©
2005 Tony
Garland
www.SpiritAndTruth.org
"formed Me from
the womb"
Once again, we see the emphasis on
the human origin of the Servant. "Formed Me" is the word
yotzeriy from the root yatzar meaning to form or
fashion something out of existing material. It describes the
fashioning of a pot by a potter and is used to describe how God
formed man from the dust of the ground (Gen. 2:7). This speaks of the intimate involvement of God molding the
Servant within the womb of His mother. Although all human beings are
woven by God in the womb, the Servant's birth from a virgin relied
upon the unique intervention of the Holy Spirit (Mat. 1:20).
"To bring Jacob
back to Him, So that Israel is gathered to Him"
Theories
that the Servant in this passage is the nation of Israel run into
trouble because Israel cannot at the self time be in apostasy and
serve as the agent of his own restoration. "To bring back"
is a verb in the piel stem indicating the involvement of the subject
in the action: the Servant Himself leads back or restores Jacob.
"I shall be
glorious in the eyes of the LORD"
This is an
amazing statement! At the end of a parallel passage concerning the
Servant, God holds forth, "My glory I will not give to another"
(Isa. 42:8 cf. Isa. 48:11). Here lies the stumbling stone concerning the identity of
the Servant: His work is apparently a failure yet the
Servant is Himself divine and shares the glory of the Father
(John 1:14; 5:22;
Rev. 5:11-14)!
"My God shall
be My strength"
Notice the tension in this
verse between the human and the divine. Even though the Servant is
to be glorious in God's eyes, He relies completely on divine
enablement for His ministry. The Servant's earthly ministry was
accomplished completely in the power of the Holy Spirit. (Isa. 11:2; 61:1 cf.
Luke 4:18; Mat. 12:28; Acts 1:2;
Php. 2:7).
"To raise up
the tribes of Jacob . . . to restore the preserved ones of Israel"
Again, we might ask, how could Jacob raise up
Jacob? Clearly, the servant cannot be the nation Israel itself.
Neither can the Servant be faithful Israel within national
Israel--for the Servant's task includes restoring "the
preserved ones of Israel:" the faithful remnant which
God watches over from among the larger nation.
The Agent of
Restoration
"To raise up" and "to
restore" are in the hiphil stem indicating causation by the
subject. The Servant is to cause to raise up the tribes of
Jacob and cause to restore the preserved ones. As the apostle
Paul revealed, the Servant is the
direct Agent of their restoration
(Rom. 11:25-27).
"preserved
ones"
A derivative term is used to describe
guarding over a vineyard or fig tree to produce intended fruit (Job 27:18; Pr. 27:18)
meaning to cause to be safe from danger. This is the elect
remnant within Israel (Rom. 11:2-5).
"I will also"
The phrase "I will also." informs us
that there are two separate ministries described for the
Servant. They are not one and the same. They apply to different
groups and although there is a great deal of overlap, the focus and
emphasis is different between the Servant's ministry to Israel vs.
the Gentiles. An interpretation which fails to distinguish
between these two groups where the text indicates differences
will result in a distorted understanding of Scripture. These two
separate roles (the restoration of Israel, being a light to the
Gentiles) are ultimately fulfilled by two separate visits of the
Servant. The gospel went forth to the Gentiles at His rejection by
Israel at His First Coming, but Israel will be not restored
until His Second Coming. Paul emphasized the future blessing
for the entire world that attends the eventual restoration of Israel
(Rom. 11:12).
"a light to the
Gentiles"
The absence of light is connected
with the Gentile nations because they lacked the Law (Torah) which
was given to Israel. This is why Paul refers to them as "a
foolish nation," literally: a nation without knowledge [of the
law] (Rom. 10:19).
"My salvation
to the ends of the earth"
"Salvation"
is yeshua -- the Hebrew name of Jesus which corresponds to
the ministry of the Servant as a Deliverer for all peoples
throughout the globe. This name was revealed to Joseph in
recognition of this task (Mat. 1:21).
"To Him whom
man despises"
The first of three titles given
of the Servant in this verse. "Despises" is the word bazah
from a root meaning "to subjugate," "to treat
badly." This is why He is known as the Suffering Servant.
Although glorious in God's eyes, mankind despised Him and His
ministry (Ps. 22:6;
Isa. 53:3).
The Despised Soul
The text reads literally, "to the despised
soul" (bazah-NEphesh) which can be interpreted as "the
One of contemptible soul" [K&D] which has been rendered
"Whom men do not think worthy to live." --
[Hofmann in K&D]. The term NEphesh can be
translated by a variety of terms including: "life,"
"soul," "creature," "person." The
mention of the Servant's NEphesh is highly significant:
1.
The life (NEphesh) of the flesh is in the blood which
is given to make atonement (Lev. 17:11),
2. It was the NEphesh
of the Servant which God made as an offering for sin (Isa. 53:10). The very life which is despised by man is the only
sufficient atonement for sin. That which God has valued above all
other things in the universe is despised by man!
"whom the
nation abhors"
"Abhors" appears in
the piel stem which may indicate "the thing exciting
abhorrence." The term is explained by Gesenius as "that
which is considered an abomination." It is used to designate
unclean food and idol worshipers. "The nation" is the word
goy, a singular noun. Significantly, Jewish translations
render this phrase as a plural: "to the one loathed by
NATIONS" [STONE], "to the abhorred
NATIONS" [JPS]. This distorts the clear
implication of this phrase: not only do all men despise the Servant,
but the chosen Nation (singular), Israel, abhors Him in a
unique way. This stands to reason because the One considered smitten
and accursed of God is the Jewish Messiah. Although the
"plural" form of the word for nation (goyim)
generally indicates the Gentile nations, it is also used frequently
in the singular form to describe Israel. (e.g., Ex. 19:5-6; 33:13).
Interestingly, other occurrences of goy in the singular are
rendered "nation" and applied to Israel without
hesitation. Truly, Simeon was right when he spoke over the Servant
as a Child (Luke 2:34).
"the Servant of
rulers . . . Princes also shall worship"
Here is
yet one of the many riddles within the Old Testament. How could this
individual be a lowly servant of rulers while at the same time
receiving their worship? Did the study of this verse contribute to
the young Jesus' understanding of Psalm 110:1 which He used to silence the Pharisees (Mat. 22:44-45) ? "Worship" is the word chawah meaning
to bow down, prostrate oneself, pay homage. The hithpael stem
indicates a reflexive voice: the princes will bow by their own
volition.
"He has chosen
You"
Like the people of faith, the Servant is
among the elect of God. "Chosen" is from a root meaning to
approve, to have the best, something select. The contrast is
clear: He Whom man and the nation despises, God delights in.
"I will . . . give
you as a covenant"
In an earlier Servant
passage, Isaiah indicated that the Servant would be given "as a
covenant to the people, as a light to the Gentiles" (Isa. 42:6). Malachi referred to the Servant as "the Messenger of
the Covenant" (Mal. 3:1). From the New Testament, we know this to be Messiah Jesus,
Whose blood ratified the New Covenant (Luke 22:20
; Rom. 11:27
).
"to the people"
As in (Isaiah 42:6), in this context "the people" refers to Israel.
For we know that the New Covenant was given specifically to Israel
(Jer. 31:31-34). It
is no accident that Jesus was born a Jew, for He Himself said to the
Samaritan woman, salvation is of the Jews (John 4:22). Through our identification with Messiah Jesus, born a Jew
and the ratifier of God's covenant promise, the faithful of all
nations participate in the New Covenant.
Again we see the
impossibility of interpreting the Servant as Israel. In what way
could Israel serve as a covenant? Especially when the primary
referent receiving the covenant is Israel?
"to restore the
earth . . . to inherit the desolate heritages"
"Earth"
is the word ERetz which can have either a global or local
connotation (translated either as earth or land ). It
would seem there are two aspects of God's restoration set forth in
this verse:
1. In the immediate
context of Israel, the verse points to the fulfillment of the land
covenant (Israel's restoration to the Promised Land). She shall
finally and irretrievably inherit that which God has promised her--a
specific plot of real-estate owned by God (Ex. 32:13).
2. In the larger
context set forth by the first verse ("Listen, O Coastlands . . .
you peoples from afar"), the passage also points toward the
restoration of the entire globe following its destruction as part of
God's outpouring of wrath during the Tribulation period including
the final restoration of man's dominion lost at the Fall. Once
again, we see the dual ministry of the Servant with regard
(1) to His People Israel and (2) the Gentiles.
The Servant is the Messiah of Israel, Jesus Christ - The Servant is an individual with characteristics which are both human (born of a woman) and divine (shares God's glory, is worshiped). He is victorious through apparent failure. His shed blood serves as the basis for His being a covenant for the salvation of all people. Are you resting in the salvation found in Christ?
Jesus has Two Great Ministries - Throughout the passage, we have seen two ministries of the Messiah. He serves as savior to all peoples. He also restores Israel to God, fulfilling Israel's promised inheritance. We must not forget that the full restoration of Israel described in Scripture remains unfulfilled and awaits His Second Coming.
The Weapon is the Word of God - The Word of God is the weapon of those who know God. To properly utilized a powerful weapon requires training otherwise great damage results. Are you training in God's Word so as to use it effectively and responsibly?
Just Reward is with God - We must not evaluate our effectiveness for God based on what we see. What often appears as failure in the eyes of the world is how God intends to gain victory. Like the Servant, we must leave the vindication of our work in God's hands.
The Servant Glorifies God - Like the Servant, believers are chosen and called. We have a destiny in God. Let each of us ask: are we truly serving God? Are we walking in a way which glorifies Him?
BKC - Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary, The Bible Knowledge Commentary (Wheaton, IL: Victor Books, 1983-c1985).
BROWN - Brown, R. E., Fitzmyer, J. A., & Murphy, R. E., The Jerome Biblical Commentary (Englewood Cliffs, N.J.: Prentice-Hall, 1996, c1968).
DOBL - Swanson, J., Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament), electronic ed. (Oak Harbor: Logos Research Systems, Inc, 1997).
EBAN - Abba Eban, Heritage: Civilization and the Jews (New York, NY: Summit Books, 1984).
GESENIUS - Gesenius, W., & Tregelles, S. P., Gesenius' Hebrew and Chaldee lexicon to the Old Testament Scriptures (Bellingham, WA: Logos Research Systems, Inc., 1810-1812, 2003).
GRAYZEL - Solomon Grayzel, A History Of The Jews (New York, NY: New American Library, 1968).
HUCKEL - Huckel, T., The Rabbinic Messiah (Philadelphia: Hananeel House, 1998).
JFB - Jamieson, R., Fausset, A. R., Fausset, A. R., Brown, D., & Brown, D., A Commentary, Critical and Explanatory, on the Old and New Testaments. (Oak Harbor, WA: Logos Research Systems, Inc., 1997).
JPS - Jewish Publication Society, Tanakh: The Holy Scriptures : A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (Philadelphia: Jewish Publication Society, 1997, c1985)
JSB - Adele Berlin and Mark Zvi Brettler, The Jewish Study Bible (New York, NY: Oxford University Press, 2004).
K&D - Keil, C. F., & Delitzsch, F., Commentary on the Old Testament (Peabody, MA: Hendrickson, 2002).
MCHRIST - Arnold Fruchtenbaum, Messianic Christology (Tustin, CA: Ariel Ministries, 1998).
MSB - MacArthur, J. J., The MacArthur Study Bible, electronic ed., (Nashville: Word Pub., 1997, c1997).
STONE - Nosson Scherman, ed., Tanach - The Stone Edition (Brooklyn, NY: Mesorah Publications, Ltd., 2001).
TWOT - Harris, R. L., Harris, R. L., Archer, G. L., & Waltke, B. K., Theological Wordbook of the Old Testament, electronic ed., (Chicago: Moody Press, 1999, c1980).
UNGER - Merrill F. Unger, Unger's Commentary On The Old Testament (Chattanooga, TN: AMG Publishers, 2002).
WALTKE - Waltke, B. K., & O'Connor, M. P., An Introduction to Biblical Hebrew Syntax (Winona Lake, Ind.: Eisenbrauns, 1990).