5Now Yahweh, he who formed me from the womb to be his servant, says to bring Jacob again to him, and to gather Israel to him, for I am honorable in Yahweh’s eyes, and my God has become my strength.
6Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give you as a light to the nations, that you may be my salvation to the end of the earth.”
5 Now Yahweh, he who formed me from the womb to be his servant, says to bring Jacob again to him, and to gather Israel to him, for I am honorable in Yahweh’s eyes, and my God has become my strength.
6 Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give you as a light to the nations, that you may be my salvation to the end of the earth.”
KJVKing James Version
5 And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
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.
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JPSJPS Tanakh (1917)
5 And now saith the LORD that formed me from the womb to be His servant, to bring Jacob back to Him, and that Israel be gathered unto Him — for I am honourable in the eyes of the LORD, and my God is become my strength —
6 Yea, He saith: 'It is too light a thing that thou shouldest be My servant to raise up the tribes of Jacob, and to restore the offspring of Israel; I will also give thee for a light of the nations, that My salvation may be unto the end of the earth.'
Acts 13:47(v6)For so has the Lord commanded us, saying, ‘I have set you as a light for the Gentiles, that you should bring salvation to the uttermost…
Isaiah 42:6(v6)“I, Yahweh, have called you in righteousness. I will hold your hand. I will keep you, and make you a covenant for the people, as a light…
Luke 2:32(v6)a light for revelation to the nations, and the glory of your people Israel.”
Psalms 98:2-3(v6)Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations. He has remembered his loving…
Isaiah 52:10(v6)Yahweh has made his holy arm bare in the eyes of all the nations. All the ends of the earth have seen the salvation of our God.
Show all 35 cross-references
Isaiah 60:3(v6)Nations will come to your light, and kings to the brightness of your rising.
Luke 24:46-47(v6)He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that…
Acts 26:18(v6)to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins…
Isaiah 11:10(v6)It will happen in that day that the nations will seek the root of Jesse, who stands as a banner of the peoples; and his resting place will…
John 1:4-9(v6)In him was life, and the life was the light of men. The light shines in the darkness, and the darkness hasn’t overcome it. There came a…
Isaiah 46:13(v6)I bring my righteousness near. It is not far off, and my salvation will not wait. I will grant salvation to Zion, my glory to Israel.
Isaiah 24:14-16(v6)These shall lift up their voice. They will shout for the majesty of Yahweh. They cry aloud from the sea. Therefore glorify Yahweh in the…
Matthew 17:5(v5)While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved…
John 3:35(v5)The Father loves the Son, and has given all things into his hand.
Matthew 28:18(v5)Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
Romans 15:8(v5)Now I say that Christ has been made a servant of the circumcision for the truth of God, that he might confirm the promises given to the…
1 Peter 3:22(v5)who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
Psalms 110:1-3(v5)Yahweh says to my Lord, “Sit at my right hand, until I make your enemies your footstool for your feet.” Yahweh will send out the rod of…
Isaiah 11:12(v5)He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four…
Isaiah 12:2(v5)Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my…
Isaiah 43:4(v5)Since you have been precious and honored in my sight, and I have loved you, therefore I will give people in your place, and nations instead…
Isaiah 49:1(v5)Listen, islands, to me. Listen, you peoples, from afar: Yahweh has called me from the womb; from the inside of my mother, he has mentioned…
Isaiah 50:4(v5)The Lord Yahweh has given me the tongue of those who are taught, that I may know how to sustain with words him who is weary. He awakens…
Isaiah 52:13(v5)Behold, my servant will deal wisely. He will be exalted and lifted up, and will be very high.
Isaiah 56:8(v5)The Lord Yahweh, who gathers the outcasts of Israel, says, “I will yet gather others to him, in addition to his own who are gathered.”
Matthew 3:17(v5)Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.”
Matthew 11:27(v5)All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the…
Matthew 15:24(v5)But he answered, “I wasn’t sent to anyone but the lost sheep of the house of Israel.”
Matthew 21:37-41(v5)But afterward he sent to them his son, saying, ‘They will respect my son.’ But the farmers, when they saw the son, said among themselves,…
Matthew 23:37(v5)“Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often I would have gathered your children…
Luke 19:42(v5)saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes.
John 5:20-27(v5)For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that…
Ephesians 1:20-22(v5)which he worked in Christ, when he raised him from the dead and made him to sit at his right hand in the heavenly places, far above all…
1 Thessalonians 2:15-16(v5)who killed both the Lord Jesus and their own prophets, and drove us out, and don’t please God, and are contrary to all men, forbidding us…
Acts 10:36(v5)The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ—he is Lord of all—
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv5–6Though the Jews refuse my doctrine, yet God will…
Though the Jews refuse my doctrine, yet God will approve my ministry.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv5–6Isa 49:5 And now, saith the LORD that formed…
Isa 49:5 And now, saith the LORD that formed me from the womb [to be] his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
Ver. 5. To bring Jacob again to him.] To convert and reduce him to the fold: this is the proper work of the arch-shepherd. {1Pe 2:25; 1Pe 3:18; 1Pe 5:4} Men may speak persuasively, but Christ alone can persuade the heart. Meum est docere, saith Cyril, rostrum auseultare, Dei vero perficere.
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Though Israel be not gathered,] viz., By God’s Word, which is his "arm"; {Isa 53:1} or, will not be gathered. {as Mat 23:37}
Yet I shall be glorious in the eyes of the Lord.] Who will reward me κατα τον κοπον και ου κατα τον καρπον, according to my pains, and not according to my success; {a} yea, it is more than probable that such as patiently persist in the work of the ministry, though few or none be converted thereby, shall have a greater measure of glory than those that see much fruit of their labours, and so have their honeycomb here to feed on.
{a} Secundum laborem, non secundum proventum. - Bern.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv5–6To bring Jacob again to him; to convert the…
To bring Jacob again to him; to convert the wicked and apostate Israelites unto God.
Though Israel be not gathered; not brought home to God by my ministry. This word implies that the Israelites were divided and scattered from God, and divided among themselves, as they were in a high degree when Christ came into the world, and turned every one to his own way, as is said, Isa 53:6, and therefore needed to be gathered. Either it is a metaphor from wandering sheep, Which the good shepherd diligently seeketh, and bringeth home to the fold; or it is an allusion to the state of the Israelites, who either now were, or shortly were to be, dispersed into several parts of the world, from whence God had promised to gather them, and bring them into their own land, and unto his temple, Isa 43:5,6, and elsewhere. The sense is, Though Israel, God’s own and only people, reject me, which will be an occasion of great wonder and scandal.
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Yet shall I be glorious in the eyes of the Lord; God will not despise me for the unsuccessfulness of my labours, but will honour and glorify me, both with himself and in the face of the world, in crowning my endeavours with glorious success among other people.
My God shall be my strength, to support and strengthen me under this and all other discouragements and difficulties in the discharge of mine office.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv5–6And now, saith the Lord,.... Jehovah the Father, in…
And now, saith the Lord,.... Jehovah the Father, in confirmation of the call, office, and work of Christ, which he hath declared, Isa 49:1,
that formed me from the womb to be his servant; who preordained him to this service before the world began, and prepared him for it from the womb of his mother Mary, by filling him with grace and wisdom and with the Spirit without measure; anointing him with the oil of gladness above his fellows, and so fitting him as man and Mediator for the preaching of the Gospel, and every other service he called him:
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to bring Jacob again, to him; the lost sheep of the house of Israel, God's elect among the Jews, which were as straying sheep; or all his chosen people, whether Jews or Gentiles, which were scattered abroad, and were afar off from God, whom Christ was to bring back again, and bring nigh unto God, and did:
though Israel be not gathered: in general, only a remnant, according to the election of grace, the greater part refusing to be gathered ministerially by him; and the rulers not suffering the common people to attend on his ministry. Mat 23:37. It may be observed that there is a marginal reading of the Hebrew, different from the written text; instead of "not" it is "to him"; and may be rendered thus, "and Israel shall be gathered unto him"; and then the sense entirely agrees with the preceding clause, with which the words are connected, and not with the following, as the accent "athnach" shows, thus; the Lord appointed and formed me to be his servant to bring back Jacob, and that Israel might be gathered to him; as all the Israel of God, all the elect of God were by the sufferings and death of Christ; see Eph 1:10. The marginal reading, and the writing, may be both retained, as in some other places, thus, "and shall not Israel be gathered to him?" since he has formed me to bring back Jacob to him? verily he shall. The marginal reading is followed by the Targum, and the passage paraphrased thus,
"to return the house of Jacob to his service, and Israel shall be brought nigh, to his fear.''
And so it is by Jarchi, Aben Ezra, and Kimchi, and by the Septuagint, Syriac, and Arabic versions, and by Aquila: "yet shall I be glorious" in the eyes of the Lord; or "I shall be glorious", &c.; as he was at his baptism and transfiguration on the mount; by the wonderful things done in heaven and on earth at the time of his death, at his resurrection from the dead, his ascension to heaven, and exaltation at the right hand of God, far above all principalities and powers, angels, authorities, and powers, being subject to him; and by the ministration of the Gospel in the Gentile world, and particularly when he shall reign gloriously in the latter day, and in the New Jerusalem church state:
and my God shall be my strength; to keep up his spirits under all discouragements; to protect him from his enemies; to support him in his work as man; to carry him through it, and enable him completely to perform it, as he promised he would, and as he did, Isa 49:8.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv5–6To bring - To convert the apostate Israelites to…
To bring - To convert the apostate Israelites to God. Not gathered - Not brought home to God by my ministry. Yet - God will not despise me for the unsuccessfulness of my labours, but will honour and glorify me. My strength - To support and strengthen me under this and all other discouragements.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv5–6Verse 5. And now, saith the Lord - "And…
Verse 5. And now, saith the Lord - "And now, thus saith JEHOVAH"] The word כה coh, before אמר amar, is dropped out of the text: it is supplied by eight MSS. (two ancient) of Dr. Kennicott's, two of De Rossi's, and the Septuagint, Syriac, and Vulgate.
Though Israel be not gathered - "And that Israel unto him might be gathered"] Five MSS. (two ancient) confirm the Keri, or marginal correction of the Masoretes, לו lo, unto him, instead of לא lo, not, in the text; and so read Aquila; and the Chaldee, Septuagint, and Arabic omit the negative. But the Septuagint, MSS. Pachom, and I. D. II. express also the Keri לו lo by προς αυτον, to him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v5Isa 49:5-6. And now, saith the Lord — These…
Isa 49:5-6. And now, saith the Lord — These are the words of the Father, addressing his Son, now become incarnate for the redemption of mankind; that formed me from the womb — This refers to the human nature of Christ formed in the womb of the Virgin by the Holy Ghost; to bring Jacob again to him — To convert the wicked and apostate Israelites. Though Israel be not gathered — Be not brought to God by my ministry: or, according to the reading of the margin, that Israel may be gathered to him, and I may be glorious, &c. The word יאסŠ, be gathered, implies that the Israelites were scattered from God, and divided among themselves, as they were, in a high degree, when Christ came into the world, having, as is said Isa 53:6, turned every one to his own way, and therefore they needed to be gathered. It seems to be a metaphor taken from wandering sheep, which the good shepherd diligently seeks and brings home to the fold. Yet shall I be glorious in the eyes of the Lord — According to this reading, preferred by our translators, the sense is, Though Israel, God’s own, and, at present, his only people, reject me, which will be a cause of great wonder and scandal, yet God will not despise me for the unsuccessfulness of my labours among them, but will honour and glorify me, both with himself and in the face of the world, in crowning my endeavours with glorious success among other people. And my God shall be my strength — To support me under this and all other discouragements and difficulties in the discharge of my office. And he — The Lord; said, It is a light thing — A small matter in comparison of what follows; that thou shouldest 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 — I will make thy labour effectual for the illumination, conversion, and salvation of the Gentiles in all parts of the world. This could not be said of Isaiah with any colour of truth, and therefore must be understood of Christ, by whom it was literally and fully accomplished. The words, That thou mayest be my salvation, mean, that the Messiah should be the revealer, procurer, and giver of eternal salvation to the believing Gentiles.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv5–6And now, saith the Lord that formed me -…
And now, saith the Lord that formed me - This verse contains the reason why he cherished the hope that his work would not be unaccepted. The reason is, that Yahweh had said to him that he should be glorious in his eyes, and that he would be his strength. He stood so high in his favor, and he had such assurances of that favor, that he could confidently commit himself to his care.
That formed thee from the womb - Who appointed me before I was born to the office of a servant to accomplish important purposes (see the notes at Isa 49:1).
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To bring Jacob again to him - To recover the Jewish people again to the pure worship of Yahweh. To them the Messiah was first to be sent, and when they rejected him, he was to proffer the same salvation to the Gentiles (see Isa 49:6; compare Mat 21:33-43). Accordingly the Saviour spent his life in preaching to the Jews, and in endeavoring to bring them back to God, and for this purpose he regarded himself as sent (Mat 15:24; see Act 3:26).
Though Israel be not gathered - This metaphor is taken from a scattered flock which a shepherd endeavors to gather, or collect to himself. There is great variety in the interpretation of this expression. The margin reads it, ‘That Israel may be gathered to him, and I may’ be glorious. So Lowth, ‘That Israel unto him may be gathered.’ So Noyes, ‘To gather Israel to him.’ Jerome renders it, ‘Israel shall not be gathered.’ The Septuagint renders it, ‘To gather Jacob unto him, and Israel.’ The Syriac, ‘That I may gather Jacob unto him, and assemble Israel.’ This variety has arisen front the different readings in the Hebrew text. The reading in the text is לא lo' (“not”); but instead of this the marginal reading, or the Qere’ of the Masoretes is, לו lô, “to him.” ‘Five manuscripts (two ancient),’ says Lowth, ‘confirm the Qere’, or marginal construction of the Masoretes; and so read Aquila, and the Chaldee, Septuagint, and Arabic.’ Gesenius and Rosenmuller adopt this, and suppose that לא lo' is only a different form of writing לו lô. Grotius and Hengstenberg render it as it is in our version. It is impossible to determine the true reading; and the only guide is the context, and the views which shall be entertained of the design of the passage. To me it seems that the parallelism demands that we should adopt the reading of the Keri, the Septuagint, the Chaldee, and the Syriac, and which has been adopted by Lowth. According to this, it means that he had been appointed to gather in the lost sheep of the house of Israel, and gave his life to it. Other parts of this statement Isa 49:4-6 show, that by them he was rejected, and that then salvation was sent to other parts of the world. Luther renders it, ‘That Israel be not carried away.’
Yet shall I be - Or, “and” (ו ve) I shall be glorious. The sense is, that as the result of this appointment he would be in some way glorious in the sight of Yahweh. Though he would be rejected by the nation, yet he would be honored by God. He would not only approve his character and work, but would secure his being honored among people by making him the light of the Gentiles (compare Isa 43:4).
And my God shall be my strength - He might be rejected by the people, but in God he would find an unfailing source of support and consolation. It is not needful to say, that this applies most accurately to the cbaracter of the Redeemer as exhibited in the New Testament.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv5–6Will not. Hebrew, Septuagint, &c., "to be gathered." (Haydock)…
Will not. Hebrew, Septuagint, &c., "to be gathered." (Haydock) --- The original text, independent of the Masorets, may have the sense of the Vulgate. Yet there are other proofs of the synagogue’s rejection. (Calmet) --- Protestants, "though Israel be not gathered, yet," &c. Marginal note, or "that Israel may be gathered, and I may," &c. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv5–6The reason why He was confident that His work…
The reason why He was confident that His work would be accepted and rewarded, namely, because He is "glorious in the eyes of Jehovah," &c.
to bring Jacob again to him-- (Mat 15:24; Act 3:26).
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Though Israel be not gathered--metaphor from a scattered flock which the shepherd gathers together again; or a hen and her chickens (Mat 23:37). Instead of the text "not," the Keri has the similar Hebrew word, "to Him," which the parallelism favors: "And that Israel may be gathered to Him."
yet--rather, parenthetically. "For I am glorious, &c., and My God is My strength." Then (Isa 49:6) resuming the words from the beginning of Isa 49:5, "He saith" (I repeat), &c. HORSLEY explains, "Notwithstanding the incredulity of the Jews, Messiah shall be glorified in the conversion of the Gentiles," reading as English Version: but if the Keri be read, "Israel shall at one time or other be gathered, notwithstanding their incredulity during Messiah's sojourn on earth."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv5–65. And now, saith the Lord — What he…
5. And now, saith the Lord — What he says is in the next verse. The words which follow are parenthetical, and explanatory of Jehovah, who now speaks.
That formed me from the womb — Who appointed me Messiah before my incarnation.
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To bring Jacob — Not Jews, as such only, back to the worship of Jehovah. To these he was first to appear; yet, though they still reject Messiah, he is to be glorious in meeting with better success among the Gentiles. This is the import of what he was to say.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv5–65, 6. The Servant’s faith is rewarded by the…
5, 6. The Servant’s faith is rewarded by the revelation of a loftier mission than he had heretofore been conscious of.
though Israel be not gathered] R.V. “and that Israel be gathered unto him.” We have here the same confusion between lô’ (not) and lô (to him) as in ch. Isa_9:3. The verb for “gather,” however, is used in two senses, either “to gather in” or “to take away,” “gather off” (e.g. Eze_34:29, R.V. marg.); by adopting the latter we might retain the negative particle as in the consonantal text: and that Israel be not swept away. The clause, at all events, being parallel to the preceding, must express a similar idea; the rendering of A.V. proceeds on a wrong view of the construction.
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yet shall I be glorious] Rather: and I shall be (or am) honourable (a different root from that used in Isa_49:3). This second half of the verse seems somewhat out of place in its present context (hence it is marked by R.V. as a parenthesis). Its original position may have been (as Duhm thinks) at the end of Isa_49:3, reading: “and so I was honourable in the eyes of Jehovah, and my God was my strength.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv5–6(5) Though Israel be not gathered.—Better, and that Israel…
(5) Though Israel be not gathered.—Better, and that Israel be gathered to Him. The negative, as in Isa_9:3, comes from an error of transcription; for “yet” read and. The Servant falls back upon the greatness of the work committed to him, that of restoring Israel, and is certain that sooner or later it will be accomplished. Comp. the argument of Romans 9-11
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv5–6And now, saith the Lord, etc.; rather, and now…
And now, saith the Lord, etc.; rather, and now the Lord hath said he that formed me from the womb to be a Servant to him, that I might bring back Jacob to him, and that Israel might be gathered to him; for I shall be glorious in the eyes of the Lord, and my God is become my Strength he hath said It is a light thing, etc. The whole of ver. 5, after the words, "and now the Lord hath said," is parenthetic. (On the service which our Lord continually rendered, while on earth, to the Father, Luk_2:49 Luk_4:43Jo Luk_4:34 Luk_6:38 Luk_17:4) The Revelation of St. John shows that in heaven he is still engaged in carrying out his Father"s behests. Though Israel be not gathered. This reading, as Mr. Cheyne remarks, "entirely spoils the symmetry of the verse." The practice of writing fresh copies of the Scripture from dictation is answerable for the double reading of alo and wOl both here and in other places. Yet shall I be glorious . The "Servant" would receive glory even by such a partial conversion of the Jews as took place through his ministry. It is never to be forgotten that all the original twelve apostles were Jews, that Matthias was a Jew, that Paul and Barnabas were Jews, and that the original Church was a Church of Jews. (Act_2:41-47) All that was truly spiritual in Judaism flowed into the Church of Christ, as into its natural home, and the Jewish element in the Church, if not numerically great, was yet the predominant and formative element.
Vers. 5-12. The lowest humiliation and the highest glory meet in Christ.
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The Messiah was to be "glorious in the eyes of the Lord" (ver. 5); God was to be "his Strength;" "kings" were to "see him and arise;" "princes also" were to "worship" (ver. 7); he was to "raise up the earth;" to "cause to inherit the desolate heritages" (ver. 8); he was to loose the prisoners (ver. 9), to "restore Israel" (ver. 6), and to carry salvation to the ends of the world (ver. 6); yet, at the same time, he was to be "despised of men, an object of abhorrence to the nations, a servant or, "slave of rulers" (ver. 7). That such opposites should meet in one person must have seemed, anterior to the event, most improbable; yet the prophet utters no "uncertain sound." He proclaims alike, with the greatest distinctness, both the glory (Isa_9:6, 7 42:1-8 49:1-6) and the humiliation, (Isa_49:7 Isa_53:2-12) both the exaltation and the depression, of the Redeemer. And the event justified him, in both respects alike.
I CHRIST"S EXTREME HUMILIATION. Christ "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross". (Php_2:7, 8) Note the chief points of the humiliation. Being "in the form of God" and "equal with God," he consented
(1) to be born on earth as a man;
(2) in a humble station;
(3) to be laid in a manger;
(4) to be "subject" to earthly parents;
(5) to be cast out of his native city by his fellow-townsmen;
(6) to have not where to lay his head;
(7) to have his teaching rejected by the mass of his countrymen;
(8) to be betrayed;
(9) bound;
(10) smitten;
(11) derided;
(12) spit upon;
(13) scourged;
(14) crucified;
(15) buried.
The steps of the humiliation were progressive. First it was negative rather than positive, while he worked as a "carpenter" in his reputed father"s shop. Then it received aggravation, when he became a homeless wanderer, was "rejected of men," bidden to "depart out of their coasts," threatened with stoning, declared to "have a devil," "hated," plotted against. Finally, it culminated in that night and day of agony when one disciple betrayed him, and the rest forsook him and fled, and he was led before three tribunals, mocked, buffeted, crowned with thorns, smitten with a reed, scourged judicially, nailed to the cross, flouted, railed on, finally buried out of men"s sight, as though all was indeed "finished" with him, and the earth would hear no more of One who had lived an outcast"s life, and died the death of a malefactor!
II CHRIST"S EXALTATION AND GLORY. "Wherefore God also hath highly exalted him, and given him a Name which is above every name: that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father". (Php_2:9-12) Note the chief points of the exaltation. No sooner is he dead than he descends to Hades, "preaches to the spirits in prison," and deprives hell of its prey; then rises, "loosens the bonds of death, because it was not possible that he should be holden of it," cheers his "little flock" with his presence for forty days, ascends to heaven, and sits at God"s right hand, King of kings and Lord of lords for evermore. On earth he has "a Name above every name." The Roman empire bows down to him; the barbarians are in great part converted; more and more nations flow into his kingdom; and at the present day three hundred millions of men, more than a fourth part of the world"s inhabitants, nominally at any rate, confess him for their Master and Lord. In heaven the angels worship him; he sits upon the great white throne, and before him are the four and twenty elders, and the host of angels, and the ten thousand thousand saints, and the song is sung, "Salvation unto our Gad which sitteth upon the throne, and unto the Lamb;" and all the angels stand about the throne, and about the elders and the four beasts, and fall on their face before the throne, and worship him, saying, "Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen". (Rev_7:9-12)
Vers. 5-7. The greater mission.
The main point of this passage is that far greater triumphs should await the Redeemer of Israel than any recovery of the scattered tribes; he was to be a Light to the whole Gentile world to be "for salvation to the uttermost part of the earth." The fact that a true but small mission opens out into one that is very much larger, widening and deepening as it proceeds, is one that has many illustrations
I IN THE WORK OF THE LORD HIMSELF. As he "grew in wisdom," he found that "his Father"s business" involved more than appeared to him when he was twelve years old. There was a time when he instructed his disciples to "go not into any way of the Gentiles:" and when he said, "I am not sent but unto the lost sheep of the house of Israel". (Mat_10:6 Mat_15:24) But later on, he not only recognized for himself that his work was to be wide as humanity and to embrace those furthest away from truth and from God, but he commanded his disciples to "baptize all nations," to "go unto all the world," etc. Under his holy hand his great mission grew, and it became that one which, for the vastness of its proportions and the beneficence of its aim, leaves every human enterprise immeasurably behind.
II IN THE WORK OF THE APOSTLES OF OUR LORD. James and John, when they were asked by their Master whether they could drink of his cup, answered with sure confidence, "We can;" but they little knew what were the contents of that cup; they little imagined how great, how stupendous, was the task which their Lord would leave in their hands.
III IN THE WORK OF INDIVIDUAL REFORMERS. At different times men have addressed themselves to some work of necessary reformation. They supposed that they could measure the extent of their task; but they found that as they proceeded it enlarged, and what they first attempted proved to be "a light thing" in comparison with all that they ultimately accomplished. Witness the work of Luther, Knox, Cranmer, Wesley, etc.
IV IN THE WORK OF EACH CHRISTIAN CHURCH. A Christian Church, when first planted, is most anxious to establish and consolidate itself to grow in numbers and in reputation and in strength. But before long it awakes to the truth that it has a greater mission to effect than this; it is called into being to exert a powerful influence for good on all the surrounding neighbourhood to communicate spiritual health and eternal life to all human souls that can be reached and blessed. To establish itself is "a light thing" in comparison with this high and holy function.
1. The entrance on this greater mission should be in the spirit of pure devotion. We should feel that we are God"s servants (ver. 5), called to do his work.
2. It should be carried on and completed in God"s strength. "My God shallbe my Strength. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv5–6And now, saith the Lord
Isa_49:5-7
And now, saith the Lord
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Paradoxes of prophecy
I would weigh with you two of those larger, and at the same time intense paradoxes of prophecy, which run throughout the prophetic word, and which Isaiah, in these wonderful words concentrates in one.
1. That He, who was foretold should Himself be the light and salvation of those who knew not God unto earths utmost bound, yet should fail as to those to whom He should first come, the prophets own nation, the people among whom alone, before He came, He was looked for, hoped for, believed in.
2. That He, whom to adore should be the glory of kings, before whose presence they should arise from their thrones and bow down before Him, should be first despised of man, abhorred by the Jewish people, be in the power of the rulers of this world, as a slave is in the power of his masters. (E. B. Pusey, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v6Isa_49:6. And He said, It is a light thing,…
THE PURPOSE OF GOD’S GREAT GIFT
Isa_49:6. And He said, It is a light thing, &c.
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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 God’s “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 God’s gift to man, and His intention in that gift.
I. GOD’S 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 God’s “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. GOD’S 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 Israel”—wherever 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 light—concerning 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 God’s salvation, and therefore, in all respects, a salvation suited to man’s 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 God’s light, and their hearts to receive His salvation (Isa_60:1; Isa_62:1).—Zeta: Sketches of 400 Sermons, vol. ii. p. 84–88.
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 is—sun-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 more—especially concerning the evil of sin, the weakness of self, the excellency of Christ, &c.—Philip Henry: Christ All in All, pp. 81–90.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v6(See Scofield "Isa 42:6")
Gentiles
(See Scofield "Isa 42:6")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v5General Information:
General Information:
Yahweh's servant continues speaking.
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that Israel would be gathered to him
This part of the sentence means the same as the part before it. This can be stated in active form. AT: "to bring the people of Israel back to himself" (See: Active or Passive and Parallelism)
I am honored in the eyes of Yahweh
The eyes represent seeing, and seeing represents thoughts or judgment. This can be stated in active form. AT: "Yahweh has honored me" (See: Metaphor and Active or Passive)
my God has become my strength
God giving the servant strength is spoken of as if God himself were his strength. AT: "my God has given me strength" or "my God has strengthened me" (See: Metaphor)
I will make you a light to the Gentiles
The servant bringing Yahweh's message to the Gentiles and helping them to understand it is spoken of as if Yahweh made the servant a light that shines among the Gentiles. See how you translated a similar phrase in Isaiah 42:6. (See: Metaphor)
to the ends of the earth
The places on the earth that are very far away are spoken of as if they were the places where the earth ends. This phrase also forms a merism and refers to everywhere in between the ends. AT "to all the farthest places of the earth" or "to the entire earth" (See: Metaphor and Merism)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v649:6 a light to the Gentiles: As the Messiah,…
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).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv5–6 Though the Jews refuse my doctrine, yet God will…
Though the Jews refuse my doctrine, yet God will approve my ministry.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–6 Isa 49:5 And now, saith the LORD that formed…
Isa 49:5 And now, saith the LORD that formed me from the womb [to be] his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
Ver. 5. To bring Jacob again to him.] To convert and reduce him to the fold: this is the proper work of the arch-shepherd. {1Pe 2:25; 1Pe 3:18; 1Pe 5:4} Men may speak persuasively, but Christ alone can persuade the heart. Meum est docere, saith Cyril, rostrum auseultare, Dei vero perficere.
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Though Israel be not gathered,] viz., By God’s Word, which is his "arm"; {Isa 53:1} or, will not be gathered. {as Mat 23:37}
Yet I shall be glorious in the eyes of the Lord.] Who will reward me κατα τον κοπον και ου κατα τον καρπον, according to my pains, and not according to my success; {a} yea, it is more than probable that such as patiently persist in the work of the ministry, though few or none be converted thereby, shall have a greater measure of glory than those that see much fruit of their labours, and so have their honeycomb here to feed on.
{a} Secundum laborem, non secundum proventum. - Bern.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–6 To bring Jacob again to him; to convert the…
To bring Jacob again to him; to convert the wicked and apostate Israelites unto God.
Though Israel be not gathered; not brought home to God by my ministry. This word implies that the Israelites were divided and scattered from God, and divided among themselves, as they were in a high degree when Christ came into the world, and turned every one to his own way, as is said, Isa 53:6, and therefore needed to be gathered. Either it is a metaphor from wandering sheep, Which the good shepherd diligently seeketh, and bringeth home to the fold; or it is an allusion to the state of the Israelites, who either now were, or shortly were to be, dispersed into several parts of the world, from whence God had promised to gather them, and bring them into their own land, and unto his temple, Isa 43:5,6, and elsewhere. The sense is, Though Israel, God’s own and only people, reject me, which will be an occasion of great wonder and scandal.
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Yet shall I be glorious in the eyes of the Lord; God will not despise me for the unsuccessfulness of my labours, but will honour and glorify me, both with himself and in the face of the world, in crowning my endeavours with glorious success among other people.
My God shall be my strength, to support and strengthen me under this and all other discouragements and difficulties in the discharge of mine office.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv5–6 And now, saith the Lord,.... Jehovah the Father, in…
And now, saith the Lord,.... Jehovah the Father, in confirmation of the call, office, and work of Christ, which he hath declared, Isa 49:1,
that formed me from the womb to be his servant; who preordained him to this service before the world began, and prepared him for it from the womb of his mother Mary, by filling him with grace and wisdom and with the Spirit without measure; anointing him with the oil of gladness above his fellows, and so fitting him as man and Mediator for the preaching of the Gospel, and every other service he called him:
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to bring Jacob again, to him; the lost sheep of the house of Israel, God's elect among the Jews, which were as straying sheep; or all his chosen people, whether Jews or Gentiles, which were scattered abroad, and were afar off from God, whom Christ was to bring back again, and bring nigh unto God, and did:
though Israel be not gathered: in general, only a remnant, according to the election of grace, the greater part refusing to be gathered ministerially by him; and the rulers not suffering the common people to attend on his ministry. Mat 23:37. It may be observed that there is a marginal reading of the Hebrew, different from the written text; instead of "not" it is "to him"; and may be rendered thus, "and Israel shall be gathered unto him"; and then the sense entirely agrees with the preceding clause, with which the words are connected, and not with the following, as the accent "athnach" shows, thus; the Lord appointed and formed me to be his servant to bring back Jacob, and that Israel might be gathered to him; as all the Israel of God, all the elect of God were by the sufferings and death of Christ; see Eph 1:10. The marginal reading, and the writing, may be both retained, as in some other places, thus, "and shall not Israel be gathered to him?" since he has formed me to bring back Jacob to him? verily he shall. The marginal reading is followed by the Targum, and the passage paraphrased thus,
"to return the house of Jacob to his service, and Israel shall be brought nigh, to his fear.''
And so it is by Jarchi, Aben Ezra, and Kimchi, and by the Septuagint, Syriac, and Arabic versions, and by Aquila: "yet shall I be glorious" in the eyes of the Lord; or "I shall be glorious", &c.; as he was at his baptism and transfiguration on the mount; by the wonderful things done in heaven and on earth at the time of his death, at his resurrection from the dead, his ascension to heaven, and exaltation at the right hand of God, far above all principalities and powers, angels, authorities, and powers, being subject to him; and by the ministration of the Gospel in the Gentile world, and particularly when he shall reign gloriously in the latter day, and in the New Jerusalem church state:
and my God shall be my strength; to keep up his spirits under all discouragements; to protect him from his enemies; to support him in his work as man; to carry him through it, and enable him completely to perform it, as he promised he would, and as he did, Isa 49:8.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5–6 To bring - To convert the apostate Israelites to…
To bring - To convert the apostate Israelites to God. Not gathered - Not brought home to God by my ministry. Yet - God will not despise me for the unsuccessfulness of my labours, but will honour and glorify me. My strength - To support and strengthen me under this and all other discouragements.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5–6 Verse 5. And now, saith the Lord - "And…
Verse 5. And now, saith the Lord - "And now, thus saith JEHOVAH"] The word כה coh, before אמר amar, is dropped out of the text: it is supplied by eight MSS. (two ancient) of Dr. Kennicott's, two of De Rossi's, and the Septuagint, Syriac, and Vulgate.
Though Israel be not gathered - "And that Israel unto him might be gathered"] Five MSS. (two ancient) confirm the Keri, or marginal correction of the Masoretes, לו lo, unto him, instead of לא lo, not, in the text; and so read Aquila; and the Chaldee, Septuagint, and Arabic omit the negative. But the Septuagint, MSS. Pachom, and I. D. II. express also the Keri לו lo by προς αυτον, to him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v5 Isa 49:5-6. And now, saith the Lord — These…
Isa 49:5-6. And now, saith the Lord — These are the words of the Father, addressing his Son, now become incarnate for the redemption of mankind; that formed me from the womb — This refers to the human nature of Christ formed in the womb of the Virgin by the Holy Ghost; to bring Jacob again to him — To convert the wicked and apostate Israelites. Though Israel be not gathered — Be not brought to God by my ministry: or, according to the reading of the margin, that Israel may be gathered to him, and I may be glorious, &c. The word יאסŠ, be gathered, implies that the Israelites were scattered from God, and divided among themselves, as they were, in a high degree, when Christ came into the world, having, as is said Isa 53:6, turned every one to his own way, and therefore they needed to be gathered. It seems to be a metaphor taken from wandering sheep, which the good shepherd diligently seeks and brings home to the fold. Yet shall I be glorious in the eyes of the Lord — According to this reading, preferred by our translators, the sense is, Though Israel, God’s own, and, at present, his only people, reject me, which will be a cause of great wonder and scandal, yet God will not despise me for the unsuccessfulness of my labours among them, but will honour and glorify me, both with himself and in the face of the world, in crowning my endeavours with glorious success among other people. And my God shall be my strength — To support me under this and all other discouragements and difficulties in the discharge of my office. And he — The Lord; said, It is a light thing — A small matter in comparison of what follows; that thou shouldest 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 — I will make thy labour effectual for the illumination, conversion, and salvation of the Gentiles in all parts of the world. This could not be said of Isaiah with any colour of truth, and therefore must be understood of Christ, by whom it was literally and fully accomplished. The words, That thou mayest be my salvation, mean, that the Messiah should be the revealer, procurer, and giver of eternal salvation to the believing Gentiles.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–6 And now, saith the Lord that formed me -…
And now, saith the Lord that formed me - This verse contains the reason why he cherished the hope that his work would not be unaccepted. The reason is, that Yahweh had said to him that he should be glorious in his eyes, and that he would be his strength. He stood so high in his favor, and he had such assurances of that favor, that he could confidently commit himself to his care.
That formed thee from the womb - Who appointed me before I was born to the office of a servant to accomplish important purposes (see the notes at Isa 49:1).
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To bring Jacob again to him - To recover the Jewish people again to the pure worship of Yahweh. To them the Messiah was first to be sent, and when they rejected him, he was to proffer the same salvation to the Gentiles (see Isa 49:6; compare Mat 21:33-43). Accordingly the Saviour spent his life in preaching to the Jews, and in endeavoring to bring them back to God, and for this purpose he regarded himself as sent (Mat 15:24; see Act 3:26).
Though Israel be not gathered - This metaphor is taken from a scattered flock which a shepherd endeavors to gather, or collect to himself. There is great variety in the interpretation of this expression. The margin reads it, ‘That Israel may be gathered to him, and I may’ be glorious. So Lowth, ‘That Israel unto him may be gathered.’ So Noyes, ‘To gather Israel to him.’ Jerome renders it, ‘Israel shall not be gathered.’ The Septuagint renders it, ‘To gather Jacob unto him, and Israel.’ The Syriac, ‘That I may gather Jacob unto him, and assemble Israel.’ This variety has arisen front the different readings in the Hebrew text. The reading in the text is לא lo' (“not”); but instead of this the marginal reading, or the Qere’ of the Masoretes is, לו lô, “to him.” ‘Five manuscripts (two ancient),’ says Lowth, ‘confirm the Qere’, or marginal construction of the Masoretes; and so read Aquila, and the Chaldee, Septuagint, and Arabic.’ Gesenius and Rosenmuller adopt this, and suppose that לא lo' is only a different form of writing לו lô. Grotius and Hengstenberg render it as it is in our version. It is impossible to determine the true reading; and the only guide is the context, and the views which shall be entertained of the design of the passage. To me it seems that the parallelism demands that we should adopt the reading of the Keri, the Septuagint, the Chaldee, and the Syriac, and which has been adopted by Lowth. According to this, it means that he had been appointed to gather in the lost sheep of the house of Israel, and gave his life to it. Other parts of this statement Isa 49:4-6 show, that by them he was rejected, and that then salvation was sent to other parts of the world. Luther renders it, ‘That Israel be not carried away.’
Yet shall I be - Or, “and” (ו ve) I shall be glorious. The sense is, that as the result of this appointment he would be in some way glorious in the sight of Yahweh. Though he would be rejected by the nation, yet he would be honored by God. He would not only approve his character and work, but would secure his being honored among people by making him the light of the Gentiles (compare Isa 43:4).
And my God shall be my strength - He might be rejected by the people, but in God he would find an unfailing source of support and consolation. It is not needful to say, that this applies most accurately to the cbaracter of the Redeemer as exhibited in the New Testament.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5–6 Will not. Hebrew, Septuagint, &c., "to be gathered." (Haydock)…
Will not. Hebrew, Septuagint, &c., "to be gathered." (Haydock) --- The original text, independent of the Masorets, may have the sense of the Vulgate. Yet there are other proofs of the synagogue’s rejection. (Calmet) --- Protestants, "though Israel be not gathered, yet," &c. Marginal note, or "that Israel may be gathered, and I may," &c. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5–6 The reason why He was confident that His work…
The reason why He was confident that His work would be accepted and rewarded, namely, because He is "glorious in the eyes of Jehovah," &c.
to bring Jacob again to him-- (Mat 15:24; Act 3:26).
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Though Israel be not gathered--metaphor from a scattered flock which the shepherd gathers together again; or a hen and her chickens (Mat 23:37). Instead of the text "not," the Keri has the similar Hebrew word, "to Him," which the parallelism favors: "And that Israel may be gathered to Him."
yet--rather, parenthetically. "For I am glorious, &c., and My God is My strength." Then (Isa 49:6) resuming the words from the beginning of Isa 49:5, "He saith" (I repeat), &c. HORSLEY explains, "Notwithstanding the incredulity of the Jews, Messiah shall be glorified in the conversion of the Gentiles," reading as English Version: but if the Keri be read, "Israel shall at one time or other be gathered, notwithstanding their incredulity during Messiah's sojourn on earth."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–6 5. And now, saith the Lord — What he…
5. And now, saith the Lord — What he says is in the next verse. The words which follow are parenthetical, and explanatory of Jehovah, who now speaks.
That formed me from the womb — Who appointed me Messiah before my incarnation.
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To bring Jacob — Not Jews, as such only, back to the worship of Jehovah. To these he was first to appear; yet, though they still reject Messiah, he is to be glorious in meeting with better success among the Gentiles. This is the import of what he was to say.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–6 5, 6. The Servant’s faith is rewarded by the…
5, 6. The Servant’s faith is rewarded by the revelation of a loftier mission than he had heretofore been conscious of.
though Israel be not gathered] R.V. “and that Israel be gathered unto him.” We have here the same confusion between lô’ (not) and lô (to him) as in ch. Isa_9:3. The verb for “gather,” however, is used in two senses, either “to gather in” or “to take away,” “gather off” (e.g. Eze_34:29, R.V. marg.); by adopting the latter we might retain the negative particle as in the consonantal text: and that Israel be not swept away. The clause, at all events, being parallel to the preceding, must express a similar idea; the rendering of A.V. proceeds on a wrong view of the construction.
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yet shall I be glorious] Rather: and I shall be (or am) honourable (a different root from that used in Isa_49:3). This second half of the verse seems somewhat out of place in its present context (hence it is marked by R.V. as a parenthesis). Its original position may have been (as Duhm thinks) at the end of Isa_49:3, reading: “and so I was honourable in the eyes of Jehovah, and my God was my strength.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5–6 (5) Though Israel be not gathered.—Better, and that Israel…
(5) Though Israel be not gathered.—Better, and that Israel be gathered to Him. The negative, as in Isa_9:3, comes from an error of transcription; for “yet” read and. The Servant falls back upon the greatness of the work committed to him, that of restoring Israel, and is certain that sooner or later it will be accomplished. Comp. the argument of Romans 9-11
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–6 And now, saith the Lord, etc.; rather, and now…
And now, saith the Lord, etc.; rather, and now the Lord hath said he that formed me from the womb to be a Servant to him, that I might bring back Jacob to him, and that Israel might be gathered to him; for I shall be glorious in the eyes of the Lord, and my God is become my Strength he hath said It is a light thing, etc. The whole of ver. 5, after the words, "and now the Lord hath said," is parenthetic. (On the service which our Lord continually rendered, while on earth, to the Father, Luk_2:49 Luk_4:43Jo Luk_4:34 Luk_6:38 Luk_17:4) The Revelation of St. John shows that in heaven he is still engaged in carrying out his Father"s behests. Though Israel be not gathered. This reading, as Mr. Cheyne remarks, "entirely spoils the symmetry of the verse." The practice of writing fresh copies of the Scripture from dictation is answerable for the double reading of alo and wOl both here and in other places. Yet shall I be glorious . The "Servant" would receive glory even by such a partial conversion of the Jews as took place through his ministry. It is never to be forgotten that all the original twelve apostles were Jews, that Matthias was a Jew, that Paul and Barnabas were Jews, and that the original Church was a Church of Jews. (Act_2:41-47) All that was truly spiritual in Judaism flowed into the Church of Christ, as into its natural home, and the Jewish element in the Church, if not numerically great, was yet the predominant and formative element.
Vers. 5-12. The lowest humiliation and the highest glory meet in Christ.
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The Messiah was to be "glorious in the eyes of the Lord" (ver. 5); God was to be "his Strength;" "kings" were to "see him and arise;" "princes also" were to "worship" (ver. 7); he was to "raise up the earth;" to "cause to inherit the desolate heritages" (ver. 8); he was to loose the prisoners (ver. 9), to "restore Israel" (ver. 6), and to carry salvation to the ends of the world (ver. 6); yet, at the same time, he was to be "despised of men, an object of abhorrence to the nations, a servant or, "slave of rulers" (ver. 7). That such opposites should meet in one person must have seemed, anterior to the event, most improbable; yet the prophet utters no "uncertain sound." He proclaims alike, with the greatest distinctness, both the glory (Isa_9:6, 7 42:1-8 49:1-6) and the humiliation, (Isa_49:7 Isa_53:2-12) both the exaltation and the depression, of the Redeemer. And the event justified him, in both respects alike.
I CHRIST"S EXTREME HUMILIATION. Christ "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross". (Php_2:7, 8) Note the chief points of the humiliation. Being "in the form of God" and "equal with God," he consented
(1) to be born on earth as a man;
(2) in a humble station;
(3) to be laid in a manger;
(4) to be "subject" to earthly parents;
(5) to be cast out of his native city by his fellow-townsmen;
(6) to have not where to lay his head;
(7) to have his teaching rejected by the mass of his countrymen;
(8) to be betrayed;
(9) bound;
(10) smitten;
(11) derided;
(12) spit upon;
(13) scourged;
(14) crucified;
(15) buried.
The steps of the humiliation were progressive. First it was negative rather than positive, while he worked as a "carpenter" in his reputed father"s shop. Then it received aggravation, when he became a homeless wanderer, was "rejected of men," bidden to "depart out of their coasts," threatened with stoning, declared to "have a devil," "hated," plotted against. Finally, it culminated in that night and day of agony when one disciple betrayed him, and the rest forsook him and fled, and he was led before three tribunals, mocked, buffeted, crowned with thorns, smitten with a reed, scourged judicially, nailed to the cross, flouted, railed on, finally buried out of men"s sight, as though all was indeed "finished" with him, and the earth would hear no more of One who had lived an outcast"s life, and died the death of a malefactor!
II CHRIST"S EXALTATION AND GLORY. "Wherefore God also hath highly exalted him, and given him a Name which is above every name: that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father". (Php_2:9-12) Note the chief points of the exaltation. No sooner is he dead than he descends to Hades, "preaches to the spirits in prison," and deprives hell of its prey; then rises, "loosens the bonds of death, because it was not possible that he should be holden of it," cheers his "little flock" with his presence for forty days, ascends to heaven, and sits at God"s right hand, King of kings and Lord of lords for evermore. On earth he has "a Name above every name." The Roman empire bows down to him; the barbarians are in great part converted; more and more nations flow into his kingdom; and at the present day three hundred millions of men, more than a fourth part of the world"s inhabitants, nominally at any rate, confess him for their Master and Lord. In heaven the angels worship him; he sits upon the great white throne, and before him are the four and twenty elders, and the host of angels, and the ten thousand thousand saints, and the song is sung, "Salvation unto our Gad which sitteth upon the throne, and unto the Lamb;" and all the angels stand about the throne, and about the elders and the four beasts, and fall on their face before the throne, and worship him, saying, "Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen". (Rev_7:9-12)
Vers. 5-7. The greater mission.
The main point of this passage is that far greater triumphs should await the Redeemer of Israel than any recovery of the scattered tribes; he was to be a Light to the whole Gentile world to be "for salvation to the uttermost part of the earth." The fact that a true but small mission opens out into one that is very much larger, widening and deepening as it proceeds, is one that has many illustrations
I IN THE WORK OF THE LORD HIMSELF. As he "grew in wisdom," he found that "his Father"s business" involved more than appeared to him when he was twelve years old. There was a time when he instructed his disciples to "go not into any way of the Gentiles:" and when he said, "I am not sent but unto the lost sheep of the house of Israel". (Mat_10:6 Mat_15:24) But later on, he not only recognized for himself that his work was to be wide as humanity and to embrace those furthest away from truth and from God, but he commanded his disciples to "baptize all nations," to "go unto all the world," etc. Under his holy hand his great mission grew, and it became that one which, for the vastness of its proportions and the beneficence of its aim, leaves every human enterprise immeasurably behind.
II IN THE WORK OF THE APOSTLES OF OUR LORD. James and John, when they were asked by their Master whether they could drink of his cup, answered with sure confidence, "We can;" but they little knew what were the contents of that cup; they little imagined how great, how stupendous, was the task which their Lord would leave in their hands.
III IN THE WORK OF INDIVIDUAL REFORMERS. At different times men have addressed themselves to some work of necessary reformation. They supposed that they could measure the extent of their task; but they found that as they proceeded it enlarged, and what they first attempted proved to be "a light thing" in comparison with all that they ultimately accomplished. Witness the work of Luther, Knox, Cranmer, Wesley, etc.
IV IN THE WORK OF EACH CHRISTIAN CHURCH. A Christian Church, when first planted, is most anxious to establish and consolidate itself to grow in numbers and in reputation and in strength. But before long it awakes to the truth that it has a greater mission to effect than this; it is called into being to exert a powerful influence for good on all the surrounding neighbourhood to communicate spiritual health and eternal life to all human souls that can be reached and blessed. To establish itself is "a light thing" in comparison with this high and holy function.
1. The entrance on this greater mission should be in the spirit of pure devotion. We should feel that we are God"s servants (ver. 5), called to do his work.
2. It should be carried on and completed in God"s strength. "My God shallbe my Strength. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5–6 And now, saith the Lord
Isa_49:5-7
And now, saith the Lord
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Paradoxes of prophecy
I would weigh with you two of those larger, and at the same time intense paradoxes of prophecy, which run throughout the prophetic word, and which Isaiah, in these wonderful words concentrates in one.
1. That He, who was foretold should Himself be the light and salvation of those who knew not God unto earths utmost bound, yet should fail as to those to whom He should first come, the prophets own nation, the people among whom alone, before He came, He was looked for, hoped for, believed in.
2. That He, whom to adore should be the glory of kings, before whose presence they should arise from their thrones and bow down before Him, should be first despised of man, abhorred by the Jewish people, be in the power of the rulers of this world, as a slave is in the power of his masters. (E. B. Pusey, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v6 Isa_49:6. And He said, It is a light thing,…
THE PURPOSE OF GOD’S GREAT GIFT
Isa_49:6. And He said, It is a light thing, &c.
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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 God’s “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 God’s gift to man, and His intention in that gift.
I. GOD’S 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 God’s “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. GOD’S 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 Israel”—wherever 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 light—concerning 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 God’s salvation, and therefore, in all respects, a salvation suited to man’s 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 God’s light, and their hearts to receive His salvation (Isa_60:1; Isa_62:1).—Zeta: Sketches of 400 Sermons, vol. ii. p. 84–88.
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 is—sun-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 more—especially concerning the evil of sin, the weakness of self, the excellency of Christ, &c.—Philip Henry: Christ All in All, pp. 81–90.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v6 (See Scofield "Isa 42:6")
Gentiles
(See Scofield "Isa 42:6")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v5 General Information:
General Information:
Yahweh's servant continues speaking.
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that Israel would be gathered to him
This part of the sentence means the same as the part before it. This can be stated in active form. AT: "to bring the people of Israel back to himself" (See: Active or Passive and Parallelism)
I am honored in the eyes of Yahweh
The eyes represent seeing, and seeing represents thoughts or judgment. This can be stated in active form. AT: "Yahweh has honored me" (See: Metaphor and Active or Passive)
my God has become my strength
God giving the servant strength is spoken of as if God himself were his strength. AT: "my God has given me strength" or "my God has strengthened me" (See: Metaphor)
I will make you a light to the Gentiles
The servant bringing Yahweh's message to the Gentiles and helping them to understand it is spoken of as if Yahweh made the servant a light that shines among the Gentiles. See how you translated a similar phrase in Isaiah 42:6. (See: Metaphor)
to the ends of the earth
The places on the earth that are very far away are spoken of as if they were the places where the earth ends. This phrase also forms a merism and refers to everywhere in between the ends. AT "to all the farthest places of the earth" or "to the entire earth" (See: Metaphor and Merism)
translationWords
Yahweh
servant
restore
Jacob
Israel
honor
God
tribe
light
Gentile
save
earth
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v6 49:6 a light to the Gentiles: As the Messiah,…
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).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.