7 Thus says Yahweh, the Redeemer of Israel, (and) his Holy One, to him whom man despises, to him whom the nation abhors, to a servant of rulers: "Kings shall see and arise; princes, and they shall worship; because of Yahweh who is faithful, (even) the Holy One of Israel, who has chosen you."
*Minor differences ignored. Grouped by changes, with first version listed as example.
Thus saith Jehovah. Isaiah pursues the same subject, that the people, when they were afflicted by that terrible calamity, might cherish the hope of a better condition; and, in order to confirm it the more, he calls God, who promised these things, the Redeemer and the Holy One of Israel It will be objected that these statements are contradictory, that is, that God is called the "redeemer" of that people which he permitted to be oppressed; for where is this redemption, and where is this sanctification, if the people could reply that they were miserable and ruined? I reply, the record of ancient history is here exhibited as the ground of confidence and hope; for when the Jews were on the point of despair, the Prophet comes forward and reminds them that God, who had formerly redeemed their fathers, is still as powerful as ever; and therefore, although for a time, in order to exercise the faith of the godly, he concealed their salvation, believers are commanded to stand firm, because in his hand their redemption is certain. Yet it was proper that they should form conceptions of that which lay far beyond human senses. This is a remarkable passage, from which we learn how firmly we ought to believe God when he speaks, though he does not immediately perform what he has promised, but permits us to languish, and to be afflicted for a long time. To the contemptible in the soul. vzh (bezo) is rendered by some commentators "contempt," and by others "contemptible," which I prefer. It heightens the wretchedness of that nation, that "in the soul," that is, in their own estimation, they are "contemptible." Many are despised by others, though they either deserve honor on account of their good qualities, or do not cease to swell with pride, and to tread down the arrogance of others by still greater arrogance. But of this people the Prophet says, that they despise themselves as much as others despise them. He therefore describes deep disgrace and a very unhappy condition, and, at the same time, prostration of mind, that they may know that God's time for rendering assistance will be fully come, when they shall be altogether humbled. To the abhorred nation. I see no reason why the plural "Nations," is here employed by some interpreters; seeing that the singular gvy, (goi,) "nation," is used by the Prophet, and it is certain that the discourse is specially directed to the posterity of Abraham. To the servant of rulers. This is added, as if he had said that they are oppressed by strong tyrants; for he gives the appellation mslym (moshelim) to those whose strength and power are so great that it is not easy to escape out of their hands. When he says that kings shall see, he speaks in lofty terms of the deliverance of his nation; but yet he permits them to be put to the test in the fumace, that he may make trial of their faith and patience; for otherwise there would be no trial of their faith, if he immediately performed what he promised, as we have already said. The word princes contains a repetition which is customary among the Hebrews. We would express it thus: "Kings and princes shall see; they shall rise up: and adore." By the word adore, he explains what he had said, "They shall rise up;" for we "rise up" for the purpose of shewing respect. The general meaning is, that the most exalted princes of the world shall be aroused to perceive that the restoration of the nation is an illustrious work of God, and worthy of reverence. For faithful is the Holy One of Israel. This is the reason of the great admiration and honor which the princes shall render to God. It is because they shall perceive the "faithfulness" and constancy of the Lord in his promises. Now, the Lord wishes to be acknowledged to be true, not by a bare and naked imagination, but by actual experience, that is, by preserving the people whom he has adopted. Let us therefore learn from it, that we ougtlt not to judge of the promises of God from our condition, but from his truth; so that, when we shall see nothing before us but destruction and death, we may remember this sentiment, by which the Lord calls to himself the contemptible and abominable. Hence also it ought to be observed, how splendid and astonishing a work of God is the deliverance of the Church, which compels kings, though proud, and deeming hardly anything so valuable as to be worthy of their notice, to behold, admire, and be amazed, and even in spite of themselves to reverence the Lord. This strange and extraordinary work, therefore, is highly commended to us. How great and how excellent it is, we may learn from ourselves; for to say nothing about ancient histories, in what manner have we been redeemed from the wretched tyranny of Antichrist? Truly we shall consider it to be "a dream," as the Psalmist says, (Psalm 126:1,) if we ponder it carefully for a short time; so strange and incredible is the work which God hath performed in us who have possessed the name of Christ. And who hath chosen thee. He now repeats what he had formerly glanced at, that this nation has been set apart to God. But in election we perceive the beginning of sanctification; for it was in consequence of God having deigned to elect them out of his mere good pleasure, that this nation became his peculiar inheritance. Isaiah therefore points out the secret will of God, from which sanctification proceeds; that Israel might not think that he had been selected on account of his own merits. As if he had said, "The Lord, who hath chosen thee, gives actual proof of his election, and shows it by the effect." In the same manner, therefore, as the truth of God ought to be acknowledged in our salvation, so salvation ought to be ascribed exclusively to his election, which is of free grace. Yet they who wish to become partakers of so great a benefit, must be a part of Israel, that is, of the Church, out of which there can be neither salvation nor truth.
Thus saith the Lord - This verse contains a promise of the future honor that should await the Redeemer, and of the success which should crown his work. The sense is, that Yahweh had promised to him who was despised and rejected, that kings and princes should yet rise up and honor him.
The Redeemer of Israel - (See the note at Isaiah 43:1).
To him whom man despiseth - On the construction of the Hebrew here, see Gesenius, Vitringa, and Hengstenberg. The phrase לבזה־נפשׁ libezoh-nephesh (to the despised of soul), means evidently one who is despised, rejected, contemned by people. The word 'soul' here (נפשׁ nephesh) means the same as man; that is, every man. It was a characteristic of him that he was despised and rejected by all; and the prophet, in this verse, has given a summary of all that be has said respecting him in Isaiah 53:1-12.
To him whom the nation abhorreth - The word 'nation' here refers doubtless to the Jewish people, as in Isaiah 1:4; Isaiah 10:6. The word rendered 'abhorreth' means "for an abomination" (למתעב limetâ‛ēb), Piel participle, from תעב tâ‛ab), and the idea is, that he was regarded as an abomination by the people. The same idea is more fully expressed in Isaiah 53:3-4, that the Messiah would be rejected and treated with abhorrence by the nation as such - a statement which the slightest acquaintance with the New Testament will lead anyone to see has been literally fulfilled. No being ever excited more abhorrence; no man was ever regarded with so much abomination by any people as Jesus of Nazareth was, and still is, by the Jewish people. He was condemned by the Sanhedrim; publicly rejected by the nation; and at the instigation and by the desire of the assembled people at Jerusalem, he was executed as a malefactor in the most shameful and ignominious manner then known (see Luke 23:18-23). To this day, his name excites the utmost contempt among Jews, and they turn from him and his claims with the deepest abhorrence. The common name by which he is designated in the Jewish writings is Tolvi - 'the crucified;' and nothing excites more deep abhorrence and contempt than the doctrine that they, and all others, can be saved only by the merits of 'the crucified.' The Chaldee renders all this in the plural, 'To those who are contemned among the people, to those who have migrated to ether kingdoms, to those who serve other lords.'
To a servant of rulers - This probably means that the Messiah voluntarily submitted himself to human power, and yielded obedience to human rulers. The idea, if interpreted by the facts as recorded in the New Testament, is, that though he was the ruler of all worlds, yet he voluntarily became subject to human laws, and yielded submission and obedience to human rulers. For this purpose he conformed to the existing institutions of his country at the time when he lived; he paid the customary tax or tribute that was laid for the support of religion Matthew 17:27; he submitted to a trial before the Sanhedrim, and before Pilate, though both were conducted in a manner that violated all the principles of justice; and he submitted to the unjust decree which condemned him to die. He was, therefore, all his life, subject to rulers. He was not only exemplary and strict in obeying the laws of the land; but he became, in a more strict sense, their servant, as he was deprived of his liberty, comfort, and life at their caprice. He refrained himself from exerting his divine power, and voluntarily became subject to the will of others.
Kings shall see and arise - That is, kings shall see this, and shall rise up with demonstrations of respect and reverence. They shall see the fulfillment of the divine promises by which he is destined to be the light of the nations, and they shall render him honor as their teacher and Redeemer. To rise up, or to prostrate themselves, are both marks of respect and veneration.
Princes also shall worship - The word used here, (ישׁתחווּ yı̂shettachăvû), from שׁחה shâchâh) means "to bow down, to incline oneself"; it then means "to prostrate oneself" before anyone, in order to do him honor or reverence. This was the customary mode of showing respect or reverence in the East. It consisted generally in falling upon the knees, and then touching the forehead to the ground, and is often alluded to in the Bible (see Genesis 42:6; Genesis 18:2; Genesis 19:1; Nehemiah 8:6). This honor was paid not only to kings and princes as superior 2-Samuel 9:8, but also to equals Genesis 23:7; Genesis 37:7, Genesis 37:9-10. It was the customary form of religious homage, as it is still in the East, and denoted sometimes religious worship Genesis 22:5; 1-Samuel 1:3; but not necessarily, or always (see the note at Matthew 2:11; compare Matthew 8:2; Matthew 14:33; Matthew 15:25; Matthew 18:26; Mark 5:6). Here it does not mean that they would render to him religious homage, but that they would show him honor, or respect.
Because of the Lord that is faithful - It is because Yahweh is faithful in the fulfillment of his promises, and will certainly bring this to pass. The fact that he shall be thus honored shall be traced entirely to the faithfulness era covenant-keeping God.
And he shall choose thee - Select thee to accomplish this, and to be thus a light to the pagan world. It is needless to say that this has been fulfilled. Kings and princes have bowed before the Redeemer; and the time will yet come when in far greater numbers they shall adore him. It is as needless to say, that these expressions can be applied to no other one than the Messiah. It was not true of Isaiah that he was the light of the pagan, or for salvation to the ends of the earth; nor was it true of him that kings arose and honored him, or that princes prostrated themselves before him, and did him reverence. Of the Messiah, the Lord Jesus alone, was all this true; and the assurance is thus given, that though he was rejected by his own nation, yet the time will come when the kings and princes of all the world shall do him homage.
The Redeemer of Israel, and his Holy One "The Redeemer of Israel, his Holy One" - "Perhaps we should read לקדושו likdosho," Secker: that is, to his Holy One. The preceding word ends with a ל lamed, which might occasion that letter's being lost here. The Talmud of Babylon has וקדושו ukedosho, and his Holy One.
To him whom man despiseth "To him whose person is despised" - "Perhaps we should read נבזה nibzeh," Secker; or בזוי bazui, Le Clerc; that is, instead of the active, the passive form, which seems here to be required.
Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a (i) servant of rulers, Kings shall see and (k) arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.
(i) Meaning, the Jews whom tyrants kept in bondage.
(k) The benefit of their deliverance will be so great, that great and small will acknowledge it, and revere God for it.
Thus saith the Lord, the Redeemer of Israel, and his Holy One,.... These are all the titles of the Father of Christ, who is the Jehovah, the self-existent Being, and from whom all have their Being; "the redeemer of Israel", being concerned with his Son in the redemption, of his people, in the contriving and settling the method of it, and bringing it about; "and his Holy One", or the Holy One of Israel, the sanctifier of them, together with the blessed Spirit; who speaks the following words, not to the Prophet Isaiah, as Aben Ezra, nor to the people of the Jews, as the Targum, Jarchi, and Kimchi, but to Christ:
to him whom man despiseth; whom the Jews despised, because of the meanness of his descent, parentage, and education; because of his doctrines, disciples, and followers; and because his kingdom was not of this world, and came not with observation: or "whom a soul despiseth", or "despised in soul" (w); heartily despised, as Christ was; or "who despiseth his soul" (x), or life, as Christ did his, for the sake of his people, for whom he freely laid his life down, and made his soul an offering for sin:
to him whom the nation abhorreth; the nation of the Jews abhorred Christ, his person, doctrine, and miracles; they hated him, and would not have him to rule over them: they persecuted him, and sought to slay him, and at last delivered him up to the Romans to be crucified:
to a servant of rulers; of Jewish rulers in subjection to them, being made under the law; and of Gentile rulers, paying tribute to Caesar, and when scourged by Pilate, and crucified by his order, which was the usual death of servants or slaves. But though he was so ill used, despised, and abhorred, he is encouraged by his divine Father, and great glory and honour are promised him:
kings shall see and arise, princes also shall worship; they shall see the glory and majesty of Christ, and rise up in reverence of him, and fall down before him and worship him; which has had its accomplishment in part in Constantine, Theodosius, Valentinian, and other Christian princes, and will have a further fulfilment in the latter day; see Isaiah 49:23. This passage is interpreted by the Jews of the Messiah (y):
because of the Lord that is faithful; to his promises to him in raising him from the dead, and giving him glory; in exalting him at his own right hand; in giving him gifts for men, which he bestowed on them; in spreading and succeeding his Gospel in the Gentile world; and in the enlargement of his kingdom and interest in it; all which obliged, and will oblige, the kings and princes of the earth to own him, and pay homage to him:
and the Holy One of Israel, and he shall choose thee; or make it appear that he has chosen thee to be the Saviour and Redeemer of his people, the Head of the church, and the Judge of the whole world.
(w) "ad eum quem contemnens est anima cujusque", Glassius; "ad contemptum anima", Montanus; "contemptui animae", Cocceius. (x) , Sept. "ad contemporem animea suae", Grotius; so the Arabic version. (y) Zohar in Genesis. fol. 127. 2.
The Father is the Lord, the Redeemer, and Holy One of Israel, as sending the Son to be the Redeemer. Man, whom he came to save, put contempt upon him. To this he submitted for our salvation. He is a pledge for all the blessings of the covenant; in him God was reconciling the world to himself. Pardoning mercy is a release from the curse of the law; renewing grace is a release from the dominion of sin: both are from Christ. He saith to those in darkness, Show yourselves. Not only see, but be seen, to the glory of God, and your own comforts. Though there are difficulties in the way to heaven, yet the grace of God will carry us over them, and make even the mountains a way. This denotes the free invitations and the encouraging promises of the gospel, and the outpouring of the Spirit.
whom man despiseth--Hebrew, "the despised of soul," that is, by every soul, by all men (Isaiah 52:14-15; Isaiah 53:3; Isaiah 50:6-9; Psalm 22:6). LOWTH translates, "whose person is despised."
abhorreth--literally, "who is an abomination to the nation" (Luke 23:18-23). The Jews contemptuously call Him always Tolvi, "the crucified." I prefer, on account of Goi, the Hebrew term for nation being usually applied to the Gentiles, and that for people to the Jews (Hosea 1:9; so the Greek terms respectively also Laos and Ethne, Romans 9:25), to take "nation" here collectively for the Gentile world, which also spurned Him (Psalm 2:1-3; Acts 4:25-27).
servant of rulers-- (Matthew 17:27). He who would not exert His power against the rulers (Matthew 26:52-53).
shall see--namely the fulfilment of God's promises (Isaiah 49:3, Isaiah 49:6), "when He (shall be) a light to the Gentiles."
arise--to reverence Thee (Psalm 72:10-11; Philippians 2:10).
princes also--rather, for the parallelism, supply the ellipsis, thus, "Princes shall see and shall worship."
faithful--namely, to His promises.
choose thee--as God's elect (Isaiah 42:1).
The words of the servant of God, in which he enforces his claim upon the nations, are now lost in words of Jehovah to him, which are no longer reported by him, but are appended as an independent address. His present condition is one of the deepest humiliation. "Thus saith Jehovah, the Redeemer of Israel, His Holy One, to him of contemptible soul, to the abhorrence of the people, to the servant of tyrants: kings shall see and arise; princes, and prostrate themselves for the sake of Jehovah, who is faithful, the Holy One of Israel, that He hath chosen thee." As bâzōh with a changeable kamtez (cf., châmōts, Isaiah 1:17) has, if not exactly a passive force, yet something very like a passive circumstantial meaning, בּזה־נפשׁ must mean the man who is contemptible as regards his soul, i.e., held in contempt, or, as Hofmann explains it, whom men do not think worthy to live (though he follows Ewald, and takes bezōh as an infinitive treated as a substantive). Accordingly מתעב is also to be taken personally. The meaning abhorring is unsuitable; but תּעב is also used in a causative sense, to cause to abhor, i.e., to make a thing an abomination (Ezekiel 16:25), or to excite abhorrence: hence, "to him who excites the people's abhorrence," which is the same, so far as the sense is concerned, as "to the object of their abhorrence." But even as a participial substantive מתעב would literally mean the thing exciting abhorrence, i.e., the abhorrence, just as mekhasseh in Isaiah 23:18 signifies the thing covering, i.e., the covering. All these participial substantives of the piel indicate the thing, place, or instrument accomplishing that which the piel affirms. We need not raise the question whether gōi refers to Israel or to the heathen. It signifies the mass of men, the people, like ‛âm in Psalm 62:9, and in those passages in which it is used by our prophet for the human race generally. The mōsheilim, of whom the person here addressed is the servant or enslaved one, are obviously heathen tyrants. What is here affirmed of the "one servant of Jehovah" was no doubt also applicable to the nation generally, and more especially to that portion of the nation which was true to its calling and confession. He in whom Israel's relation of servant to Jehovah was fully realized, did indeed spring out of His own nation, when it was under the oppression of the powers of this world; and all the shame and persecution which those who remained faithful among His people had to endure from the heathen oppressors, and also from the ungodly among their own countrymen (see, for example, Isaiah 66:5), discharge their force like a violent storm upon Him as an individual. When, therefore, we find the sufferings of the people and the glory of which they became partakers described in other passages in just the same terms, we must not infer from this that "servant of Jehovah" is a collective epithet in the passage before us. The person addressed here is the Restorer of Israel, the Light of the Gentiles, the Salvation of Jehovah for all mankind. When kings and princes shall behold Him who was once brought so low, delivered from His humiliation, and exalted to the glorious height of the work to which He has been called, they will rise up with reverence from their thrones, and prostrate themselves upon the ground in worship for the sake of Jehovah, as before Him who (אשׁר emphatic, utpote qui) is faithful, showing Himself sincere in His promises, and for the sake of the Holy One of Israel, in that, as is now made manifest, "He hath chosen thee." The fut. consec. particularizes the general motive assigned, and carries it still further.
His Holy One - The Holy One of Israel. To him - To Christ, to whom, in the days of his flesh, this description fully agrees: for men, both Jews and Gentiles among whom he lived, did despise him from their hearts; and the nation, of which he was a member, abhorred both his person and his doctrine; and he was so far from being a temporal monarch, that he came in the form of a servant, and was a servant of rulers, professing subjection and paying tribute unto Caesar. Kings - Though for a time thou shalt be despised, yet after a while thou shalt be advanced to such glory, that kings shall look upon thee with reverence. Arise - From their seats to worship thee. Faithful - Because God shall make good his promises to thee. Chuse thee - And although thou shalt be rejected by thine own people, yet God will manifest to the world, that thou, and thou only, art the person whom he hath chosen to be the Redeemer of mankind.
*More commentary available at chapter level.