Bible Commentaries

The prophet seems here to launch out yet further into the prophecy of the Messiah and his kingdom under the type of Cyrus; and, having the great work of man's salvation by him yet more in view, he almost forgets the occasion that led him into it and drops the return out of Babylon; for indeed the prospect of this would be a greater comfort and support to the believing pious Jews, in their captivity, than the hope of that. And (as Mr. Gataker well observes) in this and similar prophecies of Christ, that are couched in types, as of David and Solomon, some passages agree to the type and not to the truth, other to the truth and not to the type, and many to the type in one sense and the truth in another. Here is, I. A prophecy of the Messiah's coming with meekness, and yet with power, to do the Redeemer's work, Isa 42:1-4. II. His commission opened, which he received from the Father, Isa 42:5-9. III. The joy and rejoicing with which the glad tidings of this should be received, Isa 42:10-12. IV. The wonderful success of the gospel, for the overthrow of the devil's kingdom, Isa 42:13-17. V. The rejection and ruin of the Jews for their unbelief, Isa 42:18-25.

This chapter is a continuation of the same general subject which was presented in the two previous chapters. It is to be regarded (see the analysis of Isaiah 40) as addressed to the exile Jews in Babylon, and near the close of their captivity, and the general object is to induce them to repose confidence in God, and to assure them of deliverance. The primary purpose of these chapters, therefore, is, to direct the attention to him who was to be raised up front the east, to rescue them from their bondage, that is, Cyrus. But in doing this, the mind of the prophet, by the laws of prophetic suggestion (see the Introduction to Isaiah, Section 7, III. 3), is also led to a far greater deliverer, and so entirely, and intently at times, as to lose sight altogether of Cyrus; and the restoration of the Jews to their own land is forgotten in the sublimer contemplation of the redemption of the world. In the previous chapters, the attention of the prophet had been particularly directed to Cyrus, with an occasional reference to the Messiah. In the commencement of this chapter, he seems to have lost sight of Cyrus altogether, and to have fixed the attention wholly on the future Messiah (see the notes at Isaiah 42:1). The chapter is, as I apprehend, occupied mainly, or entirely, with a description of the character and work of the Messiah. The evidence of this will be adduced in the notes at the chapter itself. The design for which the Messiah is introduced is to convince the Jews that God was their protector, and that it was his purpose that the long-promised Prince and Saviour should yet arise from their restored and recovered nation. Of course, if this was to occur, their national existence would be preserved. There is, therefore, in the chapter, a reference to their return to their own land, though the main scope relates to the Messiah.

The chapter may be regarded as divided into two portions. In the first Isaiah 42:1-9, the prophet describes the Messiah. Yahweh is introduced as speaking, and in Isaiah 42:1-4 he describes his character. He is the servant of Yahweh, endowed with the fullness of the Divine Spirit; meek, and lowly, and gentle, and kind; unobtrusive and noiseless in his movements, and yet securing the conquest of truth. Yahweh then Isaiah 42:5-7, addresses the Messiah himself directly, and states the object for which he had appointed him, to be a light to the Gentiles, to open the eyes of the blind, and to be the pledge of the covenant between him and his people. In Isaiah 42:8-9, Yahweh turns to the people for whom the prophecy was given, and awakens their attention to the subject, reminds them of the predictions which had been made, and says that the fulfillment of this prophecy, like all former predictions, would demonstrate his superiority over idols, and show that he was the true God.

The second part of the chapter Isaiah 42:10-25, consists mainly of a call on the world, and especially on the exile Jews, to rejoice in view of the truth here announced. This general call contains the following portions or parts:

(1) In the exordium Isaiah 42:10-12 Yahweh calls on the inhabitants of all the earth to praise and glorify his name, and makes his appeal to those who are upon the sea, to the inhabitants of the isles, to the wilderness and solitary places, to the villages and the inhabitants of the rock, as all having occasion to rejoice on account of this glorious event.

(2) In Isaiah 42:13-17, Yahweh speaks particularly of the deliverance of his people and of the certainty of its being accomplished. He had long delayed to interpose; but now he would come forth in his strength, and annihilate his foes and redeem his people, and make darkness light before them, while all the worshippers of idols should be left without defense or aid.

(3) The people of Israel are new addressed directly, and their character and duty presented Isaiah 42:18-25. They are addressed as a people blind and deaf, and are admonished to rouse themselves, and to strive to attain to true knowledge. Notwithstanding all that God had done for them, and all his gracious interposition, they had hardened their hearts, and shut their eyes, and had steeled themselves against every good impression. For this God had punished them. He had given them as a spoil to their enemies, and overwhelmed them in grievous and long-continued calamities. They were now called on to attend to his instructions and promises, and henceforward be an obedient people.

The prophet sets forth the meekness of Messiah's character, and the extent and blessings of his kingdom, particularly among the Gentiles, Isaiah 42:1-9. In consequence of this he calls on the whole creation to join him in one song of praise to God, Isaiah 42:10-12. After which he seems again to glance at the deliverance from the captivity; although the words may full as well apply to the deliverance vouchsafed to the Church; to the overthrow of her must powerful enemies; and to the prevalency of true religion over idolatry and error, Isaiah 42:13-17. The prophet then reproves the Jews for their blindness and infidelity in rejecting the Messiah, and gives intimations of these judgments which their guilt would draw on them, Isaiah 42:18-25.

The prophet, having opened his subject with the preparation for the return from captivity at Babylon, and intimated that a much greater deliverance was covered under the veil of that event, proceeded to vindicate the power of God, as Creator and disposer of all things; and his infinite knowledge, from his prediction of future events, and in particular of that deliverance. He went still farther, and pointed out the instrument by which he should effect the redemption of his people the Jews from slavery; namely, a great conqueror, whom he would call forth from the north and the east to execute his orders. In this chapter he proceeds to the greater deliverance; and at once brings forth into full view, without throwing any veil of allegory over the subject, the Messiah. "Behold my servant, Messiah, "says the Chaldee. St. Matthew has applied it directly to Christ; nor can it with any justice or propriety be applied to any other person or character whatever. - L

INTRODUCTION TO Isaiah 42

This chapter begins with a prophecy concerning the Messiah, under the character of the servant of the Lord, and his elect, whom he supported, and was well pleased with; whose work is pointed at, and for which he was well qualified with the Spirit without measure, Isaiah 42:1 and is described by his humility and meekness, Isaiah 42:2, by his tenderness to weak and ignorant persons, Isaiah 42:3 and by his courage and resolution, Isaiah 42:4 then follow his call to his work, and the several parts of it, introduced with setting forth the greatness of God that called him, as the Creator of the heavens and of the earth, and of men upon it, Isaiah 42:5, whose name is Jehovah, and whose glory is incommunicable to a creature, and whose knowledge reaches to future things, which are predicted by him, Isaiah 42:8, and then Gentiles are called upon to praise the Lord, and give glory to him, partly for the above promises concerning the Messiah, Isaiah 42:10, and partly for the destruction of his enemies, Isaiah 42:13, and also for his gracious regard to such who had been blind and ignorant, Isaiah 42:16, the confusion of idolaters is prophesied of, and an exhortation is given them to make use of the means of light and knowledge, Isaiah 42:17, and the blindness, ignorance, and stupidity of the Jews, are exposed, though there was a remnant among them with whom the Lord was well pleased, for the sake of the righteousness of his Son, Isaiah 42:19, but as for the body of the people, they were to be given up to the spoilers and robbers for their sins and disobedience, and be the butt of the divine wrath and vengeance, Isaiah 42:22.

Ch. 42. The high destiny of Israel as the Servant of Jehovah contrasted with its present abasement and unfitness for its mission

The two preceding chapters were to some extent introductory to what follows. Nearly all the leading ideas of the prophecy have been already expressed, and all the personages of the drama—Jehovah, Israel, Cyrus, the nations and their gods—have been brought upon the stage, or at least have been mentioned. With this chapter the prophet begins to amplify and develope the various conceptions, already touched upon, by means of which he is enabled to interpret the action of Jehovah in the present crisis of history. And the first which he takes up is the thought of Israel, Jehovah’s Servant. Up to ch. Isaiah 44:23, that is the central and recurrent idea; in the end of that chapter the figure of Cyrus comes to the front, and the main theme for several chapters is the mission which he executes in the service of Jehovah. But the treatment is nowhere exhaustive; and although the minor sections are remarkably distinct, sharply defined stages or advances in the general thought can hardly be found. The writer glides rapidly from one theme to another, frequently returning on his track; and while some conceptions are dropped as he proceeds, there are others, and these the most important, which run on to the close.

In the view of many expositors, indeed, an entirely new personage is introduced in the opening verses of this chapter, namely, the Servant of Jehovah, whom these writers hold to be distinct from Israel. This is the deepest problem in the whole prophecy, and is only to be solved by paying the closest attention to the exegesis of the individual passages and the prophet’s general scheme of thought. As supplementing the notes on Isaiah 42:1-4 below, see Introduction, pp. xxxii–xxxvii, and Appendix, Note I.

Ch. 42 consists of three divisions:

i. Isaiah 42:1-9. The ideal calling and function of Israel.

(1) Isaiah 42:1-4. A portrait of Israel as the Lord’s Servant from the point of view of Jehovah, who is the speaker.

(2) Isaiah 42:5-9. The truth embodied in the portrait is held up as a ground of encouragement to Israel; Jehovah, as it were, pledges His Godhead to the fulfilment of the ideal in the experience of the people.

ii. Isaiah 42:10-17. The prophet’s thoughts are thus led forward to the great redemptive act by which Jehovah will raise Israel to the height of its glorious destiny.

(1) Isaiah 42:10-13 are a poem calling on the whole earth to rejoice in Jehovah’s triumph over His enemies.

(2) Isaiah 42:14-17. Jehovah Himself is then introduced as the speaker, announcing that He will rouse Himself from His long inactivity, to bring about the redemption of His people, and the consequent overthrow of idolatry.

iii. Isaiah 42:18-25. The prophet addresses himself to Israel in its present state of blindness and wretchedness. He calls on the exiles to reflect on all that they have suffered at the hand of their God, and to recognise in it the effect of their obduracy and unfaithfulness to their calling, their misuse of religious privileges, and their positive transgressions of the law of Jehovah.

Isa 42:1-25.

MESSIAH THE ANTITYPE OF CYRUS.

God's description of His character

(Isa 42:1-4).

God addresses Him directly

(Isa 42:5-7).

Address to the people to attend to the subject

(Isa 42:8, 9).

Call to all, and especially the exile Jews to rejoice in the coming deliverance

(Isa 42:10-25).

1. my servant--The law of prophetic suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind whom the former is lost sight of. The express quotation in

Mt 12:18-20,

and the description can apply to Messiah alone

(Ps 40:6;

with which compare

Ex 21:6; Joh 6:38; Php 2:7).

Israel, also, in its highest ideal, is called the "servant" of God

(Isa 49:3).

But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare

Mt 2:15, with Ho 11:1).

"Servant" was the position assumed by the Son of God throughout His humiliation.

elect--chosen by God before the foundation of the world for an atonement

(1Pe 1:20; Re 13:8).

Redemption was no afterthought to remedy an unforeseen evil

(Ro 16:25, 26; Eph 3:9, 11; 2Ti 1:9, 10; Tit 1:2, 3).

In

Mt 12:18

it is rendered "My beloved"; the only beloved Son, beloved in a sense distinct from all others. Election and the love of God are inseparably joined.

soul--a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself."

delighteth--is well pleased with, and accepts, as a propitiation. God could have "delighted" in no created being as a mediator (compare

Isa 42:21; 63:5; Mt 3:17).

spirit upon him--

(Isa 11:2; 61:1; Lu 4:18; Joh 3:34).

judgment--the gospel dispensation, founded on justice, the canon of the divine rule and principle of judgment called "the law"

(Isa 2:3;

compare

Isa 42:4; 51:4; 49:6).

The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy

(Joh 12:31; 16:11),

and the wilfully impenitent

(Joh 9:39).

Mt 12:18

has, "He shall show," for "He shall bring forth," or "cause to go forth." Christ both produced and announced His "judgment." The Hebrew dwells most on His producing it; Matthew on His announcement of it: the two are joined in Him.

Behold - This word is designed to call attention to the person that is immediately referred to. It is an intimation that the subject is of importance, and should command their regard.

My servant - This phrase denotes properly anyone who acknowledges or worships God; anyone who is regarded as serving or obeying him. It is a term which may be applied to anyone who is esteemed to be a pious man, or who is obedient to the commands of God, and is often applied to the people of God Genesis 50:17; 1 Chronicles 6:49; 2 Chronicles 24:9; Daniel 6:20; Daniel 9:2; Titus 1:1; James 1:1; 1 Peter 2:16; Revelation 7:3; Revelation 15:3. The word 'servant' may be applied either to Isaiah, Cyrus, or the Messiah; and the question to whom it refers here is to be decided, not by the mere use of the term, but by the connection, and by the characteristics which are ascribed to him who is here designated as the 'servant' of Yahweh. There have been no less than five different views in regard to the personage here referred to; and as in the interpretation of the whole prophecy in this chapter, everything depends on this question, it is of importance briefly to examine the opinions which have been entertained.

I. One has been that it refers to the Jewish people. The translators of the Septuagint evidently so regarded it. They render it, Ἰακώβ ὁ παῖς μοῦ, κ.τ.λ. Iakōb ho pais mou, etc. - 'Jacob is my servant, I will uphold him; Israel is my chosen one, my soul hath embraced him.' Jarchi also so interprets the passage, but so modifies it as to understand by it 'the righteous in Israel;' and among the moderns, Rosenmuller, Paulus, and some others adopt this interpretation. The principal reason alleged for this interpretation is, that the phrase 'servant of Yahweh,' is used elsewhere in a collective sense, and applied to the Jewish people. Rosenmuller appeals particularly to Isaiah 41:8-9; to Isaiah 42:19, and to Isaiah 44:21; Isaiah 45:4; Isaiah 48:20; and argues that it is to be presumed that the prophet used the phrase in a uniform manner, and must therefore be supposed here also to refer to the Jewish people. But the objections are insuperable.

1. In Isaiah 42:6, the servant of Yahweh here referred to, is plainly distinguished from the people, where God says, 'I will give thee for a covenant of (with) the people.'

2. The description which the prophet gives here of the character of the 'servant' of Yahweh, as meek, mild, gentle, quiet, and humble Isaiah 42:2-3, is remarkably unlike the character which the prophet elsewhere gives of the people, and is as remarkably like the character which is everywhere given of the Messiah.

3. It was not true of the Jewish people that they were appointed, as is here said of the 'servant' of God Isaiah 42:7, to 'open the blind eyes, and to bring the prisoners out of prison.' This is evidently applicable only to a teacher, a deliverer, or a guide; and in no sense can it be applied to the collected Jewish people.

II. A second opinion has been, that by the 'servant of Yahweh' Cyrus was intended. Many of the Jewish interpreters have adopted this view, and not a few of the German critics. The principal argument for this opinion is, that what precedes, and what follows, relates particularly to Cyrus; and an appeal is made particularly to Isaiah 45:1, where he is called the Anointed, and to Isaiah 44:28, where he is called the Shepherd. But to this view also, the objections are obvious.

1. The name 'servant of Yahweh,' is, it is believed, nowhere given to Cyrus.

2. The description here by no means agrees with Cyrus. That he was distinguished for justice and equity is admitted (see the note at Isaiah 41:2), but the expressions used here, that God would 'put his Spirit upon him, that he should not cry, nor lift up his voice, so that it should be heard in the streets,' is one that is by no means applicable to a man whose life was spent mainly in the tumults of war, and in the pomp and carnage of battle and conquest. How can this description be applied to a man who trod down nations, and subdued kings, and who shed rivers of blood?

III. Others suppose that the prophet refers to himself. Among the Jews, Aben Ezra, and among others, Grottoes and Doderlin held this opinion. The only reason for this is, that in Isaiah 20:3, the name 'servant' of Yahweh is given to Isaiah. But the objections to this are plain, and insuperable.

1. Nothing can be urged, as we have seen, from the mere use of the word 'servant.'

2. It is inconceivable that a humble prophet like Isaiah should have applied to himself a description expressive of so much importance as is here attributed to the servant of God. How could the establishment of a new covenant with the people of God, and the conversion of the pagan nations Isaiah 42:6-7, be ascribed to Isaiah? And in what sense is it true that he was appointed to open the eyes of the blind, and to lead the prisoners from the prison?

IV. A fourth opinion, which it may be proper just to notice, is that which is advocated by Gesenius, that the phrase here refers to the prophets taken collectively. But this opinion is one that scarce deserves a serious refutation. For,

1. The name 'servant of Yahweh,' is never given to any collection of the prophets.

2. Any such collection of the prophets is a mere creature of the fancy. When did they exist? Who composed the collection? And how could the name servant designate them?

3. Of what collection of people could it be imagined that the description here given could be applied, that such a collection should not strive, nor cry; that it should be a covenant of the people, and that it should be the means of the conversion of the Gentile world?

V. The fifth opinion, therefore is, that it refers to the Messiah; and the direct arguments in favor of this, independent of the fact that it is applicable to no other one, are so strong as to put it beyond debate. A few of them may be referred to.

1. This is the interpretation of the Chaldee Paraphrase, which has retained the exposition of the ancient and early Jews. 'Behold my servant, the Messiah (משׁיתא עבדי ‛abeddı̂y meshı̂ythâ') I will cause him to come near; my chosen.'

2. There are such applications of the passage in the New Testament to the Lord Jesus, as to leave no room to doubt that, in view of the sacred writers, the passage had this reference. Thus, in Luke 2:32, he is spoken of as 'a light to lighten the Gentiles' (compare Isaiah 42:6). In Acts 26:18, Paul speaks of him as given to the Gentiles,' to open their eyes, and to turn them from darkness to light' (compare Isaiah 42:7). In Matthew 3:17, God says of the Redeemer, 'This is my beloved Son, in whom I am well pleased,' - language remarkably similar to the passage before us Isaiah 42:1, where he says, 'mine elect, in whom my soul delighteth.' And the whole inquiry is put to rest by the fact that Matthew Mat 12:17-21 expressly and directly applies the passage to the Lord Jesus, and says that it was fulfilled in him.

3. It may be added, that the entire description is one that is exactly and entirely applicable to the Lord Jesus. It is as applicable as if it had been made after he had appeared among people, and as if it were the language of biography, and not of prophecy. It is an exceedingly beautiful and tender description of the Son of God; nor can there be any objection to its application to him, except what arises from a general purpose not to apply any part of the Old Testament to him, if it can be avoided. I shall regard the passage, therefore, as applicable to him, and him alone; and suppose that the design of the Spirit here in introducing this reference to the Messiah is, to comfort the hearts of the exile Jews with the assurance that they must be restored to their own land, because it was from them that the Messiah was to proceed, and from them that the true religion was to be spread around the world.

Whom I uphold - whom I sustain, or protect; that is, who is the object of my affection and care. In Matthew 3:17, the expression is, 'in whom I am well pleased.' And so in Matthew 12:18, it is rendered, 'my servant, whom I have chosen.'

Mine elect - My chosen one; or the one whom I have selected to accomplish my great purposes. It implies that God had designated or appointed him for the purpose. In Matthew 12:18, it is rendered 'my beloved.' It implies that he was the object of the divine favor, and that God had chosen or appointed him to perform the work of a Messiah.

In whom my soul delighteth - This language is applied the Lord Jesus in Matthew 3:17; Matthew 12:18. God regarded him as qualified for his work: he approved of what he did; he was well pleased with all his words, and thoughts, and plans. The word 'soul' here, is equivalent to I myself - in whom Idelight.

I have put my Spirit upon him - (Compare John 3:34): 'For God giveth not the Spirit by measure unto him.' The Lord Jesus was divine, yet as Mediator he is everywhere represented as 'the anointed' of God, or as endowed with the influences of the Holy Spirit (compare the note at Isaiah 11:2). See also Isaiah 61:1, where the Messiah says of himself, 'The Spirit of the Lord God is upon me, because be hath anointed me' (compare Luke 4:18). Before he entered upon his public ministry, the Spirit of God descended on him at his baptism Matthew 3:17, and in all his work he showed that he was endowed abundantly with that Spirit.

He shall bring forth judgment - The word 'judgment' (משׁפט mishpâṭ) is used in a great variety of significations. It properly means judgment, that is, the act of judging Leviticus 19:15; the place of judgment Ecclesiastes 3:16; a cause, or suit before a judge Num 28:5; a sentence of a Judges 1 Kings Judges 3:28; and thence guilt or crime, for which one is judged Jeremiah 51:9. It also means right, rectitude, justice; a law, or statute; a claim, privilege, or due; also manner, custom, or fashion; or an ordinance, or institution. Here it is used, probably, in the sense of the order or institution that would be introduced under the Messiah; and it means that he would set up or establish the true religion among the Gentiles.

To the Gentiles - This is one of the many declarations which occur in Isaiah, that the Messiah would extend the true religion to pagan nations, and that they should be brought to participate in its privileges.

Behold my servant, whom I uphold - אתמך בו ethmach bo, on whom I lean. Alluding to the custom of kings leaning on the arm of their most beloved and faithful servant. All, both Jews and Christians, agree, that the seven first verses of this chapter belong to Christ. Now, as they are evidently a continuation of the prophecy in the preceding chapter, that prophecy cannot belong to Cyrus, but to Christ.

He shall bring forth judgment to the Gentiles "He shall publish judgment to the nations" - Four MSS. two ancient, add the conjunction ומשפט vemishpat. See Matthew 12:18.

The word משפט mishpat, judgment, like צדקה tsedakah, righteousness, is taken in a great latitude of signification. It means rule, form, order, model, plan; rule of right, or of religion; an ordinance, institution; judicial process, cause, trial, sentence, condemnation, acquittal, deliverance, mercy, etc. It certainly means in this place the law to be published by Messiah, the institution of the Gospel.