isa 42:0 The prophet sets forth the meekness of Messiah's character, and the extent and blessings of his kingdom, particularly among the Gentiles, Isa 42:1-9. In consequence of this he calls on the whole creation to join him in one song of praise to God, Isa 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, Isa 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, Isa 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 Chald:ee. 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 Isaiah 42:1
tIs 42::19As my messenger that I sent "As he to whom I have sent my messengers" - כמלכי אשלח kemalachey eshlach, ut ad quem nuncios meos misi. The Vulgate and Chald:ee are almost the only interpreters who render it rightly, in consistence with the rest of the sentence, and in perfect agreement with the Hebrew idiom; according to which the ellipsis is to be thus supplied: כלאשר מלאכי אשלח kelaasher malachey eshlach; "As he to whom I have sent my messengers." As he that is perfect "As he who is perfectly instructed" - See note on Isa 44:2 (note). And blind as the Lord's servant "And deaf, as the servant of Jehovah" - For ועור veivver, and blind, we must read וחרש vecheresh, and deaf: κωφος, Symmachus, and so a MS. The mistake is palpable, and the correction self-evident, and admissible though there had been no authority for it. Isaiah 42:20
tIs 42::24We have sinned "They have sinned" - For חטאנו chatanu, "we have sinned," first person; the Septuagint and Chald:ee read חטאו chateu, "they have sinned," in the third person. Isaiah 42:25
tIs 42::1Behold - 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 Gen 50:17; Ch1 6:49; Ch2 24:9; Dan 6:20; Dan 9:2; Tit 1:1; Jam 1:1; Pe1 2:16; Rev 7:3; Rev 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 Isa 41:8-9; to Isa 42:19, and to Isa 44:21; Isa 45:4; Isa 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 Isa 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 Isa 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 Isa 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 Isa 45:1, where he is called the Anointed, and to Isa 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 Isa 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 Isa 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 Isa 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 Chald:ee 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 Luk 2:32, he is spoken of as 'a light to lighten the Gentiles' (compare Isa 42:6). In Act 26:18, Paul speaks of him as given to the Gentiles,' to open their eyes, and to turn them from darkness to light' (compare Isa 42:7). In Mat 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 Isa 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 Mat 3:17, the expression is, 'in whom I am well pleased.' And so in Mat 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 Mat 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 Mat 3:17; Mat 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 I delight. I have put my Spirit upon him - (Compare Joh 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 Isa 11:2). See also Isa 61:1, where the Messiah says of himself, 'The Spirit of the Lord God is upon me, because be hath anointed me' (compare Luk 4:18). Before he entered upon his public ministry, the Spirit of God descended on him at his baptism Mat 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 Lev 19:15; the place of judgment Ecc 3:16; a cause, or suit before a judge Num 28:5; a sentence of a judge Kg1 3:28; and thence guilt or crime, for which one is judged Jer 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. Isaiah 42:2
tIs 42::4He shall not fail - He shall not be weak, feeble, or disheartened. However much there may be that shall tend to discourage, yet his purpose is fixed, and he will pursue it with steadiness and ardor until the great work shall be fully accomplished. There may be an allusion in the Hebrew word here (יכהה yı̂kheh) to that which is applied to the flax (כהה kēhâh); and the idea may be that he shall not become in his purposes like the smoking, flickering, dying flame of a lamp. There shall never be any indication, even amidst all embarrassments, that it is his intention to abandon his plan of extending the true religion through all the world. Such also should be the fixed and determined purposes of his people. Their zeal should never fail; their ardor should never grow languid. Nor be discouraged - Margin, 'Broken.' The Hebrew word ירוּץ yârûts may be derived either from רצץ râtsats, to break, to break in pieces; or from רוץ rûts to run, to move hastily, to rush upon any one. Our translators have adopted the former. Gesenius also supposes that this is the true interpretation of the word, and that it means, that he would not be broken, that is, checked in his zeal, or discouraged by any opposition. The latter interpretation is preferred by Vitringa, Rosenmuller, Hengstenberg, and others. The Chald:ee renders it, 'Shall not labor,' that is, shall not be fatigued, or discouraged. The Septuagint renders it, 'He shall shine out, and not be broken.' The connection seems to require the sense which our translators have given to it, and according to this, the meaning is, 'he shall not become broken in spirit, or discouraged; he shall persevere amidst all opposition and embarrassment, until he shall accomplish his purposes.' We have a similar phraseology when we speak of a man's being heart-broken. Till he have set judgment - Until he has secured the prevalence of the true religion in all the world. And the isles - Distant nations (see the note at Isa 41:1); the pagan nations. The expression is equivalent to saying that the Gentiles would be desirous of receiving the religion of the Messiah, and would wait for it (see the notes at Isa 2:3). Shall wait - They shall be dissatisfied with their own religions, and see that their idol-gods are unable to aid them; and they shall be in a posture of waiting for some new religion that shall meet their needs. It cannot mean that they shall wait for it, in the sense of their already having a knowledge of it, but that their being sensible that their own religions cannot save them may be represented as a condition of waiting for some better system. It has been true, as in the Sandwich Islands, that the pagan have been so dissatisfied with their own religion as to east away their idols, and to be without any religion, and thus to be in a waiting posture for some new and better system. And it may be true yet that the pagan shall become extensively dissatisfied with their idolatry; that they shall be convinced that some better system is necessary, and that they may thus be prepared to welcome the gospel when it shall be proposed to them. It may be that in this manner God intends to remove the now apparently insuperable obstacles to the spread of the gospel in the pagan world. The Septuagint renders this, 'And in his name shall the Gentiles trust,' which form has been retained by Matthew Mat 12:21. His law - His commands, the institutions of his religion. The word 'law' is often used in the Scriptures to denote the whole of religion. Isaiah 42:5
tIs 42::19Who is blind, but my servant? - Some of the Jewish expositors suppose that by 'servant' here, the prophet himself is intended, who, they suppose is here called blind and deaf by the impious Jews who rejected his message. But it is evident, that by 'servant' here, the Jewish people themselves are intended, the singular being used for the plural, in a sense similar to that where they are so often called 'Jacob' and 'Israel.' The phrase 'servants of God' is often given to his people, and is used to denote true worshippers. The word is used here to denote those who professed to be the true worshippers of Yahweh. The prophet had, in the previous verses, spoken of the blindness and stupidity of the Gentile world. He here turns to his own countrymen, and addresses them as more blind, and deaf, and stupid than they. 'Who,' he asks, 'is as blind as they are?' Where are any of the pagan nations so insensible to the appeals of God, and so hard-hearted? The idea of the prophet is, that the Jews had had far greater advantages, and yet they were so sunk in sin that it might be said that comparatively none were blind but they. Even the degradation of the pagan nations, under the circumstances of the case, could not be compared with theirs. As my messenger that I sent - Lowth renders this, 'And deaf, as he to whom I have sent my messengers.' The Septuagint renders it, 'And deaf but those that rule over them;' by a slight change in the Hebrew text. The Vulgate reads it as Lowth has rendered it. The Chald:ee renders it,' If the wicked are converted, shall they not be called my servants? And the sinners to whom I sent my prophets?' But the sense seems to be this: The Jewish people were regarded as a people selected and preserved by God for the purpose of preserving and extending the true religion. They might be spoken of as sent for the great purpose of enlightening the world, as God's messengers in the midst of the deep darkness of benighted nations, and as appointed to be the agents by which the true religion was to be perpetuated and propagated on earth. Or perhaps, the word 'messenger' here may denote collectively the Jewish leaders, teachers, and priests, who had been sent as the messengers of God to that people, and who were, with the people, sunk in deep debasement and sin. As he that is perfect - (כמשׁלם kı̂meshullâm). A great variety of interpretations has been offered on this word - arising from the difficulty of giving the appellation 'perfect' to a people so corrupt as were the Jews in the time of Isaiah. Jerome renders it, Qui venundatus est - 'He that is sold.' The Syriac renders it, 'Who is blind as the prince?' Symmachus renders it, Ὡς ὁ τέλειος hōs ho teleios; and Kimchi in a similar manner by תמים tâmı̂ym - 'perfect.' The verb שׁלם shālam means properly "to be whole, sound, safe"; to be completed, finished, ended: and then, to be at peace or friendship with anyone. And it may he applied to the Jews, to whom it undoubtedly refers here, in one of the following senses; either (1) ironically, as claiming to be perfect; or (2) as those who professed to be perfect; or (3) as being favored with rites and laws, and a civil and sacred constitution that were complete (Vitringa); or (4) as being in friendship with God, as Grotius and Gesenius suppose. It most probably refers to the fact that they were richly endowed by Yahweh with complete and happy institutions adapted to their entire welfare, and such as, in comparison with other nations, were suited to make them perfect. As the Lord's servant - The Jewish people, professing to serve and obey God. Isaiah 42:20
tIs 42::21The Lord is well pleased for his righteousness' sake - There is great variety in the translation and interpretation of this verse. Lowth renders it: Yet Yahweh was gracious unto him for his truth's sake; He hath exalted his own praise, and made it glorious. Noyes renders it: It pleased Yahweh for his goodness' sake To give him a law great and glorious; And yet it is a robbed and plundered people. The Septuagint renders it, 'The Lord God determined that he should be justified, and magnify his praise.' The Chald:ee renders it, 'Yahweh willed that Israel should be justified; he magnified the doers of his law, and comforted them.' The Syriac, 'The Lord willed on account of his righteousness to magnify his law, and to commend it.' Vitringa explains it, 'God has embraced the Jewish people in his love and favor, and regards them as acceptable to himself, not indeed on account of any merit of theirs, or on account of any external advantages, but on account of his own truth, fidelity, and equity, that he might fulfill the promises which he made to their fathers.' This seems to express the sense of the passage. According to this, it refers solely to the Jewish people, and not, as is often supposed, to the Messiah. The phrase, 'is well pleased,' means that Yahweh takes delight in his people, or looks upon them with an eye of tenderness and affection. He finds pleasure in contemplating them as his people, and in regarding and treating thorn as such. For his righteousness' sake - Not for the righteousness of his people, but on account of his own righteousness; that is, his own goodness, clemency, mercy, and forbearance. It is not because he sees in them anything that should win his love, or excite his favor, for he says Isa 42:22 that they are robbed, and plundered, and hid, and bound in prison. But Yahweh had selected their fathers as his own people. He had made them precious promises. He had designs of mercy toward them. He had given them a holy law. He had promised to be their protector and their God. On this accouter he was pleased with them still; and it was on account of his own fidelity and plighted protection, that he was delighted in them as his people. The word 'righteousness,' therefore (צדק tsedeq), is used to denote God's purpose to do right; that is, to adhere to his promises, and to maintain a character of fidelity and integrity. He would not fail, or violate his own pledges to his people. He will magnify the law - The word 'law' bore is used to denote the entire series of statutes, or legislative acts of God, in regard to the Jewish people - including all his promises and pledges to them. And the meaning is, that he would so deal with them as to make that law important in their view; so as to show that he regarded it as of infinite moment. He would adhere strictly himself to all his own covenant pledges in that law, so as to show that he regarded it as sacred and of binding obligation; and all his dealings with them under that law would be such as to magnify its importance and purity in their view. The Hebrew is, 'he will make the law great;' that is, he will make it of great importance. And make it honorable - Or, make it glorious, by himself showing a constant regard for it, and by so dealing with them that they should be brought to see and feel its importance. According to this, which is the obvious interpretation, the passage has no reference particularly to the Messiah. It is true, however, that the language hero used is such as would appropriately describe the work of the Redeemer; and that a large part of what he did in his public ministry, and by his atonement, was 'to magnify the law and make it honorable;' - to vindicate its equity - to urge its binding obligation - to sustain its claims - to show that it could not be violated with impunity - and to demonstrate that its penalty was just. The whole effect of the Redeemer's work is to do honor to the law of God, nor has anything occurred in the history of our world that has done so much to maintain its authority and binding obligation, as his death on the cross, in the place of sinners. Isaiah 42:22
tIs 42::22But this is a people robbed and spoiled - The Jewish people, though highly favored, have been so unmindful of the goodness of God to them, that he has given them into the hand of their enemies to plunder them. This is to be conceived as spoken after the captivity, and while the Jews were in exile. Their being robbed and spoiled, therefore, refers to the invasion of the Chald:eans, and is to be regarded as spoken propheticly of the exiled and oppressed Jews while in Babylon. They are all of them snared in holes - This passage has been variously rendered. Lowth renders it, 'All their chosen youth are taken in the toils;' following in this the translation of Jerome, and rendering it as Le Clerc and Houbigant do. The Septuagint read it, 'And I saw, and the people were plundered and scattered, and the snare was in all their private chambers, and in their houses where they hid themselves;' - meaning, evidently, that they had been taken by their invaders from the places where they had secreted themselves in their own city and country. The Chald:ee renders it, 'All their youth were covered with confusion, and shut up in prison.' The Syriac, 'All their youth are snared, and they have hid them bound in their houses.' This variety of interpretation has arisen in part, because the Hebrew which is rendered in our version, 'in holes' (בחוּרים bachûrı̂ym) may be either the plural form of the word בצוּר bachûr ("chosen, selected"); and thence "youths" - selected for their beauty or strength; or it may be the plural form of the word חוּר chûr, "a hole" or "cavern," with the preposition בּ (b) prefixed. Our translation prefers the latter; and this is probably the correct interpretation, as the parallel expression, 'they are hid in prison-houses,' seems to demand this. The literal interpretation of the passage is, therefore, that they were snared, or secured in the caverns, holes, or places of refuge where they sought security. And they are hid in prison-houses - They were concealed in their houses as in prisons, so that they could not go out with safety, or without exposing themselves to the danger of being taken captive. The land was filled with their enemies, and they were obliged to conceal themselves, if possible, from their foes. And none saith, Restore - There is no deliverer - no one who can interpose, and compel the foe to give up his captives. The sense is, the Jewish captives were so strictly confined in Babylon, and under a government so powerful, that there was no one who could rescue them, or that they were so much the object of contempt, that there were none who would feel so much interest in them as to demand them from their foes. Isaiah 42:23
tIs 42::22 But this is a people robbed and spoiled,.... The Jewish people, who shut their eyes against the clear light of the Gospel, and turned a deaf ear to Christ, and to his ministers, rejected him, and persecuted them; these were robbed and plundered by the Roman soldiers of all their riches and treasures, when the city of Jerusalem was taken: they are all of them snared in holes; such of them as escaped and hid themselves in holes, and caverns, and dens of the earth, were laid in wait for and taken, and dragged out, as beasts are taken in a pit, and with a snare. Josephus (b) says, some the Romans killed, some they carried captive, some they searched out lurking in holes underground, and, breaking up the ground, took them out and slew them: and they are hid in prison houses; being taken by their enemies out of their holes, they were put in prisons, some of them, and there lay confined, out of which they could not deliver themselves: and they are for a prey, and none delivereth; when they were taken by the Chald:eans, and became a prey to them, in a few years they had a deliverer, Cyrus, but now they have none: for a spoil, and none saith, restore; there is none to be an advocate for them; no one that asks for their restoration; for almost seventeen hundred years (a) they have been in this condition, and yet none of the kings and princes of the earth have issued a proclamation for their return to their own land, as Cyrus did; and no one moves for it, either from among themselves or others. (a) Written about 1730 A. D. The Jews in 1948 once again became a nation. Editor. (b) De Bello Jud. l. 7, c. 9. sect. 4. Isaiah 42:23