Isaiah chapter 49 is the second of the “Servant Songs” that is found in the book of Isaiah. Notice that there are four to five servant song chapters in Isaiah which describe the service, suffering, and exaltation of the Servant King Messiah of God. Notice how there is a subtle change in the narrative here in Isaiah where neither Cyrus nor Babylon are mentioned again. While the Servant continues to be a dominant theme. In addition, this Servant is no longer the passive servant of Isaiah 40-48 whose mere existence is to be evidence of the helplessness of the gods. Rather, it is that Servant who was introduced at the beginning of the first servant song (Isaiah 42:1–9), who will be God’s agent to bring His covenant to the people and justice to the nations. Note again how the Servant is again described to be a light to the Gentiles (nations) indicating that his mission extends beyond the nation of Israel. This aligns with the NT that states Yeshua is a light to the Gentiles according to Luke 2:32 (and John 8:12).
Luke 2:32 2:32 A light to lighten the Gentiles, and the glory of thy people Israel. (KJV 32 φῶς εἰς ἀποκάλυψιν °ἐθνῶν* καὶ δόξαν λαοῦ σου Ἰσραήλ.*)
The NT authors quote from the passage in Isaiah explaining how Yeshua fulfilled various prophecies concerning the King Messiah. These servant song chapters include the following chapters, Isaiah 42, 49, 50, and 52-53. These songs describe the service, suffering, and exaltation of the Servant of the Lord, who is identified as the Messiah and content of these chapters directly connect Isaiah’s words to Yeshua in the NT text. The connection is so obvious that antimissionaries have stated that because these are servant songs of Isaiah, the words in the songs are somehow of lesser value or weightiness concerning the Messiah of God. So, the efforts of the antimissionary are again to destroy faith in the NT text concerning who Yeshua is, what his mission was, and what he did suffering for the forgiveness of sins. These chapters in Isaiah are identified by scholars as “songs” based on their poetic structure and thematic content. The songs are a series of prophetic prophecies about a Servant who would bless the world through his life, labor, and suffering. Let’s look at some of the highlights of this servant in these chapters.
Short Summary of the Servant Song Chapters in Isaiah
Isaiah 42:1–9: The first Servant Song speaks of the Servant of the Lord being chosen by God, and how God delights in Him. The Servant has the Spirit of God abiding on Him. He will bring justice to the nations and will not falter or be discouraged until he establishes justice on earth.
Isaiah 49:1–13: The second Servant Song describes the servant as ministering to the nations, teaching the coastlands, caring for justice, and serving as a light to the nations and a covenant to the people. The Servant is called from the womb, and his mouth is made like a sharp sword.
Isaiah 50:4–11: The third Servant Song continues the theme of the Servant’s obedience and willingness to suffer for the sake of his mission.
Isaiah 52:13—53:12: The fourth Servant Song, also known as the “Suffering Servant” passage, prophecies of the suffering and death of the Servant Messiah. The Servant has humble origins, experiences suffering and affliction, accepts vicarious and substitutionary suffering on behalf of his people, and is put to death after being condemned.
Note again how these chapters are identified or characterized as songs by their lyrical quality and the repetition of certain themes, such as the calling, mission, suffering, and exaltation of the Servant. In addition to this, the characterization of these chapters as “songs” does not decrease the prophetic meaning of these verses. On the contrary, it enhances their impact. The use of music and song in prophecy is well-documented in the scriptures. For example, the Prophet Elisha valued musical accompaniment as a means of providing an environment for prophecy. (see 2 Kings 3:15-16) The example here in context, Elisha called for a musician to play, and while the music was playing, the hand of the LORD came upon him, and he prophesied. This is evidence from the Tanakh that the servant song chapters do not lower the weightiness of the prophetic message. In addition, the song is used to highlight prophetic messages contained within them making them more memorable and impactful! So, the song actually enriches the prophetic meaning of these verses!
These chapters (Isaiah 42, 49, 50, and 52-53) collectively present a picture of the Messiah as a servant who is chosen and upheld by God, brings justice to the nations, serves as a light to the Gentiles, and willingly suffers himself for the sins of the world. The Isaiah chapters show the Messiah as God’s meek and gentle Servant, a royal figure representing Israel in its ideal form, and a High Priest atoning for the sins of the world. The Servant faithfully completes all the work He is given to do. In Isaiah 49, the Servant is depicted as a royal figure, representing Israel. The Servant is tasked with bringing Jacob back to God and gathering Israel to himself. This Servant is also described as a light for the Gentiles, indicating that his mission extends beyond the nation of Israel to all nations. This aligns with the NT narrative where Yeshua, as the Messiah, is seen as a light to the Gentiles (Luke 2:32, John 8:12). The New NT authors often quote from these passages, explaining that Yeshua fulfilled the various prophecies contained within them. For example, in Acts 3:13, Peter refers to Yeshua as the servant of God, drawing a direct connection between Yeshua and the Servant described in Isaiah.
Acts 3:13 3:13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. (KJV 13 ὁ θεὸς Ἀβραὰμ καὶ ⸋[ὁ θεὸς]⸌ Ἰσαὰκ καὶ ⸋[ὁ θεὸς]⸌ Ἰακώβ,* ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν ὃν ὑμεῖς °μὲν παρεδώκατε ⸆ καὶ ἠρνήσασθε κατὰ πρόσωπον Πιλάτου, κρίναντος ἐκείνου ⸀ἀπολύειν)
Here Peter boldly speaks to the Sanhedrin about Yeshua calling Him the servant of God with its connection here to the servant songs of Isaiah. Again, we emphasize how Yeshua is referred to as the “light of the world” (John 8:12); his ministry and teachings focused on the restoration of Israel and the inclusion of Gentiles in God’s plan of salvation, which aligns with the themes presented in Isaiah 49.
Masoretic Text (MSS) on Isaiah 49:1-6
Isaiah goes on saying the following according to Isaiah 49:1-2.
Isaiah 49:1 states, “Listen to Me, O islands, And pay attention, you peoples from afar. The LORD called Me from the womb; From the body of My mother He named Me. (שִׁמְעוּ אִיִּים אֵלַי וְהַקְשִׁיבוּ לְאֻמִּים מֵרָחוֹק יְהֹוָה מִבֶּטֶן קְרָאָנִי מִמְּעֵי אִמִּי הִזְכִּיר שְׁמִי)” Isaiah 49:2 “He has made My mouth like a sharp sword, In the shadow of His hand He has concealed Me; And He has also made Me a select arrow, He has hidden Me in His quiver. (וַיָּשֶֹם פִּי כְּחֶרֶב חַדָּה בְּצֵל יָדוֹ הֶחְבִּיאָנִי וַיְשִֹימֵנִי לְחֵץ בָּרוּר בְּאַשְׁפָּתוֹ הִסְתִּירָנִי)”
Cross References for Isaiah 49:1-2: Ex 33:12, 22; Dt 32:23; Job 8:11–22; 17:1–8; 40:18; Ps 45:5; 64:3; 91:1; Is 7:14; 9:6; 11:4, 11; 33:13; 41:1, 9; 42:4, 6–12; 43:1; 44:2, 24; 46:3; 48:1–22; 49:5; 51:9–16; Je 1:5; Ho 6:5; Hab 3:11; Zec 9:13; Mt 1:20; Lk 1:15, 35; Jn 1:14; 10:36; Ac 13:1–52; Ga 1:15; Eph 6:10–17; Heb 4:12; Re 1:16; 2:12, 16; 19:15
In the Hebrew text of Isaiah 49:1-2, there are several interesting features such as how the verse begins with the phrase “שִׁמְעוּ אִיִּים” (Shim’ū iyyim), which translates to “Listen, O coastlands.” The word איים refers to coastlands or islands, emphasizing the universal message of these verses to reach not only the people of Israel but also distant nations. This indicates that the message God is providing here is meant to extend beyond the initial audience and have a global impact. The word קְרָאָנִי means “He called me” or “He has called me.” This word emphasizes the divine calling upon the servant of the Lord, who is the speaker in these verses. The servant states that he was called from the womb (מִבֶּטֶן, mi-beten) further emphasizing that from the moment he was born there was a unique purpose and divine appointment on the life of this person. This verse signifies that the Messiah was called from the womb, even before He was in Mary’s womb. This was fulfilled in Luke 1:31, where the LORD, through the angel Gabriel, declared the name of Yeshua before the conception in Mary’s womb.
In Isaiah 49:2, the word צֵל means “shadow” or “shade,” suggesting that the servant will be protected by the Lord’s hand. The phrase חֶרֶב חַדָּה means “a sharp sword.” This metaphor conveys the idea that the servant of the Lord will be a powerful instrument of judgment and truth. While some might need to brandish a weapon to show their authority, the Messiah needs only to speak. The Messiah is like a carefully made and polished arrow in the service of the LORD, ready to be used at the right time. We also note the parallel to the book of Hebrews which speaks of the word of God being a double edged sword, and in revelation how the sword comes forth from the mouth (Revelation 19:14–15), or as we read in Hebrews chapter 4 how the word of God is like a double edged sword. (Hebrews 4:11–13)
Hebrews 4:11–13 4:11 Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 4:13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. (KJV *11 Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν,* ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ⸀ἀπειθείας.* 12 Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ⸀ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ ⸁πνεύματος,* ἁρμῶν τε καὶ μυελῶν,* καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας·* 13 καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ,* πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ,* πρὸς ὃν ἡμῖν ὁ λόγος.*)
Revelation 19:14–15 19:14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 19:15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (KJV 14 Καὶ τὰ στρατεύματα °[τὰ] ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ⸂ἐφʼ ἵπποις λευκοῖς⸃,* ⸀ἐνδεδυμένοι ⸄βύσσινον λευκὸν⸅ ⸆καθαρόν.* 15 καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ⸆ ὀξεῖα,* ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη,* καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου* ⸂τοῦ θυμοῦ τῆς ὀργῆς⸃ τοῦ θεοῦ τοῦ παντοκράτορος,*)
Note the power of God that comes through the Word of God. The Author of the book of Hebrews makes it clear that the Word of God discerns the intention of the heart by reason of whether we are willing to submit our lives to the Lord according to His word. This is why the Word of God is called a double-edged sword capable of piercing the soul and spirit and the joints and marrow, because of how a person responds to God’s Word. In revelation, the comments relating to the sword that proceeds from the mouth of the one who rides on the white horse, this verse is part of a larger passage that describes the return of Yeshua the Messiah, who is represented as the Rider on the White Horse. The “sharp sword” that comes out of His mouth symbolizes the Word of God, which is powerful and authoritative. The reference to ruling with a rod of iron signifies the Messiah’s reign, where He will exercise judgment and establish justice. This verse serves as a reminder of the power of God’s Word and the ultimate authority of Yeshua the Messiah.
In the NT, there are parallels to these verses from Isaiah 49:1-2. In Matthew 12:15-21, Yeshua is described as the fulfillment of Isaiah’s prophecy about the servant of the Lord. Yeshua’s gentle character and powerful message can be compared to the “sharp sword” mentioned in Isaiah 49:2. Additionally, the Gospel of John (1:1-14) describes Yeshua as the Word of God, who existed before creation and was sent to bring light and truth to the world. This echoes the idea of the servant being called from the womb and having a divine purpose. These verses from Isaiah and the NT text remind us of the divine calling and mission of the Messiah, and the power of His words. They also highlight the meticulous preparation by God for His Servant’s mission, underscoring the importance of readiness and timing in God’s plan. This can be applied to our lives as a reminder that each of us has a unique purpose and calling, and that God equips us for the tasks He has prepared for us. It also emphasizes the power of words, encouraging us to use our words wisely and purposefully.
It is also important to note that in Judaism today there is the claim that the “servant” in Isaiah 49 was Israel rather than a single messianic figure. Those who claim this base their claim on several factors such as the following:
Antimissionary Claims that the Servant in Isaiah 49 is All of Israel
The antimissionary commentators state that there is contextual evidence to prove this. The context of Isaiah 49 and other chapters in Isaiah often refer to Israel as God’s servant. For example, in Isaiah 41:8-9, 44:1-2, and 45:4, Israel is explicitly called God’s servant.
The antimissionary commentators point to grammatical evidence saying, in Isaiah 49:3, the phrase “You are my servant, Israel” can be read as a predicative, meaning “You are my servant, [you are] Israel.” This suggests that the individual servant represents the nation of Israel.
The antimissionary commentators also point to thematic evidence saying the themes of suffering, redemption, and restoration found in the Servant Songs of Isaiah are often associated with the experiences of the nation of Israel.
It is important to note that there are parallels to the nation of Israel of suffering and hardship. The point is that the suffering comes due to their sin and not for righteousness’ sake. In addition to this, if we look at Isaiah 49:1-2, there are so many personal pronouns that speak of the weapon of the servant being his mouth and the word of God. The point is that the servant will not accomplish his goals by military might but by the Word of God! We see how the Word of God can both break down and build up, and according to Isaiah 49 this servant would have the power of God’s word to accomplish his mission. We note that the antimissionary approach is taking a broader perspective from Isaiah (times Israel is mentioned and the themes) as proof that the servant is Israel. When we narrow down to look at exactly how the servant is being called and his mission, it becomes apparent that the interpretation of the servant is not all of Israel. We also note the metaphor of being an arrow sharpened and polished, or a sharp sword resting under the hand. These things could also be described of us who are God’s people, to be ready for use as the people of God, or how the Lord refines us to be useful for His kingdom. The point is that the interpretation can vary based upon one’s presupposition or theological perspective. The major theme in these chapters is of the Servant King restoring or returning the people back to their land. So, the idea of the servant being corporate Israel does not seem to fit.
Isaiah goes on saying the following according to Isaiah 49:3-4.
Isaiah 49:3 “He said to Me, “You are My Servant, Israel, In Whom I will show My glory.” (וַיֹּאמֶר לִי עַבְדִּי-אָתָּה יִשְֹרָאֵל אֲשֶׁר-בְּךָ אֶתְפָּאָר)” Isaiah 49:4 “But I said, “I have toiled in vain, I have spent My strength for nothing and vanity; Yet surely the justice due to Me is with the LORD, And My reward with My God.” (וַאֲנִי אָמַרְתִּי לְרִיק יָגַעְתִּי לְתֹהוּ וְהֶבֶל כֹּחִי כִלֵּיתִי אָכֵן מִשְׁפָּטִי אֶת-יְהֹוָה וּפְעֻלָּתִי אֶת-אֱלֹהָי)”
In Isaiah 49:3-4, there are several interesting features for example, in verse 3 we read, וַיֹּאמֶר לִי עַבְדִּי-אָתָּה יִשְֹרָאֵל אֲשֶׁר-בְּךָ אֶתְפָּאָר “You are My Servant, Israel, In Whom I will show My glory.” The word עַבְדִּי means “My servant” and emphasizes the intimate relationship between God and Israel, as His chosen servant. The phrase אֲשֶׁר-בְּךָ אֶתְפָּאָר “in whom I will be glorified,” implies that God’s glory will be revealed through the obedience of His servant. In verse 4, the words לְרִיק “to nothingness” or “in vain,” יָגַעְתִּי “I have labored” or “I have toiled” convey the idea that Israel’s service may seem futile at times, but God reassures them that their efforts are not in vain. They emphasize the effort and dedication required in fulfilling Israel’s role as God’s servant. In addition, מִשְׁפָּטִי אֶת-יְהֹוָה “I have made my judgment with the Lord” or “I have entrusted my cause to the Lord” highlights the reliance on God for justice and vindication. This means that we rely upon the Lord to take revenge, and do not take matters into our own hands seeking revenge or justice. These verses continue to emphasize the importance of seeking and trusting in the God of Israel.
We note again this verse specifically (Isaiah 49:3) is a key verse that is used by the antimissionaries in their claim that the servant is a reference to Israel and not an individual. This is indicated by the phrase עַבְדִּי-אָתָּה יִשְֹרָאֵל “you are my servant, Israel.” So, here in Isaiah 49:3 the servant is referred to as Israel. Something to note while performing biblical exegesis on Isaiah 49, it is important to take into consideration the context of these chapters, what exactly is being said in the surrounding text, and what exactly is being said in Isaiah 49 itself, the language structure, and how the servant of the Lord is being referred to. The reason being, when we do this, the name Israel is used here not to denote the nation, but to represent the ideal that the nation was meant to embody. The Servant King Messiah from this perspective is the perfect realization of this ideal. In terms of the Hebrew language, the phrase אָכֵן מִשְׁפָּטִי אֶת-יְהֹוָה וּפְעֻלָּתִי אֶת-אֱלֹהָי translates to “yet surely my judgment is with the LORD, and my work with my God.” This reflects a deep sense of trust and faith in God, even in the face of apparent failure or fruitless labor. The term “Israel” is not used as a name as it is a parallel to the term servant. Note how the Hebrew text is written וַיֹּאמֶר לִי עַבְדִּי-אָתָּה יִשְֹרָאֵל אֲשֶׁר-בְּךָ אֶתְפָּאָר “You are my Israel, in whom I will be glorified.” The emphasis here is on the function of the Servant, the Servant will function as Israel to glorify the Lord God of Israel. Note that it was through Israel that all of the nations would come to know the God of Israel. The question then is how can a nation that has been blinded through idolatry and who is rebellious show anyone the way to God? This is the dilemma that the Servant has come to solve. The Servant that is being described here will be to the world and to Israel what the nation itself has been unable to do. This emphasis on the function of the servant, along with the surrounding emphasis on the singularity of the servant, as an individual, must be considered. Rather than God destroying Israel, He brings His Messiah to lead and guide Israel back to the Creator God, and to His holy and righteous ways. The surrounding passages suggest an individuality which helps to interpret the meaning of Isaiah 49:3.
There are several passages in the NT text that echo the themes found in Isaiah 49:3-4.
Themes in the NT Text that Parallel Isaiah 49:3-4.
Matthew 12:17-21 – This passage quotes Isaiah 42:1-4, which contains similar themes of the servant of the Lord being chosen and bringing justice.
Acts 13:46-47 – Paul and Barnabas declare that they must first preach the Gospel to the Jews, fulfilling the mission of being a light to the nations as mentioned in Isaiah 49:6.
Philippians 2:13-15 – This passage encourages believers to work out their salvation, emphasizing the importance of obedient service to God, just as Isaiah 49:3-4 emphasizes Israel’s role as God’s servant.
Revelation 1:5-6 – These verses declare Yeshua as the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. This parallels the idea of Israel being chosen as God’s servant and being a light to the nations in Isaiah 49:3-4.
In addition to these things, the idea of a servant who glorifies God through his actions can be seen in passages such as John 13:31-32 and John 17:1-54. These passages reflect the theme of glorifying God through service and obedience, which is a key aspect of the faithful servant. In conclusion, the interpretation and application of these scriptures can vary, but they generally emphasize the importance of faithfulness, service, and glorification of God, even in the face of adversity. These themes are not only relevant in the context of the scriptures but also in our daily lives. They encourage us to remain faithful and committed to our values and beliefs, even when faced with challenges or setbacks. They remind us that our worth is not determined by worldly success or failure, but by our relationship with God and our commitment to serving Him. They also speak to the importance of believing in the Messiah of God and following His instruction for our lives!
Isaiah goes on saying the following according to Isaiah 49:5-6.
Isaiah 49:5 states, “And now says the LORD, who formed Me from the womb to be His Servant, To bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the LORD, And My God is My strength), (וְעַתָּה | אָמַר יְהֹוָה יֹצְרִי מִבֶּטֶן לְעֶבֶד לוֹ לְשׁוֹבֵב יַעֲקֹב אֵלָיו וְיִשְֹרָאֵל לֹא [לוֹ] יֵאָסֵף וְאֶכָּבֵד בְּעֵינֵי יְהֹוָה וֵאלֹהַי הָיָה עֻזִּי)” Isaiah 49:6 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 make You a light of the nations So that My salvation may reach to the end of the earth.’ (וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת-שִׁבְטֵי יַעֲקֹב וּנְציּרֵי [וּנְצוּרֵי] יִשְֹרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד-קְצֵה הָאָרֶץ)”
Isaiah 49:5-6 contains language that describes being formed from the womb. We note that God is making a statement אָמַר יְהֹוָה יֹצְרִי מִבֶּטֶן “who formed Me” indicating that the Lord God has a plan and formed the Messiah in the womb to deliver Israel and to be a light to the world. In the Biblical text, there are two prophets in the Bible who specifically mentioned being formed in the womb.
Prophets Who Mentioned being Formed in the Womb
Jeremiah: In Jeremiah 1:5, God says to Jeremiah, “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.” This verse emphasizes God’s foreknowledge and purpose in Jeremiah’s life, even before his birth.
Isaiah: In Isaiah 49:5, Isaiah is spoken of as being formed in the womb to be God’s servant. This verse highlights God’s sovereignty and plan in the Servant Messiah’s life from the very beginning.
These verses underscore how the Lord God is active in the lives of His prophets, even before their birth, the God has a plan and brings that plan to pass. These verses also emphasize the divine calling and purpose of these prophets, which were established by God Himself. This can serve as a reminder of God’s purpose and plan in our own lives, and the unique roles that each of us are called to fulfill. Note also the NT parallels, such as in Galatians 1:15 where Paul says, “But when God, who set me apart from my mother’s womb and called me by his grace, was pleased.” This verse shows that Paul, like the prophets, believed he was set apart for God’s work from before his birth. However, it’s important to note that while Paul is not traditionally classified as a prophet, his role in spreading the message of the Messiah aligns with the prophetic tradition of speaking God’s truth.
In the Hebrew text, on Isaiah 49:5 we see the word עֶבֶד “servant” which is used to describe the relationship between the servant and the Lord. The servant is dedicated to serving the Lord’s purposes and will not be rejected by Him. The word שׁוֹבֵב means “to turn back” or “to restore.” It implies that the servant’s mission is to bring back the people of Israel to their covenant relationship with God in both faith and faithfulness. יַעֲקֹב (Yaakov) is mentioned which refers to the patriarch Jacob and is often used to represent the nation of Israel, as the twelve tribes descended from his twelve sons. Note how יִשְֹרָאֵל (Yisrael) is also used interchangeably with Yaakov to make the distinction that the prophetic word is to the nation or the physical land, God restoring His people back to the land. The word עֻזִּי means “my strength” or “my helper.” It emphasizes the Lord’s role in empowering and supporting the servant in his mission.The word אוֹר (or) “light” speaks of the servant being called to be a “light to the nations,” meaning that his mission is not only to restore Israel but also to bring salvation and knowledge of God to the Gentiles.
In addition to this, there are NT parallels to the content of Isaiah 49:5-6. For example, in Matthew 12:15-21 Yeshua is portrayed as the “servant” who is called to bring healing and salvation to the people, fulfilling the prophecy of Isaiah. In Acts 13:46-47, Paul and Barnabas declare that they have been sent to the Gentiles to be a “light for the nations,” echoing the words of Isaiah. In John 8:12 Yeshua refers to Himself as the “light of the world,” which parallels the idea of the servant being a “light to the nations” in Isaiah 49:6. In Acts 26:18, Paul’s mission to the Gentiles is described as opening their eyes, turning them from darkness to light, and bringing them into the kingdom of God, similar to the servant’s mission in Isaiah 49 and the light to the nations metaphor. Again, these scriptures generally emphasize the importance of faithfulness, service, and glorification of God, even in the face of adversity. There is something important to note here in Isaiah 49:5-6 concerning the restoration of Israel and the Servant being spoken of here that the antimissionaries miss or are unwilling to recognize because it goes against the agenda that Yeshua is not the Messiah of God. The interesting point is based on the context of these verses. In these verses we are being told that the servant is called to restore Jacob, to gather Israel. What Isaiah 49 is emphasizing here is that the servant is to raise up the tribes of Jacob and to be God’s salvation to the ends of the earth. This makes any kind of collective understanding of the servant quite difficult. (i.e. the antimissionary claim that the servant is all of Israel.) The reason being, Jacob cannot restore Jacob to a right relationship with God anymore that Israel can restore itself to Judah from Babylon. These verses eliminate the possibility that the prophet being referred to here is a collective (all of Israel). We note how Israel could not restore herself, just as Cyrus was needed to restore Israel to the Eretz Yisrael, so too the Servant King Messiah is needed to restore the people in relationship with God. It is important to note this since the major problem was not the captivity in Babylon, but an estrangement from the God of Israel which led to these events. This is why God through Isaiah has been calling the people to turn from their idolatry and to trust in the God of Israel over and over again, this is related to the relationship that one has with the Lord God Almighty. The function of the servant was to help restore that relationship and guide people to walk according to God’s holy and righteous ways.
Rabbinic Commentary on Isaiah 49:1-6
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 49:1-6 49:1 Listen, O isles, unto my WORD, and hearken, O kingdoms, from afar; the Lord called me before I was; He hath made mention of my name from the bowels of my mother. 49:2 And he hath put His words in my mouth like a sharp sword; in the shadow of His power hath He protected me, and He hath made me like a choice arrow, which is hidden in the quiver. 49:3 And said unto me, Thou art my servant, O Israel, in whom I will be glorified. 49:4 And as for me, I said, I have laboured in vain, I have spent my strength for naught, and in vain; but my cause is known to the Lord, and the reward of my work is before my God. 49:5 And now, saith the Lord, that formed me from the womb to be a perfect servant before Him, to make the house of Jacob to return to His service, and Israel shall be brought to fear Him and we shall be glorious before the Lord; and the WORD of my God shall be my support. 49:6 And He said, Is it too little for you that ye should be called my servants, to raise up the tribes of Jacob, and to bring back the captivity of Israel? Yea, I will give thee for a light to the nations, to be my salvation unto the ends of the earth. (TgJ)
Isaiah opens saying the following according to the TgJ on Isaiah 49:1-2, א קַבִּילוּ נַגְוָן לְמֵימְרִי וְאַצִיתוּ מַלְכְּוָן מֵרָחִיק יְיָ עַד לָא הֲוֵיתִי זַמְנַנִי מִמְעֵי אִמִי אִדְכַּר שְׁמִי: 49:1 Listen, O isles, unto my WORD, and hearken, O kingdoms, from afar; the Lord called me before I was; He hath made mention of my name from the bowels of my mother. ב וְשַׁוִי פִּתְגָמוֹהִי בְּפוּמִי כַּחֲרַב חֲרִיפָא בִּטְלַל גְבוּרְתֵּהּ אָגִין עָלַי וְשַׁוְיַנִי כְּגִיר בְּחיר דִי בְּבֵית אֲזֵינִין מִסַתָּר: 49:2 And he hath put His words in my mouth like a sharp sword; in the shadow of His power hath He protected me, and He hath made me like a choice arrow, which is hidden in the quiver. (TgJ) The differences between the Aramaic Targum and the Hebrew Bible are mainly in the wording and phrasing of the verses, but the overall meaning remains the same. The following is a word-by-word comparison of the Hebrew and Aramaic Text on Isaiah 49:1-2.
Hebrew Bible (Isaiah 49:1)
Targum Jonathan (Isaiah 49:1)
שִׁמְע֤וּ – Listen
קַבִּילוּ – Listen
אִיִּים֙ – Isles
נַגְוָן – Isles
אֵלַ֔י – Unto me
לְמֵימְרִי – Unto my WORD
וְהַקְשִׁ֥יבוּ – And hearken
וְאַצִיתוּ – And hearken
לְאֻמִּ֖ים – Ye people
מַלְכְּוָן – O kingdoms
מֵרָח֑וֹק – From far
מֵרָחִיק – From afar
יְהוָה֙ – The LORD
יְיָ – The LORD
מִבֶּ֣טֶן – From the womb
עַד לָא הֲוֵיתִי – Before I was
קְרָאָ֔נִי – Hath called me
זַמְנַנִי – Called me
מִמְּעֵ֥י – From the bowels
מִמְעֵי – From the bowels
אִמִּ֖י – Of my mother
אִמִי – Of my mother
הִזְכִּ֥יר – Hath made mention
אִדְכַּר – Hath made mention
שְׁמִֽי – Of my name
שְׁמִי – Of my name
Hebrew Bible (Isaiah 49:2)
Targum Jonathan (Isaiah 49:2)
וַיָּ֤שֶׂם – And He has made
וְשַׁוִי – And he hath put
פִּי֙ – My mouth
פִּתְגָמוֹהִי – His words
כְּחֶ֣רֶב – Like a sword
בְּפוּמִי – In my mouth
חַדָּ֔ה – Sharp
כַּחֲרַב – Like a sword
בְּצֵ֥ל – In the shadow
חֲרִיפָא – Sharp
יָדֹ֖ו – Of His hand
בִּטְלַל – In the shadow
הֶחְבִּיאָ֑נִי – Hath He hidden me
גְבוּרְתֵּהּ – Of His power
וַיְשִׂימֵ֙נִי֙ – And made Me
אָגִין – Hath He protected me
לְחֵ֣ץ – A shaft
עָלַי – Me
בָּר֔וּר – Polished
וְשַׁוְיַנִי – And He hath made me
בְּאַשְׁפָּתֹ֖ו – In His quiver
כְּגִיר – Like a choice arrow
הִסְתִּירָֽנִי – Hath He hidden Me
דִי – Which is
אֲזֵינִין – quiver
מִסַתָּר: – to hide
These differences in the translation do not affect the interpretation and application of the scriptures to our lives, and the core message of the verses remains consistent between the two translations. There are parallels between the content of these verses and the NT text, particularly in the Gospel of John. In John 1:1-5, we see a similar theme of the divine word being sent to the world.
John 1:1–5 1:1 IN the beginning was the Word, and the Word was with God, and the Word was God. 1:2 The same was in the beginning with God. 1:3 All things were made by him; and without him was not any thing made that was made. 1:4 In him was life; and the life was the light of men. 1:5 And the light shineth in darkness; and the darkness comprehended it not. (KJV 1 *Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.* 2 οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 3 πάντα διʼ αὐτοῦ ἐγένετο,* καὶ χωρὶς αὐτοῦ ἐγένετο ⸂οὐδὲ ἕν⸃˸. ὃ γέγονεν˸1 4 ἐν αὐτῷ ζωὴ ⸀ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς ⸋τῶν ἀνθρώπων⸌· 5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.)
These verses in John also speak of the divine Word being sent into the world, just as the Targum and Hebrew Bible verses describe the calling of the servant of the Lord (Isaiah 49:1-2). In addition, the concept of the servant of the Lord, who is called from the womb and whose mouth is like a sharp sword, can be seen as a foreshadowing of the Messiah Yeshua. The Gospel of John (John 1:1, 1:14) refers to Yeshua as the Word, and the book of Revelation (Revelation 1:16, 2:12, 2:16) describes a sharp two-edged sword coming out of the mouth of the Son of Man, a title Yeshua used referring to himself. The Rabbinic commentary Steinsaltz also speaks of Isaiah 49 and the identity of the Servant as a future redeemer.
Steinsaltz Introductions to Tanakh, Isaiah, Section Preface 35 (ישעיהו מ״ט: א׳-י״ג) עבד ה’ בגאולה דמותו של הדובר בנבואה זו אינה מוגדרת בבירור; לכאורה זהו הנביא עצמו, אבל בהמשך נראה כי זהו הגואל העתיד לבוא. חלקים מן הנבואה אף אפשר לפרש כמכוונים לעם ישראל כולו, לדמותו הפנימית. הנבואה מדגישה את תפקידו של עבד ה’ בגילוי כבוד ה’ ובביאת הגאולה לעולם. לא רק שישראל יחזרו למקומם מכל קצווי תבל, גאולתם אף תאיר את עיני העמים כולם. ביטויים רבים בנבואה זו מ (Isaiah 49:1–13) The Servant of God in the Redemption The identity of the speaker in the first part of this section is unclear. Ostensibly it is the prophet himself, but it could also be the future redeemer or perhaps the personified nation of Israel. As the prophecy continues, the person whom God addresses could also be either the redeemer or the entire people. The prophecy emphasizes the role of a servant of God in bringing about veneration of God and the redemption of the entire world. Not only will Israel return to their place from all the corners of the earth, their redemption will bring light to all the nations. Many of the expressions used in this prophecy appear in previous prophecies that describe the future redemption.
The commentary from the Steinsaltz Introductions to Tanakh and the Targum translation of Isaiah 49:1-2 share several parallels. Both texts discuss the role of a servant of God. In the Steinsaltz commentary, this servant could be the prophet or the future redeemer. The Targum translation also refers to a servant of God, emphasizing his role in bringing about the redemption of the entire world. Both the commentary and Isaiah 49:1-2 emphasize the theme of redemption. The Targum translation echoes this, stating that the servant of God will raise up the tribes of Jacob and bring back the captivity of Israel. Note again how the personified nation of Israel raising up the nation of Israel does not make sense. Here Isaiah is speaking of an individual whom God would bring to redeem Israel. The commentary mentions the impact of this redemption on the nations saying that this redemption will be a light to all the nations. This again is very reminiscent of what Yeshua did in his life and ministry. These parallels suggest a shared understanding of the themes and messages in Isaiah 49:1-2, emphasizing the role of a servant of God in bringing about redemption and the impact of this redemption on Israel and the nations.
Isaiah goes on saying the following according to the TgJ, ג וַאֲמַר לִי עַבְדִי אַתְּ יִשְׂרָאֵל דְבָךְ אֶשְׁתַּבָּח: 49:3 And said unto me, Thou art my servant, O Israel, in whom I will be glorified. ד וַאֲנָא אָמָרֵית לְרֵיקָנוּ לָאֵיתִי לִלְמָא וְלָא מִדָעַם חֵילֵי שֵׁיצֵיתִי בְּרַם דִינִי גְלֵי קֳדָם יְיָ וַאֲגַר עוֹבָדִי קֳדָם אֱלָהִי: 49:4 And as for me, I said, I have laboured in vain, I have spent my strength for naught, and in vain; but my cause is known to the Lord, and the reward of my work is before my God. (TgJ) The Aramaic translation of Targum Jonathan on Isaiah 49:3-4 differs from the Hebrew Bible translation in several ways.
Both the Aramaic and Hebrew translations have similar language, the phrase עַבְדִי אַתְּ יִשְׂרָאֵל (Thou art my servant, O Israel) is used, while in the Hebrew Bible, it says עַבְדִּי אַתָּה יִשְׂרָאֵל (You are my servant, Israel). The Aramaic version emphasizes that Israel has been chosen as God’s servant, similar to the Hebrew version which emphasizes their role as a servant. Additionally, the Aramaic text uses the phrase דְבָךְ אֶשְׁתַּבָּח (I will be glorified in you), while the Hebrew version says בְּךָ אֶתְפָּאָר (in you I am glorified). The Aramaic translation suggests that God will be glorified through Israel, while the Hebrew version indicates that God has already been glorified through Israel. In the NT text, the concept of a servant of God is a significant theme particularly in the Gospel of Matthew, where Yeshua is referred to as the servant of God. This connection can be seen in the Aramaic translation, as the servant’s role is emphasized in the Targum Jonathan. The interpretation and application of these verses to our lives can be influenced by the emphasis on the servant’s role in the redemption process. This can be understood as a call to humility and service in our own lives, following in the footsteps of Yeshua, who embodied the role of a servant of God. Additionally, the emphasis on Israel’s chosen status can serve as a reminder of God’s faithfulness to His people and the importance of our own faith and obedience.
Akeidat Yitzchak has the following to say concerning Isaiah 49:3-4.
Akeidat Yitzchak 65:1:2 במדרש (תנחומא ר”פ זו) אמר להם הקדוש ברוך הוא לישראל קודם שבראתי העולם היו המלאכים מקלסין אותי ומקדישים שמי בכם ואומרים ברוך ה’ אלהי ישראל (ד”ה א’ פ”ז). כשבא אדם הראשון. אמרו מלאכי השרת רבונו של עולם זהו שאנו מקלסין אותך בו אמר להם גנב הוא דכתיב (בראשית ג׳:י״ז) ותאכל מן העץ וגו’. כשבא נח אמרו לפניו רבונו של עולם זהו שאנו מקלסין אותך בו אמר להם שכור הוא דכתיב (שם ט’) וישת מן היין וישכר ונו’. כשבא אברהם אבינו וכו’ להלן עד אמר להם הקדוש ברוך הוא לישראל הואיל ונתקדשתם בשמי עד שלא נברא העולם היו קדושים כמוני הדא הוא דכתיב קדושים תהיו כי קדוש אני ה’: Midrash Tanchuma at the beginning of Parshat Kedoshim, states “you shall be holy because I am holy.” G’d said to Israel: “before I created the universe, the angels used to praise Me, using your name. They said “blessed be the Lord G’d of Israel from time immemorial until the end of time.” When Adam had been created, the angels said before the Almighty: “Lord of the universe, is this the one whose name we use when we praise You?” G’d replied:”no. This one is a thief, since it is recorded that he ate from the tree.” (Genesis 3) When Noach appeared, the angels asked G’d again whether he was the one whose name they used when they praised G’d, and G’d replied that Noach was a drunkard, as it is stated in Genesis 9,21, “he drank of the wine and became drunk.” When Abraham arose, the angels said to G’d that surely this must be the one. G’d said that he was a gentile since he had sired Ishmael. When Isaac appeared, the angels again felt sure that he must be the one whose name they recited when praising G’d; again G’d told them “this one loves the one who hates Me.” (Genesis 25) When Jacob appeared, the angels said “this is he.” G’d said to them “yes.” It is written in Genesis 35,10, “your name shall not be Jacob anymore, your name shall be Israel” All the Jewish people will bear his name. At that hour, G’d sanctified Israel with His name, as it is written in Isaiah 49,3, “Israel, through you I become glorified. The holy One said to Israel “since you bore My holy name even before the universe had been created, attain holiness like Myself!” This is the meaning of the verse “be holy for I am holy.”
It is interesting to note reading Akeidat Yitzchak’s commentary on Isaiah 49 reminds us of a NT parallel to Acts 4:12 from the NT sharing a common theme of the unique role and significance of the Servant in God’s divine plan. In the Akeidat Yitzchak commentary, the focus is on Israel. It emphasizes that even before the creation of the universe, Israel was sanctified with God’s name. The angels praised God using Israel’s name, and all of God’s people will bear this name. This commentary suggests that Israel has a unique role and significance in God’s plan, being the Servant through which God becomes glorified. This is a significant thing when paralleled to the concept that Paul provides in Romans 11 on the gentile believer being grafted into Israel. In Acts 4:12 we read, “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.” Here, the unique role and significance are attributed to Yeshua, who is seen as the source of salvation and redemption for humanity. The connection between these two texts lies in their shared emphasis on the unique role and significance of the Servant (Israel in the Akeidat Yitzchak commentary and Yeshua the Messiah in Acts 4:12) in God’s plan. Both texts underscore the idea that this Servant is the only means through which realization of God’s plan is achieved or fulfilled. Note the common theme that emerges and the importance of recognizing and aligning ourselves with God’s plan. This can inspire us to live in a way that is in harmony with the divine plan of God, meaning that we are called to live our lives according to the Word of God to bring glory to His Name!
Isaiah goes on saying the following according to Isaiah 49:5-6 in the TgJ, ה וּכְעַן אֲמַר יְיָ דְאַתְקְנַנִי מִמְעַיִן לְמֶהֱוֵי עָבֵיד פַלָח קָדָמוֹהִי לַאֲתָבָא דְבֵית יַעֲקֹב לְפוּלְחָנֵהּ וְיִשְׂרָאֵל לִדְחַלְתֵּהּ יִתְקְרַב וְיַקִירְנָא קֳדָם יְיָ וּמֵימַר אֱלָהִי הֲוָה בְסַעֲדִי: 49:5 And now, saith the Lord, that formed me from the womb to be a perfect servant before Him, to make the house of Jacob to return to His service, and Israel shall be brought to fear Him and we shall be glorious before the Lord; and the WORD of my God shall be my support. ו וַאֲמַר הַזְעֵיר לְכוֹן דְאַתּוּן מִתְקְרַן עַבְדַי לַאֲקָמָא יַת שִׁבְטֵי יַעֲקֹב וְגַלְוַת יִשְׂרָאֵל לַאֲתָבָא וְאֶתְּנִינָךְ לְנֵיהוֹר עַמְמִין לְמֶהֱוֵי פּוּרְקָנִי עַד סְיָפֵי אַרְעָא:49:6 And He said, Is it too little for you that ye should be called my servants, to raise up the tribes of Jacob, and to bring back the captivity of Israel? Yea, I will give thee for a light to the nations, to be my salvation unto the ends of the earth. (TgJ) The Aramaic translation of Targum Jonathan on Isaiah 49:5-7 differs from the Hebrew Bible translation in several ways. In the Aramaic translation, the phrase לְמֶהֱוֵי עָבֵיד פַלָח קָדָמוֹהִי (to be a servant before Me) is used, while in the Hebrew Bible, it says לְעֶבֶד (to be a servant). The Aramaic version emphasizes the servant’s role in serving God, while the Hebrew version simply states the servant’s role. Additionally, the Aramaic text uses the phrase לְפוּלְחָנֵהּ וְיִשְׂרָאֵל לִדְחַלְתֵּהּ (to serve him and Israel in his distress), while the Hebrew version says לְשׁוֹבֵב יַעֲקֹב אֵלָיו וְיִשְֹרָאֵל לֹא [לוֹ] יֵאָסֵף (to restore the tribes of Jacob and to gather the dispersed of Israel). The Aramaic translation emphasizes the servant’s role in serving Israel in their time of need, while the Hebrew version highlights the servant’s role in restoring and gathering Israel.
The concept of a servant of God is a significant theme in the NT text, particularly in the Gospel of Matthew, where Yeshua is referred to as the servant of God. This connection can be seen in the Aramaic translation, as the servant’s role is emphasized in the Targum Jonathan. The interpretation and application of these verses to our lives can be influenced by the emphasis on the servant’s role in serving God and Israel. This can be understood as a call to humility and service in our own lives, following in the footsteps of Yeshua, who embodied the role of a servant of God. Additionally, the emphasis on Israel’s chosen status can serve as a reminder of God’s faithfulness to His people and the importance of our own faith and obedience. In the book of Corinthians, Paul speaks of his labor for the Lord and his hope for a heavenly reward (1 Corinthians 15:58) that parallels these concepts. The emphasis here again is to the importance of faithful service to God, even in the face of apparent failure or lack of earthly reward. These Scriptures encourage perseverance and trust in God’s ultimate plan for our lives. The servant was faithful to God according to His Word, and Rambam speaks of this connection according to his commentary For the Perplexed of the Generation 10:18.
For the Perplexed of the Generation 10:18 וכלל החוקים הם המצות שאי אפשר למצא להן תעודה בהוה כי אם הן זריעה והכנה על העתיד, כי רק בבא המועד המאושר אז יורגש כמה גדולה היא התועלת שקנו בני האומה הנפלאה הכנה להדרכה מעולה כזאת. ושופטינו ויועצינו בדרשם את התורה וימצאו עמנו מוכשר להוציא אל הפועל אלו הנצנים, אז תצא האורה לכל העם. והעם המתעלה לזאת ההנהגה הנפלאה בהרגש פנימי טבעי של רחמנות, ביישנות, גמילות חסדים שיצאו אל הפועל במלא מובנן, מוכרח הוא שיהיה לאור גויים. וכל העמים בשומעם את החוקים האלה יאמרו ״רק עם חכם ונבון הגוי הגדול הזה״. The category of “chukim” is [defined as] commandments that we cannot find an ultimate purpose for them in the present, and are rather a sowing of the seeds and a preparation for the future. Only when that fortunate time comes, only then will we sense how great the purpose acquired by this wondrous nation is, a preparation for instruction so lofty as this. When our judges and advisors will expound the Torah and will find our nation ready to bring out to actuality those buds, then the light will go out to the entire nation. The nation that is so lofty for that wondrous leadership, in the inner natural feeling of compassion, of meekness, of acts of kindness that come out from our full understanding, that will surely be a (Isaiah 42:6, Isaiah 49:6) “light unto the nations”. When all the nations hear about these chukim, they will say (Deuteronomy 4:6) “Surely this great nation is a wise and understanding people”.
Rambam’s commentary in “For the Perplexed of the Generation 10:18” is connected to Isaiah 49:5-6 in its emphasis on the role of the Jewish people as a “light unto the nations” and the importance of the commandments in achieving this purpose. Notice how Yeshua taught according to Matthew 5:16 which states, “In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” This verse is part of the Sermon on the Mount, where Yeshua was teaching his disciples. The “light” in this context can be understood as the love, truth, and good deeds of those who follow Yeshua, which should be visible to others. By letting their “light shine,” followers of Yeshua can lead others towards the God of Israel and bring glory to His name. This teaching is consistent with the Isaiah text on the Servant being obedient to God’s word, similarly Yeshua is teaching his followers to live out their faith openly and authentically, serving as a positive influence in the world. This is a Torah concept as we read according to the Torah how the Lord God commands His people to be a “holy nation” and a “kingdom of priests” (Shemot / Exodus 19:6), and Rambam’s commentary explains that the commandments, particularly the chukim, serve as a means of preparing His people for this role. Isaiah 49:5-6 also speaks of the servant of God being a “light to the nations” and a means of restoring Israel and gathering the dispersed of Israel. This is similar to Rambam’s commentary, which emphasizes the role of the people of God in being a light to the nations and serving as a model of wisdom and understanding. Furthermore, both Isaiah 49:5-6 and Rambam’s commentary emphasize the importance of the Jewish people’s obedience to God’s commandments in achieving their purpose. Isaiah 49:6 speaks of the servant being a means of restoring Israel and gathering the dispersed of Israel, while Rambam’s commentary speaks of the chukim being a preparation for the Jewish people to achieve their purpose as a light unto the nations. In summary, Rambam’s commentary in For the Perplexed of the Generation 10:18 is connected to Isaiah 49:5-6 in its emphasis on the role of God’s people as a “light unto the nations” which is consistent with Yeshua’s teachings in the NT text, and the importance of obedience to God’s commandments being essential in achieving this purpose. Obeying God’s commands is what enables us to be a light unto the nations! This is what is stated explicitly according to the Scriptures!
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