Exegetical and Hermeneutical Commentary of Isaiah 49:7
Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.
7. Israel shall be raised from the deepest degradation to the highest honour. The verse is remarkable as anticipating the main idea of ch. Isa 52:13 53:15.
to him whom man despiseth ] Lit. to the despised of soul; i.e. “to one who is heartily despised,” the “soul” being the seat of emotion. Comp. Psa 17:9 (“my deadly enemies,” = “they that hate me in the soul,”). In the parallel phrase to the abhorred of people, “people” seems to be used of men in general (the German Leute) as in Gen 20:4 (“righteous folk”). The words for “despised” and “abhorred” are both peculiar in form.
a servant of rulers ] of tyrants (ch. Isa 14:5).
kings shall see (the exaltation of Israel) and arise ] in amazement and reverence (cf. ch. Isa 52:15). princes also shall worship ] princes (sc. shall arise) and do homage (see R.V.).
and he shall choose thee ] Better, as R.V. who hath chosen thee (strictly, “and he hath chosen thee”; see Driver’s Tenses, 76 a).
Fuente: The Cambridge Bible for Schools and Colleges
7 12. The Servant’s account of his calling forms the basis of a series of promises; Isa 49:7 referring to his influence on the nations, and Isa 49:8-12 to the narrower sphere of his activity, the restoration of Israel.
Fuente: The Cambridge Bible for Schools and Colleges
Thus saith the Lord – This verse contains a promise of the future honor that should await the Redeemer, and of the success which should crown his work. The sense is, that Yahweh had promised to him who was despised and rejected, that kings and princes should yet rise up and honor him.
The Redeemer of Israel – (See the note at Isa 43:1).
To him whom man despiseth – On the construction of the Hebrew here, see Gesenius, Vitringa, and Hengstenberg. The phrase libezoh–nephesh (to the despised of soul), means evidently one who is despised, rejected, contemned by people. The word soul here ( nephesh) means the same as man; that is, every man. It was a characteristic of him that he was despised and rejected by all; and the prophet, in this verse, has given a summary of all that be has said respecting him in Isa 53:1-12.
To him whom the nation abhorreth – The word nation here refers doubtless to the Jewish people, as in Isa 1:4; Isa 10:6. The word rendered abhorreth means for an abomination ( limetaeb), Piel participle, from taab), and the idea is, that he was regarded as an abomination by the people. The same idea is more fully expressed in Isa 53:3-4, that the Messiah would be rejected and treated with abhorrence by the nation as such – a statement which the slightest acquaintance with the New Testament will lead anyone to see has been literally fulfilled. No being ever excited more abhorrence; no man was ever regarded with so much abomination by any people as Jesus of Nazareth was, and still is, by the Jewish people. He was condemned by the Sanhedrim; publicly rejected by the nation; and at the instigation and by the desire of the assembled people at Jerusalem, he was executed as a malefactor in the most shameful and ignominious manner then known (see Luk 23:18-23). To this day, his name excites the utmost contempt among Jews, and they turn from him and his claims with the deepest abhorrence. The common name by which he is designated in the Jewish writings is Tolvi – the crucified; and nothing excites more deep abhorrence and contempt than the doctrine that they, and all others, can be saved only by the merits of the crucified. The Chaldee renders all this in the plural, To those who are contemned among the people, to those who have migrated to ether kingdoms, to those who serve other lords.
To a servant of rulers – This probably means that the Messiah voluntarily submitted himself to human power, and yielded obedience to human rulers. The idea, if interpreted by the facts as recorded in the New Testament, is, that though he was the ruler of all worlds, yet he voluntarily became subject to human laws, and yielded submission and obedience to human rulers. For this purpose he conformed to the existing institutions of his country at the time when he lived; he paid the customary tax or tribute that was laid for the support of religion Mat 17:27; he submitted to a trial before the Sanhedrim, and before Pilate, though both were conducted in a manner that violated all the principles of justice; and he submitted to the unjust decree which condemned him to die. He was, therefore, all his life, subject to rulers. He was not only exemplary and strict in obeying the laws of the land; but he became, in a more strict sense, their servant, as he was deprived of his liberty, comfort, and life at their caprice. He refrained himself from exerting his divine power, and voluntarily became subject to the will of others.
Kings shall see and arise – That is, kings shall see this, and shall rise up with demonstrations of respect and reverence. They shall see the fulfillment of the divine promises by which he is destined to be the light of the nations, and they shall render him honor as their teacher and Redeemer. To rise up, or to prostrate themselves, are both marks of respect and veneration.
Princes also shall worship – The word used here, ( yshettachavu), from shachah) means to bow down, to incline oneself; it then means to prostrate oneself before anyone, in order to do him honor or reverence. This was the customary mode of showing respect or reverence in the East. It consisted generally in falling upon the knees, and then touching the forehead to the ground, and is often alluded to in the Bible (see Gen 42:6; Gen 18:2; Gen 19:1; Neh 8:6). This honor was paid not only to kings and princes as superior 2Sa 9:8, but also to equals Gen 23:7; Gen 37:7, Gen 37:9-10. It was the customary form of religious homage, as it is still in the East, and denoted sometimes religious worship Gen 22:5; 1Sa 1:3; but not necessarily, or always (see the note at Mat 2:11; compare Mat 8:2; Mat 14:33; Mat 15:25; Mat 18:26; Mar 5:6). Here it does not mean that they would render to him religious homage, but that they would show him honor, or respect.
Because of the Lord that is faithful – It is because Yahweh is faithful in the fulfillment of his promises, and will certainly bring this to pass. The fact that he shall be thus honored shall be traced entirely to the faithfulness era covenant-keeping God.
And he shall choose thee – Select thee to accomplish this, and to be thus a light to the pagan world. It is needless to say that this has been fulfilled. Kings and princes have bowed before the Redeemer; and the time will yet come when in far greater numbers they shall adore him. It is as needless to say, that these expressions can be applied to no other one than the Messiah. It was not true of Isaiah that he was the light of the pagan, or for salvation to the ends of the earth; nor was it true of him that kings arose and honored him, or that princes prostrated themselves before him, and did him reverence. Of the Messiah, the Lord Jesus alone, was all this true; and the assurance is thus given, that though he was rejected by his own nation, yet the time will come when the kings and princes of all the world shall do him homage.
Fuente: Albert Barnes’ Notes on the Bible
Isa 49:7
Thus saith the Lord, the Redeemer of Israel
The Redeemer of Israel
Israel shall be raised from the deepest degradation to the highest honour.
The verse is remarkable as anticipating the main idea of Isa 52:13-15. (Prof. J. Skinner, D. D.)
Christs future reign
I. THE DESCRIPTION GIVEN OF THE MESSIAH.
1. As despised, rejected, and contemned by men.
2. As abhorred by the Jewish nation.
3. As a servant of rulers. Though He was Ruler of all worlds, He voluntarily submitted Himself to human power, and yielded obedience to human rulers–the constituted authorities of His day. He conformed to the institutions of His country (Mat 17:27; Mat 26:52-53). He submitted to an unjust trial and verdict.
II. THE PURPOSE OF GOD RESPECTING THE MESSIAHS REIGN.
1. He is chosen of God to accomplish the worlds salvation.
2. All shall bow to His sceptre. Kings shall see the fulfilment of the Divine promise, by which He is destined to be the Light of the nations, and they shall rise up with demonstrations of respect and reverence; they shall render Him honour as their Teacher and Redeemer. They shall do homage to the great King-Saviour.
3. God, in His faithfulness, will accomplish His gracious purpose.
Conclusion–
1. What a glorious period is approaching!
2. What encouragement have all Christian workers! The success of our efforts is certain.
3. What is your relation to this great King-Saviour? (A. Tucker.)
Kings rendering homage to Jesus
Kings, being usually seated in the presence of others, are described as rising from their thrones; while princes and nobles, who usually stand in the presence of their sovereigns, are described as falling prostrate. (Hitzig.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. The Redeemer of Israel, and his Holy One – “The Redeemer of Israel, his Holy One”] “Perhaps we should read likdosho,” SECKER: that is, to his Holy One. The preceding word ends with a lamed, which might occasion that letter’s being lost here. The Talmud of Babylon has ukedosho, and his Holy One.
To him whom man despiseth – “To him whose person is despised”] “Perhaps we should read nibzeh,” SECKER; or bazui, Le Clerc; that is, instead of the active, the passive form, which seems here to be required.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His Holy One; the Holy One of Israel, as he is frequently called.
To him whom man despiseth; to Christ, to whom, as he was in the days of his flesh, this description doth most truly and fully agree, being the same in effect with that, Isa 53:3; for men, both Jews and Gentiles among whom he lived, did despise him from their very hearts and souls, as is here implied; and the whole nation of which he was a member, and among whom he conversed and preached, abhorred both his person and his doctrine; and he was so far from being a great temporal monarch, as the Jews vainly imagined, that he came in the form of a servant, and was
a servant of rulers, professing subjection and laying tribute unto Caesar, Mat 17:24,25; 22:21, and being treated by the rulers, both of the Jews and the Romans, like a servant, being despitefully used and crucified, which was the proper punishment of servants.
Kings shall see: though for a time thou shalt be despised, yet after a while thou shalt be advanced to such royal majesty and glory, that kings shall look upon thee with admiration and reverence,
and arise from their seats in token of reverence, as was usual, Lev 19:32; Jdg 3:20; Job 29:8, or to worship thee, as the next clause explains it:
shall see and arise, may be put for when they see thee they shall arise to thee; which is a common Hebraism.
Because of the Lord that is faithful; because God shall make good his promises to thee concerning the raising thee from the dead, and concerning the effusion of his Spirit upon thy disciples, by whose assistance they shall preach most powerfully, and confirm their doctrine by evident and glorious miracles, and concerning the
giving unto thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession, as he promised, Psa 2:8. These and such-like considerations were the great motives which prevailed with the princes and people of the Gentiles to receive thee as the true Messiah and Saviour of the world.
He shall choose thee: and although thou shalt be rejected by thine own people, and refused by their builders or rulers, as was prophesied, Psa 118:22, and for a time and in some respects forsaken by God himself, Mat 27:46; yet God will return to thee and choose thee again, and manifest unto the world, that thou, and thou only, art the person whom God hath chosen to be the Redeemer of mankind, and whom, in spite of all opposition, he will make the Head-stone of the corner. For the phrase, See Poole “Isa 48:10“. But these words are well rendered by others, who will choose or hath chosen thee, the conjunction and being put for the pronoun relative, as Isa 44:14, and in many other places, as hath been observed before.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. whom man despisethHebrew,“the despised of soul,” that is, by every soul, by all men(Isa 52:14; Isa 52:15;Isa 53:3; Isa 50:6-9;Psa 22:6). LOWTHtranslates, “whose person is despised.”
abhorrethliterally,”who is an abomination to the nation” (Lu23:18-23). The Jews contemptuously call Him always Tolvi,“the crucified.” I prefer, on account of Goi, theHebrew term for nation being usually applied to theGentiles, and that for people to the Jews (Ho1:9; so the Greek terms respectively also Laos andEthne, Ro 9:25), to take”nation” here collectively for the Gentile world,which also spurned Him (Psa 2:1-3;Act 4:25-27).
servant of rulers (Mt17:27). He who would not exert His power against the rulers(Mat 26:52; Mat 26:53).
shall seenamely thefulfilment of God’s promises (Isa 49:3;Isa 49:6), “when He(shall be) a light to the Gentiles.”
ariseto reverence Thee(Psa 72:10; Psa 72:11;Phi 2:10).
princes alsorather,for the parallelism, supply the ellipsis, thus, “Princes shallsee and shall worship.”
faithfulnamely, to Hispromises.
choose theeas God’select (Isa 42:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord, the Redeemer of Israel, and his Holy One,…. These are all the titles of the Father of Christ, who is the Jehovah, the self-existent Being, and from whom all have their Being; “the redeemer of Israel”, being concerned with his Son in the redemption, of his people, in the contriving and settling the method of it, and bringing it about; “and his Holy One”, or the Holy One of Israel, the sanctifier of them, together with the blessed Spirit; who speaks the following words, not to the Prophet Isaiah, as Aben Ezra, nor to the people of the Jews, as the Targum, Jarchi, and Kimchi, but to Christ:
to him whom man despiseth; whom the Jews despised, because of the meanness of his descent, parentage, and education; because of his doctrines, disciples, and followers; and because his kingdom was not of this world, and came not with observation: or “whom a soul despiseth”, or “despised in soul” w; heartily despised, as Christ was; or “who despiseth his soul” x, or life, as Christ did his, for the sake of his people, for whom he freely laid his life down, and made his soul an offering for sin:
to him whom the nation abhorreth; the nation of the Jews abhorred Christ, his person, doctrine, and miracles; they hated him, and would not have him to rule over them: they persecuted him, and sought to slay him, and at last delivered him up to the Romans to be crucified:
to a servant of rulers; of Jewish rulers in subjection to them, being made under the law; and of Gentile rulers, paying tribute to Caesar, and when scourged by Pilate, and crucified by his order, which was the usual death of servants or slaves. But though he was so ill used, despised, and abhorred, he is encouraged by his divine Father, and great glory and honour are promised him:
kings shall see and arise, princes also shall worship; they shall see the glory and majesty of Christ, and rise up in reverence of him, and fall down before him and worship him; which has had its accomplishment in part in Constantine, Theodosius, Valentinian, and other Christian princes, and will have a further fulfilment in the latter day; see
Isa 49:23. This passage is interpreted by the Jews of the Messiah y:
because of the Lord that is faithful; to his promises to him in raising him from the dead, and giving him glory; in exalting him at his own right hand; in giving him gifts for men, which he bestowed on them; in spreading and succeeding his Gospel in the Gentile world; and in the enlargement of his kingdom and interest in it; all which obliged, and will oblige, the kings and princes of the earth to own him, and pay homage to him:
and the Holy One of Israel, and he shall choose thee; or make it appear that he has chosen thee to be the Saviour and Redeemer of his people, the Head of the church, and the Judge of the whole world.
w “ad eum quem contemnens est anima cujusque”, Glassius; “ad contemptum anima”, Montanus; “contemptui animae”, Cocceius. x , Sept. “ad contemporem animea suae”, Grotius; so the Arabic version. y Zohar in Gen. fol. 127. 2.
Fuente: John Gill’s Exposition of the Entire Bible
The words of the servant of God, in which he enforces his claim upon the nations, are now lost in words of Jehovah to him, which are no longer reported by him, but are appended as an independent address. His present condition is one of the deepest humiliation. “Thus saith Jehovah, the Redeemer of Israel, His Holy One, to him of contemptible soul, to the abhorrence of the people, to the servant of tyrants: kings shall see and arise; princes, and prostrate themselves for the sake of Jehovah, who is faithful, the Holy One of Israel, that He hath chosen thee.” As bazoh with a changeable kamtez (cf., c hamots , Isa 1:17) has, if not exactly a passive force, yet something very like a passive circumstantial meaning, must mean the man who is contemptible as regards his soul, i.e., held in contempt, or, as Hofmann explains it, whom men do not think worthy to live (though he follows Ewald, and takes b e zoh as an infinitive treated as a substantive). Accordingly is also to be taken personally. The meaning abhorring is unsuitable; but is also used in a causative sense, to cause to abhor, i.e., to make a thing an abomination (Eze 16:25), or to excite abhorrence: hence, “to him who excites the people’s abhorrence,” which is the same, so far as the sense is concerned, as “to the object of their abhorrence.” But even as a participial substantive would literally mean the thing exciting abhorrence, i.e., the abhorrence, just as m e khasseh in Isa 23:18 signifies the thing covering, i.e., the covering. All these participial substantives of the piel indicate the thing, place, or instrument accomplishing that which the piel affirms. We need not raise the question whether goi refers to Israel or to the heathen. It signifies the mass of men, the people, like am in Psa 62:9, and in those passages in which it is used by our prophet for the human race generally. The m osh e ilim , of whom the person here addressed is the servant or enslaved one, are obviously heathen tyrants. What is here affirmed of the “one servant of Jehovah” was no doubt also applicable to the nation generally, and more especially to that portion of the nation which was true to its calling and confession. He in whom Israel’s relation of servant to Jehovah was fully realized, did indeed spring out of His own nation, when it was under the oppression of the powers of this world; and all the shame and persecution which those who remained faithful among His people had to endure from the heathen oppressors, and also from the ungodly among their own countrymen (see, for example, Isa 66:5), discharge their force like a violent storm upon Him as an individual. When, therefore, we find the sufferings of the people and the glory of which they became partakers described in other passages in just the same terms, we must not infer from this that “servant of Jehovah” is a collective epithet in the passage before us. The person addressed here is the Restorer of Israel, the Light of the Gentiles, the Salvation of Jehovah for all mankind. When kings and princes shall behold Him who was once brought so low, delivered from His humiliation, and exalted to the glorious height of the work to which He has been called, they will rise up with reverence from their thrones, and prostrate themselves upon the ground in worship for the sake of Jehovah, as before Him who ( emphatic, utpote qui ) is faithful, showing Himself sincere in His promises, and for the sake of the Holy One of Israel, in that, as is now made manifest, “He hath chosen thee.” The fut. consec. particularizes the general motive assigned, and carries it still further.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Encouragement to the Gentiles. | B. C. 706. |
7 Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee. 8 Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; 9 That thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and their pastures shall be in all high places. 10 They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. 11 And I will make all my mountains a way, and my highways shall be exalted. 12 Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim.
In these verses we have,
I. The humiliation and exaltation of the Messiah (v. 7): The Lord, the Redeemer of Israel, and Israel’s Holy One, who had always taken care of the Jewish church and wrought out for them those deliverances that were typical of the great salvation, speaks here to him, who was the undertaker of that salvation. And, 1. He takes notice of his humiliation, the instances of which were uncommon, nay, unparalleled. He was one whom man despised. He is despised and rejected of men, ch. liii. 3. To be despised by so mean a creature (man, who is himself a worm) bespeaks the lowest and most contemptible condition imaginable. Man, whom he came to save and to put honour upon, yet despised him and put contempt upon him; so wretchedly ungrateful were his persecutors. The ignominy he underwent was not the least of his sufferings. They not only made him despicable, but odious. He was one whom the nation abhorred; they treated him as the worst of men, and cried out, Crucify him, crucify him. The nation did it, the Gentiles as well as Jews, and the Jews herein worse than Gentiles; for his cross was to the one a stumbling-block and to the other foolishness. He was a servant of rulers; he was trampled upon, abused, scourged, and crucified as a slave. Pilate boasted of his power over him, John xix. 10. This he submitted to for our salvation. 2. He promises him his exaltation. Honour was done him even in the depth of his humiliation. Herod the king stood in awe of him, saying, I it John the Baptist; noblemen, rulers, centurions came and kneeled to him. But this was more fully accomplished when kings received his gospel, and submitted to his yoke, and joined in the worship of him, and called themselves the vassals of Christ. Not that Christ values the rich more than the poor (they stand upon a level with him), but it is for the honour of his kingdom among men when the great ones of the earth appear for him and do homage to him. This shall be the accomplishment of God’s promise, and he will give him the heathen for his inheritance, and therefore it shall be done, because of the Lord who is faithful and true to his promise; and this shall be an evidence that Christ had a commission for what he did, and that God had chosen him, and would own the choice he had made.
II. The blessings he has in store for all those to whom he is made salvation.
1. God will own and stand by him in his undertaking (v. 8): In an acceptable time have I heard thee, that is, I will hear thee. Christ, in the days of his flesh, offered up strong cries, and was heard, Heb. v. 7. He knew that the Father heard him always (John xi. 42), heard him for himself (for, though the cup might not pass from him, yet he was enabled to drink it), heard him for all that are his, and therefore he interceded for them as one having authority. Father, I will, John xvii. 24. All our happiness results from the Son’s interest in the Father and the prevalency of his intercession, that he always heard him; and this makes the gospel time an acceptable time, welcome to us, because we are accepted of God, both reconciled and recommended to him, that God hears the Redeemer for us, Heb. vii. 25. Nor will he hear him only, but help him to go through with his undertaking. The Father was always with him at his right hand, and did not leave him when his disciples did. Violent attacks were made upon our Lord Jesus by the powers of darkness, when it was their hour, to drive him off from his undertakings, but God promises to preserve him and enable him to persevere in it; on that one stone were seven eyes, Zech. iii. 9. God would preserve him, would preserve his interest, his kingdom among men, though fought against on all sides. Christ is preserved while Christianity is.
2. God will authorize him to apply to his church the benefits of the redemption he is to work out. God’s preserving and helping him was to make the day of his gospel a day of salvation. And so the apostle understands it: Behold, now is the day of salvation, now the word of reconciliation by Christ is preached, 2 Cor. vi. 2.
(1.) He shall be guarantee of the treaty of peace between God and man: I will give thee for a covenant of the people. This we had before (ch. xlii. 6), and it is here repeated as faithful, and well worthy of all acceptation and observation. He is given for a covenant, that is, for a pledge of all the blessings of the covenant. It was in him that God was reconciling the world to himself; and he that spared not his own Son will deny us nothing. He is given for a covenant, not only as he is the Mediator of the covenant, the blessed days-man who has laid his hand upon us both, but as he is all in all in the covenant. All the duty of the covenant is summed up in our being his; and all the privilege and happiness of the covenant are summed up in his being ours.
(2.) He shall repair the decays of the church and build it upon a rock. He shall establish the earth, or rather the land, the land of Judea, a type of the church. He shall cause the desolate heritages to be inherited; so the cities of Judah were after the return out of captivity, and so the church, which in the last and degenerate ages of the Jewish nation had been as a country laid waste, but was again replenished by the fruits of the preaching of the gospel.
(3.) He shall free the souls of men from the bondage of guilt and corruption and bring them into the glorious liberty of God’s children. He shall say to the prisoners that were bound over to the justice of God, and bound under the power of Satan, Go forth, v. 9. Pardoning mercy is a release from the curse of the law, and renewing grace is a release from the dominion of sin. Both are from Christ, and are branches of the great salvation. It is he that says, Go forth; it is the Son that makes us free, and then we are free indeed. He saith to those that are in darkness, Show yourselves; “not only see, but be seen, to the glory of God and your own comfort.” When he discharged the lepers from their confinement, he said, Go show yourselves to the priest. When we see the light, let our light shine.
(4.) He shall provide for the comfortable passage of those whom he sets at liberty to the place of their rest and happy settlement, v. 9-11. These verses refer to the provision made for the Jews’ return out of their captivity, who were taken under the particular care of the divine Providence, as favourites of Heaven, and now so in a special manner; but they are applicable to that guidance of divine grace which all God’s spiritual Israel are under, from their release out of bondage to their settlement in the heavenly Canaan. [1.] They shall have their charges borne and shall be fed at free cost with food convenient: They shall feed in the ways, as sheep; for now, as formerly, God leads Joseph like a flock. When God pleases even highway ground shall be good ground for the sheep of his pasture to feed in. Their pastures shall be not only in the valleys, but in all high places, which are commonly dry and barren. Wherever God brings his people he will take care they shall want nothing that is good for them, Ps. xxxiv. 10. And so well shall they be provided for that they shall not hunger nor thirst, for what they need they shall have seasonably, before their need of it comes to an extremity. [2.] They shall be sheltered and protected from every thing that would incommode them: Neither shall the heat nor sun smite them, or God causes his flock to rest at noon, Cant. i. 7. No evil thing shall befal those that put themselves under a divine protection; they shall be enabled to bear the burden and heat of the day. [3.] They shall be under God’s gracious guidance: He that has mercy on them, in bringing them out of their captivity, shall lead them, as he did their fathers in the wilderness, by a pillar of cloud and fire. Even by springs of water, which will be ready to them in their march, shall he guide them. God will furnish them with suitable and seasonable comforts, not like the pools of rainwater in the valley of Baca, but like the water out of the rock which followed Israel. Those who are under a divine guidance, and follow that closely, while they do so, may, upon good grounds, hope for divine comforts and cordials. The world leads its followers by broken cisterns, or brooks that fail in summer; but God leads those that are his by springs of water. And those whom God guides shall find a ready road and all obstacles removed (v. 11): I will make all my mountains a way. He that in times past made the sea a way, now with as much ease will make the mountains a way, though they seemed impassable. The highway, or causeway, shall be raised, to make it both the plainer and the fairer. Note, The ways in which God leads his people he himself will be the overseer of, and will take care that they be well mended and kept in repair, as of old the ways that led to the cities of refuge. The levelling of the roads from Babylon, as it was foretold (Isa 40:2; Isa 40:3), was applied to gospel work, and so may this be. Though there be difficulties in the way to heaven, which we cannot by our own strength get over, yet the grace of God shall be sufficient to help us over them and to make even the mountains a way, ch. xxxv. 8.
(5.) He shall bring them all together from all parts, that they may return in a body, that they may encourage one another and be the more taken notice of. They were dispersed into several parts of the country of Babylon, as their enemies pleased, to prevent any combination among themselves. But, when God’s time shall come to bring them home together, one spirit shall animate them all, all that lie at the greatest distance from each other, and those also that had taken shelter in other countries shall meet them in the land of Judah, v. 12. Here shall a party come from far, some from the north, some from the west, some from the land of Sinim, which probably is some province of Babylon not elsewhere named in scripture, but some make it to be a country belonging to one of the chief cities of Egypt, called Sin, of which we read, Eze 30:15; Eze 30:16. Now this promise was to have a further accomplishment in the great confluence of converts to the gospel church, and its full accomplishment when God’s chosen shall come from the east and from the west to sit down with the patriarchs in the kingdom of God, Matt. viii. 11.
Fuente: Matthew Henry’s Whole Bible Commentary
7. Thus saith Jehovah. Isaiah pursues the same subject, that the people, when they were afflicted by that terrible calamity, might cherish the hope of a better condition; and, in order to confirm it the more, he calls God, who promised these things, the Redeemer and the Holy One of Israel It will be objected that these statements are contradictory, that is, that God is called the “redeemer” of that people which he permitted to be oppressed; for where is this redemption, and where is this sanctification, if the people could reply that they were miserable and ruined? I reply, the record of ancient history is here exhibited as the ground of confidence and hope; for when the Jews were on the point of despair, the Prophet comes forward and reminds them that God, who had formerly redeemed their fathers, is still as powerful as ever; and therefore, although for a time, in order to exercise the faith of the godly, he concealed their salvation, believers are commanded to stand firm, because in his hand their redemption is certain. Yet it was proper that they should form conceptions of that which lay far beyond human senses. This is a remarkable passage, from which we learn how firmly we ought to believe God when he speaks, though he does not immediately perform what he has promised, but permits us to languish, and to be afflicted for a long time.
To the contemptible in the soul. בזה (bezo) is rendered by some commentators “contempt,” and by others “contemptible,” which I prefer. (3) It heightens the wretchedness of that nation, that “in the soul,” that is, in their own estimation, they are “contemptible.” Many are despised by others, though they either deserve honor on account of their good qualities, or do not cease to swell with pride, and to tread down the arrogance of others by still greater arrogance. But of this people the Prophet says, that they despise themselves as much as others despise them. He therefore describes deep disgrace and a very unhappy condition, and, at the same time, prostration of mind, that they may know that God’s time for rendering assistance will be fully come, when they shall be altogether humbled.
To the abhorred nation. (4) I see no reason why the plural “Nations,” is here employed by some interpreters; seeing that the singular גוי, ( goi,) “nation,” is used by the Prophet, and it is certain that the discourse is specially directed to the posterity of Abraham.
To the servant of rulers. This is added, as if he had said that they are oppressed by strong tyrants; for he gives the appellation משלים (moshelim) to those whose strength and power are so great that it is not easy to escape out of their hands.
When he says that kings shall see, he speaks in lofty terms of the deliverance of his nation; but yet he permits them to be put to the test in the fumace, that he may make trial of their faith and patience; for otherwise there would be no trial of their faith, if he immediately performed what he promised, as we have already said. The word princes contains a repetition which is customary among the Hebrews. We would express it thus: “Kings and princes shall see; they shall rise up: and adore.” By the word adore, he explains what he had said, “They shall rise up;“ for we “rise up” for the purpose of shewing respect. The general meaning is, that the most exalted princes of the world shall be aroused to perceive that the restoration of the nation is an illustrious work of God, and worthy of reverence.
For faithful is the Holy One of Israel. This is the reason of the great admiration and honor which the princes shall render to God. It is because they shall perceive the “faithfulness” and constancy of the Lord in his promises. Now, the Lord wishes to be acknowledged to be true, not by a bare and naked imagination, but by actual experience, that is, by preserving the people whom he has adopted. Let us therefore learn from it, that we ougtlt not to judge of the promises of God from our condition, but from his truth; so that, when we shall see nothing before us but destruction and death, we may remember this sentiment, by which the Lord calls to himself the contemptible and abominable.
Hence also it ought to be observed, how splendid and astonishing a work of God is the deliverance of the Church, which compels kings, though proud, and deeming hardly anything so valuable as to be worthy of their notice, to behold, admire, and be amazed, and even in spite of themselves to reverence the Lord. This strange and extraordinary work, therefore, is highly commended to us. How great and how excellent it is, we may learn from ourselves; for to say nothing about ancient histories, in what manner have we been redeemed from the wretched tyranny of Antichrist? Truly we shall consider it to be “a dream,” as the Psalmist says, (Psa 126:1,) if we ponder it carefully for a short time; so strange and incredible is the work which God hath performed in us who have possessed the name of Christ.
And who hath chosen thee. He now repeats what he had formerly glanced at, that this nation has been set apart to God. But in election we perceive the beginning of sanctification; for it was in consequence of God having deigned to elect them out of his mere good pleasure, that this nation became his peculiar inheritance. Isaiah therefore points out the secret will of God, from which sanctification proceeds; that Israel might not think that he had been selected on account of his own merits. As if he had said, “The Lord, who hath chosen thee, gives actual proof of his election, and shows it by the effect.” In the same manner, therefore, as the truth of God ought to be acknowledged in our salvation, so 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.
(3) בזה (bezo) has been variously explained as an infinitive, a passive participle, and an adjective in the construct state, which last is adopted by Gessenius and most later writers.” — Alexander.
(4) “‘Whom the nation abhorreth, who abhorreth the nation, who excites the abhorrence of the nation, the nation which excites abhorrence,’ — all these are passable translations of the Hebrew words, among which interpreters choose according to their different views respecting the whole passage. In any case it is descriptive of deep debasement and general contempt, to be exchanged hereafter for an opposite condition.” — Alexander.
Fuente: Calvin’s Complete Commentary
CHRISTS FUTURE REIGN
Isa. 49:7. Thus saith the Lord, &c.
In this and the subsequent verses we have a direct promise from Jehovah to the Messiah, of the ultimate success of His mediatorial work. Consider
I. THE DESCRIPTION GIVEN OF THE MESSIAH.
1. As despised, rejected, and contemned by men. Him whom man despisethliterally, whom the soul despiseth. It was a characteristic of Him that He was despised and rejected; and the prophet, in this verse, has given a summary of all that He has said respecting Him in chap. 53. (Joh. 1:10-11). Despised by the mere animal passion of man, which judges according to the outward appearance; and is therefore carnal, and not spiritual.Wordsworth.
2. As abhorred by the Jewish nation. Him whom the nation abhorreth (cf. chap. Isa. 1:4; Isa. 10:6). He was regarded as an abomination by the people (Luk. 15:2). This manthis fellowreceiveth sinnersis in secret sympathy with them. In Mat. 26:67; Luk. 23:18-26, Isa. 53:3-4 is literally fulfilled. He is still abhorred by the Jews. His name excites the utmost contempt among them, and they turn from Him and His claims with the deepest abhorrence. They contemptuously call Jesus Tolvi, the crucified; and nothing excites deeper abhorrence and contempt than the doctrine of salvation by the merits of the crucified Nazarene (1Co. 1:23, and others).
3. As a servant of rulers. Though He was ruler of all worlds, He voluntarily submitted Himself to human power, and yielded obedience to human rulersthe constituted authorities of His day. He conformed to the institutions of His country (Mat. 17:27; Mat. 26:52-53). He submitted to an unjust trial and verdict. In the strictest sense He was a servant of rulers, for He was deprived of His liberty, comfort, and life at their caprice.
II. THE PURPOSE OF GOD RESPECTING THE MESSIAHS REIGN.
1. He is chosen of God to accomplish the worlds salvation. He shall choose thee. He was elected to diffuse light and truth among all nations (Isa. 49:6; also chap. Isa. 42:1-10).
2. All shall bow to His sceptre. Kings shall see, &c. That is, kings shall see the fulfilment of the Divine promise by which He is destined to be the light of the nations, and they shall rise up with demonstrations of respect and reverence; they shall render Him honour as their Teacher and Redeemer. They shall do homage to the great King-Saviour. Kings, being usually seated in the presence of others, are described as rising from their thrones; while princes and nobles, who usually stand in the presence of their sovereigns, are described as falling prostrate(Hitzig). The universality of His reign is distinctly foretold (Psa. 2:6; Psa. 2:8; Isa. 42:1; Isa. 42:4; Zec. 14:19; Rev. 19:6; Rev. 19:11-17; and others). The text has been fulfilled. Kings and princes have bowed before the Redeemer, and the time is hastening on when throughout the world they shall adore Him.
3. God in His faithfulness will accomplish His gracious purpose. Because of the Lord that is faithful, and the Holy One of Israel. His purpose shall assuredly be brought to pass. For this He pledges the veracity of His word. The universality of Christs reign shall be traced entirely to the faithfulness of a covenant-keeping God.
CONCLUSION.
1. What a glorious period is approaching! All the world shall see the salvation of God. He who is now despised and rejected by so many, shall be universally honoured, loved, adored. All shall bow to Him, as the ripe fields of autumn do to the winds of heaven. The day of His triumph draws nighall things betoken it! Glorious prospect! (H. E. I. 979, 1161, 1162; P. D. 475).
2. What encouragement have all Christian workersMinisters, missionaries, &c. The success of our efforts is certain. What honour is conferred upon us as the instruments of diffusing light and truth! Christ deemed it the highest honour, so should we. Let us with all possible earnestness seek the advancement of His reign, and the increase of its glory. They who do most for the conversion of the world, are most like Christ, and will have the greatest reward in heaven.
3. What is your relation to this great King-Saviour? Is Gods gracious purpose accomplished in your salvation? Does He reign in your heart? Do you despise and reject the crucified Jesus, or do you receive Him as your prophet, priest, and king? It is of infinite importance that you belong to His kingdom. Without this, there can be no real holiness, happiness, security. Hostility to Christ, the Divinely appointed Saviour-King is utterly useless. He must and will be victorious (Psa. 2:4-5, and others). How fearful will be the condition of all who refuse allegiance to Him! Let Him become without delay your Saviour and your King (Psa. 2:11-12).
O Thou Almighty Lord,
My Conqueror and my King,
Thy sceptre and Thy sword,
Thy reign of grace, I sing;
Thine is the power: behold, I sit
In willing bonds before Thy feet.
Dr. Watts.
Alfred Tucker.
THE SUFFERING REDEEMER THE SOURCE AND DISPENSER OF BLESSING TO HIS PEOPLE
Isa. 49:7-12. Thus saith the Lord, the Redeemer, &c.
I. THE HUMILIATION AND EXALTATION OF THE MESSIAH (Isa. 49:7). He who had always taken care of the Jewish church, and wrought out for it those deliverances that were typical of the great salvation, here speaks to Him who was the Undertaker of that salvation.
1. He takes notice of His humiliation (Isa. 49:7). Whom man despiseth, &c. (cf. Isa. 53:3; Luk. 23:21). A servant of rulers. Pilate boasted of his power over Him (Joh. 19:10).
2. He promises Him exaltation. Honour was done Him, even in the days of His humiliation. Noblemen, rulers, centurions came and kneeled to Him; but this was more fully accomplished when kings received His Gospel, submitted to His yoke, joined in His worship, and called themselves His vassals. Not that Christ values the rich more than the poor (they stand on a level with Him), but it is for the honour of His kingdom among men, when the great ones of the earth appear for Him, and do homage to Him.
II. THE SUCCOUR AND SUCCESS PROMISED HIM.
1. The succour. God will hear His cry for help (Isa. 49:8; Heb. 5:7). In the days of His flesh Christ knew that His Father heard Him always (Joh. 11:42; Joh. 17:24). He will also help Him to go through with His undertaking. The Father was always at His right hand, and did not leave Him when His disciples did (Joh. 16:32).
2. The success. He is assured
(1.) that He should be the Guarantee of the treaty of peace between God and man: I will give Thee for a covenant of the people (see pp. 113115).
(2.) By Him the decays of the Church should be repaired, and the Church itself established on a rock (Isa. 49:8). Establish the earth, or rather, the land, the land of Judah, a type of the Church.
(3.) To Him should be gathered those who were farthest from God and the good land He had promised to His people (Isa. 49:12). The Jews were dispersed into several parts of the country of Babylon, as enemies pleased, to prevent any combination among them. But when Gods time is come to bring them home together, one spirit shall animate all them that lie at the greatest distance from each other; and those also that had taken shelter in other countries shall meet them in the land of Judah. This promise was to have a further accomplishment in the great confluence of converts to the Gospel-church, and its full accomplishment when Gods chosen shall come from the east and the west, to sit down with the patriarchs in the kingdom of God (Mat. 8:11).
III. THE BLESSINGS IN STORE FOR ALL THOSE TO WHOM HE IS MADE SALVATION. It was by the foresight of these that He was encouraged to prosecute the great and costly work He had undertaken. He is assured
1. That by Him the souls of men should be freed from the bondage of guilt, and brought into the glorious liberty of Gods children (Isa. 49:9).
2. That He should be enabled to provide for the comfortable passage of those whom He set at liberty to the place of their rest and happy settlement (Isa. 49:9-11). These verses refer to the provision made for the Jews return out of their captivity, who were taken under the particular care of Divine providence; but it is applicable to that guidance of Divine Grace which all Gods spiritual Israel are under, from their release out of bondage to their settlement in the heavenly Canaan.
(1.) They shall have their charges borne and shall be fed at free cost with food convenient. They shall feed, &c. Now, as formerly, God leads Joseph like a flock. When God pleases, even highway ground shall be good ground for His sheep to feed in. Their pastures shall be not only in the valleys, but in all high places, which are commonly dry and barren. Wherever God brings His people, He will take care they shall want nothing that is good for them (Psa. 34:10). So well shall they be provided for, that they shall not hunger nor thirst; for what they need they shall have seasonably, before their need of it comes to any extremity.
(2.) They shall be sheltered and protected from everything that would incommode them. Neither shall the heat nor sun smite them, for God causes His flock to rest at noon (Son. 1:7). No evil thing shall befall those who put themselves under Divine protection; they shall be enabled to bear the burden and heat of the day.
(3.) They shall be under Gods gracious guidance (Isa. 49:10). He will lead them, as He did His people in the old time through the wilderness. The world leads its followers by broken cisterns, or brooks that fail in summer; but God leads those that are His by the springs of water. He will furnish them with suitable and seasonable comforts.
(4.) Those whom God guides shall find a ready road and all obstacles removed (Isa. 49:11). He that in times past made the sea a way, now with as much ease will make the mountains a way, though they seem impassable. The causeway shall be raised, to make it both the plainer and the fairer. The ways in which God leads His people, He Himself will be the overseer of, and will take care that they be kept in good repair, as of old the ways that led to the cities of refuge. Though there be difficulties in the way to heaven, which we cannot by our own strength get over, yet the grace of God will be sufficient to help us over them, and to make even the mountains a way.Matthew Henry: Commentary, in loco.
CHRIST DESPISED AND HONOURED
Isa. 49:7. Thus saith the LORD, to him whom man despiseth, &c.
This verse has been called a prelude of chap. 53. It anticipates that minute and graphic exhibition of the Messiahs sufferings and glories, which we have so often pondered, and prize so highly. In brief compass it states the leading points presented in that chapter. This is the twig which is there expanded into a magnificent tree. Here, as there, the prophet transports himself into the time when our Lord lived and suffered on earth, and stands at the point of transition between the humiliation and the exaltation. The shame, the indignities, the rejection, the cruel sufferings are stated as present facts: the glory, the honour, the worship, the world-wide influence are viewed as future. When Jesus died upon the cross, and His body was consigned to Josephs tomb, His degradation seemed complete, His cause hopeless. His persecutors never dreamt that He would ever be heard of again, and even the faith of His disciples was shaken (Luk. 24:21). Never were surmises more signally falsified; never were fears and doubts more effectually relieved than when the Redeemer rose on the third day, and, after showing Himself to His disciples, ascended to the seat of honour and power. From this time onward His career is an entire reversal of the circumstances connected with His previous earthly course.
I. View the prophecy in its historical fulfilment. The sufferings of Christ and the glory that should follow form the great theme of Old Testament prediction, and in this one verse, which contains the substance of chap, 53, both the sufferings and the subsequent glory are clearly foretold.
1. Look at the features of His humiliation. The Messiah is spoken of as one whom man despiseth (or of contemptible soul), whom the nation abhorreth, a servant of rulers. In these successive clauses the number of Christs enemies is narrowed from men to the Jewish people, and from the Jews to their rulers; but the feelings of hostility and the active opposition became more intense, passing from contempt to abhorrence, and from abhorrence to the infliction of cruel sufferings and abject degradation, culminating in the death of a slave. In Him men saw nothing to attract their admiration,none of that earthly greatness and outward display which captivate the mob. His meekness and holiness repelled them, and His lowly station rendered Him an object of contempt (Isa. 53:2-3). By the Jews he was regarded with abhorrence. He did not answer to their carnal notions, He shocked their prejudices: they reasoned from His sufferings and mean condition to His character, inferring that for some sin He was the object of the Divine displeasure, not knowing that the sin was their own. In fanatical zeal their rulers condemned Him to die a shameful death. Thus was He rejected by all classes. His cross was an offence. His mission, character, and work were strangely misunderstood. The ignorance and blindness of His adversaries explain their treatment of Him (Act. 3:17; 1Co. 2:8). The power and passions of the world were arrayed against Him.
2. His subsequent honours and influence. Behold how changed is the estimate formed of Him! Even kings rise from their thrones to pay Him homage, and princes worship Him, implying that if those of highest rank acknowledge His claims and bow before His throne, those of meaner position will likewise do so. Already we can witness the fulfilment in part of this prophecy, but more remains (Psa. 72:11). The King of kings and Lord of lords has won the love and allegiance of all ranks, and sovereigns have given Him their personal service and the homage of their hearts. Crowned heads have appeared in the meetings of the Evangelical Alliance, and shown a deep interest in its proceedings. The Redeemer has won His conquests from all classes; all ranks grace His triumph. The servant of rulers has become their Master.
3. The explanation of this surprising change in mens attitude towards Christ. All hinges on the word see. That is the secret of the transition. Men are brought to see the truth in reference to Christs person, character, and work. The veil is removed from their heart (2Co. 3:14-16). They see the glory of the cross, the love and justice displayed in redemption. The Godhead of Christ, the surpassing beauty of His character, and the necessity and efficacy of His sacrifice flash upon their minds, and revolutionise their views and feelings. The real cause of their hostility was that they would not come and see. Honest inquiry removes every stumblingblock in the way of faith. The lowliness of the suffering Saviour would become His strongest attraction, for to this He condescended in His love for the guilty (2Co. 8:9).
4. The result of this transition. Because of, or for the sake of the Lord, who is faithful. It manifests the Fathers faithfulness to His Son in crowning Him with the promised reward of His work (Isa. 53:10-12), and to mankind in accomplishing the long-foretold redemption. When every knee shall bow to Christ, it will redound to the glory of God the Father (Php. 2:11).
II. View the prophecy as a description of our own spiritual history. Once, it may be, we were indifferent to Christ and despised Him in our hearts, evading the very thought of Him. But now we have tasted and seen that the Lord is gracious. God has shown us the madness of despising His Son (Gal. 1:15-16). Our experience resembles that of the Jewish converts as expressed in chap. Isa. 53:2-6. They who hid their faces in shame at the sight of the Messiah now own Him as their Saviour. There is nothing in Him to draw the carnal eye. The sensual mind has no appreciation of His excellence; the self-deluded and impenitent can dispense with His sacrifice; the sin-loving soul is repelled by His holiness; the ignorant and indifferent disregard Him. If the unbeliever studies Christ at all, he is forced to maintain that He is not the Son of God, and that His death was the merited punishment of His claim to be the Son of God. But he whose eyes have been opened is entranced by the vision of His divine glory and self-sacrificing love (Eph. 5:8; Joh. 9:25; 2Co. 5:17). Would that all of us could see the glory of the cross, the true character and dignity of the Redeemer! As preachers we do all in our power to draw aside the veil of ignorance and prejudice, that the glories of Christ might break upon the benighted soul. What think ye of Christ, then? Do you despise Him, or do you worship Him?William Guthrie, M.A.
THE FAITHFULNESS OF GOD
Isa. 49:7. The Lord that is faithful.
This verse contains a promise of the future honour that should await the Redeemer, and of the success which should crown His work. Because Jehovah is faithful in the fulfilment of His promises, He will assuredly bring this to pass, and the fact that the Messiah shall be thus honoured shall be traced entirely to the faithfulness of a covenant-keeping God.
I. THE NATURE, CHARACTERISTICS, AND MANIFESTATIONS OF THE DIVINE FAITHFULNESS.
1. What is faithfulness in relation to God? It is that absolute perfection of the Deity by which He is true in Himself, and by which it is impossible for Him not to fulfil whatever He has promised, or not to bring to pass whatever He has purposed. It is the attribute that pledges to man in infinite condescensionfor it is the most anthropopathic of all His attributesthe fulfilment of every specific promise based upon the economy of His righteousness (Dr. Pope). It is necessarily implied in His holiness. Testimonies of Scripture at once explain and prove this view of Divine truth, and place this topic in a clear and convincing light (Num. 23:19; Psa. 36:5; Psalms 6; 1Co. 1:9; 1Co. 10:13; 1Th. 5:24; 2Th. 3:2; Heb. 6:16-18; Heb. 10:23; Tit. 1:2; 1Jn. 1:9).
2. What are the distinguishing characteristics of the Divine faithfulness? It is declared to beEstablished (Psa. 89:5). Unfailing (Psa. 89:33; 2Ti. 2:13). Great (Lam. 3:23). Incomparable (Psa. 89:8). Infinite (Psa. 36:5). Everlasting (Psa. 119:90; Psa. 146:6).
3. How is the Divine faithfulness manifested?
(1.) In the triumphs of Christianity in the world. See text and context, with records in The Acts of the Apostles. Modern triumphs of the Gospel at home and abroad.
(2.) In forgiving sin. Sinners repenting of their sin, and confessing it, are assured that God is faithful and just to forgive us our sins (1Jn. 1:9).
(3.) In the preservation and establishment of believers. Believers oppressed by the weariness of the way, and their own instability, are reminded that the Lord is faithful, &c. (2Th. 3:3).
(4.) In the entire sanctification of believers. The saints, encouraged to aspire to perfect holiness of body, and soul, and spirit, are assured that faithful is He that calleth you, who also will do it (1Th. 5:24).
(5.) In the relations which He sustains. As a King, Friend, Father, &c.
(6.) In the afflictions of the godly (Psa. 119:75).
(7.) In the fulfilment of His promises. However apparently improbable (1Ki. 8:20; Psa. 111:5; Psa. 132:11; Mic. 7:20; Heb. 10:23). There is not a promise which God has made but what either He has kept it, or else, being dated for the future, He will keep it when the time appointed comes. If God were to forget His engagements, He would cease to be God.
These passages carry the Divine fidelity into the entire process of personal salvation from beginning to end.
II. THE LESSONS WHICH THE DIVINE FAITHFULNESS SHOULD TEACH US.
1. How it ought to warn the wicked! It is remarkable that this attribute is never expressly connected with the Divine threatenings, though equally applicable to it. God will inflict the punishment which He has denounced against sin (H. E. I., 21802184, 22962299, 46034610).
2. How it ought to encourage the penitent! The promises of forgiveness and grace are to be relied on with the utmost possible confidence.
3. How it ought to promote the abiding graces of the Christian life! Increase and strengthen our faith. Why mistrust Him? [1498] Raise and animate our hope (Psa. 39:7; Psa. 146:5; Jer. 17:1). Augment and intensify our love.
[1498] What makes you think that God will never forsake them that trust in Him? was asked of an aged Christian. Because He has promised, was the reply. And what makes you think that He will keep His word? Because He never yet broke it. Here is encouragement for us all! Here is cause to cry aloud,Though He slay me, &c. The past declares Gods faithfulness, the present confirms it, and the future will only make more clear His fidelity and truth.
4. How it should encourage pleading prayer! (Psa. 143:1). We should turn Gods promises into prayers, and He will turn His promises into performances, for with God saying and doing are not two things, as they often are with men. God will do as He hath said(Henry). Thou hast saida mighty plea in prayer.
5. How it should incite us to bear our personal testimony! Every trusting soul can say, like Joshua (Jos. 21:45). This testimony we should bear (Psa. 40:10; Psa. 89:1).
6. How it should teach us to cultivate faithfulness in all its forms and degrees!
(1). To God. Be ye followersimitatorsof God as dear children, Faithful as servants, &c. Faithful to His wordin holding it, and in seeking to spread it.
(2.) To our fellow-men. The fruit of the Spirit is faithfidelity (Gal. 5:22). True religion makes a man faithfulas a neighbour, friend, father, husband, son. He is faithful to his fellow-men. All pretensions of being the subject of the renewing influence of the Spirit, when such fidelity does not exist, are deceitful and vain.Alfred Tucker.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
b.
DESIRABLE SAVIOUR
TEXT: Isa. 49:7-13
7
Thus saith Jehovah, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of Jehovah that is faithful, even the Holy One of Israel, who hath chosen thee.
8
Thus saith Jehovah, In an acceptable time have I answered thee, and in a day of salvation have I helped thee; and I will preserve thee, and give thee for a covenant of the people, to raise up the land, to make them inherit the desolate heritages;
9
saying to them that are bound, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and on all bare heights shall be their pasture.
10
They shall not hunger nor thirst; neither shall the heat nor sun smite them; for he that hath mercy on them will lead them, even by springs of water will he guide them.
11
And I will make all my mountains a way, and my highways shall be exalted.
12
Lo, these shall come from far; and, lo, these from the north and from the west; and these from the land of Sinim.
13
Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for Jehovah hath comforted his people, and will have compassion upon his afflicted.
QUERIES
a.
Why the change from abhorrence to worship (Isa. 49:7)?
b.
How is a person given for a covenant (Isa. 49:8)?
c.
When did Jehovah comfort His people (Isa. 49:13)?
PARAPHRASE
Jehovah, Redeemer, and Holy One of Israel speaks to the One whom men will at first despise, for whom His own nation will feel revulsion, and whom men in high places will esteem lower than a slave, His Servant, and says: Do not be discouraged, kings and princes will one day recognize Your deity and will respectfully worship You. This will happen because Jehovah is absolutely faithful to fulfill His divine purpose of redemption in You. Jehovah also says, At the time acceptable to Me, at the time when, according to My sovereign will, I decide to accomplish My salvation of the world, I will deliver You from those who would try to thwart Your mission and I will make You, personally, My covenant. Through You My people shall receive the inheritance I promised to their forefathers; through You I will say to those in bondageyou are freed; to those in blindnessyou may now see. My people, like sheep, shall be fed in green pastures and on grassy hill-sides. They shall not be hungry or thirsty for righteousness; nothing will be allowed to hurt them any more for they will be led by One who loves them to an everlasting source of living water. I will remove all obstacles in their way and smooth out all the rough places. Behold, these people of Mine will be coming from the fartherest reaches of the worldeven from the far east. All of creation is invited to sing praises unto Jehovah because, when He has done what He here predicts through His Servant, He will have comforted His afflicted people as He promised to do.
COMMENTS
Isa. 49:7-8 VINDICATION: Jehovah calls Himself Redeemer of Israel. Redeemer is from the Hebrew word, goel, which means, avenger, vindicator, ransomer, retributor, recoverer (often translated, kinsman, esp. in Ruth). Jehovah is going to redeem mankind through His Servant, and when He does His Servant will be vindicated. During His earthly tenure, the Servant, because of His humble station and His sinless purity, will be despised by rebellious, sinful men. In order to destroy the wisdom of the wise and thwart the cleverness of the clever, God chose what is weak, low, despised and foolish to the world in order to save the world. Man must learn to trust completely in God. If man is given any margin for egotism or boasting in self, he cannot trust God completely (cf. 1Co. 1:18-31). So God chose to send the Messiah, born in a Bethlehem barn, of poor parents, not tutored in the rabbinical schools, reared in Galilee (circuit of the Gentiles), a friend of fishermen, tax-collectors and harlots. He was abhorred by His own people. They called Him, Samaritan, demon-possessed, friend of sinners. He had no form or comeliness . . . that they should desire Him, (cf. Isa. 53:1 f). They were sure no good thing could come out of Nazareth (Joh. 1:46). Finally, they murdered Him (cf. Act. 2:22-24; Act. 3:13-16; Act. 13:26-32, etc.). But Jehovah raised Him from the dead and exalted His name above every name (cf. scriptures just cited plus Php. 2:9-10; Rev. 1:5; Rev. 5:5; Rev. 15:3-4; Rev. 19:11-16). After the exaltation of the Servant, kings and princes and men in high places became His followers and worshipped Him (cf. Act. 13:7; Act. 17:32-34; Act. 18:8; Rom. 16:23; Php. 1:13). In succeeding centuries many kings and national leaders have become Christians. The Son was, for a little while, made lower than the angels (cf. Heb. 2:9). After He suffered the necessary humiliation and accomplished atonement for sin, He was enthroned at the right hand of the Majesty on high (Heb. 1:3 f) and was restored to the glory He had with the Father from the beginning (Joh. 17:5). All this was according to the definite plan and foreknowledge of God (Act. 2:23 f) and God kept His word (Act. 3:12-26).
The acceptable time (Heb. beeth ratzon) means literally, delightful, pleasing, gracious, satisfying time. It is the time pre-figured in the Year of Jubilee (Lev. 25:8 ff), when tribal inheritances were restored and bond-slaves were set freea time for great rejoicing. Jubilee was a type of the time of delight and grace that would come when the Messiah appeared (cf. Isa. 61:2) to release captives, etc. Day of salvation (Heb. yom yeshuah) is, interestingly, day of Jesus or day of Joshua. The apostle Paul apparently quotes this verse in 2Co. 6:2 and applies it to the N.T. dispensation. In the fulness of time, God sent His Servant (Gal. 4:4) to bring salvation and, in person, be a covenant of the people. Isaiah has already revealed that the Servant will Himself be given as a covenant to the whole world (cf. Isa. 42:6). How does the Servant become a covenant? Girdlestone says in his, Synonyms of The Old Testament, The Lord Jesus is called the mediator of the New Covenant, because He is the medium wherein the Disposition of God is carried into effect, whether as regards the individual or the race as a whole (Heb. 8:6; Heb. 9:15; Heb. 12:24). The inheritance which was given by promise to Christ (Gal. 3:16) was conveyed by covenant (through His blood-shedding) to all believers (Gal. 3:17; Gal. 3:29), who are made one with Him by faith; and it is this union of God with man, and of man with God, in Christ, which is summed up in the N.T. sense of the word berith. Jesus, in the offering of Himself to die the second death for all sin, became personally a covenant. Covenant relationship is relationship to Christ, the Person, not to a legal system. He said His blood (death) was the covenant (Mat. 26:26-29). All the promises of God find their Yes in Him (2Co. 1:20). Christ became a servant . . . to show Gods truthfulness, in order to confirm the promises given . . . (Rom. 15:8). When God could find nothing higher to swear by in order to show the unchangeable character of His purpose, He interposed (Himself) with an oath (Heb. 6:17). Malachi calls Him the messenger of the covenant (Mal. 3:1-2). Daniel says the prince, the anointed one who is to be cut off will make a strong covenant with many (Dan. 9:24-27). The renovated land of verse eight is all part of the imagery of the fulfillment of Jehovahs covenant with Abraham and his spiritual descendants, and is not to be understood literally. We come into covenant relationship with God by being joined in discipleship to Jesus. Disciples of Jesus are those who have been baptized into Him and keep His word (Mat. 28:18 f; Joh. 8:31 f).
Isa. 49:9-11 VIVIFICATION: The Servant will give Jehovahs people back their life. Men will be released from their bondage to sin and delivered from their blindness (darkness) (cf. Isa. 61:1-3; Luk. 4:16-30; Joh. 8:12; Joh. 9:39; 1Jn. 1:7; 1Jn. 2:10; etc.). Furthermore the Servant will shepherd Jehovahs people (see comments on Isa. 40:11). Gods people will not have to wander in the deserts of unbelief and sin aimlessly. They will be led by the Incarnate Messiah-Son who has partaken of their nature in order to become The Good Shepherd (cf. Joh. 10:1 f). They will pasture in ways that formerly would not provide or were inaccessible. The Servant will change everything! The Servants people will not want (Psalms 23); when they hunger or thirst after righteousness, they will be filled (Mat. 5:6). The Hebrew word sharav may be translated heat, drought, or mirage. It is the same word used in Isa. 35:7 and there translated glowing sand which would seem to mean mirage. The mirage was a common experience of the thirsty Palestinian traveler, who often thought he saw water where there was none. The Servant will not delude the many dying of spiritual thirstHe will provide living water and that in abundance. The Hebrew word mabbuey is translated springs and means, to gush out, effervescent, bubbling out, abundant. It is also found in Isa. 35:7, translated springs. The final thing the Servant will do will be to make mountains into highways and raise the roads through deep valleys up to where they are safe and easily accessible. Apparently the mountains and valleys here stand for obstacles that are to be overcome by the Servant on behalf of His people (cf. Isa. 40:4). Faith in Christ makes mountains into mole-hills (cf. Mat. 17:20; Mat. 21:21; Mar. 11:23). Every obstacle to the knowledge of God may be destroyed with the weapons of the Servant (2Co. 10:3-5).
Isa. 49:12-13 VERIFICATION: The Servant will also verify that God has kept His promise (Isa. 40:1-2) to comfort His people and bring their warfare to an end (see comments on Isa. 40:1-2). The Servants people are to come from the far reaches of the world. We have again the universal nature of the messianic salvation. The return from exile in Babylon is no longer the focus. The prophets revelation is now expanded to the whole world. The word Siyniym (Sinim) means, some commentators say, people of the wilderness of Sin, or the Sinites, a people of Canaan (Gen. 10:17; 1Ch. 1:15). Gesenius says it means Chinese. Kyle and Delitzsch also believe it refers to people of the ancient land of China. The word Tsin can be traced back to about 11221115 B.C. as a name (in many different forms) of small states into which the empire of China was divided after the reign of Wu-wang. Tsin, according to the Sinologist Neumann, was the name of a feudal kingdom of some importance in Shen-si, one of the western most provinces of the land of China, and Fei-tse, the first feudal king of Tsin, began to reign as early as 897 B.C. It would be quite possible then for Isaiah to have heard of the land of the Sinese. Of course, there were no exiles in China from the Babylonian dispersion. However, there is documentation that there were Jews who immigrated from Persia to China during the Han dynasty (205 B.C.220 A.D.). If Isaiah is speaking of the messianic era, as we think he is, then there is no problem with some people from China (Sinim) becoming followers of the Messiah. Since the emphasis is on distance from Palestine, China is more acceptable than the first two suggestions. Whatever the case, the whole universe is commanded to acknowledge in a hymn of praise that Jehovah has comforted His people and shown compassion to the afflicted. He has done it in the Person of the Servant who, despised and abhorred, tested in the crucible of incarnate weakness and disappointment, is now the exalted and desirable Savior.
QUIZ
1.
What does the word Redeemer encompass?
2.
Why was the Servant abhorred?
3.
Can you name some of the kings and princes who worshiped Him?
4.
What is the acceptable time?
5.
What do you know about the Servant becoming a covenant?
6.
Where do all the people come from to be comforted through the Servant?
Fuente: College Press Bible Study Textbook Series
(7) To him whom man despiseth.Literally, to one despised of soul, where soul may either stand for men as in the Authorised version, or imply that the contempt enters into the soul of the sufferer. (Comp. Psa. 105:18.) The point of the words lies in the fact that the doer of the great work is to be despised by the worlds judgment or by his own people, by proud rulers (comp. 1Co. 1:27); and yet he, and no other, will accomplish it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Till now the Servant of God, the Messiah, has spoken; but in these verses his words seem lost in those of Jehovah, who, though unchanged in nature with that of Messiah, enters on the function of another personality, that of the first Person in the divine Trinity. It seems otherwise difficult to account for these varied interactions, except it be to conceive Jehovah here as the Eternal Divinity of Christ addressing Messiah in his apparently human, lowly, condition of absolute subjection to his work during his period of humiliation. This view may best explain the difficulty. The words here used may, too, be but the prelude to those soon to be heard in Isa 53:3.
Redeemer He who has, as Jehovah, always served Israel.
Holy One The Holy God adored by Israel.
Whom man despiseth The Hebrew is, , ( libhzoh nephesh,) to the one hated from the soul; that is, one who is heartily contemned; “who is (chapter liii) despised and rejected.” Messiah is one who submits to this condition for the time being. But the promise is: Before such a one, though now rejected by the Jews, princes of the Gentiles shall yet bow to him, shall yield to him as ruler, as King of kings; because God who chose him is faithful. His covenant with Abraham and Israel reached in intent to all that the name and outcome of Israel imported.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Triumph of the Servant Out of Humiliation ( Isa 49:7-13 ).
Isa 49:7
‘Thus says Yahweh, the redeemer of Israel and his Holy One,
To him whom man despises, to him whom the nation abhors,
To a servant of rulers.
Kings will see and arise, princes, and they will worship,
Because of Yahweh who is faithful,
Even the Holy One of Israel who has chosen you.’
The Servant is now put in true perspective (compare Isa 49:4). Initially he will despised by men, he will be hated by nations, he will be a servant of rulers. This depicts both the humiliation of Israel and the humiliation of the coming One as described in Isa 53:1-4. But such humiliation only came on Israel when they sought to serve Yahweh only. It was their very distinctiveness that marked them out for such treatment, just as it would be the uniqueness of the Servant in chapter 53 which would bring on Him ignominy and shame. While they joined with others in their idolatry Israel would be welcomed. They would simply blend in with others. But once they turned from idols and put forward God’s Instruction, all would change. The world would turn on them because of their ‘peculiarity’, just as the Servant in chapter 53 would be treated in the same way because of His unique message and way of living. His life would be an offence because men had turned into their own way.
So Yahweh, the Redeemer of Israel, is the One Who has raised up this Servant to carry out His task of redemption. And it is the One Who is still Israel’s Holy One, will Who now speak to Him Who is despised by men (compare Isa 53:3; Isa 50:5-6) and abhorred by the nation (Isa 50:5-6), a servant of rulers (in a position where He has to submit to earthly rulers because He has not yet attained the authority which should be His).
Note the contrast between the Holy One and the despised One, One is in heaven and the other on the earth, One is set apart in holiness and glory, the other is walking in humility as a hated One and a mere servant. It is the Servant of the Holy One Who walks in humility and humiliation (compare Php 2:5-11). Men will despise Him because He seems so unimportant, (Isa 53:3 – and because He will be a despised Galilean), the nation will abhor Him because they feel uneasy at Him and dislike His message. Rulers will see Him as a common servant, to be treated as such because they reject His authority. Note also again the contrast. He is the exalted Servant of Yahweh, but rulers will see Him as but a common servant.
But Yahweh will turn the tables for Him. In the end kings will arise in His honour, princes will pay Him homage. And this will all be because of Yahweh’s faithfulness to Him, He Who as the Holy One of Israel has chosen Him. This anticipates Isa 53:12, but also keeps in mind Isa 49:23, and Isa 60:3; Isa 60:14-16.
Here again then we have blended King and people. Every nation saw itself as honoured when its king was honoured, that was also why they were to blame for his behaviour. It was why when the king was evil in the sight of Yahweh the people shared his ignominy. He could not do it unless they were willing. And when the king did what was right in the eyes of Yahweh, the effect passed on to the people. But the major impact came first through the behaviour of the king.
The reference of these verses to the ministry of Jesus and then to His resurrection glory is apparent. Beginning in humility and ending in glory He too would reveal Himself as the triumphant Servant (Isa 52:13 to Isa 53:12).
What must now also be seen as significant is that although up to this point the use of the designation ‘Israel’ has been prolific in almost every chapter from chapter 40 onwards, the contrast here in Isa 49:3; Isa 49:5-6 are the last mention of Israel as such in this section up to chapter 66. It is henceforth only used genitivally, as for example when describing God as ‘the Holy One of Israel’. The people will from now on be referred to as ‘Zion’ and Jerusalem, or as ‘Jacob’. This must be seen as significant and surely has the purpose of preventing the too close identification of the One now spoken of as ‘Israel’ with the failing people of God. Israel has reached its ultimate in this distinctive Servant. The term can no longer therefore be applied in this context to the failing people. For from now on we have the contrast between God’s failing people and God’s humiliated but triumphant Servant.
The seeming exception in Isa 63:16 is not really an exception because there Israel the Patriarch is in mind. (See on that passage). So all this may be seen as confirming that once ‘Israel’ had come to its culmination in the One Who represented it as only He could, and once He was called ‘Israel’, Isaiah was determined not to use it for any other, lest He Who is the only true representative of Israel be in some way diminished.
Isa 49:8-9
‘Thus says Yahweh,
“In an acceptable time (‘a time of favour’) I have answered you,
And in a day of salvation have I helped you,
And I will preserve you, and give you for a covenant of the people,
To raise up the land, to make them inherit desolate heritages,
Saying to those who are bound, ‘Go forth’,
To those who are in darkness, ‘Show yourselves’.”
Yahweh now speaks to the Servant again. When the acceptable time comes, the time of God’s favour, when the day of salvation is about to dawn, Yahweh will answer Him and help Him. He will preserve Him and give Him for a covenant of the people. That is, He will cause Him to stand before the people as a guarantee of Yahweh’s covenant with them, the everlasting covenant, the sure mercies of David (Isa 55:3). And the purpose of this will be so that He might raise up the land and cause them to inherit desolate heritages. The land will be restored and He will make ‘a way in the wilderness’ (Isa 43:19-20). The heritage of each family will cease being desolate, and they will walk in well-watered ways. The Servant is acting for God on behalf of the people. He is doing the work of God. The result is that the land that they had inherited would become fruitful again. Out of their despair would come full restoration at His hands. And the ones who are to inherit will be called out of bondage and out of the darkness of prison houses, and told to go out and show themselves so that all might see that they have been delivered. It is a picture of triumphant salvation by the One of the many. The whole picture is of an ideal future.
To a certain extent some of this was fulfilled by men like Nehemiah and Ezra, Zerubbabel and Joshua, Haggai and Zechariah. They caused His returning people to inherit. But none of them became a light to the Gentiles, and for His salvation to the ends of the earth. That awaited the coming of Jesus, Who came into the world and restored those of His people who would hear the new covenant, releasing those who were bound by sin or in darkness, and easing the way for all to prosper under God. He came as a light into the world that men might not walk in darkness but might have the light of life (Joh 8:12). And in the end it was He alone Who could be for salvation to the ends of the earth, although we must include within His ministry His Apostles whom He appointed. They too were the Servant. If we ask which of the people of Israel alive in 1st century AD fulfilled these promises there can only be one answer. It the world was initially turned upside down by Jews, and those Jews were Jesus Himself, and the Apostles and their followers, and it was with a salvation centred on what Jesus had done. This is not just an interpretation, it is a unique fact of history. These were the first century fulfilment of the Servant.
This is now followed by a glorious picture of the new Exodus as God’s people travel home to Him.
Isa 49:9-12
‘They will feed in the ways,
And on all bare heights will be their pasture,
They will not hunger, nor thirst,
Nor will the heat nor sun smite them,
For he who has mercy on them will lead them,
Even by the springs of water will he guide them,
And I will make all my mountains a way,
And my highways will be exalted,
Lo, these will come from far,
And lo, these from the north and from the west,
And these from the land of Sinim.
The exiles of Israel will come from all parts of the world to have their part in this glorious salvation. It is for Israel both near and far. But note that this is not people returning in unbelief. They are responding to the call of the Servant. And God will be with them and will make the way pleasant for them. The mountains of the world belong to Him, and all its highways. And His mountains will all provide passage for His people, none will be insuperable, and they will walk in exalted highways, not those walked by unbelievers.
While it is a new worldwide Exodus, they will not this time have to come through a wilderness but across land abundant with food and pasture. There will be no hunger and thirst. No heatstroke or sun will smite them. For the One Who has mercy on them will be the One Who leads them, and He will guide them by springs of water. The way through the mountains will be made easy, and the lowly highways will be raised up. No up and down experiences for these. And they will come from far, from north and west and from the land of Sinim. Sinim is to us unidentified, (although connection with a tribal area of China has been suggested), but it is noteworthy that none were to come from the east. Babylon and the east are not mentioned, perhaps because Babylon was now seen as having been destroyed (47). These are the worldwide exiles which have resulted from the continual ravages of Assyria.
The later early returning exiles from Babylon would have opened their eyes at these words as they struggled back along the weary way, constantly searching for water, as would many who returned from other exiles. But that is not really the point behind the description. It rather speaks of spiritual welfare and blessing, and the help of God in whatever way they walk. And it was all a preparation, a foundation for what God would do in the future. The point being made is that God’s salvation will be made available wherever they are. The journey is really the journey back to Him. But of course it had to result in a return of the faithful to Jerusalem, for it was from there that His word had to go out to the nations (Isa 2:1-4).
It was therefore no mere coincidence when Luke pointed out that there were dwelling in Jerusalem Jews from every nation under heaven (Act 2:5). The exiles had returned. And it was from those of them who responded to Jesus Christ that God’s salvation was to be taken out to the ends of the earth. But the message was helped on by Jews of the Dispersion who came to Christ in many countries around the world, as well, of course, as by the new Israel of God. Thus His people came back to Him in all parts of the world. And the idealistic final picture behind all this is of all God’s people coming to the everlasting kingdom through the work of the Servant, and being provided for and helped on the way (Isa 35:10).
Isa 49:13
‘Sing, O heavens, and be joyful, O earth,
And break forth into singing, O mountains,
For Yahweh has comforted his people,
And will have compassion on his afflicted.’
Once again the whole of creation is called on to declare its joy at what God has done for His people, and to wonder at His goodness and compassion on those who through affliction (Isa 48:10) have been brought back to Him. Both the heavens and the mountains, the exalted parts of creation, are to sing, and especially the mountains, for it is from them that the Good News is to be declared, while the whole earth is to be filled with joy. For Yahweh has brought about what He promised in Isa 40:1, and has revealed His great mercy on them.
The book of Isaiah began with Yahweh calling on the heaven and earth as witnesses in Isa 1:2. There they were to witness the failure and disobedience of Israel. In Isa 44:23 heaven and earth then rejoiced at Yahweh’s offer of forgiveness of sins, and His potential blotting out of their transgressions, and the redemption of those who were truly His people. Now the same occurs again because of the Servant’s work on behalf of His people, restoring them and giving them hope.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 49:7. Thus saith the Lord We have here a new preface, containing a consolatory address of God the Father, directed to the Messiah, and his mystical body, the church of the first believers; which, persecuted, despised, and exposed to the public hatred and envy, is supported with the strong consolation to be drawn from the exceeding honour which in due time it should obtain in the world, proposed in this verse, and declared at large in the subsequent ones. The titles of Redeemer and Holy One of Israel are frequently applied to the Father, as well as to the Son, by the prophets. It is the office of the Father to fulfil the promises given to the Son and his mystical body, which are here addressed by three epithets; Him who is despised of men;him who is abhorred by the nation [of the Jews];a servant of rulers; whereby is to be understood Christ, in his first and persecuted church; for “it is very frequent in Scripture to mention Christ and his church as one person, to whom some things are attributed which pertain only to the head, some which pertain only to the body, and some which pertain to both:” a rule which is of great use in interpreting the Scriptures. We may render the latter part of the verse, Kings shall see, and shall rise up; princes, and they shall worship; because of the Lord, who is faithful; the Holy One of Israel, who hath chosen thee. Kings shall see, and arise, refers to Isa 49:6 namely, at the light and salvation discovered by the Messiah. See chap. Isa 60:3 and the 23rd verse of this chapter.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 950
CHRISTS FUTURE REIGN
Isa 49:7. Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers; kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee.
OF prophecy we may say, that it is by far the most satisfactory evidence which we have of the truth of our holy religion. Yet it is not altogether the number of the things that have been foretold respecting our blessed Lord, no, nor even the minuteness of them, that carries the fullest conviction to our minds: it is the strangeness of them, and the great improbability that such things should ever have combined in our Lord and Saviour: this, I say, it is which renders the prophecies so demonstrative of the Messiahship of Jesus. For, suppose that God had determined to send his only dear Son into the world for our redemption, and to inform us beforehand what an appearance he should make in the world, and what a reception he should find; what should we expect to be declared concerning him? Certainly we should expect that God would send him in a way suited to his august character; so that by the very splendour of his appearance he should manifest his relation to God, and carry conviction to the minds of all who should behold him. We should expect that his reception should perfectly accord with this. In truth, we could conceive no other, than that, if God should manifest himself in human flesh, and more especially if he should, in proof of his divine mission, work innumerable miracles, which, whilst they could admit of no doubt, should shadow forth the salvation which he was come to impart, all of necessity must love him, and acknowledge him as their Lord, and give themselves up to him as his obedient followers. And if the general tenour of prophecy had accorded with these views, and represented him as to be so received, it would have precisely answered the expectations we had formed. But in proportion as the prophecies corresponded with our previous expectations, they would have been divested of their force. It is the contrariety of the prophecies to all human expectations that gives them such weight; for the less the events predicted could be expected by men, the more, provided they were really accomplished, they would shew that they had proceeded from God; who alone could foresee what should really occur, or think of accomplishing his purposes by such extraordinary means. Now the prophecy before us commends itself to us most highly in this particular view; since its representations of the Messiah are such as no finite intelligence could ever have anticipated; and its statements of events are such as could never have been expected to flow from the mission of such a person into the world.
Let us consider,
I.
The representation which is here given of the Messiah
The words before us are an address of the Father to his own Son, under the character of the Messiah. And behold the description given of him!
Nothing can be conceived more humiliating
[It is here predicted, that he should be an object of contempt and abhorrence to his whole nation, and, though in himself the Creator of heaven and earth, be regarded by the Rulers as the meanest slave. But can it be of the Messiah that such things are foretold? Yes, of the Messiah himself, who was to be known und distinguished by these very marks: so that, if any person, professing himself to be the appointed Messiah, should not answer to this character, it would be a sufficient proof that he was an impostor. If he be the Messiah indeed, he must be one whom men despise, and the whole nation abhor, and who, by the Rulers, is treated as a slave.]
This, however, was the character of the Lord Jesus Christ
[Never was a being more despised than he. His whole appearance was contemptible in the eyes of those who looked for a temporal prince; so that he was indeed a root out of a dry ground, having no form nor comeliness; and they who saw him could find no beauty in him, for which he was to be desired [Note: Isa 53:2.]. In truth, he was as a worm, and no man; a reproach of men, and despised of the people [Note: Psa 22:6.]. Nothing was too contemptuous to say of him, nothing too insulting to do unto him. Some said of him, He is a gluttonous man, a wine-bibber, a friend of publicans and sinners [Note: Mat 9:19.]: others even appealed to himself for the justness of their reproaches; Say we not well, that thou art a Samaritan, and hast a devil [Note: Joh 8:48.]? And when they could not deny his miracles, they denounced him as a confederate with Beelzebub, and as acting by a power derived from him [Note: Mat 9:34.]. To express their utter contempt of his pretensions as the promised Messiah, they arrayed him in mock majesty, and spat upon him, and smote him, saying, Tell us who smote thee [Note: Mat 27:29-30. Luk 22:64.]? In this the whole nation concurred. The Rulers would on no account suffer Pilate to release him: the people with one voice cried out, Crucify him! crucify him! and desired that Barabbas, who was a murderer, should be granted to them in preference to him. Crucifixion was a death to which none but slaves were doomed: but nothing less than that would satisfy the Rulers; who having dragged him before the different tribunals of Pilate, and Herod, and the High Priest, consigned him over, at last, to that death which was regarded as accursed both by God and man [Note: Gal 3:13.].]
And that same character attaches to him at this very hour
[I need not say how his name is cast out both by Jews and Gentiles. I will speak of him rather as he still appears even in the Christian world. I grant that nominally he is regarded with great veneration and respect; but really he is treated, and that too even by his professed followers, just as he was in the days of old.
What is there in his religion that conciliates the regards of men? It is at this very hour, no less than in former ages, to self-righteous pharisees a stumbling-block, and to those who are wise in their own conceit foolishness [Note: 1Co 1:23.]. To stand indebted wholly to the Lord Jesus Christ for righteousness and strength, and to give the whole glory of our salvation to him alone, is thought as absurd in this day, as it was, in the Apostles days, to look for salvation to one who saved not himself, but was crucified as a malefactor. In like manner to devote oneself entirely to him, and to live altogether to his glory, is deemed a ridiculous excess at this day, just as much as it was in the days of old. Does any one doubt this? Look then at any person who preaches fully and faithfully the cross of Christ; and say whether his doctrine be not despised as in days of old? or look at any one that truly follows Christ, and see whether there be not, as arising out of that very circumstance, a good measure of contempt and obloquy cast upon him by his friends and relatives. See whether the offence of the cross have ceased [Note: Gal 5:11.]. See whether Christ be not still hated and persecuted in his members, just as he was in his own person, though not altogether with the same malignity. Yes truly, his obedient followers are still regarded as the filth of the world, and the offscouring of all things [Note: 1Co 4:13.]: and if they be not treated as in former days, it is not owing to any change that has taken place in the hearts of their enemies, but to the protection afforded by the laws, where Christianity is the religion of the land.
Now this I consider as an evidence in favour of the Gospel which we preach. If our doctrine und its professors were generally approved by the world, it would give very just ground to suspect that our sentiments were not those of the Apostles; since our blessed Lord foretold that his disciples should be hated of all men for his names sake [Note: Mat 10:22.]; and St. Paul also has declared that all who will live godly in Christ Jesus shall suffer persecution [Note: 2Ti 3:12.]. But our blessed Saviour was treated as the Prophet Isaiah had foretold; and, both in his doctrine and in his members, he is still treated precisely as he and his inspired Apostles have given us reason to expect.]
We are not however discouraged: nor need we be, if we consider,
II.
The determination of God respecting him
God has decreed that all mankind shall bow to the sceptre of his Son
[Kings and princes, however great in the eyes of men, are as much under the control of God as the meanest of the human race: and in Gods good time they shall all, even all throughout the whole world, submit themselves to him: they shall see, and arise, and worship him. Yes verily, dishonoured as the Lord Jesus Christ has been, and despised as he still is, and especially among the great and mighty, he shall be exalted and extolled, and be very high; and kings, being brought to a just consideration of his character, shall shut their mouths at him with the profoundest reverence [Note: Isa 52:13; Isa 52:15.]. Nor shall he be thus regarded only by his ancient people the Jews: the remotest monarchs of the earth shall honour him: the kings of Tarshish and of the Isles shall bring presents; the kings of Sheba and Seba shall offer gifts: yea, all kings shall fall down before him; all nations shall serve him [Note: Psa 72:10-11.].]
For this he pledges both the veracity of his word and the immutability of his counsels
All princes shall worship him, because of the Lord who is faithful. Jehovah has not only said, I have set my King upon my holy hill of Zion [Note: Psa 2:6.]; but he has confirmed his word with an oath, saying, I have sworn by myself, the word is gone forth out of my mouth in righteousness, and shall not return, That unto me (in my incarnate state) every knee shall bow, every tongue shall swear [Note: Isa 45:23.]. Now this word is not gone forth in vain. It began, in some small degree, to be accomplished even in the apostolic age; and still more when Christianity was embraced by the head of the Roman Empire. But a mere nominal subjection to him, such as is now professed amongst the princes of Christendom, is not that allegiance of which my text speaks. No: there shall be a willing and unreserved subjection to him amongst all the kings of the earth, and all the kingdoms of the world shall become his undisputed empire [Note: Rev 11:15.]. It has been promised to the Messiah himself: Ask of me, and I will give thee the heathen for thine inheritance, and the utmost ends of the earth for thy possession [Note: Psa 2:8.]. It has been promised also to the Church of God: Kings shall be thy nursing-fathers, and Queens thy nursing-mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet [Note: ver. 23.]. And hath God spoken thus, and will he not make it good?
His counsel shall stand, and he will do all his pleasure [Note: Isa 46:10.]. He hath chosen [Note: The concluding words of the text should have been translated in the past tense. See Vitringa in loc.] the Lord Jesus to be his servants and given him for a covenant of the people, to establish the earth, and to redeem the inhabitants of it from their bondage [Note: Compare ver. 8, 9. with ch. 42:1.]: and who shall change his purpose, or obstruct the execution of his will? In the covenant he entered into with his own Son, he engaged, that, when his Son should make his soul an offering for sin, he should see a seed who should prolong their days, and the pleasure of the Lord should prosper in his hands: yea, that he would give unto him the great for a portion, and divide unto him the strong for a spoil [Note: Isa 53:10-12.]. And we may be perfectly assured, that this stone, however disallowed by the professed builders of the Church. shall become the head of the corner [Note: 1Pe 2:6-7.]: yea, this stone, cut out without hands, shall break in pieces all the kingdoms of the world, and establish one undivided empire over the face of the whole earth [Note: Dan 2:34-35; Dan 2:44-45.].]
Behold, then,
1.
What a glorious period is fast approaching!
[Assuredly, what is here foretold shall be fulfilled in its season. Was Jesus, after all his humiliation unto death, exalted above all the principalities and powers of heaven, earth, and hell [Note: Php 2:6-11.]; and shall not all that hath been predicted concerning him be fulfilled? Yes; He shall be king over all the earth: there shall be but one Lord, and his name one [Note: Zec 14:9.]: and if any refuse to bow to the sceptre of his grace, they shall be broken in pieces, as a potters vessel [Note: Psa 2:9.]. Contemplate then this day, when all, without exception, shall be righteous [Note: Isa 60:21.]; when holiness to the Lord shall be written upon the bells of the horses; and when there shall no more be found a Canaanite in the land [Note: Zec 14:20-21.]. Did Abraham, at the distance of two thousand years, rejoice at his glimmering prospect of the Redeemers first advent [Note: Joh 8:56.]; and shall not we rejoice in the glorious consummation which is now so fast approaching? Surely the heavens and the earth should rejoice, yea, the hills should break forth into singing, and all the trees of the field should clap their hands, at the prospect which we now enjoy of a speedy and universal establishment of the Redeemers kingdom upon earth [Note: ver. 13. with Psa 98:4-9.].]
2.
What encouragement have they who minister in holy things!
[The Prophets and Apostles had much to contend with, in their day; and some of them saw, at the time, but little fruit of their labour. But would one among them think either his labours or his sufferings too great, if he could now see what exists upon the face of the earth, among the saints of God? How much less, then, will they grudge their services, when they shall behold the Lord Jesus reigning in his millennial glory; and still less, when they shall see the full and entire fruit of their labours in the heavenly world! Let those, then, who engage in the service of their Lord, whether in the contracted circle of a single parish, or in the more enlarged sphere of a mission to the heathen, contemplate the benefit which may be hoped to arise from their labours; and that, not at the first moment of their exertions, but at a more remote period, when perhaps a little one, whom they shall have begotten to the Lord, shall have become a thousand, and a small one a strong nation [Note: Isa 60:22. N. B. If this be the subject of a Mission Sermon, this thought must be enlarged.]. Let every one that is engaged in this blessed work gladly do all things, and suffer all things for the elects sake, that they may obtain the salvation that is in Christ Jesus with eternal glory [Note: 2Ti 2:10.]. And if only they be permitted to sow the seed, let them remember, that the day is coming, when they who sowed, and they who reaped, shall rejoice together [Note: Joh 4:36.].]
3.
How happy are they who truly believe in Christ!
[The same things has God decreed respecting you, as concerning his dear Son; and on the same grounds does he assure them to you. Like the Saviour himself, you shall be hated and despised of men: but, like him, you shall triumph over all your enemies, and be exalted to thrones of glory [Note: Rev 3:21.]. Even Satan himself, with all the principalities and powers of hell, shall be bruised under your feet shortly [Note: Rom 16:20.] And would you be certified of this? Know, that God has chosen you to salvation [Note: 2Th 2:13.], and promised you eternal life [Note: Tit 1:2. 1Jn 2:25.]. And who shall set aside his purpose? Who shall make his promises of no effect? Look forward, then, to the issue of your present conflicts. Let it be a light matter in your eyes to be an object of scorn and derision to ungodly men: (rather rejoice that you are permitted so to resemble your Lord and Saviour Jesus Christ [Note: 1Pe 4:13.]:) and look forward to the same blessed recompence as he himself received. He, for the joy that was set before him, endured the cross, despising the shame, and is set down on the right hand of the throne of God [Note: Heb 12:2.]: so do ye also expect assuredly, that, if you are conformed to him in sufferings, you shall also be conformed to him in glory: for if you suffer with him, you shall, as sure as God is true, reign with him also in glory for ever and ever [Note: 2Ti 2:11-12.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
W as there ever a more striking, and decisive passage than this, in confirmation of the greatness and glory of his person and character, to whom the words are addressed? Jehovah first gives him his own glorious and distinguishing name: the Redeemer of Israel, and his Holy One. And, Reader, do pray observe, how the Redeemer is called: his Holy One; that is Jehovah’s Holy One; for Jesus, in his mediatorial character, is the Christ; that is, the sent, the anointed of God. I hope you know your Redeemer in this sense. Peter did, and found it most blessed, Mat 16:13-17 . And if we read the words, his Holy One, as Israel’s Holy One, it is still blessed; if Christ our Redeemer be God’s Christ; so is he his Church’s also. Precious consideration! Jehovah next points to his wonderful humiliation; which, indeed, was such as was never before heard of: not only one man, for many despised him; but the nation at large abhorred him.
He was despised in his person, his offices, his perfections, his attributes, yea, in all things, as the most abject of men. See Mat 27:43 ; Joh 9:29 . His attributes were also contemned; though wisdom itself; yet said they, how knoweth this man letters, having never learned? Joh 7:15 . His omniscience was reviled: Prophecy, say they, unto us, thou Christ, when they had blindfolded him, who is he that smote thee? Mat 26:68 . So again his kingly office: If he be the king of Israel, let him come down from the cross! And so also his priestly office: He saved others, say they, himself he cannot save! Mat 27:39-44 . Hear also what the Lamb of God saith of himself on this subject, Psa 22:6-8 . But what glory doth Jehovah promise shall follow? The presence of God the Father was assured to him, in the midst of all these taunts and reproaches! the issue of the travail of his soul was certain. And the Lord Jesus, as the whole of the covenant, hath accomplished the purposes, and is going on to the present hour to accomplish them, on the earth. See those scriptures, Zec 9:11 ; Joh 11:42 ; Isa 53:10-12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 49:7 Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.
Ver. 7. To him whom man despiseth. ] Christ was extremely despised in the state of his humiliation; Isa 53:2-3 his soul was filled with scorn and contempt; as Psa 123:3-4 he was heartily hated.
To him whom the nation abhorreth.
To a servant of rulers.
Kings shall see and arise, princes also shall worship.
And he shall choose thee,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Redeemer = Kinsman Redeemer. Hebrew. go’el. See note on Isa 41:14 and Exo 6:6.
Whom man despiseth = Whom their (i.e. Israel’s) soul (Hebrew. nephesh. App-13) despiseth. Compare Isa 53:3. Psa 42:5, Psa 42:6. Mat 26:67. 1Co 2:14.
nation. Hebrew. goi : i.e. a heathen nation. So called here for its unbelief and rejection of the Messiah.
a servant of rulers. Compare Psa 2:2. Mat 27:41.
the Holy One of Israel. See note on Isa 1:4.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 49:7-13
Isa 49:7-12
“Thus saith Jehovah, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of Jehovah that is faithful, even the Holy One of Israel, who hath chosen thee. Thus saith Jehovah, In an acceptable time have I answered thee, and in a day of salvation have I helped thee; and I will preserve thee, and give thee for a covenant of the people, to raise up the land, to make them inherit the desolate heritages; saying to them that are bound, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and on all bare heights shall be their pasture. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them will lead them; even by springs of water will he guide them. And I will make all my mountains a way, and my highways shall be exalted. Lo, these shall come from far; and, Lo, these from the north and from the west; and these from the land of Sinim.”
The speaker in this passage is Jehovah, the Holy One of Israel; and it should be noted that God here speaks of that Ideal Servant, Messiah.
“Man despiseth … the nation abhorreth …” (Isa 49:7). Here is the prophecy that natural, secular Israel will despise and reject the Son of God when, at last he comes from heaven to redeem the world from sin.
“A servant of rulers …” (Isa 49:7). “This means that the rulers of that day would look upon him with the same disdain with which they looked upon any servant whom thy considered to be far beneath themselves and unworthy of any particular interest on their part.”
All of that, however, would be erased in the glorious success God here promised to give his Ideal Servant Messiah. Kings and princes would honor and worship him; all obstacles to those who would serve him shall be removed.
“I will give thee for a covenant of the people …” (Isa 49:8). “The paradox of Israel sent to redeem Israel is insoluble in Old Testament terms, since no prophet or king or priest was ever big enough for the title. It is part of the powerful thrust of the Old Testament toward the New Testament in which Jesus Christ stands forth as the sole worthy and rightful bearer of the name Israel.” Christ alone is the mediator of the new covenant; he only is the means by which men on earth may come unto God. He only is the “Way, the Truth and the Life; and no in an cometh unto the Father except by him” (Joh 14:6).
Isa 49:9 regards the release of captives and the enlightenment of those in darkness; but the interpretation of this is spiritual, as indicated in Jesus’ own words in Luk 4:17-20, where it is clear that the captives are those bound in sin, and the ones “in darkness” are those who do not know the Lord.
“I will make all my mountains a way …” (Isa 49:11). All of these verses in this part of the paragraph speak of the aid and support God will provide for Messiah and his Church.
Isa 49:12 reveals that the disciples of Messiah shall come from “afar,” from the north, the west, and from the land of Sinim. This place name is not satisfactorily identified. Kidner believed it was “Aswan in Egypt on the Nile, where a Jewish colony existed from the 6th century B.C.” Others have supposed the name refers to China. It stands here as a symbolical name for all the distant places on earth that have heard and obeyed the gospel of Christ.
Isa 49:13
“Sing, O heaven; and be joyful, O earth; and break forth into singing, O mountains: for Jehovah hath comforted his people, and will have compassion upon his afflicted.”
This little gem was called by Barnes, “A song of praise in view of the glorious results of the work of Messiah. The appearance of this outburst of praise in the midst of a long list of prophecies is similar to the appearance of the proleptic songs interspersed throughout the prophecy of Revelation, thus exhibiting the same characteristic found in other authentic portions of God’s Word.
Isa 49:7-8 VINDICATION: Jehovah calls Himself Redeemer of Israel. Redeemer is from the Hebrew word, goel, which means, avenger, vindicator, ransomer, retributor, recoverer (often translated, kinsman, esp. in Ruth). Jehovah is going to redeem mankind through His Servant, and when He does His Servant will be vindicated. During His earthly tenure, the Servant, because of His humble station and His sinless purity, will be despised by rebellious, sinful men. In order to destroy the wisdom of the wise and thwart the cleverness of the clever, God chose what is weak, low, despised and foolish to the world in order to save the world. Man must learn to trust completely in God. If man is given any margin for egotism or boasting in self, he cannot trust God completely (cf. 1Co 1:18-31). So God chose to send the Messiah, born in a Bethlehem barn, of poor parents, not tutored in the rabbinical schools, reared in Galilee (circuit of the Gentiles), a friend of fishermen, tax-collectors and harlots. He was abhorred by His own people. They called Him, Samaritan, demon-possessed, friend of sinners. He had no form or comeliness . . . that they should desire Him, (cf. Isa 53:1 f). They were sure no good thing could come out of Nazareth (Joh 1:46). Finally, they murdered Him (cf. Act 2:22-24; Act 3:13-16; Act 13:26-32, etc.). But Jehovah raised Him from the dead and exalted His name above every name (cf. scriptures just cited plus Php 2:9-10; Rev 1:5; Rev 5:5; Rev 15:3-4; Rev 19:11-16). After the exaltation of the Servant, kings and princes and men in high places became His followers and worshipped Him (cf. Act 13:7; Act 17:32-34; Act 18:8; Rom 16:23; Php 1:13). In succeeding centuries many kings and national leaders have become Christians. The Son was, for a little while, made lower than the angels (cf. Heb 2:9). After He suffered the necessary humiliation and accomplished atonement for sin, He was enthroned at the right hand of the Majesty on high (Heb 1:3 f) and was restored to the glory He had with the Father from the beginning (Joh 17:5). All this was according to the definite plan and foreknowledge of God (Act 2:23 f) and God kept His word (Act 3:12-26).
The acceptable time (Heb. beeth ratzon) means literally, delightful, pleasing, gracious, satisfying time. It is the time pre-figured in the Year of Jubilee (Lev 25:8 ff), when tribal inheritances were restored and bond-slaves were set free-a time for great rejoicing. Jubilee was a type of the time of delight and grace that would come when the Messiah appeared (cf. Isa 61:2) to release captives, etc. Day of salvation (Heb. yom yeshuah) is, interestingly, day of Jesus or day of Joshua. The apostle Paul apparently quotes this verse in 2Co 6:2 and applies it to the N.T. dispensation. In the fulness of time, God sent His Servant (Gal 4:4) to bring salvation and, in person, be a covenant of the people. Isaiah has already revealed that the Servant will Himself be given as a covenant to the whole world (cf. Isa 42:6). How does the Servant become a covenant? Girdlestone says in his, Synonyms of The Old Testament, The Lord Jesus is called the mediator of the New Covenant, because He is the medium wherein the Disposition of God is carried into effect, whether as regards the individual or the race as a whole (Heb 8:6; Heb 9:15; Heb 12:24). The inheritance which was given by promise to Christ (Gal 3:16) was conveyed by covenant (through His blood-shedding) to all believers (Gal 3:17; Gal 3:29), who are made one with Him by faith; and it is this union of God with man, and of man with God, in Christ, which is summed up in the N.T. sense of the word berith. Jesus, in the offering of Himself to die the second death for all sin, became personally a covenant. Covenant relationship is relationship to Christ, the Person, not to a legal system. He said His blood (death) was the covenant (Mat 26:26-29). All the promises of God find their Yes in Him (2Co 1:20). Christ became a servant . . . to show Gods truthfulness, in order to confirm the promises given . . . (Rom 15:8). When God could find nothing higher to swear by in order to show the unchangeable character of His purpose, He interposed (Himself) with an oath (Heb 6:17). Malachi calls Him the messenger of the covenant (Mal 3:1-2). Daniel says the prince, the anointed one who is to be cut off will make a strong covenant with many (Dan 9:24-27). The renovated land of verse eight is all part of the imagery of the fulfillment of Jehovahs covenant with Abraham and his spiritual descendants, and is not to be understood literally. We come into covenant relationship with God by being joined in discipleship to Jesus. Disciples of Jesus are those who have been baptized into Him and keep His word (Mat 28:18 f; Joh 8:31 f).
Isa 49:9-11 VIVIFICATION: The Servant will give Jehovahs people back their life. Men will be released from their bondage to sin and delivered from their blindness (darkness) (cf. Isa 61:1-3; Luk 4:16-30; Joh 8:12; Joh 9:39; 1Jn 1:7; 1Jn 2:10; etc.). Furthermore the Servant will shepherd Jehovahs people (see comments on Isa 40:11). Gods people will not have to wander in the deserts of unbelief and sin aimlessly. They will be led by the Incarnate Messiah-Son who has partaken of their nature in order to become The Good Shepherd (cf. Joh 10:1 f). They will pasture in ways that formerly would not provide or were inaccessible. The Servant will change everything! The Servants people will not want (Psalms 23); when they hunger or thirst after righteousness, they will be filled (Mat 5:6). The Hebrew word sharav may be translated heat, drought, or mirage. It is the same word used in Isa 35:7 and there translated glowing sand which would seem to mean mirage. The mirage was a common experience of the thirsty Palestinian traveler, who often thought he saw water where there was none. The Servant will not delude the many dying of spiritual thirst-He will provide living water and that in abundance. The Hebrew word mabbuey is translated springs and means, to gush out, effervescent, bubbling out, abundant. It is also found in Isa 35:7, translated springs. The final thing the Servant will do will be to make mountains into highways and raise the roads through deep valleys up to where they are safe and easily accessible. Apparently the mountains and valleys here stand for obstacles that are to be overcome by the Servant on behalf of His people (cf. Isa 40:4). Faith in Christ makes mountains into mole-hills (cf. Mat 17:20; Mat 21:21; Mar 11:23). Every obstacle to the knowledge of God may be destroyed with the weapons of the Servant (2Co 10:3-5).
Isa 49:12-13 VERIFICATION: The Servant will also verify that God has kept His promise (Isa 40:1-2) to comfort His people and bring their warfare to an end (see comments on Isa 40:1-2). The Servants people are to come from the far reaches of the world. We have again the universal nature of the messianic salvation. The return from exile in Babylon is no longer the focus. The prophets revelation is now expanded to the whole world. The word Siyniym (Sinim) means, some commentators say, people of the wilderness of Sin, or the Sinites, a people of Canaan (Gen 10:17; 1Ch 1:15). Gesenius says it means Chinese. Kyle and Delitzsch also believe it refers to people of the ancient land of China. The word Tsin can be traced back to about 1122-1115 B.C. as a name (in many different forms) of small states into which the empire of China was divided after the reign of Wu-wang. Tsin, according to the Sinologist Neumann, was the name of a feudal kingdom of some importance in Shen-si, one of the western most provinces of the land of China, and Fei-tse, the first feudal king of Tsin, began to reign as early as 897 B.C. It would be quite possible then for Isaiah to have heard of the land of the Sinese. Of course, there were no exiles in China from the Babylonian dispersion. However, there is documentation that there were Jews who immigrated from Persia to China during the Han dynasty (205 B.C.-220 A.D.). If Isaiah is speaking of the messianic era, as we think he is, then there is no problem with some people from China (Sinim) becoming followers of the Messiah. Since the emphasis is on distance from Palestine, China is more acceptable than the first two suggestions. Whatever the case, the whole universe is commanded to acknowledge in a hymn of praise that Jehovah has comforted His people and shown compassion to the afflicted. He has done it in the Person of the Servant who, despised and abhorred, tested in the crucible of incarnate weakness and disappointment, is now the exalted and desirable Savior.
Fuente: Old and New Testaments Restoration Commentary
the redeemer
Heb. “goel,” Redemp. (Kinsman type). (See Scofield “Isa 59:20”)
Fuente: Scofield Reference Bible Notes
the Redeemer: Isa 48:7, Rev 3:7
to him whom man despiseth: or, to him that is despised in soul, Isa 53:3, Psa 22:6-8, Psa 69:7-9, Psa 69:19, Zec 11:8, Mat 26:67, Mat 27:38-44, Luk 23:18, Luk 23:23, Joh 18:40, Joh 19:6, Joh 19:15
to a: Mat 20:28, Luk 22:27
Kings: Isa 49:23, Isa 52:15, Isa 60:3, Isa 60:10, Isa 60:16, Psa 2:10-12, Psa 68:31, Psa 72:10, Psa 72:11, Rev 11:15
and he: Isa 42:1, Luk 23:35, 1Pe 2:4
Reciprocal: Gen 49:10 – the gathering Deu 7:9 – the faithful 1Ki 22:8 – but I hate him Psa 31:11 – I was Psa 88:8 – made Psa 89:27 – higher Isa 29:22 – Jacob shall Isa 41:14 – saith Isa 44:24 – thy redeemer Hab 1:12 – mine Zec 2:11 – many Zec 12:8 – feeble Zec 14:9 – the Lord Mal 1:11 – my name Mat 9:24 – And Mat 13:55 – the carpenter’s Mat 13:57 – they Mat 26:61 – This Mat 27:22 – What Mat 27:29 – platted Mat 27:30 – General Mat 27:41 – General Mar 4:31 – is less than Mar 6:3 – carpenter Mar 9:12 – set Mar 11:18 – and Mar 12:7 – This Mar 15:19 – they smote Luk 19:14 – General Luk 22:63 – mocked Luk 23:11 – set Joh 3:17 – but Joh 5:38 – for Joh 5:40 – ye will not Joh 7:7 – but Joh 8:48 – thou Joh 15:18 – General Joh 19:2 – the soldiers Act 4:27 – the people Act 15:17 – the residue 1Co 1:9 – God 1Co 10:13 – but Phi 2:7 – made 1Th 4:8 – despiseth not Heb 12:2 – despising
Fuente: The Treasury of Scripture Knowledge
Isa 49:7. To him whom man despiseth To Christ, to whom, in the days of his flesh, this description most truly and fully agreed, being the same in effect with that Isa 53:3, for men, both Jews and Gentiles, among whom he lived, did despise him from their hearts; and the nation, of which he was a member, abhorred both his person and his doctrine; and he was so far from being a temporal monarch that he came in the form of a servant, and was a servant of rulers, professing subjection, and paying tribute unto Cesar, and being treated by the rulers, both of the Jews and Romans, like a servant, being despitefully used and crucified, which was then a kind of punishment inflicted only on slaves or servants. Kings shall see Though for a time thou shalt be despised, yet after a while thou shalt be advanced to such glory, that kings shall look upon thee with reverence: and arise From their seats to worship thee. Because the Lord that is faithful Because God shall make good his promises to thee. And he shall choose thee And although thou shalt be rejected by thine own people, yet God will manifest to the world that thou, and thou only, art the person whom he hath chosen to be the Redeemer of mankind. The words imply the wonderful progress of the gospel from small beginnings; and show that the Author of it, from being the contempt of the great men of the world, should come to be the object of their adoration.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 49:7-12. The Glorious Home-Coming of the Exiles.To Israel, despised and oppressed, Yahweh promises a reversal of fortune so wonderful that kings in astonishment shall do homage to Israel, recognising him as Yahwehs chosen. When the time is ripe Yahweh responds to his appeal. He will preserve him and restore him to the deserted homeland, bidding the exiles and prisoners come forth. He, their shepherd, will feed them on their way through the barren country. Nor shall the sirocco or the suns heat strike them, for He will lead them from the most distant dispersion by tree-shaded streams, along a road miraculously made over mountain and plain.
Isa 49:7. Read, whom nations abhor.rulers: in bad sense, tyrants.worship: render, do homage.
Isa 49:8. acceptable time: a time of favour. The perfects are perfects of certainty, I will answer, I will help.Render, raising up, making; the subject is Yahweh.
Isa 49:10. heat: i.e. the hot wind (LXX). Mg. is wrong; a mirage cannot smite (Isa 35:7*).Sinim: possibly Syene in the S. of Egypt, where there was certainly a settlement of Jews in the fifth century B.C.
Fuente: Peake’s Commentary on the Bible
49:7 Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a {i} servant of rulers, Kings shall see and {k} arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.
(i) Meaning, the Jews whom tyrants kept in bondage.
(k) The benefit of their deliverance will be so great, that great and small will acknowledge it, and revere God for it.
Fuente: Geneva Bible Notes
Yahweh, Israel’s Redeemer and Holy One, assured the Servant-who the Israelites and the Gentiles, whom He came to save, would despise-that eventually even rulers would bow before Him. This would happen because Yahweh, the Holy One of Israel, who had called Him, was faithful to fulfill what He had set out to accomplish through His Servant. Again, the success of a servant of the Lord, any servant of the Lord, is due to the Lord because He enables the servant to be successful (cf. Isa 48:15). Watts’ interpretation was as follows:
"This oracle accurately predicts the rapid, if violent, rise of Darius [I, Hystaspes] to power in Persia and claims credit for Yahweh who chose him for the office." [Note: Idem, Isaiah 34-66, p. 188]
This verse distinguishes two aspects of the Servant’s ministry: the first characterized by rejection and humiliation (cf. Isa 49:4; Isa 52:13 to Isa 53:12), and the second marked by acceptance and glorification. The first advent of Christ fulfilled the first aspect and His second advent will fulfill the second aspect. All that Israel had experienced-being despised, abhorred, and used-the Servant would experience (cf. Isa 49:25-26). And all that God intended Israel to be-admired, respected, and served-the Servant will become.
". . . to be the chosen of God does not mean glory along the way, but it does mean glory at the end of the way." [Note: Oswalt, The Book . . . 40-66, p. 295.]