Previously published by Christina M Wilson at https://justonesmallvoice.com/isaiah-49-14-26-lxx-isaiah-devotional-2-31/.

Isaiah 49:14-26 LXX (Septuagint)–God Defeats Zion’s Enemies

RECAP

The Septuagint text of Isaiah 49:1-13 reveals God’s great mission plan for the Gentile peoples of the world. And verse 13 clearly includes Israel. Readers may reasonably conclude that the Apostle Paul studied these verses and the entire section that begins in Chapter 40. His theology concerning Gentiles and Israel sounds remarkably like Isaiah. Even more, the entire New Testament presentation of Gentiles having been united to God’s people Israel through and in Christ strongly resembles the prophecies of Isaiah (See Revelation 5:9; 7:9; 10:11; Acts 15:14; Romans 9:25; and 1 Peter 2:10; Ephesians 2:1-22; Romans 9-11; and Galatians 3:26-29).

ISAIAH 49:14 LXX

But Sion said, The Lord has forsaken me, and, The Lord has forgotten me. LXE

In the verse above, Sion most likely indicates a poetic name for Jerusalem. Jerusalem is where God designated Israel to worship him. In the Old Testament, Sion represents the place where God spiritually dwells. In the context of verses 1 through 14, Sion is distinct from Israel, its people. And of course, Sion is distinct from the land of the Gentiles. It is also distinct from God’s Servant Israel. The introduction of Sion here indicates that God himself is speaking on behalf of his own interests.

After the marvelous promises, praises, and joy that precede this verse in all of chapter 49 to this point, the question becomes, Why would the people of Sion feel forsaken and forgotten? Surely God includes Sion in the plan and purpose he presents for his Servant in the previous verses (Cf. Isaiah 49:5-6)? Certainly, by no means does the prophet give the slightest indication that God excludes his own dwelling place in this glorious vision. Why then, does Sion feel forsaken and forgotten?

WHY WOULD SION FEEL FORSAKEN AND FORGOTTEN?

One reason might be that at the time of Isaiah’s prophecy, return from exile had not yet occurred. That is, when Isaiah spoke these words, Cyrus had not yet given the decree for the Israelites to leave Persia and return to their homeland (Ezra 1:1-3; 5:12-13). At that point in time, the physical Jerusalem and its temple did indeed stand in mostly uninhabited ruins. God does reply in Isaiah 49:17-21 that he will resettle the place with a multitude of incomers. There will be so many inhabitants that Sion will be surprised and even confused, “And you shall say in your heart, Who has begotten me these? whereas I was childless, and a widow; but who has brought up these for me? and I was left alone; but whence came these to me?” (verse 21).

But does the entire context speak of more than a concrete-physical return to Jerusalem? Yes, it does. The salvation announced in the prior verses extends from God’s special Servant to the ends of the earth (Isaiah 49:6, 8, 9-13). Additionally, God later repeats in Isaiah 49:22-23 that he will call and bring Sion’s new inhabitants from among the Gentiles. Thus, the verse concerning Jerusalem (verse 14) is surrounded by verses that speak of God’s call to the whole world.

Therefore, it appears that the entire chapter speaks of events far greater than a rather small number of refugees returning from exile in Babylon to a physical location in Israel. The entire chapter speaks of God’s mission to Gentiles of the whole world. “… and all flesh shall perceive that I am the Lord that delivers you, and that upholds the strength of Jacob” Isaiah 49:26 LXE. The designation “Jacob” refers here to God’s people, not to a physical location.

Is the Above a “Spiritual” Interpretation?

Is the statement that God will call Gentiles from around the world to inhabit Sion a “spiritual” interpretation of Isaiah? Yes. Absolutely. The entire New Testament is spiritual. Jesus told Nicodemus and the Samaritan woman at the well that it would be so (John 3:1-4:42). Between the two testaments a seismic shift from the physical-concrete (physically literal) to the spiritual occurs. This is what the Jewish religious leaders of Jesus’s day failed to grasp (1 Corinthians 2:1-16).

Jesus Sends the Holy Spirit

Jesus’s sacrificial death on the cross, his physical resurrection from death, and his ascension into heaven to sit at the right hand of God ushered in an entirely new era–a New Testament era. In addition to forgiveness of sin and the promise of eternal life, the New Testament ushered in the presence of the Holy Spirit among believers worldwide. The very name of Jesus, Immanuel, means, “God with us” (Matthew 1:23). When Jesus ascended into heaven, he did not leave us orphans (John 14:18). He sent the Holy Spirit to take his place and be with us still. The Spirit of God replaced the physical incarnation of God.

The Holy Spirit abides where two or more gather in the Lord’s name (Matthew 18:20). The Holy Spirit also indwells every believer whom the Lord receives (John 1:12-13; 3:5-6; Romans 8:6-11). Jesus Christ reversed the spiritual death brought on by Adam’s sin (John 14:16-17, 26). The coming of the Holy Spirit to indwell human hearts is tremendously good news. This good news of “Christ in you, the hope of glory,” (Colossians 1:24-27) is far bigger and better news than any physical-concrete-literal return to a physical city called Sion could ever possibly be. The advent of the Holy Spirit means that humankind is reunited with their Creator. His very presence walks among us once again.

Granted, chapter 49 of Isaiah does not produce this level of revelation concerning God’s Spirit reuniting with human kind. It does, however, prophesy the joining of Gentiles with God’s elder chosen son, the people Israel.

But Sion… 

But Sion said, The Lord has forsaken me, and, The Lord has forgotten me. LXE

With all the good news about God’s call to Gentiles, both preceding and following Isaiah 49:14, why would Sion respond in such a dejected way? I cannot help but think of Jesus’s parable concerning the prodigal son in this regard (Luke 15:11-32). Although most elements of the parable do not match the details of Isaiah 49, the older brother’s reaction in each text is similar. Sion in Isaiah became dejected in the context of God’s blessing upon his singular Servant and the worldwide call to Gentiles. Likewise, the older son in the parable resented his father’s blessing upon his profligate younger brother. And in both accounts, neither Sion nor the elder brother suffered loss of their own due to God’s beneficence upon others not previously under his protection.

Paul tackles the issue of sibling rivalry in Romans 9.

3 For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. 4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. 5 To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen. (ESV)

And again, Paul approaches the question of blessing in Romans 3:1-2.

1 Then what advantage has the Jew? Or what is the value of circumcision? 2 Much in every way. To begin with, the Jews were entrusted with the oracles of God. (ESV)

Because God entrusted his people Israel with all these treasures, the kings (Isaiah 49:23), queens (ibid.), and ordinary Gentiles will flock to Sion from faraway places carrying adoptive children for Sion in their arms and on their shoulders (Isaiah 49:12, 22). Having been invited by God, they, too, want to partake in these treasures. What are these treasures God also wants Gentiles to have? They are the “adoption, the glory, the covenants, the… law, the worship, and the promises… the patriarchs… and from their race, according to the flesh… the Christ, who is God over all, blessed forever. Amen.” Gentiles will regard these treasures as so valuable that they will poetically “bow down to you [Sion] on the face of the earth, and shall lick the dust of your feet” (Isaiah 49:23 LXE). Every last speck of the gifts (poetically, even the dust itself) God gave Israel shall be eagerly valued by the Gentile newcomers.

Isaiah 49:24-26 LXE 

As happens so frequently in Isaiah, God in these last verses defends himself and states his power to accomplish all his promises for his people. Because God is loyal to himself, he professes his loyalty to them. This is God’s assertive reply to Sion’s complaint in verse 14, “No, you are neither forsaken nor forgotten. I myself will reclaim what you in your weakness allowed the enemy to capture.”

24 Will any one take spoils from a giant? and if one should take a man captive unjustly, shall he be delivered? 25 For thus says the Lord, If one should take a giant captive, he shall take spoils, and he who takes them from a mighty man shall be delivered: for I will plead your cause, and I will deliver your children. 26 And they that afflicted you shall eat their own flesh; and they shall drink their own blood as new wine, and shall be drunken: and all flesh shall perceive that I am the Lord that delivers you, and that upholds the strength of Jacob. LXE

Israel’s physical captivity in Babylon resulted from their having abandoned and forgotten the ways of their God. The entire book bears witness to this. They merited God’s just discipline of them. Nevertheless, God remains faithful to their fathers. Their first father, Abraham, unlike his progeny, had remained faithful to God. In vivid, metaphorical language, God declares in verses 24-26 that he will turn the viciousness of Israel’s captors upon themselves. Rather than destroying others, these strong enemies will turn inward and destroy themselves.

Application

Human kind’s greatest enemy is sin. God’s greatest spiritual foe is Satan. Of course, Satan’s power as a created being is finite and limited. Christ conquered sin, death, and Satan by means of the cross. God’s stated purpose in restoring Israel to their own land, as well as his purpose in conquering sin and in defeating the strong man enemy Satan is to manifest his identity as Lord of all, “… and all flesh shall perceive that I am the Lord that delivers you, and that upholds the strength of Jacob” (Isaiah 49:26).

Psalm 65:1 Praise is due to you, O God, in Zion, and to you shall vows be performed. 2 O you who hear prayer, to you shall all flesh come. (ESV)

Psalm 145:21 My mouth shall speak the praise of the Lord: and let all flesh bless his holy name for ever and ever. (LXE)

Isaiah 66:23 And it shall come to pass from month to month, and from sabbath to sabbath, that all flesh shall come to worship before me in Jerusalem, saith the Lord. (LXE)

Luke 3:6 and all flesh shall see the salvation of God.'” (ESV)

Philippians 2:8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (ESV)

Revelation 21:5 And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.” 6 And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. 7 The one who conquers will have this heritage, and I will be his God and he will be my son. (ESV)

Amen!

By Christina M Wilson. Previously posted at https://justonesmallvoice.com/isaiah-49-8-lxx-isaiah-devotional-2-29/.

Isaiah 49:8 Septuagint–Thoughts

8 Thus says the Lord, In an acceptable time have I heard you, and in a day of salvation have I succored you: and I have formed you (1), and given you for a covenant of the nations, to establish the earth, and to cause to inherit the desert heritages: (Isaiah 49:8 LXE, Brenton) 

Who Is “You”?

In Isaiah 49:8, the Lord continues to speak to a person the text identifies as “you.” There is no reason to suppose that the “you” of verse 8 would be anyone different than the “you” of verse 7. As demonstrated in the last post, it seems clear that the text of verse 7 speaks of the Lord’s unique Servant: Messiah, Christ. (See prior post Isaiah Devotional 2.28.)

The first two clauses of verse 8 relate directly to the events of the life of Messiah, Jesus Christ. First, God heard Messiah. Second, he helped him.

1. When did God hear Messiah?

Luke 22:41 And he withdrew from them about a stone’s throw, and knelt down and prayed, 42 saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” 43 And there appeared to him an angel from heaven, strengthening him. 44 And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.1 (ESV)

Hebrews 5:7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. (ESV)

2. When did God “succor,” or help, Messiah?

Certainly, not on the cross (“Father, Father, why have you forsaken me?” Mark 15:34 and Psalm 22:1). But afterwards, when God on the third day raised him from the dead, he most definitely came to his aid.

What Can We Learn About the “Covenant of the Nations”?

1. When did God give Messiah “for a covenant of the nations”?

The third clause of verse 8 states that God gave Messiah (“you”) “for a covenant of the nations.” The word “nations” in Greek is “ethnos.” In verse 8, ethnos is plural. Generally, the plural of ethnos in Scripture refers to Gentiles (Cf. Nehemiah 5:17; Psalm 2:1; 102:15; Isaiah 42:6; 61:11; Daniel 7:14).

So when did God give Israel’s Messiah “for a covenant of the nations”?

First, Jesus indicated that he himself would be the covenant.

Matthew 26:27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. (ESV)

Paul rephrases the words slightly.

1 Corinthians 11:25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” (ESV)

Jesus, the Christ, Messiah, is eternal. He is very God of very God. In Christ, the covenant which all believers have with God the Father derives its strength, security, and eternal nature from Christ himself. He came to earth and died. His blood was shed to seal the agreement. The Christian’s hope is completely in Christ. His blood is the covenant (2).

Second, the specifically “acceptable time” at which God announced his Servant as a “covenant of the nations” occurred after Christ’s resurrection, at the moment just before his ascension into heaven. 

Christians know this moment in time as, “The Great Commission.”

Matthew 28: 18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (ESV)

2. More Concerning “An Acceptable Time”

8 Thus says the Lord, In an acceptable time have I heard you, and in a day of salvation have I succored you: and I have formed you, and given you for a covenant of the nations, to establish the earth, and to cause to inherit the desert heritages: (Isaiah 49:8 LXE)

What does Scripture teach about the “acceptable time”?

1. Jesus Messiah himself proclaimed at the outset of his ministry that he was embarking upon the “year of the Lord’s favor.” He read these words from Isaiah 61:2 (LXE) in the synagogue in Nazareth. The Greek phrase used resembles the phrase in Isaiah 49:8 LXX. However, rather than “acceptable time,” Jesus read “year of the Lord’s favor.” The Greek word for “acceptable” and “favor” are identical, except for grammatical form.

2. Paul teaches about the “acceptable time” in his letters. First, he quotes the first part of Isaiah 49:8 to the Corinthians.

2 Corinthians 6:2 For he says, “In a favorable time I listened to you, and in a day of salvation I have helped you.” Behold, now is the favorable time; behold, now is the day of salvation. (ESV)

Paul states the time frame clearly: “now.” Paul engaged himself, by God’s appointment, in ministering to the Gentiles. Corinth was a city among the “nations.” The missionary age to Israel and the Gentile nations is the “acceptable time.” We are still living in this time frame today. How should we respond? Listen to what the author of the letter to the Hebrews writes.

Hebrews 3:15 As it is said, “Today, if you hear his voice, do not harden your hearts as in the rebellion.” (ESV)

SUMMARY: In Isaiah 49:8, God gives the earth to his Servant and announces the missionary age to Gentiles.

What Does the Covenant Include?

Grammatically, the two concluding clauses of Isaiah 49:8 LXE make best sense as modifiers of the first clause, “for a covenant of the nations.”

LXE  I have… given you for a covenant of the nations, to establish the earth, and to cause to inherit the desert heritages:

Masoretic (ESV) I will… give you as a covenant to the people, to establish the land, to apportion the desolate heritages,

In the Greek Septuagint what does the phrase “to establish the earth” mean?

IS IT “EARTH” OR “LAND”?

First, the Greek word translated as “earth” can also mean “land.” Two of the Septuagint translations I use translate the Greek word “γῆ” as “earth” (3). The Hebrew word can mean “land” or the sum totality of land–earth. I understand the word as “earth.” The covenant of the Gentiles would involve the earth–in other words, everywhere.

In support of this interpretation, first, Jesus Messiah says, “Blessed are the meek, for they shall inherit the earth (“γῆ”) (Matthew 5:5). Second, Paul states that Abraham “would be heir of the world (kosmos)” (Romans 4:13). These two biblical pronouncements derive their theology either from direct revelation or from Old Testament Scripture. As concerns Old Testament Scripture, Isaiah 49:8 could be a location that prophesies this change, since “earth” is a translation as possible as “land.”

A NECESSARY SIDE-TRIP INTO HERMENEUTIC (INTERPRETIVE) PRINCIPLES

Readers should understand that an original text is different than a translation. The words in the Greek or in the Hebrew exist in those languages. But what do the words mean? How should they be translated? When a given word can express more than one meaning, translation becomes a matter of interpretation. And, of course, interpretation is subordinate to one’s biblical presuppositions and theological worldview. For example, is Christ the center of Old Testament prophecy, or is Israel the center of Old Testament prophecy? How a reader answers this question is a facet of one’s theological worldview. Interpretive bias, or biblical presuppositions, are unavoidable. Everyone has them. Although commentators and scholars will attempt to argue their own point of view by quoting supportive Scripture, I believe that a presupposition is exactly that–it supposes. I believe it’s a matter of where one places one’s faith.

In Isaiah 49:8, nearly all major, literal translations approximate each other closely. This holds true no matter if the translator is working from Greek or Hebrew. However, there is in the actual text itself enough wiggle room that various interpretations of what the words mean become possible. For this verse, a reader’s presuppositions and interpretive framework will invariably influence the meaning (or translation, if working from an original language) the reader gives the text.

Whether a reader translates the original Greek word “γῆ”  or Hebrew word “אֶרֶץ” as either “land” or “earth” is largely a subjective matter based upon one’s own theological worldview. My theological worldview is Christ at the center of all. Therefore, I prefer, as do two out of three Septuagint translations and the King James Bible, the reading that translates the word as “earth.” God in Isaiah 49:8 LXX says to his Servant that he (God) has given him “for a covenant of the nations, to establish the earth, and to cause to inherit the desert heritages:”

Given that everything I’ve written about this chapter in the last several posts demonstrates that Isaiah addresses the Servant’s ministry to both Israel and the Gentile nations, I don’t see any reason to apply these particular phrases near the end of verse 8 in an exclusive manner to Israel alone. Isaiah’s message in chapter 8 is inclusive. The Lord says in verse 6 that he has given the Servant “for a light of the Gentiles, that you should be for salvation to the end of the earth” (Isaiah 49:6 LXE). Even the ESV and NET translate this word as “earth.” “Earth” in verse 6 is exactly the same word as in verse 8. Verse 8 nearly repeats verse 6.  In verse 8, the Lord says that he has “given you [the Servant] for a covenant of the nations, to establish the earth, and to cause to inherit the desert heritages:” The context of both the passage and the chapter indicate that readers should continue reading the text inclusively.

WHAT DOES “ESTABLISH THE EARTH” MEAN?

Next, what does it mean to “establish” the earth? Reading through the concordance, the Greek word “establish” shows up in the context of someone having authority over someone or something.

BDAG defines the Greek word for “establish.”

καθίστημι [kathisteme]… 2. appoint, put in charge–a. someone over (of) something or someone.

Examples occur in Genesis 41:41; Psalm 8:6; Daniel 2:48; Matthew 24:47; Hebrews 1:2 (minus the prefix).

In Isaiah 49, we have shown that the Servant is none other than God the Son. Since that is so, what authority does the New Testament report God giving to his Son?

Matthew 28:18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me.” (ESV)

God the Father has given his crucified and risen Son authority over the earth (6). As Hebrews 1:2 states, God appointed Christ to be heir of all things. In Christ, Christians are co-heirs with him. Christ has authority to divide his inheritance with his brothers and sisters this way.

Romans 8:17 and if children, then heirs– heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (ESV)

LXE  I have… given you for a covenant of the nations, to establish the earth, and to cause to inherit the desert heritages:

God gave Christ authority over the earth. He can do with it as he pleases.

LAST CLAUSE OF VERSE 8: κληρονομῆσαι κληρονομίαν ἐρήμου (Isa 49:8 LXX)

In the last clause of verse 8, “to inherit the inheritance” is a linguistic formula throughout Scripture. Originally, it meant to inherit an inheritance by the casting of lots. Later in Israel’s history, it came to mean inherit salvation, as in Psalm 25:13; Isaiah 60:21, 61:7; Matthew 5:5; and Hebrews 1:14 (7). Since God addresses his Servant in verse 6, and verse 8 is so similar to verse 6, God addresses his Servant in verse 8. Both of these verses speak of Gentiles (nations). God’s vision of his Servant’s mission includes the whole world.

Christ inherits the world. God set him in charge over it to order it and do with it as he pleases. God gave Christ this authority (Isaiah 49:8 LXE). Christ’s authority over the earth includes physical authority, as well as spiritual. To inherit the inheritance of the desert, or wilderness places, is as much spiritual as physical (John 4:21-26). This clause leads directly into the next four verses, 9-12, which describes the spiritual blessings the Servant will bring, more so than the physical. Ultimately, after the resurrection, the two shall be one. 

Conclusion

It is fitting to have reached these joyous verses in Isaiah during the season in which Christians around the world celebrate the incarnation, the birth of the Christ child. Hallelujah! Speaking as a Gentile, I am ever so glad that God extended his holy Servant’s mission of renewal to include me and countless others around the world like me. God is good. My prayers for blessings upon all who may read these words of mine. May God bless you as you go on his way.

__________
1 Although this translation contains the phrase, “I have formed you,” not all existing Septuagint texts contain it. The text that Brenton used includes the phrase.

2 To say, as one set of Bible notes does, that a person cannot be a covenant–therefore, Christ mediates a covenant, completely misses the truth. To mediate a covenant implies that there must be a covenant other than Christ. Where is that document? There is none. As Jeremiah states so clearly, God’s new covenant is written on our hearts and in our minds (Jeremiah 31:31-33). Christ, through the Holy Spirit, is he who lives in our hearts and mind. He is the covenant. Yes, it is most definitely true that Christ is our mediator. Christ mediates between people and God the Father (1 Timothy 2:5). He mediates through himself. There is nothing and no one beside him. He is our mediator, and he is our covenant.

3 These two translations of the Greek Septuagint are 1) Academic Community of St. Athanasius Academy of Orthodox Theology, Elk Grove, California. The Orthodox Study Bible. Nashville: Thomas Nelson, 2008, and 2) Brenton, Sir Lancelot C. L. The Septuagint Version: Greek and English. Grand Rapids: Zondervan Publishing House, 1970. These translate “γῆν” as “earth.” A third Septuagint translation I use is Silva, Moisés. A New English Translation of the Septuagint: Isaias. New York: Oxford University Press, 2007, by the International Organization for Septuagint and Cognate Studies, Inc. Available online at A New English Translation of the Septuagint. 33. Esaias (upenn.edu). Accessed December 20, 2021. Silva translates “γῆν” as “land.”

4 The Jewish Study Bible, Second Edition. Berlin, Adele and Brettler, Marc Zvi, Editors. Published by the Jewish Publication Society, Tanakh Translation, Oxford University Press USA: New York, 2014, page 865.

5 Arndt, William F. and F. Wilbur Gingrich, Editors. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2nd Edition. Revised and Augmented by F. Wilbur Gingrich and Frederick W. Danker from Walter Bauer’s Fifth Edition, 1958. Chicago: The University of Chicago Press, 1979.

6 Notice that Satan had also offered Christ this authority in Luke 4:5-8. Christ, of course, refused. He preferred to receive that authority from his Father.

7 Thayer, Joseph. A Greek-English Lexicon of the New Testament (Abridged and Revised Thayer Lexicon). Ontario, Canada: Online Bible Foundation, 1997. BibleWorks, v.9. 

By Christina M Wilson. Previously published at https://justonesmallvoice.com/septuagint-isaiah-491-6-isaiah-devotional-2-27/.

Second Servant Song: Outline of Jesus’s Ministry

Isaiah 49:1-6 is popularly called Isaiah’s Second Servant Song. As mentioned in the prior post Devotional 2.26, these verses capture Jesus’s future ministry as a human/divine being. In a teacher’s language, they present the Scope and Sequence of Jesus’s life.

• called from [virgin] birth (v 1)
• preaching and teaching (v 2)
• God glorified through the Servant’s [miracles] (v 3)
• apparent failure [in arrest, trial, and crucifixion] (v 4)
• new hope [in resurrection] (v 5)
• Great Commission (v 6)

Verse 1

Listen to me, you islands; and attend, you Gentiles; after a long time it shall come to pass, says the Lord: from my mother’s womb he has called my name: (LXE)

I. JESUS’S MINISTRY TO GENTILES

Jesus went first to the “lost sheep of Israel” (Matthew 10:6; 15:24).

However, he also attended to Gentiles (Matthew 15:22-28; John 4:4-43). God’s intention always was that believers throughout the whole world would be saved. (See prior post for more on this topic: Devotional 2.26.)

 John 12:31 ESV “Now is the judgment of this world; now will the ruler of this world be cast out. 32 And I, when I am lifted up from the earth, will draw all people to myself.”

Matthew 28:19 ESV Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

Parables of God’s Displeasure with Israel

For the most part, Israel the nation consistently rejected their God. This resulted in exile for both the northern and southern kingdoms. Nor did Israel receive her King. Many parables that Jesus spoke indicated God’s response to this rejection.

• concerning a remnant only–Matthew 13:13-17
• tenants whose wickedness leads to their great loss–Matthew 21:33-43
• invited wedding guests who refuse to attend and ultimately get rejected–Luke 14:16-24

Luke 14:15 ESV When one of those who reclined at table with him heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!”… 24 “For I tell you, none of those men who were invited shall taste my banquet.”

Cursing the Fig Tree

Mark 11:13 ESV And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14 And he said to it, “May no one ever eat fruit from you again.” And his disciples heard it. 

Hosea 9:10 ESV Like grapes in the wilderness, I found Israel. Like the first fruit on the fig tree in its first season, I saw your fathers. But they came to Baal-peor and consecrated themselves to the thing of shame, and became detestable like the thing they loved.

Nevertheless, a remnant will be saved. In this way, God fulfills all his promises to his chosen people.

II. CALLED FROM THE WOMB

That Jesus was born to the virgin Mary, as announced ahead of time by angels, is so well known that only passing mention will be given here.

Isaiah 7:14 Therefore the Lord himself shall give you a sign; behold, a virgin shall conceive in the womb, and shall bring forth a son, and you shall call his name Emmanuel. (LXE)

Matthew 1:20 ESV But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. 21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what the Lord had spoken by the prophet: 23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us).

Verse 2

and he has made my mouth as a sharp sword, and he has hid me under the shadow of his hand; he has made me as a choice shaft, and he has hid me in his quiver; (LXE)

I. MOUTH AS A SHARP SWORD

Jesus constantly impressed the people, the scribes, Pharisees, rabbis, and lawyers around him with the wisdom and often with the sharpness of his words. Truth pierces, and Jesus always spoke truth.

Luke 2:34 ESV And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed 35 (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.”

Luke 2:46 ESV After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all who heard him were amazed at his understanding and his answers. 

Matthew 22:46 ESV And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.

Revelation 1:16 ESV In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength.

II. HIDDEN BY GOD

God always hid his Son at critical moments. He did this in order to spare his life until the prophesied moment upon the cross.

Matthew 2:13 ESV Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.”

John 8:59 ESV So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.

John 10:31 CEB Again the Jewish opposition picked up stones in order to stone him… 39 Again, they wanted to arrest him, but he escaped from them.

John 12:36 ESV While you have the light, believe in the light, that you may become sons of light.” When Jesus had said these things, he departed and hid himself from them.

Verse 3

and said to me, You are my servant, O Israel, and in you I will be glorified. (LXE) 

I. YOU ARE MY SERVANT O ISRAEL

In terms of the much maligned “replacement theology,” it is not the church, per se, that “replaces” Israel. It is Christ himself who does so. God appointed him to this.

When the nation of Israel failed in God’s mission to them, God appointed his Son to be Israel, “He… said to me, ‘You are my servant, O Israel, and in you I will be glorified.‘” God directly calls the person with whom he is speaking, “Israel.” Only Jesus Christ hundreds of years later fulfills all the stated parameters of God’s Servant Israel.

God’s first and most important requirement of national Israel had always been the obedience of faith. In God’s statement to Isaac, Abraham’s son, everyone can see how closely God’s blessing is linked to obedience.

Genesis 26:4 ESV I will multiply your offspring as the stars of heaven and will give to your offspring all these lands. And in your offspring all the nations of the earth shall be blessed, 5 because Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws.”

In faithful obedience Israel the nation failed, but Israel God’s Servant in Isaiah 49:3–Christ, God’s Son–did faithfully obey. The Son became recipient of all the promises of God to Abraham. In Christ, the faithful remnant of ethnic Israel and all believers the world over receive the promises of God to Abraham. God spoke definitively on the subject when he allowed the Romans to destroy the temple and Jerusalem in 70 A.D. “Israel,” with Christ as its head, had entered into the New Testament Covenant with God.

II. GOD GLORIFIED IN HIS SERVANT

• by his birth (Luke 2:13-14)
• by his words (John 8:53-55)
• by his many miracles (Matthew 15:31; Luke 5:25-25; 7:16)
• by his obedience (John 17:1, 4, 10, 22)
• by his identity (Matthew 17:5; John 17:5)
• through his disciples (John 17:10, 22, 24)
• through his body, the church (comprised of the remnant of Israel, Isaiah 49:13, and believing Gentiles, Isaiah 49:6) (Acts 11:18)

It is not the church that “replaced” Israel. Rather, it is the Son of God, who gave his life a sacrifice for his people, whom God appointed to be his Servant Israel. Praise God! “For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.” In God’s house are many mansions. May the elder son not be jealous because our bountiful God gives blessings to the whole world. Rather, let us give glory to God for his own special Son, for God’s singular Servant Israel.

Verse 4

Then I said, I have laboured in vain, I have given my strength for vanity and for nothing: therefore is my judgment with the Lord, and my labor before my God. (LXE) 

God has just told his Servant in verse 3 that he (God) would be glorified through him (the Servant.) But here in verse 4, the Servant speaks again. He appears to be greatly discouraged by what he views as the emptiness, the futility, the lack of fruit of his ministry. Nevertheless, he appeals to the Lord for his vindication. He places the judgment upon his life with God. His faith is in God.

Readers should first and foremost view the Servant’s statement as prophecy. Scripture here prophesies that from the Servant’s point of view, his ministry would appear to have failed. From the future Servant’s point of view, what could appear more like failure than death by crucifixion? God sent him to bless the people Israel, and they crucify him (Mark 12:1-12). Even all but one of his beloved disciples forsake him at the cross (John remained).

The verse before us is very similar to prophetic passages elsewhere in Scripture. Some of these are Psalm 18:1-25; Psalm 22;  Psalm 116; Psalm 118:10-24; and Psalm 102.

Psalm 116:16 O Lord, I am thy servant; I am thy servant, and the son of thine handmaid: thou hast burst by bonds asunder. 17 I will offer to thee the sacrifice of praise, and will call upon the  name of the Lord. 18 I will pay my vows unto the Lord, in the presence of all his people, 19 in the courts of the Lord’s house, in the midst of thee, Jerusalem. (LXE)

Verse 5

And now, thus says the Lord that formed me from the womb to be his own servant, to gather Jacob to him and Israel. I shall be gathered and glorified before the Lord, and my God shall be my strength. (LXE)

Sometimes, the more difficult a verse, the greater number of differences among the various translations. Isaiah 49:5 is such a verse. One difference between the Septuagint and Masoretic traditions is that the Septuagint names the Servant as the one who will be gathered. The Masoretic texts name national Israel, as a partner to Jacob. On the other hand, the character, persona, of the Servant is the one who speaks in first person in the Septuagint, “I shall be gathered.” God’s Servant, the person, is the one who shall be gathered. Notice the differences in these two textual traditions below.

ESV And now the LORD says, he who formed me from the womb to be his servant, to bring Jacob back to him; and that Israel might be gathered to him– for I am honored in the eyes of the LORD, and my God has become my strength– (ESV)

NETS And now thus says the Lord, who formed me from the womb to be his own slave, to gather Iakob and Israel to him; I will be gathered and glorified before the Lord, and my God shall become my strength. (NETS)

THE SEPTUAGINT ACCORDS BEST WITH VERSE 3

All major translations agree on verse 3. Within the context of the passage, God addresses a grammatically singular person, who in turn replies to God in a first person singular voice. (This means that two persons are having a conversation.) In verse 3, God says to this other person, “You are my servant, O Israel, in whom I will be glorified” (SAAS) (1).” Then, in the Septuagint, in verse 5 the Servant speaks. He is about to report something else God has said to him. This quotation occurs in verse 6. But in verse 5, the Servant say, “And now thus says the Lord, who formed me from the womb (verse 1) to be his own slave (verse 3), to gather Iakob and Israel to him; I will be gathered and glorified before the Lord, and my God shall become my strength.” (1)

The Septuagint text displays a strong tendency to favor Christ. New Testament authors used the Septuagint. Greek was the common language of Israel and the Mediterranean region in those years (2). Isaiah 49:5 LXX accords with the New Testament teaching concerning the body of Christ. The church, consisting of Jewish and Gentile believers, lives in Christ. The gathered people form one body, and Christ is the head. Without Christ, there would be no gathering. Christ is glorified by this arrangement. God is glorified. And it is also in Christ that the church is glorified.

THE SEPTUAGINT ACCORDS BEST WITH NEW TESTAMENT TEACHING

In Isaiah 49:3, God names the Servant as the one who is Israel. “You are my servant, O Israel, in whom I will be glorified.”  Verse 5 explains how this glory will occur. Israel, the Servant, who is Christ, will gather Jacob and the people Israel to himself. They will become part of him, “I will be gathered.” This gathering into God’s greater Servant will bring the servant glory. In verse 3, God is glorified in the Servant. In verse 5, the Servant is glorified before the Lord. Now see how well this fits in with New Testament teaching.

Gathered in Christ–Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. (ESV)

Ephesians 5:23 For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. (ESV)

Colossians 1:18 And he is the head of the body, the church. (ESV)

Colossians 2:19… the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. (ESV)

The Servant Glorified–John 17:21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. 22 The glory that you have given me I have given to them, that they may be one even as we are one, 23 I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. 24 Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. (ESV)

Verse 6

Verse 6 of the Servant’s Song is where God includes Gentiles in his blessing of his people Israel. Let it never, ever be said that God’s people Israel receive “the curses” and the church the blessings. Israel receives God’s blessing. What could be a greater blessing than to be identified as belonging to and part of the Son of God? What could be a greater blessing than to be included in the unique Servant Israel, God’s Son? The fact that God also includes Gentiles to manifest his own greatness does not in any way diminish the blessing to his people Israel.

And he said to me, It is a great thing for you to be called my servant, to establish the tribes of Jacob, and to recover the dispersion of Israel: behold, I have given you for the covenant of a race, for a light of the Gentiles, that you should be for salvation to the end of the earth. (LXE)

God loves his Son. Gathering Jacob and Israel to him is indeed a great thing. And still, God wants to manifest his own greatness and the glory of his faithful Servant even more. So he includes Gentiles among his covenant people, that the Servant “should be for salvation to the end of the earth.“

Paul states it best in Romans, when he responds to his own extensive comments on the subject of the inclusion of Gentiles into Israel’s olive tree.

Romans 11: 33Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!… 36 For from him and through him and to him are all things. To him be glory forever. Amen. (ESV)

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1 Two of three independent translations of the Septuagint indicate that the Servant, speaking in first person, is the one who shall be gathered. These are Brenton’s and Silva’s translations.

2  Confer “Why the Septuagint? Part 1 and Part 2” by Christina M Wilson. Also, see Natalio Fernandez Marcos, The Septuagint in Context: Introduction to the Greek Version of the Bible, translated by Wilfred G. E. Watson (Brill: Leiden, the Netherlands, 2000), 338-339 and Timothy Michael Law, When God Spoke Greek: The Septuagint and the Making of the Christian Bible (Oxford University Press: New York, 2013), 118-119.