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Commentary on Isaiah 49 verses 7–12
In these verses we have,
I. The humiliation and exaltation of the Messiah (Isa 49:7): 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, Isa 53:3. 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, Joh 19:10. 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 (Isa 49:8): 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 5:7. He knew that the Father heard him always (Joh 11:42), 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, Joh 17:24. 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 7:25. 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, Zac 3:9. 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, Co2 6:2.
(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 (Isa 42:6), 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, Isa 49:9. 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, 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 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, Psa 34:10. 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, Sol 1:7. 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 (Isa 49:11): 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, Isa 35:8.
(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, Isa 49:12. 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, Mat 8:11.
Theodotion translated, “To him who despises life, who is an abomination to the people, who is a servant of princes”—which clearly suits the person of Christ. For the good Shepherd gave his life for the sheep and despised it, he who was an abomination to the nation of the Jews …, one who was the servant of princes and so humble that he stood before Annas and Caiaphas and was sent to be crucified to Pilate and Herod.… The “peaceful and opportune time” and “the day of salvation” are the Savior’s passion and resurrection—when he prayed on the cross, “God, my God, why have you abandoned me?” And God kept him or formed him as death was overcome and gave him to be a covenant of the people of the Jews, or at least to those of them who believed, to waken the land that was lying in the errors of idolatry and to possess the lost or deserted inheritance that did not have God living there.
(Version 7.) Thus says the Lord, the Redeemer of Israel, his Holy One, to the despised soul, to the abhorred nation, to the servant of rulers. Kings shall see and arise, princes, and they shall worship because of the Lord, for he is faithful, and the Holy One of Israel who has chosen you. LXX: Thus says the Lord, who delivers you, the God of Israel. Sanctify him who despises his own soul, who is an abomination to the nations, who is the servant of rulers. Kings shall see him and rise up, and princes shall adore him because of the Lord, for the Holy One of Israel is faithful and has chosen you. For what we have said, 'He has transferred us to the contemptible soul, to the abominable nation, to the slave of lords, Theodotius', applies clearly to him who despises the soul, who is an abomination to the nation, who is a servant of princes, which clearly applies to the person of Christ. For he himself, the good shepherd, has laid down his life for his sheep (John 10), and he has despised him who is an abomination to the Jewish nation, whom they curse three times a day with the name 'Nazarene' in their synagogues. He was a servant of the princes, and so humble that he stood before Annas and Caiaphas; and he was to be crucified by Pilate and sent to Herod. This interpretation was agreed upon by Aquila, and partly by the Septuagint, although they changed the meaning and made it weaker, interpreting 'pro gentes' as 'pro gente' and 'pro servos' as 'pro servo'. Others are of the opinion that this is said in reference to the Jewish people, who despised their own soul and are an abomination to the whole world; and they serve the princes, of whom it is written: 'They devour my people as bread.' (Psalm 13:4). But a better interpretation is above Christ. Therefore, which Father, once the redeemer and Holy One of Israel, speaks to the son? Kings will see and princes will rise, and they will worship, when he comes in the glory of the Father with his Angels, and he will sit on the throne of his glory, judging the living and the dead: then everyone will worship him because of the Lord his Father, who chose him. Or it is to be understood in this way: Kings whose heart is in the hand of God, and the princes of the Church of God, will worship you: for the Lord, the Holy One of Israel, who chose you, is faithful. But all these things apply to him who despises his own soul, who is despised by the nation, who is a servant of princes.
The Son of God assumed human nature, and in it he endured all that belongs to the human condition. This is a remedy for humanity of a power beyond our imagining. Could any pride be cured, if the humility of God’s Son does not cure it? Could any greed be cured, if the poverty of God’s Son does not cure it? Or any anger, if the patience of God’s Son does not cure it? Or any coldness, if the love of God’s Son does not cure it? Lastly, what fearfulness can be cured, if it is not cured by the resurrection of the body of Christ the Lord? Let humanity raise its hopes and recognize its own nature: let it observe how high a place it has in the works of God. Do not despise yourselves, you men: the Son of God assumed manhood. Do not despise yourselves, you women: God’s Son was born of a woman. But do not set your hearts on the satisfaction of the body, for in the Son of God we are “neither male nor female.” Do not set your heart on temporal rewards: if it were good to do so, that human nature which God’s Son assumed would have set its heart on this. Do not fear insults, crosses and death: for if they did harm humanity, the humanity that God’s Son assumed would not have endured.
For it is clear that Christ caused the salvation of the flesh for all those on the earth. Through his resurrection, death was destroyed and destruction was stamped out, and we are brought springing back to life, we who through Adam had been driven into opposition. So we do not say that the Savior prayed out of a sense of failure but rather on account of the plan [economy] that he carried out in order to inspire our following.… For he stands as an example for us in the way he showed courage before the cross.
For any powers and rational beings and also human beings on the earth who are holy—only through participation in the holy One by nature and who alone is truly holy are they called holy … and he who is alone holy together with God the Father and God the Holy Spirit has given from his own fullness to those sharing the holiness with him.
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SUMMARY
Isaiah 49:7 presents a profound prophetic declaration from the LORD, the Redeemer and Holy One of Israel, concerning His chosen Servant. This verse dramatically foretells a radical reversal of fortune for this pivotal figure, who is initially depicted as deeply despised and abhorred by humanity and nations, even serving rulers. However, by divine decree, this humiliated Servant is destined for universal honor and worship, with kings and princes rising to pay homage. This astonishing transformation is explicitly attributed to the unwavering faithfulness and sovereign choice of the LORD, underscoring God's ultimate control over history and His unwavering commitment to His redemptive plan through His chosen one.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 49:7 masterfully employs several literary devices to convey its profound message. Antithesis and Contrast are central, powerfully juxtaposing the Servant's initial state of being "despised," "abhorred," and a "servant of rulers" with his future exaltation where "Kings shall see and arise, princes also shall worship." This dramatic shift emphasizes the magnitude of God's redemptive power and the depth of the reversal. Parallelism is evident in phrases like "to him whom man despiseth, to him whom the nation abhorreth" and "Kings shall see and arise, princes also shall worship," which use synonymous or complementary phrases to reinforce the same idea with greater emphasis and rhythm. The repeated use of Titles and Epithets for God, such as "the LORD, the Redeemer of Israel, and his Holy One," and "the Holy One of Israel," serves to underscore God's majestic character, His covenant relationship, and His divine authority as the orchestrator of this prophetic reversal. The entire verse functions as a powerful Prophecy and Foreshadowing, pointing to a future fulfillment that transcends the immediate historical context and carries deep messianic implications, building anticipation for the Servant's ultimate triumph.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 49:7 stands as a profound testament to God's sovereign plan of redemption, revealing that His chosen instrument, though initially subjected to profound humiliation and rejection, will ultimately be vindicated and exalted by divine faithfulness. This verse deeply informs the biblical theology of the Suffering Servant, demonstrating that suffering is not an indication of God's abandonment but often a prelude to His greatest acts of glorification. It highlights God's unwavering commitment to His covenant promises, showcasing His character as the faithful Redeemer who will bring about His purposes, even through seemingly impossible circumstances. The universal homage paid to the Servant also foreshadows the global scope of God's salvation, extending beyond Israel to encompass all nations, fulfilling the promise that all the families of the earth would be blessed through Abraham's seed.
REFLECTION AND APPLICATION
Isaiah 49:7 offers immense hope and profound encouragement for believers navigating a world that often despises or disregards the values of God's kingdom. It reminds us that our worth and ultimate vindication do not depend on human approval, societal status, or worldly power, but solely on God's faithful choice and unwavering character. When we face rejection, scorn, or feel like a "servant of rulers" in our own contexts—whether in ministry, work, or personal relationships—this verse reassures us that God sees our suffering and has a divine plan for our ultimate exaltation, in line with His perfect will. It calls us to persevere in faith, knowing that the God who was faithful to His Servant will also be faithful to us, bringing His purposes to fruition in His time. Our suffering for righteousness' sake is not in vain, but a path that the Messiah Himself trod, leading ultimately to glory and vindication. This passage invites us to trust in God's sovereign hand, even when circumstances seem to contradict His promises, and to find our identity and security in His steadfast love and unwavering faithfulness.
Questions for Reflection
FAQ
Who is "the Servant" in Isaiah 49:7?
Answer: In the book of Isaiah, the identity of "the Servant" is complex and multifaceted. At times, the Servant refers to the nation of Israel as a whole, called to be God's witness to the world. However, in passages like Isaiah 49:7 and the other Servant Songs, the description transcends the nation, pointing to an individual who perfectly fulfills God's will, suffers on behalf of others, and brings salvation. Christian theology overwhelmingly identifies this individual Servant as Jesus Christ, who perfectly embodies the roles of the despised yet ultimately exalted figure, the light to the Gentiles, and the one chosen by God to redeem humanity. His life, death, and resurrection directly parallel the humiliation and exaltation described in this verse and throughout the Servant Songs, particularly in Isaiah 53.
How does God's faithfulness relate to the Servant's exaltation?
Answer: God's faithfulness (Hebrew: ʼâman) is presented as the direct cause and guarantee of the Servant's dramatic reversal from humiliation to exaltation. The verse explicitly states, "because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee." This means the Servant's vindication is not due to his own power or human recognition, but entirely to God's steadfast character and His sovereign choice. God's faithfulness ensures that His promises are kept, His plans are fulfilled, and His chosen one will ultimately be glorified, regardless of initial appearances or human opposition. This divine attribute is foundational to the entire biblical narrative of redemption, assuring believers that God will complete what He starts, as seen in 1 Thessalonians 5:24.
What does "Redeemer of Israel" mean in this context?
Answer: The title "Redeemer" (Hebrew: Go'el) is highly significant. In ancient Israelite law, a go'el was a kinsman who had the right and responsibility to act on behalf of a distressed family member—to buy back property, avenge a wrong, or deliver from bondage. When applied to the LORD, it emphasizes His intimate, covenantal relationship with Israel and His active role in intervening to rescue, restore, and vindicate His people. In Isaiah 49:7, this means the LORD, as Israel's kinsman-redeemer, is the one who will deliver His Servant (and through Him, His people) from their despised state and elevate them to glory, demonstrating His unwavering commitment to His covenant promises. This concept finds its ultimate fulfillment in Jesus Christ, the one who truly redeems humanity from sin and death through His blood, as highlighted in Ephesians 1:7.
CHRIST-CENTERED FULFILLMENT
Isaiah 49:7 finds its most profound and complete fulfillment in the person and work of Jesus Christ. He is the ultimate Servant of the LORD, the one "whom man despiseth" and "whom the nation abhorreth," perfectly embodying the humiliation prophesied. Born in humble circumstances Luke 2:7, rejected by His own people John 1:11, and ultimately condemned and crucified by both Jewish and Roman authorities, Jesus truly became "a servant of rulers" in His suffering and death Matthew 27:27-31. Yet, the prophecy of His exaltation is equally fulfilled in Him. Following His resurrection and ascension, "Kings shall see and arise, princes also shall worship." This is vividly portrayed in the New Testament, where God "highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" Philippians 2:9-11. Jesus is the faithful Redeemer and the Holy One of Israel, chosen by God to accomplish universal salvation, and He will indeed receive the worship of all creation, as depicted in the heavenly throne room scenes of Revelation 5:11-14. His journey from despised Servant to universally worshipped King is the ultimate demonstration of God's faithfulness and His redemptive power, making Him the cornerstone rejected by builders who became the capstone Psalm 118:22.