Exegetical and Hermeneutical Commentary of Isaiah 49:6
And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
6. And he said ] resuming the sentence begun in Isa 49:5. R.V. “Yea, he saith.”
It is a light thing &c. ] Better as R.V. It is too light a thing &c. But the literal translation probably is, “It is too light for thy being a servant to me that thou shouldst raise up” &c., i.e. “To restore Israel is the least part of thy vocation as my servant.” The sense is not affected, and the rendering of R.V. might be defended by the analogy of Eze 8:17. raise up here means “re-establish,” just as “build” frequently means “rebuild” (Psa 122:3 &c.).
the preserved of Israel ] those who survive the destruction of the state (Eze 6:12, R.V. marg.).
I will also give thee for a light to the Gentiles ] ch. Isa 42:6.
that thou mayest be my salvation &c. ] Rather: that my salvation may be &c. Comp. the N.T. application in Act 13:47. The verse evidently describes an enlargement of the Servant’s conception of his vocation. Previously, he had been conscious only of a mission to Israel, and in that mission the significance of the title “Servant of Jehovah” had seemed to be exhausted ( Isa 49:5). Now it is revealed to him that the name includes a higher function, that, namely, of being the mediator of salvation to all mankind. And since the greater destiny contains the less, the acceptance of this new commission delivers him from the sense of failure by which he had been oppressed ( Isa 49:4). Whatever view be taken of the Servant’s personality, he speaks as the exponent of the religion of revelation; and the fact here represented is the expansion of that religion from being a national to be a universal religion. The ideal was realised only in the New Testament dispensation, so that in this as in many other respects the portrait of the Servant is an indirect prophecy of Christ. Cf. Luk 2:32.
Fuente: The Cambridge Bible for Schools and Colleges
And he said – That is, Yahweh said in his promise to the Messiah.
It is a light thing – Margin, Art thou lighter than that thou, etc. Lowth renders it, It is a small thing. Hengstenberg, It is too little that thou shouldest be my servant to raise up the tribes of Jacob. The sense is, that God designed to glorify him in an eminent degree, and that it would not be as much honor as be designed to confer on him, to appoint him merely to produce a reformation among the Jews, and to recover them to the spiritual worship of God. He designed him for a far more important work – for the recovery of the Gentile world, and for the spread of the true religion among all nations. The Septuagint renders this, It is a great thing for thee to be called my servant. The Chaldee proposes it as a question, Is it a small thing for you that you are called my servant?
My servant – (See Isa 49:3).
To raise up the tribes of Jacob – Hebrew, ( lehaqiym) – To establish, or confirm the tribes of Jacob; that is, to establish them in the worship of God, and in prosperity. This is to be understood in a spiritual sense, since it is to be synonymous with the blessings which he would bestow on the pagan. His work in regard to both, was to be substantially the same. In regard to the Jews, it was to confirm them in the worship of the true God; and in regard to the pagan, it was to bring them to the knowledge of the same God.
And to restore – To bring back ( lehashiyb) that is, to recover them from their sin and hypocrisy, and bring them back to the worship of the true and only God. The Chaldee, however, renders this, To bring back the captivity of Israel. But it means, doubtless, to recover the alienated Jewish people to the pure and spiritual worship of God.
The preserved of Israel – Lowth renders this, To restore the branches of Israel; as if it were netsarey in the text, instead of netsurey. The word netser means branch (see the notes at Isa 11:1; Isa 14:9), and Lowth supposes that it means the branches of Israel; that is, the descendants of Israel or Jacob, by a similitude drawn from the branches of a tree which are all derived from the same stem, or root. The Syriac here renders it, The branch of Israel. But the word properly means those who are kept, or preserved (from natsar, to keep, preserve), and may be applied either literally to those who were kept alive, or who survived any battle, captivity, or calamity – as a remnant; or spiritually, to those who are preserved for purposes of mercy and grace out of the common mass that is corrupt and unbelieving. It refers here, I suppose, to the latter, and means those whom it was the purpose of God to preserve out of the common mass of the Jews that were sunk in hypocrisy and sin. These, it was the design of God to restore to himself, and to do this, was the primary object in the appointment of the Messiah.
I will also give thee for a light to the Gentiles – I will appoint thee to the higher office of extending the knowledge of the true religion to the darkened pagan world. The same expression and the same promise occur in Isa 42:6 (see the notes at that verse).
That thou mayest be my salvation unto the end of the earth – (See the note at Isa 42:10). The true religion shall be extended to the pagan nations, and all parts of the world shall see the salvation of God. This great work was to be entrusted to the Redeemer, and it was regarded as a high honor that he should thus be made the means of diffusing light and truth among all nations. We may learn hence, first, that God will raise up the tribes of Jacob; that is, that large numbers of the Jews shall yet be preserved, or recovered to himself; secondly, that the gospel shall certainly be extended to the ends of the earth; thirdly, that it is an honor to be made instrumental in extending the true religion. So great is this honor, that it is mentioned as the highest which could be conferred even on the Redeemer in this world. And if he deemed it an honor, shall we not also regard it as a privilege to engage in the work of Christian missions, and to endeavor to save the world from ruin? There is no higher glory for man than to tread in the footsteps of the Son of God; and he who, by self-denial and charity, and personal toil and prayer, does most for the conversion of this whole world to God, is most like the Redeemer, and will have the most elevated seat in the glories of the heavenly world.
Fuente: Albert Barnes’ Notes on the Bible
Isa 49:6
And He said, It is a light thing that Thou shouldest be My servant
The evangelical prophet: his wide outlook
In the whole of this prophetical book there is not a single verse in which the character of the evangelical prophet is more conspicuous than it is here.
How must he have been transported beyond himself–how far must he have been raised not merely above the vulgar passions and prejudices, but above the noblest and purest aspirations of his contemporaries–how deeply must he have been permitted to enter not only into the secret purpose, but into the heavenly spirit of the Divine counsels, before he could have given utterance to such words as these! Try to realise in some measure the import, the power, the charm of those names–the names of Jacob, of Israel, in the mind of every faithful Israelite. Think how not only his human affections, but his deepest religious feelings, were centred in the prosperity of Zion and the peace of Jerusalem. Think of the grief and the longing, the prayers and the tears of the exiles in their captivity, when they remembered Zion. What joy could there be to such an one comparable for a moment to the joy of raising up the tribes of Jacob, and bringing back the preserved of Israel? And yet he was called upon by the voice of God to regard this as a light thing, and in comparison with what was it a light thing! What object was so far to transcend that which must have appeared in his eyes as the greatest of all? It was that he should be given as a light to the Gentiles, and that he should be the bearer of Gods salvation unto the ends of the earth. How doubly strange must such a commission have seemed to the prophet who received it! Like every child of Abraham, he had been wont to look down with mingled aversion and contempt on the mightiest and wisest of the nations. He had directed his bitterest sarcasm against their idols; he would have held himself defiled by sitting down at the board even of their nobles and princes. Yet now the honour and welfare of the Gentiles is to be set far above the deliverance and exaltation of the chosen people. He must break the bands of prejudice, and learn a new estimate of life. (Bp. Perowne, D. D.)
Missions to She heathen
I. I venture to say, looking at the diffusion of Divine truth and its attendant blessings which are shadowed forth in the words of the prophet, EVEN OUR NATIONAL GREATNESS AND GLORY IS A LIGHT THING. Consider what m the true test and measure of real glory. I am not now speaking of it as it appears in the sight of Him by whom the nations are counted as the small dust of the balance, and who taketh up the isles as a very little thing. I would have you look at it from a human but still manly and reasonable point of view as it appears in the estimate of strangers, in the eyes of posterity, in the pages of history, in your own sober judgment, when applied to other instances where you are not under the bias of personal feeling or national prejudice. Take the case of an individual. Would you seriously count it a glorious thing for a man to have amassed great wealth, to have risen to a high station, to have acquired extensive authority? Or, do you think it necessary to inquire what use he has made of these advantages, what traces he has left of his passage through the world? It is not a sufficient title to glory that our name, our race, our possessions, our power, our influence have been extended to the end of the earth, and that every quarter of the globe has yielded its tribute to our arms, our industry, and our commerce. There still remains the question, What use have we made of all our gifts and opportunities? What are the things we have carried with us abroad in exchange for those which we have brought home? What are the tokens and monuments of our presence in the land where we have settled and borne rule? The ampler our means, the greater our power, the more commanding our influence, the greater is our responsibility and the stricter the accounts which we must render at the bar both of Divine and of human judgment. It is the proper object of a Christian State to encourage all efforts for the extension of Christs kingdom, to place no obstacles in the way of that extension.
II. But how is it as regards the Church? There can be no question that THE SENDING FORTH OF THE GOSPEL BELONGS TO THE PROPER WORK OF THE CHURCH. It may truly be said, in a certain sense, that all the rest is a light thing in comparison with this. Let us suppose a Church pure, sound, and flourishing in all other respects. But if a Church thus favoured puts forth no expansive energies, if she is content merely with the enjoyment of her internal prosperity, then the fulness of these blessings only renders the deficiency in its outward action the more glaring and reprehensible. Whatever appearance there may be of health or vigour in a motionless Church, all such indications must be hollow and fallacious. Such a Church deceives herself, like that of Laodicea, saying, I am rich, and increased in goods, and have need of nothing; being, in truth, wretched, and miserable, and poor, and blind, and naked. And lukewarmness is the cause, at once, of the misery and the self-delusion. It was such a Church that received the warning, I know thy works, that thou hast a name that thou livest, and art dead. Is that too much to say of a Church which, so far as regards those who are without, is deaf and dumb and blind and palsied?–without an ear for her Lords commission, without a voice to proclaim His message, without an eye for those whom He came to seek and to save, without hand or foot to stir in His service–or rather, to speak more plainly, without faith to trust His Word, without hope to abide His time, without love to spend and to be spent for His cause. (Bp. Perowne, D. D.)
The missionary enterprise
1. To look at the question, even from a comparatively lower plane, is there not something elevating in the whole history of missionary enterprise? Is it not a good thing, an inspiring thing, to have lifted up before our eyes the noble examples of the men who have gone forth sacrificing their earthly prospects and encountering privation and suffering and the martyr death that they might preach among the nations the unsearchable riches of Christ? They have gained no earthly reward; they have looked for none. They have reformed men sunk in the lowest depth of degradation, misery, and crime. They have exhibited the Christian graces of domestic purity and truth and love. They have, indeed, enriched the world; they have been the pioneers in civilisation. The splendid heroism of our missionary martyrs has given us a loftier conception of duty, and made our hearts throb with holier emotions, and put to shame the weakness, the cowardice, the selfishness of our lives. Surely on this ground alone we may say that the work of the Church at home is a light thing compared with the mission work of the Church abroad.
2. This mission work abroad gives us new impulses and new motives, because it is done in simple obedience to the command of our risen Lord, Go ye into all the world, and preach the Gospel to every creature, and a simple trust in His promise, Lo, I am with you.
3. This mission work is a greater work because of the grandeur and far-reaching compass of its conception, as putting no limits beyond those of the habitable globe to its aims; greater, because it is not bounded by the bounds of a parish or Church; greater, because it bears in its bosom the inspiring truth that the kingdom of God is one, and that all work for Christ is essentially one in its range, and power, and objects, however manifold it may be in the forms which it assumes, or in its application to the various phases of society, and the infinite diversity of the needs which it meets.
4. It is greater because, as all experience shows, it breathes a new life into all the work at home. It is a sovereign, antidote to that selfishness which is so often a canker in our work.
5. The missionary work of the Church is a greater work because of its regenerating power m the revival of the whole Church. No one can question this who has watched the development of missions and the relation of that development to the work of the Church at home. It must often have awakened our surprise that at the great Reformation which shattered the fetters of superstition and brought out a nation beloved of God into the glorious liberty of her children, and gave them the Word of life, no attempt was made to carry the precious treasure to the rest of the world. It may be that the work they had to do at home was the work to which God had called them, and that it so absorbed all their thoughts and interest, it left no room for anything else. There is no more striking instance of the reflex action of missionary efforts than this, that it has been made in Gods hand the instrument of a mighty revival in the Church at home. Compare it with that other revival which dates from Oxford some sixty years ago. The earlier Evangelical revival, striking as were its results in the awakening of souls, and turning men from darkness to light, and from the power of Satan unto God, left out of sight the corporate unity of the Church. Its weakness was there. It was mighty in its spiritual intensity, but it forgot that Christ came not to convert individuals only, but to establish a Church. The Oxford Movement on the other hand dwelt too exclusively on this aspect of the truth. Ritual darkened the spiritual life. The work of God the Holy Ghost held a subordinate place in its teaching. The power of the Great Commission has gone forth. The Church is sending forth missions, and it is the reflex action of missions which is not only winning fresh victories for Christ abroad, but is breathing a new life into the Church at home. It does not despise sacraments or ordinances, but it puts them in their proper place. (Bp. Perowne, D. D.)
Redemption, an eternal purpose
A capable artist can find no worthier exercise for the highest order of powers, than in depicting the scene in the cabinet-council of some earthly monarch, at the moment when it is determined to risk the hazard of war, in offence or in defence, to unsheathe the sword, with the consciousness that the earthly fates of many kingdoms may hang upon the issue, and that the sword may not return to its scabbard until it be bathed red, and made drunk in the blood of myriads of slain. But in this august conference, it is not the fate of one or two kingdoms that is at stake, but of the world in all its extent, and in all its generations, and it may be, of far more than this world; for it seems probable, that, whilst Christ, in His coming into this world, laid not hold of the nature of angels to redeem them, all the intelligent creatures of God have had their condition and destiny modified by the incarnation, and life, and sufferings, and death, and resurrection, and ascension of the Lord Jesus Christ. (T. Smith, D. D.)
The Gospel for all
I. THE FIRST CLAUSE DOES NOT SEEM TO US TO DECIDE, ONE WAY OR ANOTHER, THE QUESTIONS THAT HAVE BEEN OFTEN PUT AS TO THE FUTURE DESTINY OF THE JEWS. The acceptance of the Gospel by the Jews as a nation, or by the great body of the people, were comparatively a small matter, if it were placed instead of the diffusion of the Gospel all over the world, and the gathering of the elect out of every people. The two are ever to be viewed as great and important parts of a greater and more important whole, and they are so joined together by the appointment of God, that the one could not be effected were the other neglected. The times of the fulness of the Gentiles are appointed to be the times of Israels gathering.
II. Although it seems to be represented as if God had made the offer of the Gospel to the Gentiles conditional upon its rejection by the Jews, this must certainly be understood as spoken after the manner of men, and NOT AS IF GOD HAD MADE THE EVANGELISATION OF THE WORLD DEPEND UPON A CONTINGENCY.
III. THE TERMS IN WHICH CHRISTS OFFER TO THE GENTILES, AND THE DIFFUSION OF HIS GOSPEL AMONGST THEM, ARE DESCRIBED. He is to be a light and salvation to them. This implies their condition without Christ as one–
1. Of darkness.
2. Of perdition.
IV. THE ADAPTATION OF CHRISTS GOSPEL TO REMEDY THE EVILS, AND SUPPLY THE WANTS OF THE GENTILE WORLD. The perfect catholicity of the Christian system is one of the grandest guarantees of its Divine origin. (T. Smith, D. D.)
Gods salvation a light to the Gentiles
The subject of this chapter is Messiah Gods Light to the ends of the earth (Joh 8:12)., In orderfully to enter into our text, we will illustrate its meaning by St. Paul s own Act 26:18). Comparing both these passages, we find the design of Gods salvation to be that the Gentiles should be fellow-heirs Eph 3:6).
I. THE PURPOSE OF GOD IN THIS SALVATION.
1. To make men to inherit the kingdom of God and home of the Redeemer.
2. To offer this glory to the Gentiles.
II. THE GROUND ON WHICH THIS SALVATION IS OFFERED. My salvation, or, as in Act 26:18, By faith that is in Me.
1. The object of this faith. In Me. Jesus Himself.
2. The nature of this faith. Believing in His life and work; receiving for our own salvation His offer of mercy; trusting Him wholly.
III. THE NATURE OF THE SALVATION THUS OFFERED.
1. To turn them from darkness to light, i.e conversion.
2. Forgiveness of sins. (H. Linton, M. A.)
Israel Gods conduit-pipe
That thou mayest be My salvation, &c. That thou mayest be the conduit-pipe of My salvation to convey it to the end of the earth. (W. Day, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. And to restore the preserved of Israel – “And to restore the branches of Israel”] netsirey, or netsurey, as the Masoretes correct it in the marginal reading. This word has been matter of great doubt with interpreters: the Syriac renders it the branch, taking it for the same with netser, Isa 11:1. See Michaelis Epim. in Praelect. xix.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He; the Lord, expressed both in the foregoing and following verses.
It is a light thing; this is but a small favour in comparison of what follows.
To raise up the tribes of Jacob; that remnant of them which shall survive all their calamities and desolations.
I will also give thee for a light to the Gentiles, that thou mayest be my salvation; I will make thy labour effectual for the illumination, and conversion, and salvation of the Gentiles in all the parts of the world; which cannot be said of Isaiah with any truth or colour, and therefore must be understood of Christ, by whom this was literally and fully accomplished. By my salvation he means the great instrument and author of that eternal salvation which I will give to the Gentiles.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. It is a light thing“Itis too little that Thou shouldest,” [HENGSTENBERG],that is, It is not enough honor to Thee to raise up Jacob andIsrael, but I design for Thee more, namely, that Thoushouldest be the means of enlightening the Gentiles (Isa 42:6;Isa 42:7; Isa 60:3).
the preservednamely,those remaining after the judgments of God on the nationthe electremnant of Israel reserved for mercy. LOWTH,with a slight but needless change of the Hebrew, translatesfor “tribes” and “preserved,” the “scions”the”branches.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said,…. Or “even he said”; namely, the Lord his God, that called, appointed, and strengthened him for his service:
it is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; the tribes of Jacob and the preserved of Israel are the elect of God among the Jews; though the characters agree with all the chosen of God of other nations, who, are distinguished from the rest of the world, and are “preserved in Christ”, Jude 1:1, where they are preserved before they are redeemed and called; not from falling in Adam with the rest of mankind, nor from the general corruption of nature, nor from actual sins and transgressions; yet from the condemnation of the law, the damning power of sin, and the second death; the ground of which is, their being in the love of God, in the covenant of grace, and in the hands of Christ: and yet, notwithstanding this, they are in a most miserable condition as the descendants of Adam, and, in a state of nature; they are “fallen” creatures, which is supposed by the “raising them up” by Christ, whose work it is; they fell in Adam, and are fallen from a state of honour, friendship, and communion with God; from the glorious image stamped on man in his creation; from righteousness and holiness into sin and misery, poverty and beggary; into a very low estate indeed, and are not able to raise up themselves, being feeble and without strength, yea, dead in trespasses and sins; they are gone back from God, and out of the good way, and are gone astray like lost sheep, which is supposed by the “restoring” of them: now it is Christ’s work to “raise up”, “restore”, or “return” these; he raises them to a state of justification and acceptance with God, to a better righteousness than they fell from, and to greater riches, honour, and glory; in consequence of redemption by Christ they are raised to a state of grace here, and to glory hereafter; they are brought nigh to God, from whom they were departed, sons to have access unto him and fellowship with him now, and to be with him for evermore. Now to do all this is said to be a “light thing”; it was not so in itself, it was a “great thing”, famous and excellent, to be a servant of the Lord, and to be employed in such work as this; and so the Septuagint and Arabic versions render it; but this is to be understood either by way of interrogation, as by the Targum, Kimchi, Ben Melech, and so the Syriac version, “is it a matter of small moment that thou shouldest be my servant?” c. surely it is not; or, if it is, I will find thee other work to do: or else it is to be understood comparatively, the elect of God among the Jews being few, in comparison of those among the Gentiles; wherefore it was not work enough, nor honour enough, only to be employed in the redemption of them: and therefore it follows,
I will also give thee for a light to the Gentiles; which supposes the Gentiles to be in a state of darkness, as they were before the coming of Christ, and the ministration of the Gospel to them; they were in the dark about the divine Being, the unity of God, and the persons in the Godhead; about the worship of God; about a future state, and about their own state and condition; and about revelation, the truths, doctrines, and ordinances of it: and this expresses, that Christ should be a “light” to them, as he has been, not only in a way of nature, as he is to every man, but in a way of special grace through the ministry of the word; not in his own person, for he only preached in Judea, but by his apostles, by whom he went and preached peace to them afar off; and particularly he was so to them by his Spirit, as a spirit of illumination; and so they came to have light in divine things, and which is a “gift” of the free grace of God. Simeon has respect to this passage, Lu 2:32 and the Apostle Paul cites it, and applies it to Gospel times, Ac 13:47, it follows,
that thou mayest be my salvation unto the end of the earth; Christ was given, that he might be the author of that salvation, which God had chosen and appointed his people to, and provided for them in covenant; and that being the salvation of his own people, he calls it his own salvation; and which should reach to them all everywhere, in the several parts of the world, and the corners and ends of it, east, west, north, and south, wherever they were. Kimchi refers this to the saving of the Gentiles, after the war of Gog and Magog, yet to come; and with it compares Isa 60:3.
Fuente: John Gill’s Exposition of the Entire Bible
6. And he said, It is a small matter. Isaiah proceeds still farther, and shews that the labor of Christ, and of the whole Church, will be glorious not only before God, but likewise before men. Although at first it appears to be vain and useless, yet the Lord will cause some fruit to spring from it contrary to the expectations of men. Already it was enough that our labor should be approved by God; but when he adds that it will not be unprofitable even in the eyes of men, this ought still more abundantly to comfort, and more vehemently to excite us. Hence it follows, that we ought to have good hopes of success, but that we ought to leave it to the disposal of God himself, that the blessing which he promises may be made manifest at the proper time, to whatever extent, and in whatever manner he shall think proper.
Therefore I have appointed thee to be a light of the Gentiles. He now adds, that this labor will be efficacious, not only among the people of Israel, but likewise among the Gentiles; and so it actually happened. Moreover, when the preaching of the Gospel produced hardly any good effect on the Jews, and when Christ was obstinately rejected by them, the Gentiles were substituted in their room. And thus Christ was
“
appointed to be a light of the Gentiles, and his salvation was manifested to the very ends of the earth.” (Act 13:47.)
Now this consolation was highly necessary, both for prophets and for apostles, who experienced more and more the obstinacy of the Jews. They might doubt the truth of these promises, since they did not perceive them to yield any fruit; but when they understood that Christ was sent to the Gentiles also, it was not so difficult to animate their hearts to persevere. This was incredible, and even monstrous; but this is the manner in which the Lord commonly works, contrary to the expectation of all. Paul says that this was “a mystery bidden from ages,” and that the angels themselves did not understand it until it was actually revealed in the Church of God. (Eph 3:5.) Although therefore the Jews alone appeared to have discernment, they are now placed on a level with the Gentiles, and with God “there is no distinction between the Jews and the Greeks.” (Rom 10:12.)
The Jews read this verse as a question, “Is it a small thing?” As if he had said, that it is enough, and that nothing more or greater ought to be desired. But they maliciously corrupt the natural meaning of the Prophet, and imagine that they will one day be lords of the Gentiles, and will have wide and extensive dominion. The true meaning of the Prophet is, “This work in itself indeed is magnificent and glorious, to raise up and restore the tribes of Israel, which had fallen very low; for he will add the Gentiles to the Jews, that they may be united as one people, and may be acknowledged to belong to Christ.” Nor does this passage relate to the rejection of the ancient people, but to the increase of the Church, that the Gentiles may be associated with the Jews. It is true, indeed, that when the Jews revolted from the covenant, the Gentiles entered, as it were, into that place which they had left vacant; and thus their revolt was the reason why those who had formerly been aliens were admitted to be sons. But in this, as well as in other passages, Isaiah foretells that the Church will be greatly extended, when the Gentiles shall be received and united to the Jews in the unity of faith.
A light of the Gentiles. Although by the word “light” is meant happiness, or joy, yet the Prophet, I have no doubt, directly refers to the doctrine of the Gospel, which enlightens souls, and draws them out of darkness, He shews that this “light,” which Christ shall bring, will give salvation. In the same manner as Christ is called “the way, the truth, and the life,” (Joh 14:6) because through the knowledge of the truth we obtain life, so in this passage he is called the “light” and salvation of the Gentiles, because he enlightens our minds by the doctrine of the Gospel, in order that he may lead us to salvation. Two things, therefore, ought to be remarked; first, that our eyes are opened by the doctrine of Christ; and secondly, that we who had perished are restored to life, or rather life is restored to us.
Fuente: Calvin’s Complete Commentary
THE PURPOSE OF GODS GREAT GIFT
Isa. 49:6. And He said, It is a light thing, &c.
The chapter refers to gospel days; and the meaning of the text in particular seems to be fixed by good old Simeon, who, when Jesus was presented to the Lord, hailed Him as Gods light, and His salvation (Luk. 2:28-32). We regard this passage, therefore, as an epitome of the scheme of redemption; and recognise in it Gods gift to man, and His intention in that gift.
I. GODS GIFT TO MANKIND. I will give thee, &c. As this gift is bestowed for moral purposes, the subject is calculated to lead our thoughts to the Giver, as our Supreme Lord and moral Governor. It shows in Him an infinite condescension to interest Himself about us, for, Isa. 40:15. Two things here invite our notice
1. The person given (Mat. 12:15-18). His dignity (Joh. 1:1; Zec. 13:7; Mat. 26:31; Joh. 14:10-11; 1Jn. 5:7). Hence it follows that this is a great, an incomparable gift. He is Gods only-begotten Son, &c. (Rom. 8:32). Yet this, great as it is, is a free gift; not conceded to the powerful, but granted to the impotent, the needy, the perishing; not conferred on the deserving as a reward of merit, but bestowed on the rebellious; not yielded to importunity, but given to the evil and unthankful, unasked and undesired.
2. The office or undertaking to which He is appointed. This office of servant may be one of honour, but is always one of subordination (Php. 2:6-8).
II. GODS INTENTION RESPECTING MANKIND.
1. To raise up the tribes of Jacob, which are fallen from their religious honours and pre-eminence, and from national independence into dispersion and disgrace and contempt (Deu. 28:37); and to restore the preserved of Israelwherever scattered, or howsoever persecuted, still preserved from extermination, and still preserved a distinct people; to restore them to the favour of God, and to His spiritual service; and perhaps to their country and independence (Luk. 1:69-75; Rom. 11:26; Isa. 49:13-23; Jer. 23:5-8).
2. But seeing that the Jews are but a small part of the whole family of man, their restoration is a light thing, in comparison with the enlightenment of the Gentiles, and the salvation of the ends of the earth. The Gentile world was enveloped in the darkness of ignorance, error, and superstition, of misery, guilt, and condemnation (Isa. 49:9; Luk. 1:77-79; Luk. 4:18). To them Jesus was, by His doctrine, a lightconcerning the invisible world, teaching the unity and perfections of God, &c.; concerning the future world; teaching the immortality of the soul, which even their wise men doubted, and a resurrection of the body, which they reckoned impossible. Besides this He may be considered as affording light on most important subjects, by His holy life, His vicarious death, &c. He enlightens still by His Spirit, &c. (2Co. 4:6; Mat. 5:14-16; Php. 2:15). But further, He is Gods salvation, and therefore, in all respects, a salvation suited to mans necessities. He finds us guilty, &c., and He saves us by bearing our punishment for us (1Pe. 2:24). He finds us enslaved, defiled, and unfit for heaven; and He saves us from thraldom and pollution by His Spirit working in us (Rom. 8:2; Tit. 3:5; 2Pe. 1:4). He finds all men, everywhere, poor and helpless, and He saves to the end of the earth, fully, freely, &c. (Heb. 7:25; Rev. 22:17).
IMPROVEMENT.
1. We ought very highly to value our souls: God does. If we lose them, we lose all.
2. We should accept the salvation which God has so kindly sent to us (Isa. 55:1).
3. We should love Him who has manifested such love to us, and give proof of our love, by submitting to Him who submitted to shame, &c., in our stead (Joh. 14:15; 1Jn. 5:3).
4. We may confidently expect all things necessary for life and godliness (Rom. 8:32, et seq.)
5. We should employ both our example and our influence to open the eyes of our fellow-men to behold Gods light, and their hearts to receive His salvation (Isa. 60:1; Isa. 62:1).Zeta: Sketches of 400 Sermons, vol. ii. p. 8488.
CHRIST OUR LIGHT
Isa. 49:6. I will also give Thee for a light to the Gentiles.
Not here only, but elsewhere, in many places, our Lord Jesus is held forth under the notion of a light. Show
I. WHAT KIND OF A LIGHT JESUS CHRIST IS. There are several kinds of light There is glow-worm light, &c. But there is one light that is far beyond them all, and that is sun-light, between which and the former there is no comparison; and that light Jesus Christ issun-light (Mal. 4:2; Psa. 84:11; Luk. 1:78). Now sunlight hath these properties; it is
1. Glorious light (1Co. 15:41; Mat. 13:43; Mat. 17:2). And is not Jesus Christ of all others the most glorious? (Son. 5:10; Col. 1:8). Let this advance your esteem of Him more and more.
2. General light. It shines everywhere (Psa. 19:6). One sun serves all the world, &c. There is but one Christ, but that one is a universal Saviour to all the world (1Jn. 2:2; Luk. 16:15; Rom. 10:18; Joh. 12:36).
3. Fountain-light. What light the moon and the planets have, they derive it all from the sun. So Jesus Christ is the spring-head and fountain from whence every good and perfect gift comes. Gifts of nature do all flow from Him (Joh. 1:2). So also gifts of grace (Joh. 1:16; Heb. 12:2). And therefore, in all our wants we must have recourse to Him; and in all our receivings we must give Him the praise.
4. Free light. It costs us nothing. What is more free than the light, and what is more free than grace? (Joh. 4:10; Rom. 5:15; Isa. 55:1-2; Rev. 22:17). Therefore ye are inexcusable, if you go without it.
5. Enlightening light. The sun hath not its light for itself, but for the world, and it communicates it accordingly. It rises every morning, and dispels the darkness of the night, and shines all day; and very sweet and useful it is. So Christ (Luk. 2:32; Rev. 3:1). He opens blind eyes (Isa. 42:6-7; Mal. 4:2; Rev. 3:18). Pray as the blind man that came to Christ for eyesight.
6. Increasing light. By degrees, as the sun gets up, mists, &c. vanish, and noonday comes. So it is with the souls that Christ enlightens (Pro. 4:18; Isa. 30:26).
II. WHAT INFERENCES ARE TO BE DRAWN FROM THIS SUBJECT?
1. What a miserable condition is a sinful Christless condition! Those who are out of Christ are out of the light (2Co. 4:6; Joh. 3:19-20; Job. 24:13; Job. 21:14). But wherein lies the misery of a blind and dark condition?
(1.) It is very uncomfortable (Ecc. 11:7; Pro. 2:10).
(2.) It is very unsafe. Thou hast a journey to go, that will not be gone without light. There are many by-ways, &c. (Joh. 12:35.) Thou hast work to do that will not be done without light, nay, not without sun-light (Luk. 10:42).
(3.) It is miserable here (Eph. 6:12; Isa. 42:7; Act. 26:18). It will be miserable hereafter. Make the application to yourselves: Is not this my condition? (Joh. 9:25; Joh. 9:40).
2. What an unspeakable mercy then was the giving of Christ to save us from all this misery; to be a light to lighten the world! What a dungeon were the world without it! Therefore thank God for this unspeakable gift (Eph. 5:8; Col. 1:12-13).
3. Of what concernment it is to come to Christ to be enlightened by Him! Only by coming can we have the true light (Rev. 3:18). Delay no longer; away quickly to the throne of grace, and beg for this eye-salve;to the means of grace, and seek it there.
4. What is to be done by those on whom this light is risen? As Christ is the light of the world, so ye also are the light of the world (Mat. 5:14). Then
(1.) let your light shine before men (Eph. 5:8; Rom. 12:13; 1Th. 5:5-8)
(2.) Let your light be increasing more and moreespecially concerning the evil of sin, the weakness of self, the excellency of Christ, &c.Philip Henry: Christ All in All, pp. 8190.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) And he said.The words are repeated from saith the Lord of the preceding verse, where they had been followed by a long parenthesis. The Servant becomes conscious of a higher mission. All national barriers are broken down. He is to be the bearer of a message of peace to the whole race of mankind, and has other sheep not of this fold (Joh. 10:16).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. It is a light thing Or, too light; great as it was to bring back only Israel in its entirety as they claimed to be their exclusive right yet it was a greater thing to bring also the Gentile world, vast numbers of whom were to be ranked by conversion as members of Messiah’s kingdom equally with the preserved of Israel. Isa 11:12; Act 13:46-47; Act 26:16-17. These references in Acts have their application and fulfilment in the facts of St. Paul’s ministry to the Gentiles.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 949
CHRIST THE LIGHT AND SALVATION OF THE GENTILES
Isa 49:6. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
THAT the Gentiles were to be received into the Church of God, was a truth which the Jews were backward to admit. Several years after the Gospel had been preached to the Jews, Peter declined visiting the Gentiles, and was afterwards called to an account by the Apostles themselves for going to them [Note: Act 11:1-2. This was six or seven years after Christs ascension.]; nor could any thing but repeated miracles in their favour overcome the prejudices which he entertained respecting them. Not but that the conversion of the Gentiles had been very frequently and plainly foretold. The very passage before us, if there had been no other, was quite sufficient to raise an expectation of that event. In the context there is a conversation between Jehovah and his Son. The Messiah announces to the Gentiles his qualifications for the work to which he was called [Note: ver. 13.]; but at the same time complains that his labours among the Jews were almost in vain [Note: ver. 4.]. Nevertheless He declares his unshaken confidence that Jehovah would not leave him without ultimate success [Note: ver. 4.]. Jehovah then, in answer to his Son, assures him, that however he may be treated by the Jews, he shall be upheld and accepted in his work [Note: ver. 5.]; and that his failure among the Jewish nation shall be far overbalanced by his success among the Gentiles.
To elucidate this prophecy, we shall consider,
I.
The characters here given to Christ
There can be no doubt but that the words of the text relate to Christ
[They are far too strong to be applied to Isaiah himself; nor could they with propriety be spoken of any but the Messiah. The expressions here used are similar to those which the prophet elsewhere uses in reference to him [Note: Isa 42:1; Isa 42:6; Isa 60:3.]: they were evidently alluded to by the patriarch when he took up the infant Jesus in his arms [Note: Luk 2:30-32.], and are expressly quoted by St. Paul as having received their accomplishment in Christ [Note: Act 13:46-47.].]
To him the characters, there specified, most eminently belong. He is the Restorer of Israel, having reconciled many myriads of them to God. He is also the Light of the Gentiles
[Another prophet describes him as the Sun of Righteousness [Note: Mal 4:2.]. In the New Testament also he is repeatedly called the Light of the world [Note: Joh 1:4; Joh 1:9.]. Others have enlightened the world by revealing the will of God; but He alone reveals it by his Spirit to the souls of men: He only, who opened Lydias heart, can have access to ours [Note: Act 16:14.]: He only, who opened the understanding of his disciples, can illumine our benighted minds [Note: Luk 24:45.]; and this he does for them that lie in darkness and the shadow of death. While his once favoured people the Jews are blinded, he takes the veil from our hearts, and guides us into all truth. Thus does he abundantly fulfil to us his gracious promise [Note: Joh 8:12.].]
He is moreover the salvation of men even to the ends of the world
[Many of the judges and kings of Israel were saviours in a temporal view; but Jesus imparts to his followers a far more glorious salvation. By his own blood he has obtained an eternal redemption for them, and by his meritorious obedience he renders them completely righteous. He is not merely a Saviour to them, but salvation itself. As he procured, so he imparts, maintains, and perfects the salvation of those who trust in him. There are none so remote but he extends to them the benefits of his death. He came to save the lost, in whatever quarter of the globe they be. For this very end was he sent into the world by his heavenly Father; and, as being expressly appointed to this office, he is called Gods salvation.]
In fulfilling these characters, he displays,
II.
The excellence of the dispensation committed to him
The dispensation of the law to the Jews was glorious
[There was much of the Gospel communicated in and with the Law. The ceremonial rites were altogether shadows of the good things which were afterwards to be more fully revealed. The moral law itself, while it condemned the Jews, was intended to promote their salvation; and many, in different ages, were guided to heaven by the light which was then afforded them. The Mosaic law therefore was a rich blessing to that nation, and the salvation of a remnant from among them clearly manifested the efficacy of the great sacrifice.]
But the dispensation of the Gospel to the whole world is incomparably more glorious
It brings far greater good to men
[We must not disparage the salvation of one single soul; much less should we undervalue the mercy shewn to so many of the Jews; but still, the Jews were a small body, when compared with the Gentile world, and it was but a little remnant, even of them, that obtained mercy; but the publication of the Gospel to the Gentiles has been the means of saving unnumbered myriads. There are persons in every quarter of the globe, who experience the efficacy of the Redeemers blood; yea, every day and hour are multitudes ascending from the darkest corners of the earth to swell the chorus in heaven. How much more glorious then is the dispensation which diffuses its blessings so extensively, than that which confined them to such a narrow sphere! Surely it would have been a light thing to save the Jews in comparison of such a multitude. We may well therefore apply to this subject those words of tho Apostle [Note: 2Co 3:9-11.].]
It brings also far greater glory to the Saviour himself
[Had none but Jews been saved by him, he might have appeared partial in his regards, or it might be thought that his sacrifice was but of a limited value; but the extension of mercy to the Gentiles displays the exceeding riches of his grace, and shews that his death is a sufficient propitiation for the sins of the whole world. How transcendent is the Redeemers glory in this view! And how glorious will he appear, when all that he has redeemed from every nation of the earth shall unite in ascribing salvation to him! The saving of a few from one nation only would not have been a suitable recompence for his work. He might well have complained that he had spent his strength for nought; but he will be fully satisfied with the travail of his soul, because so enlarged will be his Church, that the birth of her womb will be as the dew of the morning [Note: Psa 110:3.].]
We shall conclude with a word of two of advice
1.
Welcome the Saviour under the characters which are here given him
[We all need him as the light of our minds, and the Saviour of our souls. Let none then boast of the light of reason, or lean to their own understanding; nor let us trust in our own goodness to merit, or strength to work out, salvation. Let us rather look to Jesus for the teaching of his word and Spirit, and unite our acknowledgments with those of the saints of old [Note: Isa 45:24.]. Let us rejoice exceedingly that help is laid upon One so mighty [Note: Psa 89:19.], and let us receive him for all the ends for which he is offered to us [Note: 1Co 1:30.]. Let none say, I am so far off, I can never hope for salvation by him. His exhortation recorded by the prophet yet sounds in our ears [Note: Isa 45:22.]; nor shall any be ashamed who put their trust in him.]
2.
Do not attempt to separate his characters, but unite them
[In vain shall we hope to be saved by Christ, if he have not enlightened our understandings. Though he gives not to all his people the same degree of knowledge, he invariably instructs them in the most important truths; and if we have no views of the evil of sin, the deceitfulness of the heart, the beauty of holiness, and the suitableness of his salvation, we are still in a lost and perishing condition. The text itself informs us that Christ becomes our salvation by being our light. On the other hand, let us not rest in a speculative knowledge of these things. We must manifest the practical and sanctifying effects of what we know. We must be delivered from the love and practice both of open and secret sin. Without this, the clearest perception of divine truths will be of no avail. Let us unite in our experience what is thus united in Christ, and seek to grow as well in gracious affections, as in the knowledge of our Lord and Saviour [Note: 2Pe 3:18.]]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
I do not desire to strain any passage of scripture, beyond its plain meaning: but I would humbly ask the Reader, whether these words do not seem to convey as if the very heart of God the Father was going forth in love and delight upon the person of his dear Son, as the Mediator and Surety of his people. See those sweet scriptures, Psa 2:8 ; Joh 10:7 . And do not forget, whenever contemplating the glorious work of salvation, that Jehovah calls it HIS. Sweet and delightful thought!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 49:6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
Ver. 6. I will also give thee for a light to the Gentiles. ] De vocatione gentium illustre testimonium; and to this purpose it is cited by Paul and Barnabas. Act 13:47 Joh 12:46 Luk 1:78-79
That thou mayest be my salvation.
a A Lapide.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
light = small.
I will also give, &c. Quoted in Luk 2:32. Act 13:47
Gentiles = nations. Hebrew. goyim. Compare Isa 42:6. Therefore not the secret (or Mystery) of the Epistle to the Ephesians. Compare Gen 12:3. Luk 2:29-32.
Thou. This cannot be Israel, for it is expressly fulfilled in Christ.
Salvation. Put by Figure of speech Metonymy (of Effect), App-6, for the Saviour Who wrought salvation.
Fuente: Companion Bible Notes, Appendices and Graphics
Gentiles
(See Scofield “Isa 42:6”)
Fuente: Scofield Reference Bible Notes
It is a light thing that: or, Art thou lighter, than that, etc. 2Ki 3:18, 2Ki 20:10
preserved: or, desolations
I will also: Isa 42:6, Isa 60:3, Luk 2:32, Joh 1:4-9, Act 13:47, Act 26:18
that thou mayest: Isa 11:10, Isa 24:14-16, Isa 46:13, Isa 52:10, Psa 98:2, Psa 98:3, Luk 24:46, Luk 24:47
Reciprocal: Gen 49:10 – the gathering Exo 15:2 – my salvation 1Ch 17:17 – a small thing 1Ch 17:19 – thy servant’s 2Ch 6:33 – that all people Psa 18:43 – made Psa 19:4 – Their Psa 21:2 – General Psa 22:27 – All the ends Psa 40:10 – salvation Psa 49:1 – inhabitants Psa 50:23 – salvation Psa 65:2 – unto thee Psa 67:2 – saving Psa 71:21 – increase Psa 96:3 – General Son 8:8 – what Isa 2:2 – and all Isa 11:9 – for the Isa 19:24 – shall Isa 25:6 – all people Isa 29:17 – Lebanon Isa 40:5 – all flesh Isa 42:1 – he shall Isa 51:4 – I will make Isa 52:13 – my servant Isa 61:4 – General Isa 62:2 – the Gentiles Jer 16:19 – Gentiles Hos 1:7 – will save Joe 2:28 – upon Mic 4:1 – and people Zec 2:11 – many Zec 6:13 – bear Zec 8:20 – there Zec 9:10 – he shall Zec 14:9 – the Lord Mal 1:11 – my name Mal 4:2 – the Sun Mat 8:11 – That Mat 12:18 – my servant Mat 28:19 – ye therefore Mar 4:31 – is less than Mar 7:28 – yet Mar 16:15 – into Luk 1:16 – General Luk 1:79 – give Luk 2:10 – to Luk 2:30 – General Luk 3:6 – General Luk 13:29 – General Luk 14:23 – Go Joh 1:9 – the true Joh 3:17 – but Joh 4:10 – If Joh 7:35 – teach Joh 8:12 – I am Joh 9:5 – long Joh 10:16 – other Joh 10:36 – whom Joh 11:52 – not Joh 12:23 – The hour Joh 12:32 – all men Act 1:8 – unto Act 11:1 – the Gentiles Act 15:17 – the residue Act 28:28 – the salvation Rom 2:19 – a light Rom 4:9 – Cometh Rom 10:18 – unto the ends Rom 10:20 – I was made Rom 15:12 – and he 2Co 2:15 – in them 2Co 9:15 – his Gal 3:14 – through Eph 5:8 – but Phi 2:7 – the form Phi 2:9 – God Col 3:11 – there 1Ti 2:4 – will Tit 2:11 – hath appeared Heb 5:9 – he became Heb 12:2 – for 1Pe 1:11 – the glory Rev 7:9 – a great Rev 11:15 – The kingdoms
Fuente: The Treasury of Scripture Knowledge
49:6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give {h} thee for a light to the Gentiles, that thou mayest be my salvation to the end of the earth.
(h) To declare my gospel to the Gentiles, as in Isa 42:6, Act 13:47, Lu 2:32 .