Isaías 49
George MacDonald · Citado em PreceptAustin
Isaías 49
MacDonald - The servant of Jehovah in chapter 49 may seem to be the nation of Israel in Isa 49:1-3, but only the Lord Jesus fully answers to the text. In verse 3 Israel is mentioned by name, but it is Christ, the true Prince of God, and not the nation. In verses 5- 6 the Servant is distinguished from Israel. The restorations of Israel merge in these verses, first the return under Cyrus, then the future restoration when the Messiah sets up His Kingdom. The Servant calls on the people of the world to heed Him as He recounts His birth, the name that was given to Him before His birth (Matt. 1:21), His incisive, authoritative message, and His appointment by God as Servant, a Prince of God (Israel) in whom Jehovah would be glorified. He further intimates the trouble of soul He experienced over His rejection by Israel (see Matt. 11:16?24), but then His satisfaction that God would reward (cf. v. 4 with Matt. 11:25, 26). God called Him not only to bring about the spiritual rebirth of Israel, but also to bring salvation to the Gentiles. Verse 6b is quoted in Acts 13:47 as referring to Christ. ( Believer's Bible Commentary) KJV Commentary - In this section of Isaiah's prophecy, the Servant is personalized and identified as the One whom the Lord has called from the womb and the One whom He has called by name. The parallel to Isaiah 7:14 is all too obvious. This is none other than the virgin-born Immanuel Himself! His mouth is described like a sharp sword, a description often used of Christ, but never of Israel. Though He is called my servant, O Israel, it is clear that the national title is used as a designation for the Messiah who shall come forth from that nation. The Servant has a twofold mission from the Lord who formed (yotseriy, meaning to fashion or ordain) Him from the womb to be his servant. That mission is to bring Jacob again to him and to restore the preserved of Israel. This first aspect of His assignment is to the House of Israel and to the believing remnant of Israel in particular. In addition, He is also commissioned to be a light to the Gentiles. This statement is quoted in Acts 13:47 as being fulfilled by Jesus Christ. There it forms a part of Paul's sermon in the Jewish synagogue in Antioch of Pisidia. Other references to this statement may be found in Luke 2:32 and John 11:52. For the liberal scholar to deny this interpretation is to contradict the inspiration of the Apostle Paul! (KJV Bible commentary. Nashville: Thomas Nelson) So that - Purpose clause. The purpose of the Light of Jesus and the Gospel of Jesus. Oswalt - It is not restoration to the land of Judah that is in view here. Rather, it is the restoration of an estranged world, along with an estranged Israel, to God. (NICOT-Isaiah) My salvation may reach to the end of the earth - The Gospel of Jesus will lead to salvation for Jews and Gentiles in the remote regions of the earth. We see the fulfillment of this in Revelation 5:9+ where John records souls "purchased for God with (JESUS') blood men from EVERY tribe and tongue and people and nation." Isaiah 49:7 Thus says the LORD, the Redeemer of Israel and its Holy One, To the despised One, To the One abhorred by the nation, To the Servant of rulers, "Kings will see and arise, Princes will also bow down, Because of the LORD who is faithful, the Holy One of Israel who has chosen You." the Redeemer of Israel and its Holy One - Isa 48:7 Rev 3:7 To the despised One Isa 53:3 Ps 22:6-8 69:7-9,19 Zec 11:8 Mt 26:67 27:38-44 Lu 23:18,23 Joh 18:40 19:6,15 To the Servant of rulers - Mt 20:28 Lu 22:27 Kings will see and arise - Isa 49:23 52:15 60:3,10,16 Ps 2:10-12 68:31 72:10,11 Rev 11:15 the Holy One of Israel who has chosen You - Isa 42:1 Lu 23:35 1Pe 2:4 NET Isaiah 49:7 This is what the LORD, the protector of Israel, their Holy One, says to the one who is despised and rejected by nations, a servant of rulers: "Kings will see and rise in respect, princes will bow down, because of the faithful LORD, the Holy One of Israel who has chosen you." NLT Isaiah 49:7 The LORD, the Redeemer and Holy One of Israel, says to the one who is despised and rejected by the nations, to the one who is the servant of rulers: "Kings will stand at attention when you pass by. Princes will also bow low because of the LORD, the faithful one, the Holy One of Israel, who has chosen you." MESSIAH'S REJECTION BY MEN AND REIGN OVER MEN Thus says the LORD, the Redeemer of Israel and its Holy One - Isaiah "piles up" the appellatives for God! Here the Father is referred to as the Redeemer. And notice that He is still the Redeemer of Israel., nor has He replaced Israel with the Church (see the false teaching of replacement theology). God has not forgotten His Chosen People, despite their many wanderings and continued unfaithfulness! John Oswalt comments that God "is not merely the LORD, he is the Redeemer of Israel. But he is the Redeemer because he is Israel’s Holy One. That is, he is able to redeem because of his transcendent power, and he wills to redeem because of his unearthly faithfulness and love. This is the one who addresses the Servant. This is clearly no offhanded chat, but an address of supreme importance." LORD (03068)(Jehovah) is "the personal name of the living God found 6,823 times in the Old Testament. It is his redemptive, covenant-keeping name, called the Name (Lev. 24:11,16+) and "this glorious and awesome name" (Dt. 28:58). To Moses, God revealed the meaning of his personal name "Yahweh" by connecting it with the Hebrew phrase ehyeh, usually translated "I am," though it is better translated "I will be." In Exodus 3:12 God said, "I will be (ehyeh) with you." Then in verse 14 God went on to say, Ehyeh asher ehyeh, which can be translated "I am who I am," or, "I will be what I will be." However, ehyeh is a Hebrew imperfect which indicates action going on. Thus, it has the meaning: "I will show you who and what I am by who and what I will be to you, for I will be with you." (Gilbrant - Complete Biblical Library Hebrew-English Dictionary) The prophet Isaiah records this declaration by God Himself... I am Jehovah, that is My name; I will not give My glory to another, Nor My praise to graven images." (Isa 42:8) (See note) Hemphill concludes: Most Bible scholars would agree that the name Yahweh, or Jehovah, as it is sometimes translated, would be the proper name of God. The other names, including the compound names, provide further revelation of His character and His activity. (Names of God) Psalm 68:4 Sing to God, sing praises to His name; Lift up a song for Him who rides through the deserts, Whose name is Jehovah, and exult before Him. (See note) Play the song He Is Jehovah - performed with a beautiful Jewish flavor - May God grant you desire to take a moment to worship Him in Spirit and in Truth in Christ. Amen. New American Commentary notes "that in spite of some of the difficult words he will announce in the coming sentences, the one who is speaking to them is God, Israel's "Redeemer" (gōʾēl)." Redeemer (01350)(see notes below for more detailed discussion of goel/ga'al) is a verb which usually means to perform the role of a kinsman and thus to redeem one's kin from difficulty or danger. Theologically (as discussed below), this word is used to convey God's redemption of individuals from spiritual death. Holy One - 56v in OT and NT - NET Note - "Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them." 2 Ki. 19:22; Job 6:10; Ps. 16:10; Ps. 71:22; Ps. 78:41; Ps. 89:18; Ps. 106:16; Prov. 9:10; Prov. 30:3; Isa. 1:4; Isa. 5:19; Isa. 5:24; Isa. 10:17; Isa. 10:20; Isa. 12:6; Isa. 17:7; Isa. 29:19; Isa. 29:23; Isa. 30:11; Isa. 30:12; Isa. 30:15; Isa. 31:1; Isa. 37:23; Isa. 40:25; Isa. 41:14; Isa. 41:16; Isa. 41:20; Isa. 43:3; Isa. 43:14; Isa. 43:15; Isa. 45:11; Isa. 47:4; Isa. 48:17; Isa. 49:7; Isa. 54:5; Isa. 55:5; Isa. 60:9; Isa. 60:14; Jer. 50:29; Jer. 51:5; Ezek. 39:7; Dan. 4:13; Dan. 4:23; Dan. 8:13; Hos. 11:9; Hos. 11:12; Hab. 1:12; Hab. 3:3; Mk. 1:24; Lk. 4:34; Jn. 6:69; Acts 2:27; Acts 13:35; 1 Pet. 1:15; 1 Jn. 2:20; Rev. 16:5 To the despised One - Literally this reads "To the despised in soul." NAS renders "soul" (nephesh) as "One." What a striking contrast from "LORD...Redeemer...Holy One" to "One abhorred To the One abhorred by the nation - Note that nation is singular (goy) and when used in the singular usually refers to the nation of Israel (cf Ge 12:2; Ex 19:6; Dt 4:6; Mic 4:7; Zeph 2:9). Certainly Israel had the first opportunity to abhor and despise Him. This is the Messiah "was despised and forsaken of men, A man of sorrows and acquainted with grief; And like one from whom men hide their face He was despised, and we did not esteem Him." (Isa 53:1+, cf Isa 50:6,7). The verb abhorred is a word that presents an atrocious picture of the depraved depth to which their esteem of the Messiah had fallen! And do not miss that Isaiah does not say he was abhorred by a few but by the nation! The King of the Jews abhorred by His Jewish brethren! This would seem to be an almost gross exaggeration were it not tragically true! As Oswalt says "He is seen not only as unworthy of attention but as positively distasteful. (For a contemporary analogue, one may think of the homeless on the streets of any large city.)" (NICOT-Isaiah) Abhorred (Other versions have scorned, detested, despised and rejected) (08581)(taab related to toebah = abomination) means to despise, detest, to loathe, to degrade, to have a hatred or very strong dislike for something or someone, in this case the Son of God! In essence He was rejected as "unclean!" Amazing depth of depravity and deception that would hold the sinless Lamb of God in such abysmally low esteem! (But in one sense, was this not all of us prior to our miraculous conversion! cf Ro 1:30, Ro 5:8, 10+, Col 1:21+) It describes "persons, things or practices that offend one's ritual or moral order." (NIDOTTE) Taab implies not only contempt for someone, but also a low opinion of his value. Taab is translated here in the Septuagint with an "ugly," strong verb bdelusso [word study] (derived from bdeo = to stink or reek) which means literally to emit a foul odor or to render foul and figuratively means to strongly detest something on the basis that it reeks and is abominable (as used in Rev 21:8-note) (abominable = quite disagreeable, worthy of disgust, whatever is odious to the mind or offensive to the senses). In Greek usage bdelusso means to feel loathing for food and then to signify disgust in general. The upshot is that the verb bdelusso pictures one turning away from a stench as in disgust. This is a horrible picture of how the Chosen People viewed the Holy One of Israel Who was sent to be their Savior and Redeemer!!! Barnes is correct when he comments that "To this day, His name (JESUS) 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 nation of course is Israel, referred to in Isa 1:4 as a "sinful nation," and Isa 10:6 as a "godless nation." In this verse God the Father will give a promise to His Son the Messiah that even though He would be despised, He would one day be greatly honored by kings and princes.
Isaías 49
MacDonald - This is a very touching suggestion that He who once came into this world in the form of a bondslave will graciously condescend to serve His people again in their heavenly home. The devout German Bible scholar Bengel regarded verse 37 as the greatest promise in all God’s word. J C
Isaías 49
MacDonald - In the meantime, the city of Zion is portrayed as feeling that her Lord has forgotten her. Jehovah’s answer is that a mother may forget her nursing baby, but He will never forget His city. Zion is inscribed on the palms of His hands, and her walls are never out of His mind. We instinctively compare the reference to the palms of Jehovah’s hands with the lovewounds borne by Christ for us. A great English Christian poet expressed it beautifully: My name from the palms of His hands Eternity will not erase; Imprest on His heart it remains In marks of indelible grace. —Augustus Toplady ----------------------- J