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Isaiah 49:6
Verse
Context
The Servant and Light to the Gentiles
5And now says the LORD, who formed Me from the womb to be His Servant, to bring Jacob back to Him, that Israel might be gathered to Him— for I am honored in the sight of the LORD, and My God is My strength— 6He says: “It is not enough for You to be My Servant, to raise up the tribes of Jacob, and to restore the protected ones of Israel. I will also make You a light for the nations, to bring My salvation to the ends of the earth.”
Sermons





Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And to restore the preserved of Irsrae "And to restore the branches of Israel" - נצירי netsirey, or נצורי 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 נצר netser, Isa 11:1. See Michaelis Epim. in Praelect. xix.
Jamieson-Fausset-Brown Bible Commentary
It is a light thing--"It is too little that Thou shouldest," [HENGSTENBERG], that is, It is not enough honor to Thee to raise up Jacob and Israel, but I design for Thee more, namely, that Thou shouldest be the means of enlightening the Gentiles (Isa 42:6-7; Isa 60:3). the preserved--namely, those remaining after the judgments of God on the nation--the elect remnant of Israel reserved for mercy. LOWTH, with a slight but needless change of the Hebrew, translates for "tribes" and "preserved," the "scions"--the "branches."
John Gill Bible Commentary
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", Jde 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, Luk 2:32 and the Apostle Paul cites it, and applies it to Gospel times, Act 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.
Tyndale Open Study Notes
49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).
Isaiah 49:6
The Servant and Light to the Gentiles
5And now says the LORD, who formed Me from the womb to be His Servant, to bring Jacob back to Him, that Israel might be gathered to Him— for I am honored in the sight of the LORD, and My God is My strength— 6He says: “It is not enough for You to be My Servant, to raise up the tribes of Jacob, and to restore the protected ones of Israel. I will also make You a light for the nations, to bring My salvation to the ends of the earth.”
- Scripture
- Sermons
- Commentary
Interview - Apostolic Foundations
By Art Katz3.7K18:14ISA 49:6This sermon emphasizes the significance of God's promise to Abraham to make him a great nation and bless all nations through him. It discusses the preservation and restoration of the Jewish people by God, declaring His commitment to protect them as a nation. The focus is on understanding the Jewish roots and God's eternal plan for Israel, inviting believers to experience the supernatural rebirth of Israel and the Jewish people.
The Cross in God's Heart
By Alan Redpath3.6K33:55God's HeartISA 49:6ISA 50:1ISA 50:5ISA 53:3MAT 11:28MRK 7:34LUK 9:41JHN 4:6HEB 5:8In this sermon, the speaker addresses the weariness and heartache that is prevalent in the world today. He emphasizes that God sent His Son to speak a word of comfort and encouragement to those who are weary in the battle. The speaker highlights the importance of Jesus' identification with our weariness, stating that he learned obedience through suffering and experienced every form of human exhaustion. The sermon also emphasizes the impact of sin on our relationship with God, noting that it is sin that hides the face of God from us. The speaker concludes by emphasizing the Father's commission to the Son and the Son's obedience in fulfilling the task of our salvation through his suffering and death on the cross.
Church History - Session 1 (The Book of Acts 1)
By Edgar F. Parkyns1.9K1:00:28ISA 49:6ACT 3:24ACT 6:7In this sermon, the preacher discusses the book of Acts and its three sections. The first section, chapters one to seven, focuses on Peter as the great preacher emphasizing the Gospel to the Jews. The second section, chapters 13 to 28, introduces Paul as the great preacher who emphasizes the Gospel to the Gentiles. The sermon highlights the transition from a narrow-minded focus on the Jews to the revelation that anyone, regardless of their background, can partake in the blessings of Christ. The preacher also mentions the persecution of Stephen and his vision of Jesus standing at the right hand of God before being stoned by the angry crowd.
Studies in Isaiah - Part 6
By Harry Ironside1.7K46:32ExpositoryPRO 16:7ISA 15:9ISA 40:3ISA 48:22ISA 49:6ISA 58:1ISA 60:1In this sermon, the speaker discusses the importance of having a clear understanding of the outline of the Bible. He mentions that the book of Isaiah can be divided into three parts: chapters 40-48 focus on God's controversy with Israel regarding idolatry, chapters 49-57 address Israel's attitude towards the Messiah, and the rest of the book (chapters 58 to the end) emphasizes the ministry designed to exercise the conscience in view of the coming glory. The speaker also emphasizes the importance of studying and memorizing the outline of each chapter in order to have a comprehensive understanding of the book. He shares a personal practice of going over a book repeatedly until he can recall the leading theme of each chapter with ease.
Will the Real Messiah Please Rise?
By Michael L. Brown1.0K1:23:50ISA 42:10ISA 49:6ISA 52:13DAN 9:24HAG 2:9MAL 3:1MAT 6:33In this sermon, the speaker emphasizes the importance of understanding the prophecies about the Gentiles and the Messiah. He challenges the audience to examine their lives and see if they are living in accordance with the reality of who the Messiah is. The speaker highlights that seeking God requires earnest and honest effort, and that the Messiah is the ideal Israel who will fulfill what Israel was created to do. Despite the rejection and ignorance of many Jewish people towards Jesus, the speaker imagines the Messiah looking out at the lost sheep of Israel and feeling a sense of waste, but ultimately trusting in God's plan to restore the tribes of Jacob and bring back those of Israel.
Oh America, What Will Be Your Destiny - Part 1
By Brian Long65552:16RevivalAmericaNational DestinyDEU 32:282CH 7:13PSA 11:3ISA 49:6JER 18:7MAT 6:33ROM 12:2JAS 4:101PE 5:6Brian Long expresses a deep burden for the state of America, emphasizing the need for revival and repentance among the church and the nation. He reflects on the blessings America has received from God and warns of impending judgment if the nation does not turn back to Him. Long calls for a collective awakening, urging believers to seek God's face and remember the nation's godly foundations. He highlights the importance of prayer and humility in seeking God's mercy and healing for the land. Ultimately, he encourages the church to rise up in faith and action, believing in God's promise to restore and revive.
John's Gospel - the Light of the World
By John Vissers63535:33Gospel Of JohnGEN 1:3PSA 27:1ISA 49:6JHN 8:12In this sermon, the speaker shares a story about a little boy who couldn't remember his line during a performance. His mother, sitting in the front row, whispered his line to him, but he mistakenly said that his mother is the light of the world. The speaker then transitions to a story from the French Revolution, where political prisoners were kept in dark dungeons. One prisoner had a few pages from a Bible and would read them in the brief moments of light that entered the dungeon. The speaker relates these stories to the concept of Jesus being the light of the world, offering hope and guidance in the darkness of our lives.
Nor-02 Mysteriumisraelog Kirken (The Mystery of Israel and the Church)
By Art Katz58504:11IsraelDivine MysteryIsrael and the ChurchISA 49:6ZEC 12:10MAT 5:14JHN 4:22ROM 9:1ROM 10:1ROM 11:25GAL 3:28EPH 2:11REV 7:4Art Katz emphasizes the critical relationship between Israel and the Church, presenting it as a divine mystery that must not be ignored. He explains that both Israel and the Church share a reciprocal destiny, where neither can fully realize God's intentions independently of the other. Katz warns that neglecting this connection limits the Church's understanding of its purpose in the last days. He references Paul's teachings in Romans 9, 10, and 11, highlighting the importance of recognizing Israel's role in God's plan. The message calls for the Church to be aware of the significant events that are unfolding regarding Israel.
Romans 11 - Part 1
By Art Katz2381:30:35IsraelRestoration of IsraelThe Church's IdentityISA 49:6ROM 9:1ROM 10:1ROM 11:1EPH 2:11Art Katz explores the intricate reasoning of Paul in Romans 11, emphasizing the centrality of Israel in God's plan for the church. He challenges the Gentile church to embrace a Hebraic understanding of faith, recognizing their roots in Jewish heritage and the importance of mercy towards the Jewish people. Katz warns against superficial Christianity and calls for a deep, authentic relationship with God that reflects His glory and fulfills the mandate to provoke Israel to jealousy. He stresses that the restoration of Israel is not just a theological issue but a matter of God's glory and the church's identity.
Jesus' Leadership in the Millennium (Isa. 11:1-16)
By Mike Bickle1347:07Jesus' LeadershipRestoration of CreationPSA 2:8PSA 45:2ISA 11:1ISA 24:1ISA 49:6ISA 65:20HAB 2:14ZEC 14:9JHN 5:19REV 16:21Mike Bickle emphasizes Jesus' leadership during the Millennium as depicted in Isaiah 11, highlighting His unique role as both fully God and fully man. He explains that Jesus, as the son of David, will restore righteousness and glory to the earth, leading all nations from Jerusalem. Bickle reassures that even when circumstances seem dire, God's promises remain steadfast, and out of apparent desolation, Jesus will emerge to fulfill His divine purpose. The sermon underscores the transformative power of Jesus' leadership, which will bring peace and restoration not only to humanity but also to creation itself. Ultimately, Bickle calls believers to trust in the beauty and authority of Jesus' reign.
Anti Semitism: A Little Considered Root
By Art Katz0Spiritual RenewalAnti-SemitismGEN 12:3EXO 19:6DEU 28:1PSA 122:6ISA 49:6ISA 60:14JER 12:9ZEC 8:23MAT 5:13ROM 11:11Art Katz discusses the roots of anti-Semitism, suggesting that it stems from a failure of the Jewish people to fulfill their divine calling to be a blessing to the nations. He emphasizes that the resentment from Gentiles may arise from their perception of a loss of blessedness due to Jewish disobedience, which can provoke anger and judgment. Katz argues that this anti-Semitism could be viewed as a divine judgment meant to spur repentance and a return to their sacred mission. He highlights the need for introspection within the Jewish community rather than attributing blame solely to external factors. Ultimately, he posits that the solution to anti-Semitism lies in spiritual renewal and a return to God.
Letters: Mr. Wikinson at the Mildmay Mission to the Jews (1)
By Andrew Bonar0Blessings of SupportOutreach to the Jewish CommunityNUM 6:24PSA 122:6ISA 49:6MAT 5:16ROM 1:16Andrew Bonar shares a letter to Mr. Wilkinson, expressing gratitude for the positive impact of Mr. Baron's visit to a gathering of Jews. He notes the stirring of interest among the attendees and emphasizes the importance of making a good beginning in reaching out to the Jewish community. Bonar also expresses his desire to share in the blessings that come from supporting Israel, invoking the priestly blessing from Numbers.
Thy Love to Me Was Wonderful
By C.H. Spurgeon0ISA 42:16ISA 49:6MAT 4:16MAT 9:27LUK 1:79LUK 4:18JHN 1:4JHN 5:3ACT 13:11ROM 1:16ROM 2:19PHP 2:152PE 1:9REV 3:17In this sermon on blindness, the preacher delves into the concept of 'tuphlos' which can refer to both literal and spiritual blindness. It is used to describe one's mind as ignorant, slow of understanding, and incapable of comprehending spiritual truth. Jesus criticized the religious leaders of His time as 'blind guides' for leading people away from the Light of the world. The Jews were meant to be a light to the Gentiles, but many failed in this role until figures like Paul stepped in to fulfill God's purpose of bringing salvation to all nations.
The Voice of Jonah
By T. Austin-Sparks0PrejudiceGod's Grace2KI 14:25ISA 49:6MAT 12:41JHN 1:46ACT 13:27ACT 15:1ROM 10:12GAL 3:28EPH 2:141PE 2:9T. Austin-Sparks explores the profound implications of Jonah's prophetic voice, emphasizing that his mission to Nineveh was a radical departure from Israel's traditional beliefs and prejudices. He highlights how Jonah's reluctance and the subsequent events illustrate the dangers of exclusivism and the misinterpretation of God's election, which was meant to be a call to serve all nations rather than a means of exclusion. The sermon culminates in the assertion that Jesus, as 'A Greater Than Jonah,' embodies the fulfillment of Jonah's message, challenging the closed-mindedness of Israel and calling for a broader understanding of God's grace. Sparks urges listeners to confront their own prejudices and recognize the universal nature of God's love and mission. Ultimately, the voice of Jonah serves as a timeless warning against the perils of exclusivity in faith.
Epistle 386
By George Fox0ISA 11:10ISA 49:6JER 9:3MAT 5:13MAT 5:33ACT 26:18ROM 6:22ROM 12:211TH 5:21TIT 2:7George Fox addresses the Monthly Meeting of Charleston, encouraging them to stand faithful in truth and righteousness, bearing fruits of holiness that lead to everlasting life. He urges them to be examples of virtue, modesty, and sobriety, displaying the fruits of Christianity in their lives to preach righteousness to all, including the indigenous people. Fox emphasizes the importance of valuing both natural and spiritual liberty, serving without swearing and maintaining the heavenly salt that seasons their lives with truth and righteousness. He calls them to spread God's truth, turning people from darkness to light through Christ Jesus, seeking the good and salvation of all while living in love and overcoming evil with good.
Simeon's Farewell to the World
By John Piper0ISA 42:6ISA 49:6LUK 1:15LUK 2:29ACT 2:3ROM 9:32ROM 11:11ROM 11:19EPH 5:181PE 2:6John Piper preaches on Luke 2:21-40, focusing on Simeon's Farewell to the World as the central theme of the passage. The aged characters like Simeon and Anna symbolize the passing of the era of the law and the prophets, welcoming Jesus as the fulfillment of their faith. Luke emphasizes the importance of continuity between the old and new eras, showing that Jesus came not to abolish but to fulfill the law and the prophets. The outpouring of the Holy Spirit in Acts is seen as a continuation of the Spirit's work in the old era, highlighting the unity between the two. Simeon's prophecy reveals that salvation will extend beyond Israel to all nations, emphasizing the inclusive nature of God's plan for redemption.
Of the Part Which the Father Takes in the Covenant.
By John Gill0The Role of the Father in SalvationCovenant TheologyISA 49:6JER 31:34JHN 10:28JHN 17:12ROM 8:32CO 5:18EPH 1:4TIT 1:2HEB 10:5HEB 13:20John Gill expounds on the role of God the Father in the covenant of grace, emphasizing that He initiates and prescribes the terms of the covenant, including the sending of Christ as the mediator. The Father not only proposes the work of redemption but also ensures the safety and preservation of the elect, promising them salvation through Christ's obedience and sacrifice. Gill highlights the Father's authority in the covenant, detailing the responsibilities assigned to Christ, including His incarnation, obedience to the law, and atonement for sin. The sermon underscores the promises made to both Christ and the elect, illustrating the depth of God's commitment to His covenant people. Ultimately, Gill affirms that the covenant secures eternal life and grace for those chosen by God.
Shewing That the Messiah Was Promised to Abraham, and What Advantages the Nations of the World Were to Receive by Him.
By John Gill0MessiahUniversal SalvationGEN 22:18ISA 49:6JER 31:34MAT 1:1JHN 3:16ACT 10:43ROM 10:20GAL 3:8EPH 2:17HEB 2:16John Gill emphasizes that the Messiah was promised to Abraham, highlighting that through Abraham's seed, all nations would be blessed. He explains that this seed refers specifically to Jesus Christ, who fulfills the prophecy by offering redemption, justification, and peace to both Jews and Gentiles. Gill argues against the notion that the blessings were limited to the Israelites, asserting that the Messiah's coming was intended for the salvation of all people. He outlines the various advantages the nations would receive, including the outpouring of the Spirit and the abundance of knowledge. Ultimately, the sermon underscores the universal significance of the Messiah in God's plan for humanity.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And to restore the preserved of Irsrae "And to restore the branches of Israel" - נצירי netsirey, or נצורי 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 נצר netser, Isa 11:1. See Michaelis Epim. in Praelect. xix.
Jamieson-Fausset-Brown Bible Commentary
It is a light thing--"It is too little that Thou shouldest," [HENGSTENBERG], that is, It is not enough honor to Thee to raise up Jacob and Israel, but I design for Thee more, namely, that Thou shouldest be the means of enlightening the Gentiles (Isa 42:6-7; Isa 60:3). the preserved--namely, those remaining after the judgments of God on the nation--the elect remnant of Israel reserved for mercy. LOWTH, with a slight but needless change of the Hebrew, translates for "tribes" and "preserved," the "scions"--the "branches."
John Gill Bible Commentary
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", Jde 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, Luk 2:32 and the Apostle Paul cites it, and applies it to Gospel times, Act 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.
Tyndale Open Study Notes
49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).