Isaias 49:6

Filipino Cebuano Bible

6 Oo, siya miingon: Magaan ra kaayo nga butanga nga ikaw mahimong akong alagad aron sa pagbangon sa mga banay ni Jacob, ug sa pagpabalik sa salin sa Israel: ako usab ikaw nga ihatag nga usa ka suga alang sa mga Gentil, aron ikaw mamahimo nga akong kaluwasan hangtud sa kinatumyan sa yuta.

Bible Verse Review
  from Treasury of Scripure Knowledge

It is a light thing that: or, Art thou lighter, than that, etc. 2 Kings 3:18, 2 Kings 20:10

preserved: or, desolations

I will also: Isaiah 42:6, Isaiah 60:3, Luke 2:32, John 1:4-9, Acts 13:47, Acts 26:18

that thou mayest: Isaiah 11:10, Isaiah 24:14-16, Isaiah 46:13, Isaiah 52:10, Psalms 98:2, Psalms 98:3, Luke 24:46, Luke 24:47

Reciprocal: Genesis 49:10 - the gathering Exodus 15:2 - my salvation 1 Chronicles 17:17 - a small thing 1 Chronicles 17:19 - thy servant's 2 Chronicles 6:33 - that all people Psalms 18:43 - made Psalms 19:4 - Their Psalms 21:2 - General Psalms 22:27 - All the ends Psalms 40:10 - salvation Psalms 49:1 - inhabitants Psalms 50:23 - salvation Psalms 65:2 - unto thee Psalms 67:2 - saving Psalms 71:21 - increase Psalms 96:3 - General Song of Solomon 8:8 - what Isaiah 2:2 - and all Isaiah 11:9 - for the Isaiah 19:24 - shall Isaiah 25:6 - all people Isaiah 29:17 - Lebanon Isaiah 40:5 - all flesh Isaiah 42:1 - he shall Isaiah 51:4 - I will make Isaiah 52:13 - my servant Isaiah 61:4 - General Isaiah 62:2 - the Gentiles Jeremiah 16:19 - Gentiles Hosea 1:7 - will save Joel 2:28 - upon Micah 4:1 - and people Zechariah 2:11 - many Zechariah 6:13 - bear Zechariah 8:20 - there Zechariah 9:10 - he shall Zechariah 14:9 - the Lord Malachi 1:11 - my name Malachi 4:2 - the Sun Matthew 8:11 - That Matthew 12:18 - my servant Matthew 28:19 - ye therefore Mark 4:31 - is less than Mark 7:28 - yet Mark 16:15 - into Luke 1:16 - General Luke 1:79 - give Luke 2:10 - to Luke 2:30 - General Luke 3:6 - General Luke 13:29 - General Luke 14:23 - Go John 1:9 - the true John 3:17 - but John 4:10 - If John 7:35 - teach John 8:12 - I am John 9:5 - long John 10:16 - other John 10:36 - whom John 11:52 - not John 12:23 - The hour John 12:32 - all men Acts 1:8 - unto Acts 11:1 - the Gentiles Acts 15:17 - the residue Acts 28:28 - the salvation Romans 2:19 - a light Romans 4:9 - Cometh Romans 10:18 - unto the ends Romans 10:20 - I was made Romans 15:12 - and he 2 Corinthians 2:15 - in them 2 Corinthians 9:15 - his Galatians 3:14 - through Ephesians 5:8 - but Philippians 2:7 - the form Philippians 2:9 - God Colossians 3:11 - there 1 Timothy 2:4 - will Titus 2:11 - hath appeared Hebrews 5:9 - he became Hebrews 12:2 - for 1 Peter 1:11 - the glory Revelation 7:9 - a great Revelation 11:15 - The kingdoms

Gill's Notes on the Bible

And he said,.... Or "even he said"; namely, the Lord his God, that called, appointed, and strengthened him for his service:

it is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; the tribes of Jacob and the preserved of Israel are the elect of God among the Jews; though the characters agree with all the chosen of God of other nations, who, are distinguished from the rest of the world, and are "preserved in Christ", Judges 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, Luke 2:32 and the Apostle Paul cites it, and applies it to Gospel times, Acts 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 Isaiah 60:3.

Barnes' Notes on the Bible

And he said - That is, Yahweh said in his promise to the Messiah.

It is a light thing - Margin, ‘Art thou lighter than that thou,’ etc. Lowth renders it, ‘It is a small thing.’ Hengstenberg, ‘It is too little that thou shouldest be my servant to raise up the tribes of Jacob.’ The sense is, that God designed to glorify him in an eminent degree, and that it would not be as much honor as be designed to confer on him, to appoint him merely to produce a reformation among the Jews, and to recover them to the spiritual worship of God. He designed him for a far more important work - for the recovery of the Gentile world, and for the spread of the true religion among all nations. The Septuagint renders this, It is a great thing for thee to be called my servant.’ The Chaldee proposes it as a question, ‘Is it a small thing for you that you are called my servant?’

My servant - (See Isaiah 49:3).

To raise up the tribes of Jacob - Hebrew, (להקים l^ehâqiym) - ‘To establish,’ or confirm the tribes of Jacob; that is, to establish them in the worship of God, and in prosperity. This is to be understood in a spiritual sense, since it is to be synonymous with the blessings which he would bestow on the pagan. His work in regard to both, was to be substantially the same. In regard to the Jews, it was to confirm them in the worship of the true God; and in regard to the pagan, it was to bring them to the knowledge of the same God.

And to restore - To bring back (להשׁיב l^ehâshiyb) that is, to recover them from their sin and hypocrisy, and bring them back to the worship of the true and only God. The Chaldee, however, renders this, ‘To bring back the captivity of Israel.’ But it means, doubtless, to recover the alienated Jewish people to the pure and spiritual worship of God.

The preserved of Israel - Lowth renders this, ‘To restore the branches of Israel;’ as if it were נצרי n^etsârēy in the text, instead of נצוּרי n^etsûrēy. The word נצר nêtser means “branch” (see the notes at Isaiah 11:1; Isaiah 14:9), and Lowth supposes that it means the branches of Israel; that is, the descendants of Israel or Jacob, by a similitude drawn from the branches of a tree which are all derived from the same stem, or root. The Syriac here renders it, ‘The branch of Israel.’ But the word properly means those who are kept, or preserved (from נצר nâtsar, “to keep, preserve”), and may be applied either literally to those who were kept alive, or who survived any battle, captivity, or calamity - as a remnant; or spiritually, to those who are preserved for purposes of mercy and grace out of the common mass that is corrupt and unbelieving. It refers here, I suppose, to the latter, and means those whom it was the purpose of God to preserve out of the common mass of the Jews that were sunk in hypocrisy and sin. These, it was the design of God to restore to himself, and to do this, was the primary object in the appointment of the Messiah.

I will also give thee for a light to the Gentiles - I will appoint thee to the higher office of extending the knowledge of the true religion to the darkened pagan world. The same expression and the same promise occur in Isaiah 42:6 (see the notes at that verse).

That thou mayest be my salvation unto the end of the earth - (See the note at Isaiah 42:10). The true religion shall be extended to the pagan nations, and all parts of the world shall see the salvation of God. This great work was to be entrusted to the Redeemer, and it was regarded as a high honor that he should thus be made the means of diffusing light and truth among all nations. We may learn hence, first, that God will raise up the tribes of Jacob; that is, that large numbers of the Jews shall yet be ‘preserved,’ or recovered to himself; secondly, that the gospel shall certainly be extended to the ends of the earth; thirdly, that it is an honor to be made instrumental in extending the true religion. So great is this honor, that it is mentioned as the highest which could be conferred even on the Redeemer in this world. And if he deemed it an honor, shall we not also regard it as a privilege to engage in the work of Christian missions, and to endeavor to save the world from ruin? There is no higher glory for man than to tread in the footsteps of the Son of God; and he who, by self-denial and charity, and personal toil and prayer, does most for the conversion of this whole world to God, is most like the Redeemer, and will have the most elevated seat in the glories of the heavenly world.

Clarke's Notes on the Bible

Verse Isaiah 49:6. And to restore the preserved of Israel - "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, Isaiah 11:1. See Michaelis Epim. in Praelect. xix.