The Triumph of the Servant Out of Humiliation (Isaiah 49:7-13).
‘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 Isaiah 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 Isaiah 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 Isaiah 53:3; Isaiah 50:5-6) and abhorred by the nation (Isaiah 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 Philippians 2:5-11). Men will despise Him because He seems so unimportant, (Isaiah 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 Isaiah 53:12, but also keeps in mind Isaiah 49:23, and Isaiah 60:3; Isaiah 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 (Isaiah 52:13 to Isaiah 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 Isaiah 49:3; Isaiah 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 Isaiah 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.
‘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 (Isaiah 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' (Isaiah 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 (John 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.
‘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 (Isaiah 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 (Acts 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 (Isaiah 35:10).
‘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 (Isaiah 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 Isaiah 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 Isaiah 1:2. There they were to witness the failure and disobedience of Israel. In Isaiah 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.