Isaías 49:6

DISCOURSE: 949
CHRIST THE LIGHT AND SALVATION OF THE GENTILES

Isaías 49:6. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

THAT the Gentiles were to be received into the Church of God, was a truth which the Jews were backward to admit. Several years after the Gospel had been preached to the Jews, Peter declined visiting the Gentiles, and was afterwards called to an account by the Apostles themselves for going to them [Note: Atos 11:1. This was six or seven years after Christ’s ascension.]; nor could any thing but repeated miracles in their favour overcome the prejudices which he entertained respecting them. Not but that the conversion of the Gentiles had been very frequently and plainly foretold. The very passage before us, if there had been no other, was quite sufficient to raise an expectation of that event. In the context there is a conversation between Jehovah and his Son. The Messiah announces to the Gentiles his qualifications for the work to which he was called [Note: ver. 1–3.]; but at the same time complains that his labours among the Jews were almost in vain [Note: ver. 4.]. Nevertheless He declares his unshaken confidence that Jehovah would not leave him without ultimate success [Note: ver. 4.]. Jehovah then, in answer to his Son, assures him, that however he may be treated by the Jews, he shall be upheld and accepted in his work [Note: ver. 5.]; and that his failure among the Jewish nation shall be far overbalanced by his success among the Gentiles.

To elucidate this prophecy, we shall consider,

I. The characters here given to Christ—

There can be no doubt but that the words of the text relate to Christ—
[They are far too strong to be applied to Isaiah himself; nor could they with propriety be spoken of any but the Messiah. The expressions here used are similar to those which the prophet elsewhere uses in reference to him [Note: Isaías 42:1; Isaías 42:6; Isaías 60:3.]: they were evidently alluded to by the patriarch when he took up the infant Jesus in his arms [Note: Lucas 2:30.], and are expressly quoted by St. Paul as having received their accomplishment in Christ [Note: Atos 13:46.]

To him the characters, there specified, most eminently belong. He is “the Restorer of Israel,” having reconciled “many myriads” of them to God. He is also the “Light of the Gentiles”—
[Another prophet describes him as “the Sun of Righteousness [Note: Malaquias 4:2.].” In the New Testament also he is repeatedly called “the Light of the world [Note: João 1:4; João 1:9.].” Others have enlightened the world by revealing the will of God; but He alone reveals it by his Spirit to the souls of men: He only, who opened Lydia’s heart, can have access to ours [Note: Atos 16:14.]: He only, who opened the understanding of his disciples, can illumine our benighted minds [Note: Lucas 24:45.]; and this he does for them that lie in darkness and the shadow of death. While his once favoured people the Jews are blinded, he takes the veil from our hearts, and guides us into all truth. Thus does he abundantly fulfil to us his gracious promise [Note: João 8:12.]

He is moreover “the salvation of men even to the ends of the world”—
[Many of the judges and kings of Israel were saviours in a temporal view; but Jesus imparts to his followers a far more glorious salvation. By his own blood he has “obtained an eternal redemption” for them, and by his meritorious obedience he renders them completely righteous. He is not merely a Saviour to them, but “salvation” itself. As he procured, so he imparts, maintains, and perfects the salvation of those who trust in him. There are none so remote but he extends to them the benefits of his death. “He came to save the lost,” in whatever quarter of the globe they be. For this very end was he sent into the world by his heavenly Father; and, as being expressly appointed to this office, he is called God’s salvation.]

In fulfilling these characters, he displays,

II.

The excellence of the dispensation committed to him—

The dispensation of the law to the Jews was glorious—
[There was much of the Gospel communicated in and with the Law. The ceremonial rites were altogether “shadows of the good things” which were afterwards to be more fully revealed. The moral law itself, while it condemned the Jews, was intended to promote their salvation; and many, in different ages, were guided to heaven by the light which was then afforded them. The Mosaic law therefore was a rich blessing to that nation, and the salvation of a remnant from among them clearly manifested the efficacy of the great sacrifice.]
But the dispensation of the Gospel to the whole world is incomparably more glorious—
It brings far greater good to men—
[We must not disparage the salvation of one single soul; much less should we undervalue the mercy shewn to so many of the Jews; but still, the Jews were a small body, when compared with the Gentile world, and it was but a little remnant, even of them, that obtained mercy; but the publication of the Gospel to the Gentiles has been the means of saving unnumbered myriads. There are persons in every quarter of the globe, who experience the efficacy of the Redeemer’s blood; yea, every day and hour are multitudes ascending from the darkest corners of the earth to swell the chorus in heaven. How much more glorious then is the dispensation which diffuses its blessings so extensively, than that which confined them to such a narrow sphere! Surely it would have been “a light thing to save the Jews” in comparison of such a multitude. We may well therefore apply to this subject those words of tho Apostle [Note: 2 Coríntios 3:9.]—.]

It brings also far greater glory to the Saviour himself—
[Had none but Jews been saved by him, he might have appeared partial in his regards, or it might be thought that his sacrifice was but of a limited value; but the extension of mercy to the Gentiles displays “the exceeding riches of his grace,” and shews that his death is a sufficient “propitiation for the sins of the whole world.” How transcendent is the Redeemer’s glory in this view! And how glorious will he appear, when all that he has redeemed from every nation of the earth shall unite in ascribing salvation to him! The saving of a few from one nation only would not have been a suitable recompence for his work. He might well have complained that he had “spent his strength for nought;” but he will be fully “satisfied with the travail of his soul,” because so enlarged will be his Church, that “the birth of her womb will be as the dew of the morning [Note: Salmos 110:3.].”]

We shall conclude with a word of two of advice—
1.

Welcome the Saviour under the characters which are here given him—

[We all need him as the light of our minds, and the Saviour of our souls. Let none then boast of the light of reason, or “lean to their own understanding;” nor let us trust in our own goodness to merit, or strength to work out, salvation. Let us rather look to Jesus for the teaching of his word and Spirit, and unite our acknowledgments with those of the saints of old [Note: Isaías 45:24.]. Let us rejoice exceedingly that “help is laid upon One so mighty [Note: Salmos 89:19.],” and let us receive him for all the ends for which he is offered to us [Note: 1 Coríntios 1:30.]. Let none say, I am so far off, I can never hope for salvation by him. His exhortation recorded by the prophet yet sounds in our ears [Note: Isaías 45:22.]; nor shall any be ashamed who put their trust in him.]

2. Do not attempt to separate his characters, but unite them—

[In vain shall we hope to be saved by Christ, if he have not enlightened our understandings. Though he gives not to all his people the same degree of knowledge, he invariably instructs them in the most important truths; and if we have no views of the evil of sin, the deceitfulness of the heart, the beauty of holiness, and the suitableness of his salvation, we are still in a lost and perishing condition. The text itself informs us that Christ becomes our salvation by being our light. On the other hand, let us not rest in a speculative knowledge of these things. We must manifest the practical and sanctifying effects of what we know. We must be delivered from the love and practice both of open and secret sin. Without this, the clearest perception of divine truths will be of no avail. Let us unite in our experience what is thus united in Christ, and seek to grow as well in gracious affections, as in the knowledge of our Lord and Saviour [Note: 2 Pedro 3:18.]]