Introduction
This next installment of the references to the Gospel in the Old Testament begins with the prophet Isaiah and with one of the most controversial messianic prophecies. As said earlier, these texts were most likely the ones that the disciples and apostles, and the Lord Jesus Himself used to communicate the gospel. The more I read through these and try to put myself into the mind of an apostle trying to communicate the gospel to someone, the more I understand why the Lord said to Nicodemus,
“Are you the teacher of Israel, and do not know these things?” John 3:10
The Prophets
First we will start with the prophet Isaiah. The book of Isaiah will have to be done in several parts; this post will cover the Isaiah’s writings concerning: The Book of Immanuel and its Messianic prophecies (7:1-17; 8:9-10; 9:6-7), The Stump of Jesse prophecy (11:1-2), The Herald of the King prophecy (40:3-5), and the first two of The Servant prophecies (The Servant of the LORD – 42:1-6 and The Servant’s Discouragement – 49:1-13). Part IV will cover the last three of The Servant prophecies; Part V will cover the rest of the OT prophets. Without delaying let’s get right into the text.
Isaiah 7:1-17
Due to the length of this passage, A link is provided: Isaiah 7:1-17. The chapters starting with seven to twelve has “The Book of Immanuel” because the name “Immanuel” is contained in verses 7:14; 8:8, 10. This is the first Messianic prophecy we will look at in the section of the scriptures referred to as “The Prophets.” This text deals with the birth of Immanuel. If you study the scriptures long enough, you will see that when human parents name a child it reflects their thinking. This is somewhat true I think in our day when we name our children. However, when God names a child, the name shows the very nature of that child. In this passage, the very nature of Immanuel is “God among us.”
Going back to the post on Genesis 3:15 earlier, this text is another prophecy of how the “seed” of a daughter of Eve will conceive and give birth to the Messiah. There is no shortage of controversy over verse 14, especially this part of it,
“a sign…the virgin shall conceive and bear a Son…”
This text and its meaning is disputed by rabbis, liberal, evangelical scholars and theologians. The dispute centers on two things 1) the meaning of the “sign” and 2) the Hebrew word “almah.”
First, the context of the chapter itself is concerned with a sign given to King Ahaz of Judah. So how can it refer to a birth some 700 years in the future?
Often a passage or a block of Scripture is speaking of two different persons or two different events that are separated by a long period of time. In the passage itself they are blended into one picture, and the time gap between the two persons or two events is not presented by the text itself. The fact that a gap of time exists is known because of other Scriptures, but in that particular text itself the gap of time is not seen. The gap is clear from other scriptures just as this one is. In Matthew 1:22-23 we have the future event interpreted. This is called a prophetic “Double Reference.” There isn’t time or space to defend this view over other views, suffice it to say that this writer accepts this interpretive principal and rejects the others.
We will see in a bit that this passage deals with two separate prophecies with completely different purposes and different fulfillments. I’m only going to deal with the issues surrounding the prophecy to Ahaz as a peripheral issue. On the other hand I would like to show why its believed that this virgin birth is not only Messianic but was held by teachers before the time of the Messiah’s first coming.
The word itself Almah translated as “virgin” is to be distinguished from two other Hebrew words, Na’a’rah, and Betulah. The first of these two other words can refer to either a virgin or a non-virgin. (See 1 Kings1:2 compared to Ruth 2:6 respectively). The second word is used in scripture to describe a virgin exclusively. Those who point to this word have said that if Isaiah had wanted to indicate virginity they would have used Betulah. While it is true that this could be done, but the word is not always exclusively used of a virgin.
In Joel 1:8 it is used to reference a widow. In Genesis 24:16, it is clarified for the same reason by the writer, referring to Rebekah,
Now the young woman was very beautiful to behold, a virgin; no man had known her. (emphasis mine)
The writer chose to clarify what he meant by using this word by adding, no man had known her. This was done instead of letting the word stand for itself. Also, in Judges 21:12 a similar phrase is used, “had not known a man.” This had to be added to give the text a precise meaning.
On the other hand, Almah is used seven times in the Hebrew Scriptures and not once does it occur in the context of describing a married (non-virgin) woman. This is not debated by scholars. (See Genesis 24:43; Exodus 2:8; Psalm 68:25; Song of Songs 1:3; 6:8; Proverbs 30:18-19; and Isaiah 7:14.) So if the woman in described by the word in verse 14 is an unmarried woman, then God would be promoting and promising a sign involving fornication and illegitimacy. Going further, what would be the reason or so unusual about an illegitimate child that would constitute a sign?
Jewish writers of antiquity had no argument about this passage predicting a virgin birth. The LXX (or Septuagint) a Greek translation of the Hebrew Old Testament made about 200 B.C. That is 200 years before any controversy of the virgin birth of the Messiah arose. The translators who made the LXX, who lived closer to the time of Isaiah than we do today, translated Isaiah 7:14 using the Greek word parthenos which very clearly and exclusively means a virgin.
To cover this passage in its entirety would take too much space, but the relevant facts about the passage from some hermeneutical work would be good to understand the context. I’ll do this in outline form with clarifying notes:
In verses 1-2 we have a threat to the House of David. The threat of invasion by the Assyrian Empire rattled the smaller Kingdoms in that part of the world. Through an alliance between the northern Kingdom of Israel (Ephraim) and Syria those Kings hoped to defeat the armies of Assyria. They felt that there were not enough forces to withstand an attack so they hoped to ally the King of Judah, Ahaz to help them. He refused. The two kings plotted to dethrone Ahaz, to install a more favorable King to their alliance. However, in doing so they would have deposed the House of David. This is something God would not allow. We will talk more about this in the Davidic Covenant.
In verses 7:3-9 we see Ahaz who is by this time an idolater and is fearful of the impending attack seen in verse 2. In these verses God gives Ahaz a message through the prophet Isaiah. Isaiah is to take his son with him, Shear-Jashub who’s name means “a remnant will return.” We see in later in verses 15-16 why Isaiah takes his son with him. Verses 5-6 describe the plot and directing Ahaz to not be afraid. The plot is to replace Ahaz with the son of Tabheel. This name means “God is good.” Isaiah has altered the vowel pattern slightly to change the meaning to “good for nothing.” This conspiracy cannot succeed against the covenant that God made with David. God makes this clear in verse 7, and in 8-9 He says He will judge the two Kings.
Unfortunately as an idolater Ahaz already made arrangements with the King of Assyria. So how he responds to God’s instruction in verses 10-11 is not really a surprise. God speaks again in verse 10 offering Ahaz a sign. The word here for “sign” here can mean a miracle or supernatural or a natural sign. What God is saying in verse 10 is that Ahaz can go beyond the bounds of ordinary human experience and request a supernatural sign.
In verse 12, Ahaz rejects the offer under false piety. This is a reference to Deuteronomy 6:16. However, here God is offering a sign. Ahaz miss applies the scriptures in his rejection of God’s offer of a sign and subsequent protection. How often do we do this in our own lives when we have the clear promise of the Lord in His word and we reject it for the counsel of men or succumb to our own fear and make our own plans in case what the Lord has promised “doesn’t work out.” How sick with sin we are when we do this.
Isaiah has been instructed to give a sign to the house of David. This is apparent from the pronouns used in verses 13-14. In English we don’t distinguish between “you” singular and plural, it’s the context that tells which it is. In Hebrew there is a difference, and the plural “you” of verses 13-14 are addressed to the house of David and by extension the nation of Israel. When we add the singular and plural markers to the passage we see the change in address between Ahaz and the House of David,
“…The head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If you [singular] will not believe, Surely you [singular] shall not be established.
Moreover the LORD spoke again to Ahaz, saying, “Ask a sign for yourself [singular] from the LORD your God; ask it either in the depth or in the height above.” But Ahaz said, “I will not ask, nor will I test the LORD!”
Then he said, “Hear now, O house of David! Is it a small thing for you [plural] to weary men, but will you [plural] weary my God also? Therefore the Lord Himself will give you [plural] a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. Curds and honey He shall eat, that He may know to refuse the evil and choose the good. For before the Child shall know to refuse the evil and choose the good, the land that you [singular] dread will be forsaken by both her kings. The LORD will bring the king of Assyria upon you [singular] and your people and your father’s house—days that have not come since the day that Ephraim departed from Judah.” Isaiah 7:9–17
In verse 14 the Hebrew word “behold” is a word which draws attention to an event which could be past, present, or future. However, grammatically, whenever this word is used with the Hebrew Present Participle, it always refers to a future event. That is not what is happening in the text, not only is the birth future, but the very conception of the child is future. This is not referring to a pregnant woman about to give birth. The passage specifically says “the virgin” (the NIV and NKJV are correct, but the NASB and other translations that have “a virgin” are incorrect). The question arises who is this woman? And who is this child? According to Hebrew grammar, when the definite article the is used the reader should look for a reference in the immediate previous context. No woman is refered to from verse 1 onward. Not finding anything there the reader is to apply the “principal of previous reference.” In other words we have to go back chronologically to a reference to an earlier reference. It is common knowledge that there is no reference to a virgin woman giving birth in the Hebrew Scriptures. The only reference that makes sense is in Genesis 3:15.
We discussed this in the last post; the Messiah would be from the “seed” of the Woman. Why is this? Because in the Genesis passage, we have the first hint that the Messiah would have no Human father. God’s Son would be a virgin-born son. Again, this means that the Messiah must be born before the destruction of the temple in 70 AD.
Finally there was a sign to Ahaz, in verses 15-17 after the far future prophecy concerning the birth of the Messiah, God provides another sign. In these verses the “you” again is singular. The prophecy is that before Isaiah’s son is old enough to know right from wrong, the Kings of Israel and Syria will be deposed and their threat removed. This happened in three years. The word “boy” in verse 16 has the definite article, so “the boy” or Isaiah’s son is referred to here not the one in verse 14.
One last thought, even in Ahaz’ idolatry and unbelief God is still faithful to the house of David.
To sum up, Isaiah 7:14 explains Genesis 3:15, i.e. a virgin born Messiah, this Messiah will be both God and Man, the Messiah will be a King, and the Messiah must be born before the destruction of Jerusalem and the Temple in 70 AD.
Isaiah 8:9-10
The next passage in Isaiah is also dealing with the promise of Immanuel.
“Be shattered, O you peoples, and be broken in pieces! Give ear, all you from far countries. Gird yourselves, but be broken in pieces; Gird yourselves, but be broken in pieces. Take counsel together, but it will come to nothing; Speak the word, but it will not stand, For God is with us.” Isaiah 8:9-10
Just as in chapter 7 God promised a sign to Ahaz, this was in response to the promise to King David to protect his dynasty until One comes to sit on his throne eternally. So this passage is a confirmation that any conspiracies, threats, or the like would be thwarted until the Messiah comes.
Verse 10 more literally rendered, “…but it will not stand, because of Immanuel.” The gravity of these two verses, especially this last phrase, is lost in the English translation.
In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises.
Eventually God will deliver his people from the hostile nations (vv. 9–10) through another child, an ideal Davidic ruler who would embody God’s presence (see 9:6–7 below). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel prefigured. Through the miracle of the incarnation He is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matthew 1:22–23).
Once again, this prophecy indicates that the Messiah must be born prior to 70 AD.
Isaiah 9:6-7
A quick review, chapters 7-12 of Isaiah constitute the fifth major section of the book and are a single unit, again as stated above, called “the book of Emmanuel.” This name appears three times in this section, in verses 7:14, and 8:8, 10. The “book” deals different aspects of the Messiah’s person and work. Two verses specifically deal with the origin of the Messiah,
For unto us a Child is born,Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Isaiah 9:6
In verse 9:6a His human origin is emphasized. The phase “unto us a Son is given” in the Old Testament emphasizes a unique gift of God. This is the same Son as in Psalm 2, which will be discussed when we discuss the Writings. His divine origin is emphasized by four names given in 9:b:
- Wonderful Counselor. In the Hebrew this is two words Pele-Yeoitz and should be taken as one name. Not separated by a comma in some translations. There are words in Hebrew which are used of God and never of men, pele is such a word.
- Mighty God. In Hebrew it means just what it does in English and this needs no further comment.
- Eternal Father. Is literally in Hebrew “Father of Eternity.” The Son who is to be born will be the Father of Eternity, meaning He is the source of everlasting life. Clearly this is no mere man who has this title.
- Prince of Peace. In Hebrew this is Sar-Shalom and is only one of the four names which can be used of Man and God.
These names are used in other parts of the Old Testament scriptures. The phrase “Wonderful Counselor” is used in Isaiah 25:1 and 28:29,
O LORD, You are my God. I will exalt You, I will praise Your name, For You have done wonderful things; Your counsels of old are faithfulness and truth. Isaiah 25:1
This also comes from the LORD of hosts, Who is wonderful in counsel and excellent in guidance. Isaiah 28:29
In all of these verses, we have the same term which clearly indicates the writer was referring to God.
In Isaiah 10:21 we have the same name “Mighty God” which in the Hebrew is El Gibbor. It is the same word in Hebrew. There are many translations of the scriptures; and several of them mistranslate or insert texts that are not there in messianic prophetic texts when they do not want to have to face what they see in the Hebrew text. We have seen this already with Isaiah 9:6. This is interfering with the text. Unfortunately unsuspecting believers take their translations as being error free. Basing knowledge of God and salvation on texts whose integrity is compromised leads such a one who is seeking God down the wrong path. The New English Bible is a perfect example of this. See how Isaiah 9:6 and 10:21 are translated compared to the NKJV or NET translations.
The name “Eternal Father” can be compared with Isaiah 63:16b,
You, O LORD, are our Father; Our Redeemer from Everlasting is Your name.
In this verse the name is used clearly of God as it should be in 9:6.
The constituent pieces of the name “Prince of Peace” can be found in Isaiah 26:3,
You will keep him in perfect peace, Whose mind is stayed on You, Because he trusts in You. Isaiah 26:3
The subject and object of the sentence is God. Again in Isaiah 26:12, the work of peace is attributed to God. Again, as said earlier, the phrase “Prince of Peace” is sometime used of men.
LORD, You will establish peace for us, For You have also done all our works in us. Isaiah 26:12
In verse 9:7 we have the rule of the King. This is appropriate that it follows a text that clearly indicates that this person named Emmanuel is both God and man. This verse shows us the person is the Messiah of Israel, He is to sit on the throne of David.
Isaiah 11:1-2
There is also in the book of Isaiah the prophecy of the “stump of Jesse” which is a picture of a tree that has been cut down. Usually when a tree is cut down all you have is a dead stump. The NKJV has “Rod” and “Stem,”
There shall come forth a Rod from the stem of Jesse, And a Branch shall grow out of his roots. The Spirit of the LORD shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of the LORD. Isaiah 11:1-2
In the KJV, NIV, and other translations have “stump” will sprout a “branch.” The picture is of a young green stem coming from the stump. It’s also interesting that David is not mentioned only his father. The name of David was always associated with royalty and kingship. But recall that before he was king, David was a shepherd boy. Also, the Messiah came lowly as a servant the first time as emphasized in this passage.
In verse one the emphasis is on the Messiah’s origin. A plain reading of this tells us that the Messiah will not come until the House of David is reduced to that which it was in the days of Jesse. Verse two tells us that that this One will have the sevenfold fullness of the Holy Spirit.
Each of the “Spirit of …” statements begins with the “Spirit of the LORD” or the Holy Spirit “shall rest upon Him.” This is followed by more statements each followed by two attributes, “wisdom and understanding,” “counsel and might,” and “knowledge and of fear of the LORD.” Putting these statements together reminds those of us with a Jewish background or heritage of the menorah lamp stand.
When looking for fulfillment of this prophecy in the Messiah; we find it in the life of the Lord Jesus. We know from the scriptures that Jesus was:
- Born into the House of David.
- Born into Bethlehem, the home of Jesse.
- He was born into great poverty.
We see this during Mary’s purification. According to Leviticus 12:1-8, after the birth of a baby, the mother should offer a blood sacrifice in the temple for her cleansing. The text of Leviticus states that it could be a lamb and a pigeon or a dove. But a provision for those in poverty was that they could offer two pigeons or doves. Mary and Joseph could only afford a pair of two birds. This makes clear that the couple, descendants of the House of David were very poor.
We also find in John 3:34, John the Baptist describing Jesus as having the fullness of the Spirit,
For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. John 3:34
The New Testament teaches that those who believe in the Messiah are given a measure of the Holy Spirit. Because each one only has a measure of the Spirit, each one has different gifts so that they are dependent on each other to fulfill the role God assigned them in the Body of the Messiah. The Lord Jesus however, was given the “Spirit without measure.” In scripture the number seven signifies perfection, completeness or fullness. The sevenfold nature of the Spirit in this passage is synonymous with the fullness in John 3:34. It can also be seen in relation to the “seven spirits” in Revelation
Isaiah 40:3-5
A few verses in the beginning of Isaiah 40 don’t deal with prophecy about the Messiah directly. Therefore I don’t want to spend too much time on this. This text is a prophecy about the Messiah’s herald or forerunner. A text on the manners and customs of the period relates it this way,
It’s been the custom for centuries for Eastern monarchs who are traveling through their domain to send men before them to prepare their way by removing stones (see Isaiah 62:10), leveling rough places, filling up hollows, cleaning up trash and litter, and generally making the road pleasant and easy for the distinguished travelers and their guests… In Matthew 3:3, Mark 1:3, Luke 3:4, and John 1:23, this passage is applied to John the Baptist who, as a herald, preceded the Messiah to announce His coming and prepare the way for Him (see Malachi 3:1). 1
Notice the contexts and who is saying what to whom in the above referenced NT passages. In the context of the book of Isaiah, this forerunner was calling out because the LORD was coming to His people’s aid. The indication is that the Messiah was certainly coming and His people should prepare for His appearing.
One can’t help but think of the two comings of the Messiah as we look at verse 5,
The glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord has spoken. Isaiah 40:5
All “flesh” would be astonished at His saving the Israelites and bringing them back into their land. Even more so, the entire world would stand amazed at His saving mankind through the appearing of the Messiah. Greater will be His demonstration of His glory that would accompany Messiah’s return the second time to rule.
Isaiah 42:1-7
“Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles.
He will not cry out, nor raise His voice, nor cause His voice to be heard in the street. A bruised reed He will not break, and smoking flax He will not quench; He will bring forth justice for truth. He will not fail nor be discouraged, Till He has established justice in the earth; and the coastlands shall wait for His law.”
Thus says God the LORD, Who created the heavens and stretched them out, Who spread forth the earth and that which comes from it, Who gives breath to the people on it, And spirit to those who walk on it: “I, the LORD, have called You in righteousness, And will hold Your hand; I will keep You and give You as a covenant to the people, As a light to the Gentiles, To open blind eyes, To bring out prisoners from the prison, Those who sit in darkness from the prison house.
Isaiah 42:1-7
The title “Servant” was used by Isaiah quite frequently to designate the Messiah. It is a messianic title found in Isaiah 42 thru 66. This is one of the first of five passages speaking of the “Servant.” There are four logical sections of this passage emphasizing attributes of the Messiah:
- Verse 1 – Emphasis: The station or status of the Messiah. The verse describes four things about the Messiah:
- He will be the “Servant” of LORD. Marks Gospel has this servanthood of the Messiah as its theme.
- He is the LORD’s “Chosen” or “Elect” One. The LORD will take pleasure/delight. Although the Hebrew word for delight is in the perfect tense, the verb “delight” probably refers to the LORD’s constant delight in the servant not to be limited to the moment of choice.
- He will have the LORD’s Spirit “put upon” Him (See also Isaiah 11:2 above).
- He will be a benefit to the Gentiles. The Messiah primarily comes for the benefit of Israel, He will also come to benefit the Gentile nations as well.
- Verse 2 – Emphasis: The conduct of the Messiah. The Hebrew word rendered “cry out” means “to cry out in distress.” The phrase “cause His voice to be heard in the street” suggests the same thing. The manner in which the Messiah will conduct Himself is portrayed here as one who does not draw attention to himself. This is confirmed by the Gospels as the Lord Jesus’ usual style of behavior.
- Verse 3 – Emphasis: The way of the Messiah. This verse is easy to misunderstand, the phrase in 42:3a means the poor and needy (See Isaiah 41:17; 42:7). The Messiah would be gentle towards the weak or oppress those who are already oppressed and down trodden. The phrase “not break” is a figure of speech, it’s an understatement for the positive equivalent – to mend or restore a person. The words “smoking flax” is better rendered “dimly burning” and represents those who have almost lost their faith and hope in the Lord. The Servant will come to restore the poor and needy and encourage people in their faith (see Matthew 11:5). In the last part of the verse He would be faithful to His calling to bring forth justice to the nations. The NASB and the NRSV more accurately translate the Hebrew which is literally, “faithfully he will bring out justice.”
- Verse 4 – Emphasis: The success of the Messiah.
The Messiah was and is more than Moses. Once the Messiah starts the process of bringing mankind under the rule of God, he will not stop. The pressures and blows that cause many to stop serving the Lord would not deter Him. This reflects the Holy Spirit’s empowerment in His life (compare to verse 1). He would complete His mission of instituting justice on the earth. It’s clear from this verse that the farthest reaches of the earth will anticipate the coming of His law.
Its important to remember that God the Father Himself is declaring the unfailing endurance of His Servant. It is an unusual word selection in the Hebrew; Isaiah uses play on words in verses 3 and 4. The words “not fail” is literally “grow dim, fade,” and echoes the “smoldering” or “dimly burning” wick in verse 3. The phrase “be discouraged” is literally “be crushed, bruised” and echoes the “bruised” reed of verse 3. The servant will persist through difficult situations; He will not have a “break down” in the adversities that happen to Him. The Servant in accomplishing His purpose will persist with unfailing endurance; will not perish under oppression in carrying out His task to completion.
I’m sure this passage (verses 1-7) refers to the first coming of the Messiah, but I also believe that this also refers to His second coming.
- Verse 5-7 – Emphasis: The mission of the Messiah.
The Lord now turned from describing His Servant’s task by speaking about Him to confirming His task by speaking to Him. God introduces Himself as the source of all physical and spiritual life; this is indicated by the words “breath” and “spirit,” which refers to the breath of life and man’s ability to perceive ultimate truth. Then there is a beautiful majestic declaration by God the Father to the Son! He will enable the Servant to free both Israel and Gentiles from death (the breath of life restored) and spiritual darkness (satanic blindness). While not part of the section we are looking at to verse 7, compare verses 6 all the way to verse 9. The Father gives His qualifications to bring all of this to pass.
The Lord Jesus, Israel’s Messiah rescued both Jews and Gentiles from spiritual darkness and will ultimately free those who have died by giving them the breath of life at the resurrection. The Father declares that all will come to pass as the covenant God of Israel, the Messiah His Son was to be the visible “Messenger of the covenant” described in Malachi 3:1 which we will look at later in this series.
So there are several points to consider in this passage,
- Messiah would be anointed by the Holy Spirit.
- Messiah would conduct Himself in meekness and gentleness.
- From a human point view the Messiah’s mission seemed to end in failure. On the contrary His mission was a unequivocal success. The Jews could not understand the necessity of the Messiah’s death.
- Messiah’s mission includes Gentile salvation.
Isaiah 49:1-13
This section contains the Servants discouragement. In the previous section we saw the uniqueness of the Messiah’s station, conduct, success, and mission foretold by the prophet Isaiah. Now Isaiah related the calling of the Servant. The preceding passage introduced the Servant. This passage tells us more about the Servant and develops on the promise made in 42 that He would bring blessing to the Gentiles. Due to the size of the passage, a link is provided to read the appropriate verses of this prophetic text.
This is the second of five “Servant” passages and it comes in three parts, the first is the Servant’s discourse (verses 1-6) and the second is the Lord’s encouragement to Him (verses 7-9), third is Isaiah’s elaboration and hymn of praise (verses 9-13).
In verses 1-4 we have the temporary discouragement of the Messiah,
“Listen, O coastlands, to Me, and take heed, you peoples from afar! The LORD has called Me from the womb; From the matrix of My mother He has made mention of My name. And He has made My mouth like a sharp sword; In the shadow of His hand He has hidden Me, And made Me a polished shaft; In His quiver He has hidden Me.”
“And He said to me, ‘You are My servant, O Israel, In whom I will be glorified.’ Then I said, ‘I have labored in vain, I have spent my strength for nothing and in vain; Yet surely my just reward is with the LORD, And my work with my God.’ ” Isaiah 49:1–4
Verse 1 is Isaiah is speaking the words of Messiah Himself, which tell from His very conception God has given Him a specific mission. (See Matthew 1:21). Here again we have a reference to a mother and not the father which is consistent with the virgin birth seen earlier in Isaiah 7:14. In verse 2 the Messiah is to be specifically equipped and called for the mission. In verse 3 Messiah, the Servant of the LORD is called Israel “par excellence” due to the fact that He will be the only Jew to completely and perfectly do the LORD’s will and fulfill the Mosaic Law. Verse 4 is where Isaiah sees the discouragement of the Servant; as we already know, the Servant despite His perfection will be rejected. This is what causes the Servant’s discouragement. However, the Servant still has hope,
Yet surely my just reward is with the LORD, and my work with my God. Isaiah 49:4b
The servant is in awe that God the Father will accomplish thru the Messiah in verses 5-6,
“And now the LORD says, Who formed Me from the womb to be His Servant, To bring Jacob back to Him, So that Israel is gathered to Him (For I shall be glorious in the eyes of the LORD, And My God shall be My strength), Indeed He says, ‘It is too small a thing that You should be My Servant To raise up the tribes of Jacob, And to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, That You should be My salvation to the ends of the earth.’ ”
Isaiah 49:5–6
God’s words of encouragement to the Messiah start in verse 6; God summarizes the divine mission to the Messiah,
- To bring spiritual salvation to Israel.
- To gather dispersed Israel to physical restoration.
- To be the light of salvation to the Gentiles.
I believe unlike some who think that the first two were set aside, that items 1 and 3 were accomplished in the first incarnation. This passage primarily speaks of Cyrus’s mission to “bring Jacob back” foreshadowed the spiritually redemptive mission of the Servant to free His people from their captivity to sin (See discussion on verse 42:7 below).
In verse 6b we have the Hebrew word Yeshuah. This word describes deliverance from distress and the resultant victory and well-being. The word occurs most often in Psalms and Isaiah where its frequently used with the word righteousness, representing a connection between God’s righteousness and His saving acts (See 45:8; 51:6, 8; 56:1; 62:1; Psalm 98:2). This word can be used for a military victory (1 Samuel 14:45), but it is normally used of God’s deliverance (Exodus 15:2; Psalm 13:5, 6). The expressions “the salvation of the Lord” and “the salvation of our God” speak of God’s work on behalf of His people. The expression “the God of my salvation” is more private in nature, referring to the deliverance of an individual (12:2; 52:10; Exodus 14:13; 2 Chronicles 20:17; Psalms 88:1; 98:3).
The Garden of Gethsemane (Matthew 26:38-39; Mark 14:34-36) is the only place this could have happened in the life of our Messiah.
Next in verse 7 we have the rejection and triumph of the Messiah,
Thus says the LORD, The Redeemer of Israel, their Holy One, To Him whom man despises, To Him whom the nation abhors, To the Servant of rulers: “Kings shall see and arise, Princes also shall worship, Because of the LORD who is faithful, The Holy One of Israel; And He has chosen You.” Isaiah 49:7
The first part of this verse (7a) foretells the rejection of the Messiah. The second part confirms that the rejection will only be temporary and Israel will one day accept Him. The future acceptance will be during the tribulation when Israel will repent and ask forgiveness for what is essentially a national sin.
Verses 8-13 speak of the restoration of the Messiah. Verse 8 tells us that when the Messiah’s mission to the Gentiles is complete, then will come the final restoration of Israel. God will make the Messiah a covenant of His people (Israel), that is, He will make a new covenant with His people that the Servant will embody ( See 42:6; Jeremiah 31:31; 32:40; Ezekiel 37:26; Luke 22:20; 1 Corinthians 11:25; 2 Corinthians 3:6; Hebrews 8:8–12).
The Apostle Paul quoted this verse in 2 Corinthians 6:2. To him the present day was the day of salvation that Isaiah predicted. Paul meant that the day of salvation had begun because Messiah had died on the cross, not that everything that will mark that day had arrived. There is still the land to be restored Israel and the day of salvation will come to total fulfillment in the Messianic Kingdom.
Verse 9 says that part of that day will involve freeing of captives; physical and spiritual (Compare to Isaiah 61:1–4). God’s sheep will enjoy feeding even on the roads and formerly barren heights of their land (See Isaiah 17:2; 40:10–11; 41:18; 43:19; 63:11). This paints a picture of abundant millennial blessings. Verse 10 pictures the Messiah as the Good Shepherd, providing for and protecting God’s sheep. (See Exodus 12:21; 17:6; Psalm 23; Revelation 7:16–17).
Verse 11 gives a view of the Messianic earth changed so that mountains are flattened and roads raised so the peoples can come to His dwelling. Verse 12 tells us that people will come from all over the earth to worship God in Jerusalem. “Sinim” is the modern day Hebrew word for China. But the words use in the time of Isaiah is not known, it did however point to the Far East.Verse 13 concludes with Isaiah calling on the whole earth to praise God for His salvation of Israel and the Gentiles.
In Acts 15:14 it is told based on Peter’s missionary activity that “…God at the first visited the Gentiles to take out of them a people for His name.” Romans 11:25-26 tells us that this will continue “…until the fullness of the Gentiles has come in. And so all Israel will be saved…”.
Today, the Messiah is still being rejected by Israel. Jewish people including their religious leaders have said and continue to say that had Jesus been the real Messiah, the Jewish leaders of His day would have welcomed Him. It’s clear from this passage that isn’t true. There have been many Jewish “messiahs” and they all were false. It is also clear that rejection is one of the identifying marks of the true Messiah. As one Messianic Jew put it, “Israel’s national rejection of Jesus actually substantiates His claim to be Messiah.”2
A question I have been meaning to answer based on Old Testament revelation and a study of it over time is this: How was an Old Testament person “saved.” I think the answer is this, the Old Testament believer received his salvation because of a heart response to whatever special revelation of God was available at that time in history, this faith didn’t necessarily include knowledge Christ crucified, since such a view does not reflect the progress of revelation. While the death of the Messiah has always been and always will be the final basis of salvation, it’s not the same as saying that it was the understanding of content revelation and faith in the God who revealed it. Also, it was this faith and not the works of the Old Testament believer or of animal sacrifices that saved.
We are saved by God based on faith based on revelation that we have today to a salvation yet future just as Old Testament saints were. The difference is they were looking forward, we are looking in both directions, back to the cross and all that preceded it and forward to our Messiah coming a second time. I have more to say on this, but for now this will suffice.
[1] Freeman, J. M., & Chadwick, H. J. (1998). Manners & Customs of the Bible (Rev. ed.].) (361). North Brunswick, NJ: Bridge-Logos Publishers.
