49 Listen, O isles, unto me: and hearken, ye peoples, from far: Jehovah hath called me from the womb; from the bowels of my mother hath he made mention of my name: 2 and he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me: and he hath made me a polished shaft; in his quiver hath he kept me close: 3 and he said unto me, Thou art my servant; Israel, in whom I will be glorified. 4 But I said, I have labored in vain, I have spent my strength for nought and vanity; yet surely the justice due to me is with Jehovah, and my recompense with my God. 5 And now saith Jehovah that formed me from the womb to be his servant, to bring Jacob again to him, and that Israel be gathered unto him (for I am honorable in the eyes of Jehovah, and my God is become my strength); 6 yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." (Isa. 49:1-6.)

As has been noted on former occasions, the term, servant, as it is used in Isaiah, has three connotations. Only by the facts of each immediate context, can one determine which meaning our term has in a given case. In a certain context it refers to the entire nation of Israel, both the good and the bad. In other connections it refers to the faithful remnant of the nation. In still other connections it signifies the Messiah, the deliverer of the nation. In verse 3 of our chapter the speaker declares that the Lord God has spoken to him and said, "Thou art my servant; Israel, in whom I will be glorified." Immediately we see that this passage is a prediction concerning the servant. But what is the connotation? It can neither refer to the nation nor to the remnant, for this servant is appointed of God to raise up the remnant and to restore the preserved of Israel. In view of this fact we see that it refers to the Messiah; no other interpretation can be possible.

The prophet appeared before his audience and in the message of these verses spoke of himself as I, me, and my. This fact, as we have often seen, shows that he was impersonating the Messiah. With this understanding, we shall now notice the message of these verses.

Messiah, in beginning His message, calls upon the isles, the peoples of earth, to listen and to hearken to Him, declaring that the Lord Jehovah had called Him "from the womb; from the bowels of my mother" had He made mention of His name. An examination of messianic prophecy reveals that, whenever any mention is made of the Messiah's parentage, only the mother is spoken of. This fact in and of itself does not prove the virgin birth of Messiah; nevertheless it is in perfect alignment with the prediction of His unique entrance into the world. "Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel" (Isa. 7:14). Scripture always harmonizes. Thus Isaiah 49:1 perfectly dovetails into the prediction regarding the virgin birth.

In verse 2 the Messiah declares that the Lord has made His mouth like a sharp sword, that He has hidden Him in His hand, that He has made Him a polished shaft; and that He has kept Him in His quiver. These words must be taken seriously. They stand for reality and are by no means draperies to adorn the prophecy. In the first place Messiah declares that God has made His mouth like a sharp sword. What does this signify? Does it refer to the message of grace and truth which He, when He appears upon the historic scene, proclaims to the meek and lowly? Instantly one replies with a most emphatic negative. The gospel message is an expression of kindness, grace, love, mercy. Thus in no wise could we interpret it as a reference to the ministry of the Lord at His first coming. Could it refer to what He will accomplish at His return? As we learn from parallel passages, we know that the Lord will return in wrath and indignation. At that time He "... will go forth as a mighty man [a man of war]; he will stir up his zeal like a man of war: he will cry, yea; he will shout aloud; he will do mightily against his enemies" (Isa. 42:13). In this quotation appears a prediction that the Messiah, when He returns at the end of the Tribulation, will come as a mighty warrior with the battle cry of vengeance against His enemies, whom He will slay as He purges the world of all wickedness and sin. This interpretation is confirmed by the fact that in 49:2 Messiah asserts that God has made Him "a polished shaft," an arrow which He has hid--during the present dispensation--in the shadow of His hand and in His quiver. Messiah is God's polished shaft and His arrow which He at that time shoots, at the wicked world. Of course this is a figurative expression which is perfectly clear to all.

When Messiah is upon earth the first time, He delivers a great message of grace and truth to the people. After His rejection, crucifixion, and resurrection, He ascends to the right hand of God and is invisible from then and onward so far as the world is concerned. In the language of our passage He, the polished shaft, the arrow, has been hidden in the shadow of God's hand or placed in the quiver. The facts thus stated are apparent to anyone who will study this passage in the light of those which give the whole redemptive career of King Messiah, which consists of the two comings, separated by the period during which He is at the right hand of the throne of God. For instance, see Psalm 110.

According to verse 3 of our passage the prophet in impersonating Messiah tells us what God said to Him, namely, that He is His servant and that He will be glorified in the world through Him. The Lord was not glorified in the world through Moses--except in a very limited way. What is said of him may be said of all the faithful men of God of old. At Messiah's first coming God is glorified in the world in a limited manner, but at His second coming the picture will be entirely different; for at that time God will be completely glorified in and through Him throughout the world.

When God the Father tells Messiah that it is His intention to glorify Himself in the world through Him, the Messiah replies saying, "I have labored in vain, I have spent my strength for nought and vanity; yet [nevertheless] surely the justice due to me is with Jehovah, and my recompense with my God" (vs. 4). This conversation between God the Father and God the Son is held after God the Son has come to earth, has spent His labor in an effort to get Israel to accept Him and the truth, but has seemingly failed--so far as the conversion of the nation is concerned. We may therefore place this conversation between the two comings of Messiah--after He has ascended from earth to the right hand of the Majesty on High, and before He returns and establishes His kingdom upon earth. As suggested just above, so far as the conversion of the entire nation of Israel is concerned and His leading it back to God, His personal ministry at His first coming has been for naught and in vain. When we look at prophecies concerning this first coming and then look at the fulfillment in the life and, labors of the Lord Jesus Christ, we see that, while He failed nationally to convert the Hebrews, He does lead many to a saving knowledge of Himself. The number, however, which He leads into this fellowship with Himself is very small in comparison with the entire nation. This fact justifies Messiah's using the statement, "I have labored in vain, I have spent my strength for nought and vanity ..." --the relative sense of language.

Although Messiah complains concerning the comparatively small results accruing from His life's work, He is confident that His labors are not in vain; for He declares that the justice due to Him is with Jehovah and the recompense with His God. This fact confirms the interpretation just placed upon the first part of the verse, namely, that the prophet is using the language relatively and not in the absolute sense of the term. The latter part of the verse may be interpreted in the light of Isaiah 53:11: "He shall see of the travail of his soul, and shall be satisfied ..." The Messiah will get His reward for His labors in due time.

According to verses 5 and 6 of our passage, the Lord, at the time of the conversation between Himself and the Messiah, tells the Son that the task of bringing back the remnant to God and restoring the preserved of Israel is a task too small and insignificant for Him. He therefore lays before Him a larger ministry which is that of becoming a light to all the Gentile nations. When a person realizes that one soul is of more value in God's sight than the entire material universe, he wonders why the Father says to the Son that the restoration of Israel is such a small task for Him. The parenthetical expression--"(for I am honorable in the eyes of Jehovah, and my God is become my strength)"--may throw some light upon the question. Messiah, who is the God-man as we learn from many passages of scripture, is indeed honorable in the eyes of Jehovah and God gives Him unlimited strength and power. Being such a one and having all the power of Deity in His own hands, He is in a position not only to save the remnant of Israel, but to be God's light and salvation to every mortal upon the earth. When He returns, coming as the polished shaft and as the arrow of God's wrath, He will become, as we learn from parallel passages, God's salvation to all nations. Messiah therefore in these verses envisages a converted world with all the attendant blessings. This will occur at the second coming of our Lord, and these conditions will continue throughout His millennial reign.

Special Message of Confirmation Regarding Messiah's Reign

"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" (49:7).

This verse has been, called Isaiah, chapter 53 "in miniature." With verse 6 the prophet ceases his impersonation of Messiah and adopts the method of representing himself as the ambassador of the Almighty. In verse 7 he informs Israel what the Father has said to the Son--after His rejection by them. Isaiah represents his message as that which came from Jehovah, the Redeemer, and His Holy One, to Messiah, after He is rejected of men. He thus informs us that God made the following revelation "to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers." Messiah is spoken of as the one whom man despiseth. This is a general term indicating man in his unregenerated state. The unsaved man does not have the proper evaluation of Messiah and His labors for mankind. He therefore in this sense despises the Redeemer. But concerning the nation of Israel, the prophet quotes the Father as saying that it abhorreth Him (Messiah). There is not only an under-evaluation of Messiah, but there is on the part of the nation of Israel a positively hostile attitude toward Him. Moreover, the prophet speaks of Messiah as "a servant of rulers." When the Lord Jesus came here, He said that He did not come to be ministered unto, but to minister and to give His life a ransom for many. It is in Him that we live, and move, and have our being. He has served, is serving, and will continue to serve, not only the rulers of the world, but all men. He is therefore called in this passage "a servant of rulers."

Now for the message which the Father speaks to the rejected Son: "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." This prediction looks forward to the time when the kings and rulers, the princes of earth, will see the truth concerning Messiah and will also actually see Him in person as the King of kings and Lord of lords--at His second coming; Then with holy reverence and awe they will arise and do obeisance to him. In so doing, they will accept Him as their Lord and Saviour, the rightful ruler of the earth. What is said of the kings and rulers will also be true of all men, who will accept Him as Saviour and worship Him as their God.

The guarantee that Messiah will thus be recognized by all is the word of Jehovah to Him to this effect. God is faithful to His promises and true to His Word. Since He tells Messiah that He, the Father, will overrule and bring about conditions that all men, including the rulers, will arise, accept Him, and worship, He will carry out this promise literally. For this purpose God the Father has chosen the Son and will see that He, the God-man, thus is enthroned as the King of kings and Lord of lords.

Messiah's Regathering Israel

"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" (Isa. 49:8-13).

In this section of our chapter we see what the Father says to the Son while He is still upon earth at His first coming. The reason for this interpretation is that He tells Him of His having heard Him in an acceptable time and that He will preserve Him and make Him a covenant of the people. Such language shows that Messiah, during His earthly ministry, prays to the Father, who answers His petition and who also assures Him that He will continue to be with Him at all times.

The Father states that Messiah is to be the covenant bringing the people of Israel back to God. This is a repetition of the promise of chapter 42:6. Not only will Messiah be the means of bringing the remnant of the nation back to fellowship with God, but He will raise up the land and make the Jews to inherit it, which is now desolate. At that time He will lift the curse. The debris of centuries will be removed or covered and the country will be like the Garden of Eden (Num. 24:6; Isa. 51:3).

At that time Messiah, the Shepherd of Israel, will regather His flock, providing all things that are necessary for them as they make their trek back to the land of their fathers (vss. 9,10). Ways will be opened through all mountain ranges so that they can return. According to verses 12 and 13 Israel will be gathered back from the four points of the compass. The Chinese Jews are mentioned in verse 12--"and these from the land of Sinim." Other prophets foretell this world-wide regathering of Israel.

Jehovah's Unchanging Love for Zion and Its People

"But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me. 15 Can a woman forget her suckling child, that she should not have compassion on the son of her womb? yea, these may forget, yet will not I forget thee. 16 Behold I have graven thee upon the palms of my hands; thy walls are continually before me" (49:14-16).

Notwithstanding the promise made by Moses and all the prophets that God would regather Israel in the end of this age back to her own land, the people of Zion have, as we see from these verses, reached the conclusion that God has cast them off and has forsaken them. In my conversations with many Jews I have heard this very thought expressed. Unfortunately many of their leaders have set schedules for the Lord to follow. They have been disappointed from time to time. Hence their faith in God's love for them has largely collapsed. Such is the prediction of these verses and such we find true on every hand in Israel.

But no sane, normal mother can forget her infant child. To love her offspring is the usual thing for the normal mother. In assuring Israel of His care for her, the Lord declares that mothers may forget their young but that He can under no conditions forget them. Zion, as it were, is graven upon the palms of His hands, and her walls are ever before Him. When the time arrives for Him to fulfill His promises, the Lord will arise and have mercy upon His people. (Ps. 102:12-14).

A Vision of Israel's Regathering

"17 Thy children make haste; thy destroyers and they that made thee waste shall go forth from thee. 18 Lift up thine eyes round about, and behold: all these gather themselves together and come to thee. As I live saith Jehovah, thou shall surely clothe thee with them all as with an ornament, and gird thyself with them, like a bride. 19 For, as for thy waste and thy desolate places, and thy land that hath been destroyed, surely now shall thou be too strait for the inhabitants, and they that swallowed thee up shall be far away. 20 The children of thy bereavement shall yet say in thine ears, The place is too strait for me; give place to me that I may dwell. 21 Then shalt thou say in thy heart, Who hath begotten me these, seeing I have been bereaved of my children, and am solitary, an exile, and wandering to and fro? and who hath brought up these? Behold, I was left alone; these, where were they?" (Isa. 49:17-21).

In these verses Zion, Jerusalem, is thought of as a mother who has been, bereaved of her children and who has been sitting in solitude, because they have not been with her for a long time. She lifts up her eyes and sees them coming from all directions (vss. 17,18). In the latter part of verse 18 Isaiah changes his figure and speaks of the returning Jews as if they were a garment with which Zion, thought of as the bereaved mother, clothes herself. When Israel thus returns, the quarters as they now exist will be too small. Other arrangements must be made--and they will be, according to the prophetic word.

Zion's children of this period of her bereavement--the Christian Dispensation--are here represented as coming to her in the future as children around the mother and speaking into her ears. She is pictured as being amazed at their number and asking various questions concerning them. The reunion will be indeed a happy one. Thus in this touching pictorial manner, the prophet foretells the regathering of Israel.

The Nations Assisting in Israel's Restoration

"22 Thus saith the Lord Jehovah, Behold, I will lift up my hand to the nations, and set up my ensign to the peoples; and they shall bring, thy sons in their bosom, and thy daughters shall be carried upon their shoulders. 23 And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their faces to the earth, and lick the dust of thy feet; and thou shalt know that I am Jehovah; and they that wait for me shall not be put to shame" (Isa. 49:22,23).

According to these verses the kings and the rulers of earth will assist Israel in her return. Then these dignitaries of the nations, being converted and realizing the position which Israel in the great Kingdom Age will occupy, will willingly become servants of the Jews. As we learn in other places, the converted Hebrews will be the priests and ministers of our God, whereas the Gentiles will be their servants (Isa. 61:5,6). Of course these kings and Gentiles of whom mention is made will be those who will be in the flesh as we now are; but we, the church of Jesus Christ, will have our glorified bodies and will reign with Him, assisting Him in the administration of this righteous rule all over the world.

Jehovah's Snatching Israel From the Clutches of Her Enemies

"24 Shall the prey be taken from the mighty, or the lawful captives be delivered? 25 But thus saith Jehovah, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for I will contend with him that contendeth with thee, and I will save thy children. 26 And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I, Jehovah, am thy Saviour, and thy Redeemer, the Mighty One of Jacob" (Isa. 49:24-26).

In the very end of this dispensation Israel will be under the heel of tyranny. Many of them will be held as captives, but Jehovah promises to deliver them, breaking their shackles, and giving them the liberty for which their souls yearn. At that time the tables will be turned and all will know that Jehovah is the Saviour and Redeemer, the Mighty One of Jacob.

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