Isaiah 49:7 · Bible study
Isaiah 49:7 Commentary: Despised Servant Worshiped by Kings
Hebrew · 10 what the commentators say
Meaning in one sentence
How the humiliated Servant becomes the object of royal worship, revealing God's faithfulness and sovereign choice.
Research Summary
- Meaning: The despised Servant will be vindicated by God and honored by kings, because Yahweh is faithful and has chosen him.
- Key words: bazoh nephesh (despised in soul), metaeiv goy (abhorrence of the nation), eved moshelim (servant of rulers), ne'eman (faithful), bachar (choose).
- Main debate: Whether the Servant is the nation Israel (corporate) or the Messiah (individual). Christian tradition reads it christologically; some Jewish interpreters apply it to the righteous remnant.
- Theological theme: Reversal through divine election, God chooses and exalts the one humans despise.
- Best use: Preaching on humiliation and exaltation, God’s faithfulness to his chosen servant, and the universal scope of Christ’s honor.
Translation Comparison
BSB Berean Standard Bible 2020
Thus says the LORD, the Redeemer and Holy One of Israel, to Him who was despised and abhorred by the nation, to the Servant of rulers: “Kings will see You and rise, and princes will bow down, because of the LORD, who is faithful, the Holy One of Israel, who has chosen You.”
WEB World English Bible 2000
Yahweh, the Redeemer of Israel, and his Holy One, says to him whom man despises, to him whom the nation abhors, to a servant of rulers: “Kings shall see and rise up, princes, and they shall worship, because of Yahweh who is faithful, even the Holy One of Israel, who has chosen you.”
KJV King James Version 1769
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 servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee.
ASV American Standard Version 1901
Thus saith Jehovah, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of Jehovah that is faithful, even the Holy One of Israel, who hath chosen thee.
YLT Young's Literal Translation 1898
Thus said Jehovah, Redeemer of Israel, His Holy One, To the despised in soul, To the abominated of a nation, To the servant of rulers: `Kings see, and have risen, princes, and worship, For the sake of Jehovah, who is faithful, The Holy of Israel, and He chooseth thee.'
Darby Darby Bible 1890
Thus saith Jehovah, the Redeemer of Israel, his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to the servant of rulers: Kings shall see and arise, princes, and they shall worship, because of Jehovah who is faithful, the Holy One of Israel, who hath chosen thee.
Douay-Rheims Douay-Rheims Bible 1899
Thus saith the Lord the redeemer of Israel, his Holy One, to the soul that is despised, to the nation that is abhorred, to the servant of rulers: Kings shall see, and princes shall rise up, and adore for the Lord's sake, because he is faithful, and for the Holy One of Israel, who hath chosen thee.
Translations in other languages (10 available)
Así ha dicho Jehová, Redentor de Israel, el Santo suyo, al menospreciado de alma, al abominado de las gentes, al siervo de los tiranos: Verán reyes, y levantaránse príncipes, y adorarán por Jehová; porque fiel es el Santo de Israel, el cual te escogió.
Assim diz o SENHOR, o Redentor de Israel, seu Santo, à alma desprezada, ao que a nação abomina, ao servo dos que dominam: Reis o verão e se levantarão, príncipes também ; e eles se prostrarão por causa do SENHOR, que é fiel, por causa do Santo de Israel, que te escolheu.
Ainsi parle l’ Éternel, le rédempteur, le Saint d’ Israël,
So spricht der HERR, der Erlöser Israels, sein Heiliger, zu der verachteten Seele, zu dem Volk, das man verabscheut, zu dem Knecht, der unter den Tyrannen ist: Könige sollen sehen und aufstehen, und Fürsten sollen niederfallen um des HERRN willen, der treu ist, um des Heiligen in Israel willen, der dich erwählt hat.
Alzo zegt de HEERE, de Verlosser van Israel, Zijn Heilige, tot de verachte ziel, tot Dien, aan Welken het volk een gruwel heeft, tot den Knecht dergenen, die heersen: Koningen zullen het zien en opstaan, ook vorsten, en zij zullen zich voor U buigen; om des HEEREN wil, Die getrouw is, om den Heilige Israels, Die U verkoren heeft.
Così parla l’Eterno, il redentore, il Santo d’Israele, a colui ch’è disprezzato dagli uomini, detestato dalla nazione, schiavo de’ potenti: Dei re lo vedranno e si riveleranno; dei principi pure, e si prostreranno, a motivo dell’Eterno ch’è fedele, del Santo d’Israele che t’ha scelto.
Tak mówi Pan, odkupiciel Izraelowy, Święty jego, do tego, którym każdy gardzi, a którym się brzydzą narody, do sługi panujących: Królowie widząc cię powstaną, a książęta kłaniać ci się będą dla Pana, który jest wierny, dla Świętego Izraelskiego, który cię obrał.
Так говорит Господь, Искупитель Израиля, Святый Его, презираемому всеми, поносимому народом, рабу властелинов: цари увидят, и встанут; князья поклонятся ради Господа, Который верен, ради Святаго Израилева, Который избрал Тебя.
救贖主─以色列 的聖者 耶和華 對那被人 所藐視、本國 所憎惡、官長所虐待的 如此 說：君王 要看見 就站起，首領 也要下拜；都因 信實 的耶和華，就是 揀選你─以色列 的聖者。
The Lord who takes up Israel's cause, even his Holy One, says to him whom men make sport of, who is hated by the nations, a servant of rulers: Kings will see and get up from their places, and chiefs will give worship: because of the Lord who keeps faith; even the Holy One of Israel who has taken you for himself.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 49:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse describes the remarkable reversal awaiting the Servant of the Lord. The opening titles, 'Yahweh, the Redeemer of Israel, and his Holy One', belong to the Father, who addresses the son about his future honor (Barnes; Gill). The Servant is described in three degrading phrases: 'despised in soul' (literally 'despised as to one's life,' as Barnes notes), 'abhorred by the nation' (a participle meaning 'causing abhorrence'), and 'servant of rulers.' This corresponds closely to the portrait in Isaiah 53:3-4 and has been seen by Christian commentators from Matthew Henry to JFB as fulfilled in Christ's rejection by both Jews and Gentiles.
Yet the same verse promises a stunning reversal: 'Kings shall see and rise up, princes shall worship.' The motivation for this homage is not the Servant's own merit but 'because of Yahweh who is faithful, even the Holy One of Israel, who has chosen you.' The grammar stresses Yahweh's ongoing faithfulness (the Niphal participle ne'eman, 'faithful') and his elective act (verb bachar, 'choose,' perfect tense). The point across traditions is that God's choice grounds the Servant's exaltation, and that choice is itself an act of covenant faithfulness.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Christological (Messianic individual): The New Testament applies similar language (despised, servant) to Jesus; the references to kings and rulers worshiping align with Philippians 2:9-11.
- Collective (ideal Israel): The surrounding passage alternates between the nation and the Servant; verse 4 uses first person singular for a corporate voice; the Targum interprets it of Israel.
- Eschatological (future kingdom): The homage of kings and princes is not yet fully realized; many read the verse as pointing to a future epoch when all nations submit to Christ.
What is clear: God promises that the one currently despised will be honored by the highest human authorities, and this honor is grounded in God's own faithfulness and sovereign choice.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the Servant | All traditions see this figure as a representative through whom God brings redemption. | Christians read this as a direct prophecy of Jesus Christ; some Jewish commentators, ancient and modern, see the Servant as the nation Israel (e.g., the Targum applies it to the exiled people). |
| Meaning of 'nation abhorreth' | The Servant faces intense rejection that amounts to being treated as repugnant. | Some (Barnes, JFB) take 'nation' as the Jewish people; others (Keil & Delitzsch, Lange) take it as the mass of humanity, including Gentiles. Both readings accept that the rejection was universal. |
| The timing of fulfillment | The reversal from contempt to honor is initiated by God and includes the homage of rulers. | Some see fulfillment beginning at Christ’s resurrection and continuing through church history (Constantine, Christian emperors); others see primary fulfillment at the second coming. The text allows for both a present and future dimension. |
| The function of 'chosen you' | The Servant’s success is rooted in God’s sovereign choice rather than human worth. | For Christians, this underscores Christ’s pre-ordained role; for interpreters who identify the Servant as Israel, it reinforces Israel’s election despite failure. Both see divine initiative as key. |
Historical & Cultural Context
Isaiah 49 belongs to the section often called the 'Book of the Consolation of Israel' (chapters 40, 55). The historical setting is the Babylonian exile; the prophet addresses a people who feel abandoned and question God's power. In the preceding verses (49:1-6), the Servant confesses discouragement (v.4) yet receives a larger mission: to be 'a light to the nations, that my salvation may reach to the end of the earth' (v.6). Verse 7 is the divine response, a promise that this mission, though born in humiliation, will culminate in universal homage.
The language of 'rising up' and 'worshiping' reflects ancient Near Eastern court protocol: when a king or dignitary entered, those present would rise from their thrones or seats as a sign of respect, and prostration ('bow down') was the ultimate gesture of submission. That kings and princes, the highest human authorities, will perform this act for a 'servant of rulers' is a profound inversion of social order. The Hebrew term for 'abhorred' (metaeiv) is a Piel participle that can mean 'object of abhorrence,' used elsewhere of idols and detestable practices (Ezekiel 16:25). To apply this to the chosen Servant underscores the depth of contempt he faced.
The phrase 'servant of rulers' likely refers to the Servant's subjection to foreign tyrants (Keil & Delitzsch). In the exile context, Israel's experience of being ruled by Babylon is here personified in the ideal Servant. But the promise anticipates a day when the rulers of the world will themselves bow. This reversal is framed entirely by God's agency: 'because of Yahweh who is faithful.' The covenant-keeping God is the ground of the Servant's honor.
Textual Notes
The supplied sources note no significant manuscript variants that alter the meaning of this verse. Adam Clarke mentions that Secker suggested reading likdosho ('to his Holy One') rather than the Masoretic kedosho ('his Holy One'), and that the Babylonian Talmud reads ukedosho ('and his Holy One'). Clarke also notes a possible passive form for 'despised' (nibzeh instead of bazeh). These are minor grammatical possibilities; the overall sense is not affected. All major translations reflect the received text.
Reception History
This verse has long been central to Christian reflection on the paradox of the suffering Messiah. Early church fathers connected it to Christ’s rejection by the Jews and his exaltation by the Father (Justin Martyr, Irenaeus). During the Reformation, both Calvin and Luther saw here a promise of the spread of the gospel to the Gentiles, as kings bow to the despised one. The verse appears in hymns that celebrate Christ’s victory through shame (e.g., 'All Hail the Power of Jesus’ Name'). Jewish commentators, including Rashi and Ibn Ezra, applied the verse to the righteous within Israel, finding hope that their endurance would be vindicated. In modern scholarship, the verse is studied as part of the Servant Songs, with debate over whether the Servant is an individual or a community.
Preaching This Verse
Three-point outline
- The depth of the Servant’s humiliation. He is despised by all people, abhorred by the nation, and subjected to rulers. This echoes Psalm 22:6 and looks toward Christ’s rejection (Matthew 27:27-31).
- The scope of the Servant’s exaltation. Kings and princes will see, rise, and worship, fulfillment begins at the resurrection (Philippians 2:9-11) and will culminate at his return (Revelation 19:16).
- The ground of this reversal. Not the Servant’s merit but God’s faithfulness and his sovereign choice. The verbs 'is faithful' and 'has chosen' are placed emphatically.
Five-point outline
- The speaker: Yahweh, Redeemer of Israel, Holy One.
- The hearer: the one despised, abhorred, enslaved.
- The promise: kings shall see, rise, worship.
- The ground: Yahweh is faithful.
- The guarantee: the Holy One of Israel has chosen you.
Illustration hooks
- A wrongly convicted prisoner, hated by the public and mistreated by guards, later exonerated and honored by the same officials who once condemned him.
- A student labeled 'hopeless' by teachers, later celebrated for the very qualities they despised.
- A small, despised minority group whose perseverance leads to a change of heart among their oppressors years later.
Questions your congregation is asking
- Does my present suffering matter to God, especially when I am misunderstood or mistreated?
- How can I trust that God is working when everything looks like failure?
- What does it mean that 'kings shall worship', is this about the future or something happening now through the spread of the gospel?
Leading a Discussion
Isaiah 49:7 gives us a window into God’s upside-down kingdom: the one the world rejects is the one God honors. As you work through these questions, notice how the verse moves from humiliation to exaltation and what that movement reveals about God’s character.
Discussion questions
- Read Isaiah 49:7 together. Which phrases describe the Servant’s lowly condition? Why does the prophet put them so starkly?
- How does the surrounding passage (vv. 1-6) help you understand why this verse is needed? What discouragement has the Servant just expressed?
- ‘Kings shall see and rise up, princes shall worship.’ What does this tell you about the kind of honor God gives? How is it different from worldly honor?
- Twice in this verse the word ‘holy’ appears (Holy One). Why is that title significant in a promise about reversal and worship?
- The ground of the Servant’s success is that Yahweh is faithful and has chosen him. In what ways does your life depend on God’s faithfulness rather than your own worth?
- Some readers identify the Servant with the nation Israel; others, with the Messiah. How does your understanding of the Servant shape how you read this promise?
- If this promise is for Christ, what encouragement does it offer to believers who face rejection because of their faith?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 2:10 | Now therefore be wise, you kings. Be instructed, you judges of the earth. |
| Psalms 2:12 | Give sincere homage to the Son, lest he be angry, and you perish on the way, for his wrath will soon be kindled. Blessed are all those who take refuge in him. |
| Psalms 22:6 | But I am a worm, and no man; a reproach of men, and despised by the people. |
| Psalms 22:8 | “He trusts in Yahweh. Let him deliver him. Let him rescue him, since he delights in him.” |
| Psalms 68:31 | Princes shall come out of Egypt. Ethiopia shall hurry to stretch out her hands to God. |
| Psalms 69:7 | Because for your sake, I have borne reproach. Shame has covered my face. |
| Psalms 69:9 | For the zeal of your house consumes me. The reproaches of those who reproach you have fallen on me. |
| Psalms 69:19 | You know my reproach, my shame, and my dishonor. My adversaries are all before you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to a possible scribal error in the Hebrew text. He suggests an emendation that would change the meaning from "his Holy One" to "to his Holy One" and from "he despises" to "he is despised," making the passage more consistent.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes the stark reversal promised to the Messiah: although the Jewish nation despised and abhorred him as a criminal, kings and princes will rise and bow before him. This honor comes solely because God is faithful to his covenant, choosing the rejected Savior to be the light of the world. Barnes insists this applies to Jesus alone, not to Isaiah.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes a shift in this passage: the controversial tone against idols disappears, and Cyrus is no longer mentioned. The prophet now concentrates on consolation, presenting the Servant as the active instrument for restoring Israel and enlightening the nations, while Zion represents Israel as the passive recipient of these blessings.
Geneva Bible Notes Reformed 1599
These notes emphasize that God, speaking as Redeemer and Holy One, directly addresses one who is despised and abhorred. The promise is that even kings and princes will rise and worship, not because of any human merit, but because the faithful Lord has chosen this lowly servant.
Gill's Exposition of the Bible Baptist 1748
Gill argues that these words are spoken by God the Father directly to Christ, not to Isaiah or Israel. Despite being despised, abhorred by the Jewish nation, and treated as a servant, Christ receives the Father's promise that kings and princes will rise and worship him. Jewish interpreters themselves apply this passage to the Messiah.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the Hebrew phrase "despised of soul" means rejected by everyone. He argues that "nation" here points to the Gentile world, which also spurned Christ, while "people" refers to the Jews. Both groups despised Him, yet He will see God's promises fulfilled when Gentiles worship Him.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch insists the "servant of Jehovah" here is a specific individual, not the nation as a whole. The descriptions of being despised and abhorred point to a single person's deep humiliation. Kings will later bow because Jehovah has chosen this particular Servant, the Restorer of Israel and Light of the Gentiles.
Lange's Commentary Reformed 1857
Lange draws a parallel between the Servant of God and Zion: both begin in lowliness—the Servant as a child in the womb, Zion as a repudiated wife—yet both arrive at the same glorious goal. He insists the Servant is a personal figure, not the nation, called from birth and hidden until his time. The threefold divine promise then lifts him from despair to universal salvation.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points out that Christ, the Holy One, was despised and abhorred by His own people and lived as a servant under earthly rulers. Yet God promises to exalt Him so that kings will rise in reverence, proving that God faithfully chose Christ as the Redeemer despite human rejection.