awake.” Jerusalem will awake presently: let us, who are called that we may be planted in the heavens. see to it that we are very much awake today – awake to our God; awake to His service. We are exhorted to this in Eph 5:14.
Isa 49:5-6. And now, saith the Lord These are the words of the Father, addressing his Son, now become incarnate for the redemption of mankind; that formed me from the womb This refers to the human nature of Christ formed in the womb of the Virgin by the Holy Ghost; to bring Jacob again to him To convert the wicked and apostate Israelites. Though Israel be not gathered Be not brought to God by my ministry: or, according to the reading of the margin, that Israel may be gathered to him, and I may be glorious, &c. The word , be gathered, implies that the Israelites were scattered from God, and divided among themselves, as they were, in a high degree, when Christ came into the world, having, as is said Isa 53:6, turned every one to his own way, and therefore they needed to be gathered. It seems to be a metaphor taken from wandering sheep, which the good shepherd diligently seeks and brings home to the fold. Yet shall I be glorious in the eyes of the Lord According to this reading, preferred by our translators, the sense is, Though Israel, Gods own, and, at present, his only people, reject me, which will be a cause of great wonder and scandal, yet God will not despise me for the unsuccessfulness of my labours among them, but will honour and glorify me, both with himself and in the face of the world, in crowning my endeavours with glorious success among other people. And my God shall be my strength To support me under this and all other discouragements and difficulties in the discharge of my office. And he The Lord; said, It is a light thing A small matter in comparison of what follows; that thou shouldest raise up the tribes of Jacob That remnant of them which shall survive all their calamities and desolations. I will also give thee for a light to the Gentiles I will make thy labour effectual for the illumination, conversion, and salvation of the Gentiles in all parts of the world. This could not be said of Isaiah with any colour of truth, and therefore must be understood of Christ, by whom it was literally and fully accomplished. The words, That thou mayest be my salvation, mean, that the Messiah should be the revealer, procurer, and giver of eternal salvation to the believing Gentiles.
49:5 And now, saith the LORD that formed me from the womb [to be] his servant, to bring Jacob again to him, Though Israel be not gathered, {g} yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
(g) Though the Jews refuse my doctrine, yet God will approve my ministry.
The Servant’s calling would be more than bringing Israel back to God in repentance and revival, a calling we have yet to see, since this was not Israel’s response to Jesus’ earthly ministry. It would include bringing the light of the knowledge of God and His salvation to people all over the world (cf. Isa 5:26). The preaching of the gospel accomplishes both of these goals only partially. They will be fully attained in the Millennium when all Jews and Gentiles will turn to the Lord (cf. Php 2:10-11).
Clearly the Servant cannot be Israel in the light of these verses, neither can the believing remnant within Israel. Neither group has saved or can save the world. No merely human Hebrew prophet, including Isaiah, could be the savior of the world either. Cyrus’ calling was to restore Israel to the land of Judah, but Messiah’s calling, from His very birth, was to restore Israel and the Gentiles to God. Indeed, it was to be salvation (cf. Luk 2:32; Act 13:46-47). The Servant marveled at God’s grace in choosing Him for this calling and affirmed His dependence on God to accomplish such a great salvation (in the parenthetical statement in Isa 49:5).
Watts understood this servant to be Cyrus. [Note: Watts, Isaiah 34-66, p. 187.] He interpreted "the nations" to be the other nations of Palestine. He believed the Book of Isaiah was written about the time of Ezra (ca. 435 B.C.). [Note: Idem, Isaiah 1-33, p. xxx.] Thus he believed the writer of Isaiah was looking back on history, not forward in prophecy.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: F. B. Hole’s Old and New Testaments Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)