Jesus was the servant of jehovah

JESUS WAS THE SERVANT OF JEHOVAH
EDITED BY GLENN PEASE
Isaiah42:1 Here is My Servant, whom I uphold, My
ChosenOne, in whom My soul delights. I will put My
Spirit on Him, and He will bring justiceto the nations.
BIBLEHUB RESOURCES
The Servant Of Jehovah
Isaiah42:1-7
E. Johnson
Behold! Let all the world hearkenand attend to the new revelation. It is
admitted that the conceptionis substantially that of Christ in the Gospels.
According to one critic, indeed, the prophetic passagesprings from the time of
Herod II. Let us think, then, of Jesus and his mission.
I. THE ELECT OF GOD. Six times does the word occurin this portion of
Isaiah; it is found also in Psalm 89:3; Psalm105:6, 43; Psalm106:5, 23. He has
been endowedwith God's Spirit, anointed for a specialmission, for a high and
arduous task;and this is to publish the Law, the practicalreligion of Jehovah,
to the nations of the earth. "All religions claim to be laws;biblical religion
dwells with increasing earnestnessonthe moral as opposedto the ritual law."

II. HIS METHODS. Theyare gentle, quiet, spiritual. He speaks, notin the
loud voice of passionate debate and contention, but with the still small voice of
reasonable persuasion. He does not come to crush life, but to develop it; not to
despise the weak, but to encourage andraise them. The crushed reed is the
very type of helplessness;the dimly burning wick of ignorance ofthe best. It
has been designatedas the religion of condescension. Whenit came into the
world, it found the multitude crushed beneaththe yoke of political oppression,
exhausted by the demands of heathen ritualism, yet longing for health and
salvation;it stoopedto them and blessedthem. He himself is as a brightly
burning Lamp, and a Reed, "a humble Plant;" unlike others, "coveredwith
leaves, orhardened in their stalk." In a spirit of strict truthfulness, for this
end born and brought into the world, he shall proceedto establishjustice and
true religion on the earth. He shall be the nations' Desire;and they shall wait
in longing upon him (cf. Matthew 12:17-21). Suchis Christianity, as it exists in
the mind of its Author, and as it appears in the world, pursuing its beneficent
way, in spite of all revolutions, and of all religious changes and controversies. -
J.
Biblical Illustrator
Behold My Servant.
Isaiah42:1-17
Who is the "servantof Jehovah
Prof. T. K. Cheyne, D. D.
? — The following are, in brief, the leading opinions which have been held:(1)
Hitzig's, that the Jewishpeople in exile is referred to, as distinguished from
the heathen;(2) that of Paulus and Maurer, that the servant is the pious
portion of the people;(3) that of Gesenins, that the prophetic order is
intended;(4) that of Hofmann, combining (2) and (3), that it means Israel, the
prophetic people, suffering on behalf of the heathen world;(5) that of Oehler
and Delitzsch, that "the conceptionof the servant of Jehovahis, as it were, a
pyramid, of which the base is the people of Israel as a whole, the centralpart

Israel'according to the Spirit,' and the summit, the person of the Mediatorof
salvation, who arises out of Israel."
(Prof. T. K. Cheyne, D. D.)
The Mediatoris the centre
F. Delitzsch, D. D.
1. In the circle of the kingdom of promise — the secondDavid.
2. In the circle of the people of salvation — the true Israel.
3. In the circle of humanity — the secondAdam.
(F. Delitzsch, D. D.)
The servant of Jehovah
Prof. T. K. Cheyne, D. D.
In the sublimest description of the servant I am unable to resistthe impression
that we have a presentiment of an individual, and venture to think that our
generalview of the servantought to be ruled by those passages inwhich the
enthusiasm of the author is at its height. "Servantof Jehovah" in these
passagesseems equivalentto "sonof Jehovah" in Psalm 2:7 ("son" and
"servant" being, in fact, nearly equivalent in the Old Testament), namely, the
personalinstrument of Israel's regeneration, or, as we may sayin the broader
sense ofthe word, the Messiah.
(Prof. T. K. Cheyne, D. D.)

Jehovahand Jehovah's servant
Prof. G. A. Smith, D. D.
This servant is brought before us with all the urgency with which Jehovahhas
presentedHimself, and next to Jehovah He turns out to be the most important
figure of the prophecy. Does the prophet insist that God is the only source and
sufficiency of His people's salvation? It is with equal emphasis that He
introduces the servant as God's indispensable agent in the work. Cyrus is also
acknowledgedas anelectinstrument. But neither in closenessto God, nor in
effectupon the world, is Cyrus to be compared for an instant to the servant.
Cyrus is subservient and incidental But the servant is a character, to delineate
whose immortal beauty and example the prophet devotes as much space as he
does to JehovahHimself. As he turns againand againto speak of God's
omnipotence and faithfulness and agonising love for His own, so with equal
frequency and fondness does he linger on every feature of the servant's
conduct and aspect:His gentleness, His patience, His courage, His purity, His
meekness:His daily wakefulness to God's voice, the swiftness and brilliance of
His speechfor others, His silence under His own torments; His resorts —
among the bruised, the prisoners, the forwanderedof Israel, the weary, and
them that sit in darkness, the far-off heathen; His warfare with the world, His
face setlike a flint; His unworldly beauty, which men call ugliness;His
unnoticed presence in His owngeneration, yet the effectof His face upon
kings;His habit of woe, a man of sorrows and acquainted with sickness;His
sore stripes and bruises, His judicial murder, His felon's grave;His exaltation
and eternalglory — till we may reverently say that these pictures, by their
vividness and charm, have drawn our eyes awayfrom our prophet's visions of
God, and have causedthe chapters in which they occur to be oftener read
among us, and learned by heart, than the chapters in which God Himself is
lifted up and adored. Jehovahand Jehovah's servant — these are the two
heroes of the drama.
(Prof. G. A. Smith, D. D.)
The servant, first Israelas a whole, then Israelin part

Nothing could be more clearthan this, that in the earlieryears of the exile, the
servant of Jehovahwas Israelas a whole, Israel as a body politic Very soon
the prophet has to make a distinction, and to sketchthe servant as something
less than the actual nation In modern history we have two familiar
illustrations of this process ofwinnowing and idealising a people, in the light
of their destiny. In a well-knownpassagein the "Areopagitica"Milton
exclaims:"Methinks I see in my mind a noble and puissant nation rousing
herself and shaking her invincible locks;methinks I see her as an eagle
renewing her mighty youth, and kindling her undazzled eyes at the full
midday beam while the whole noise of timorous and flocking birds, with those
also that love the twilight, flutter about, amazed at what she means." In this
passagethe "nation" is no longer what Milton meant by the term in the
earlier part of his treatise, where "England" stands simply for the outline of
the whole English people; but the "nation" is the true genius of England
realisedin her enlightened and aspiring sons, and breaking awayfrom the
hindering and debasing members of the body politic. Or, recallMazzini's
bitter experience. To no man was his Italy more really one than to this ardent
son of hers, who loved every born Italian because he was an Italian, and
counted none of the fragments of his unhappy country too petty or too corrupt
to be included in the hope of her restoration. To Mazzini's earliest
imagination, it was the whole Italian seedwho were ready for redemption,
and would rise to achieve it at his summons. But when his summons came,
how few responded, and after the first struggles how fewerstill remained,
Mazzini himself has told us with breaking heart. The real Italy was but a
handful of born Italians; at times it seemedto shrink to the prophet alone.
From such a core the conscience indeedspread again, till the entire people
was delivered from tyranny and from schism, and now every peasantand
burgher from the Alps to Sicily understands what Italy means, and is proud to
be an Italian. But for a time Mazzini and his few comrades stoodalone. It is a
similar winnowing process throughwhich we see our prophet's thought pass
with regard to Israel. Him, too, experience teaches, that "the many are called,
but the few chosen." Perhaps the first traces of distinction betweenthe real

servant and the whole nation are to be found in the programme of his mission
(Isaiah 42:1-7).
The ideal servant Jehovah
E. H. Plumptre, D. D.
That mysterious form of the ideal servant of Jehovah, which seems, as we
read, to shift and change its aspect, was to Israelwhat the "colossalman" of
the idealistis to humanity at large
(E. H. Plumptre, D. D.)
The servant of the Lord
A. Maclaren, D. D.
The figure, as it first appears in this half of what are calledIsaiah's
prophecies, evidently represents Israelas God intended it to be, chosenfor His
service and for the diffusion of His Name;the convictiongradually steals over
the prophet that the nation cannot discharge these functions, but that the
Israelwithin Israel, the devout core of the people, is the Servantof the Lord;
and finally, the knowledge seems to have been breathed into him that not even
"that holy seed" which "is the substance thereof" is adequate to do all that
the Servantof the Lord is to do; and thus finally the figure changes into a
Person, who can be and do all that Israelought to have been and done, but
was not, and did not. In other words, whether the prophet discernedit or no,
the role of the Servant of the Lord is only fulfilled by Jesus Christ.
(A. Maclaren, D. D.)
Cyrus and the Servant of Jehovah

His relation to Cyrus, before whose departure from connectionwith Israel's
fate the Servant does not appearas a person, is most interesting. Perhaps we
may best conveyit in a homely figure On the ship of Israel's fortunes — as on
every ship and on every voyage — the prophet sees two personages.One is the
pilot through the shallows, Cyrus, who is dropped as soonas the shallows are
past; and the other is the captain of the ship, who remains always identified
with it — the servant. The captain does not come to the front till the pilot is
gone;but, both alongside the pilot, and after the pilot has been dropped, there
is every room for his office.
The ideal servant's work
Prof. S. R. Driver, D. D.
The chief aspects ofthe ideal servant's work may be classedas follows:
1. He is to be the embodiment of a new covenantbetweenJehovahand His
people, to restore the actualnation exiled at the time in Babylon, and to
reestablishthem in their own land (Isaiah 42:6; Isaiah49:5, 6, 8).
2. But He has a missionnot to Israel merely, but to the world: He is to teach
the world true religion, and to be a "light of the Gentiles" (Isaiah42:1, 3, 6;
Isaiah49:6).
3. He is to be a prophet, patient and faithful in the discharge ofHis work, in
spite of the contumely and opposition which He may encounter(Isaiah 50:4-
9).

4. Being innocent Himself, He is to suffer and die for the sins of others (Isaiah
53:4-9).
(Prof. S. R. Driver, D. D.)
The Trinity in unity
W. Cadman, M. A.
This is the language ofthe Eternal Father;but it contains a description of our
blessedLord and Saviour in His character, as the Redeemerof the world.
Then the Spirit of God is representedas resting upon Christ, to qualify Him
for that work of redemption; and thus in this one verse we have brought
before us suggestions concerning the Father's sovereignwill, the Son's willing
obedience, and the Spirit's fulness of grace manifestedin the Personof the
Son, and the setting Him apart for His realwork.
I. THE SCRIPTURALREVELATION CONCERNING THE TRINITYIN
UNITY.
1. No one can doubt that Holy Scripture teaches the unity of God.
2. Yet Scripture speaks ofthis one God, this one Jehovah, Israel's Lord, as
revealing Himself in three distinct characters and relations, and only three.
3. Then Scripture attributes works and qualities to eachof these three Persons
which could not be attributed to them justly if eachof them were not truly
God.

4. Then Holy Scripture teaches, notwithstanding, that these Three Divine
Persons, eachspokenof as God, are yet one God, and this without any
difference or inequality.
II. THE PRACTICAL VIEW OF THE TRINITY WHICH THIS PASSAGE
CONTAINS. We gatherfrom it that it is the will of the Eternal Jehovahthat
the glory of the Trinity should be speciallymanifested in connectionwith the
Personand work of Christ. Observe the description of the SecondPersonin
the blessedTrinity.
1. He is God's Servant. How can the SecondPersonin the Trinity be spokenof
as the Servant of the EternalFather? The very expressiondenotes the
manhood of Christ. He cannot be a Servant except by creation, and His body
was createdin order that He might sustainthe position of Servant to the
Eternal God. "A body," we are told in the Epistle to the Hebrews, quoting
from the Psalms, "hastThouprepared Me... Lo, I come to do Thy will, O
God." Here is the Sonspeaking to the Father. Then the expressionGod's
"Servant" denotes the humiliation of our blessedLord (Philippians 2:7). As
God's servant we have to considerHim in connectionwith His office, as well
as with His humiliation and with His manhood. The office which He had to
sustain was to bring sinful men back again to God.
2. Then He is God's beloved — "Mine elect, in whom My souldelighteth."
3. The Man Christ Jesus has the Spirit of God — "I will put My Spirit upon
Him," that is, I will put it on Him as a garment. At the conception, and at His
baptism and ordination to His work, this was speciallymanifested. Then Jesus
had the Spirit for the specialwork which He had to perform as Mediator.
There were three objects to be accomplished, if man was to have a suitable
remedy. Man was ignorantof God's will through sin: he needed, therefore, a

prophet to teachhim, not only what to do, but the actualdoing of it, and Jesus
was anointed to be that Prophet. Then man was rebellious, and he needed,
therefore, a king who should rule over his inward passions, and subdue them,
as well as over his outward enemies, and quell them: and therefore Jesus was
anointed, that He might sustainthe office of King. And man was in a sinful
condition, under the curse of the broken law, and therefore he neededa priest
to sacrifice for him, and to make intercessionfor him, and Jesus was that
Priest, anointed with the Spirit of God, in order that He might make that
satisfaction, andoffer that sacrifice, and present that intercessionthrough
which sinners may be brought nigh unto God. Thus qualified, the Saviour will
"bring forth judgment to the Gentiles."
(W. Cadman, M. A.)
The servitude of Jesus
J. Vaughan, M. A.
I. IN CHRIST, SERVICE AND FREEDOMWERE PERFECTLY
COMBINED.He gave the service of being, the service of work, the service of
suffering, the service of worship, the service ofrest eachto the very highest
point of which that service is capable. But when He came, knowing as He did
all to which He was coming, He came with these words upon His lips, "I
delight to do it."
II. CHRIST HAD MANY MASTERS, AND HE SERVED THEM ALL WITH
PERFECTSERVICE.
1. There was His own high purpose, which had armed Him for His mission,
and never by a hair's-breadth did He ever swerve from that.

2. There was the law. The law had no right over Christ, and yet how He
served the law, in every requirement, moral, political, ceremonial, to the
smallesttittle.
3. There was death, that fearful master with his giant hand. Step by step, inch
by inch, slowly, measuredly, He put Himself under its spell, He obeyedits
mandate, and He owned its power.
4. To His Heavenly Father what a true Servant He was, not only in fulfilling
all the Father's will, but as He did it, in always tracing to Him all the power,
and giving back to Him all the glory.
III. THERE IS A DEPTHOF BEAUTY AND POWER, OF LIBERTYAND
HUMILIATION, OF ABANDONMENTAND LOVE, IN THAT WORD
"SERVANT," whichnone ever know who have not consideredit as one of the
titles of Jesus. But there is another name of Jesus, verydear to His people,
"The Master." To understand "the Master" you must yourself have felt "the
Servant."
(J. Vaughan, M. A.)
The dignity of service
J. Parker, D. D.
He is not a man of clearand weighty judgment who sees nothing of honour
even in the word "servant." Ill times have befallen us if we attach to that word
nothing but the idea of humiliation, lowness, valuelessness. Thatword must be
restoredto its right place in human intercourse. If any man proudly rise and
say he is not servant, there is a retort, not of human invention, which might

overwhelm any who are not swallowedup of self-conceitand self-idolatry. We
do not know what it is to rule until we know what it is to serve.
(J. Parker, D. D.)
God's programme for the world
S. Chadwick.
This programme is entrusted to the servant of the Lord, who is the Christ of
the New Testament.
I. THE RELATIONSHIP BETWEENJEHOVAH AND HIS SERVANT. In
all His life of ministry this Servant was assuredofthree things —
1. That He was chosenof God for the service to which He came.
2. That He dwelt deep in the love of God His Father.
3. That His life lay entirely within the will of God. He was chosen, beloved,
approved. All this is possible to those who say, "I am the Lord's."
II. THE SERVANT'S DIVINE EQUIPMENT."Ihave put My Spirit upon
Him."
III. THE MISSION OF THE SERVANT:ITS TEMPER AND METHOD.
Christ came to revealGod, to restore all things to the pattern of the Divine
mind, to make God's judgment the standard of all life and conduct, so that the
world should be governed by the principles of God's righteousness.This is to
be accomplishedwithout noise or ostentation. This description of Christ's

characteris remarkable for its omissions:it is a striking list of omissions. The
Spirit works by a process ofexclusion in revelationand sanctification, and in
the restorationof righteousness inthe world.
(S. Chadwick.)
The ideal Israelite
B. H. Alford.
Long before Christ appeared in the flesh, He had already appeared in the
Spirit. The chapter carries us back to a time when the conceptionof a Saviour
definitely began. Up to then there had been vague presentiments; after then
there was a characterprepared for the Jesus who was to come. So it is with all
heroes, they are neededbefore they are born; they could not work their work
unless they were needed and discerned; they have prophets to begetthem as
well as parents.
I. AN ACTUAL NAME APPLIED. The title of "God's servant" is one that
runs through all Oriental language. The Israelite people at large had failed, —
the Jewishpeople, as reformed by Josiah, had failed, — it remained for God
to justify His purpose by manifesting a "new model," who should represent
Him rightly to the Gentiles.
II. AN IDEAL DESCRIPTIONGIVEN.
1. This genuine man of God must be a man of gentleness, andyet He should
inherit the earth.
2. A method equally new would prevail in religion; there the true Missionary
would proceedwith tolerance;He would not thrust His revelationupon aliens,

He would open their eyes to behold their own revelation;they also had lamps,
dimly-burning, but still alight. God's servant must not extinguish them, He
must revive them.
3. But to be gentle in forwarding the right, tolerant in inculcating the true,
tender in making allowancefor the weak — all this belongs to consummate
sympathy, and sympathy demands compensating qualities, for it has besetting
defects. Converse with sensitive consciencesis often enfeebling. Virtue goes
out of us in the endeavour to impart strength, and the infection of fear
overtakes the very physician. But our prophet has a strong intellect in view, a
Helper who shall not be bruised by anything He has to bear.
4. There is about the perfect characterthe distinction of patience. He burns
brightly in mind. He bears up bravely in heart, "until He have set judgment in
the earth." This true service has been fulfilled by the Carpenterof Nazareth
— His qualities are on record; His spirit lasts.
(B. H. Alford.)
Messiahand His work
Original SecessionMagazine.
I. THE CHARACTER AND SPIRIT OF THE MESSIAH.
II. THE WORK WITH WHICH, AS THE FATHER'S SERVANT, HE HAD
BEEN ENTRUSTED.
III. THE WAY IN WHICH HE WAS TO EXECUTE IT. "He shall not fail,"
etc.

(Original SecessionMagazine.)
The service of God and man
I. THE CONSCIENCEOF THE SERVICE. Before being a service of man, it
is a service for God. "My servant."
II. THE SUBSTANCE OF SERVICE. "Judgmentfor the nations shall He
bring forth." "According to truth shall He bring forth judgment." He shall
not flag nor break, till He setin the earth judgment."
III. THE TEMPER OF SERVICE (vers. 2, 3).
IV. THE POWER BEHIND SERVICE (vers. 5, 6).
"Behold, My Servant
F. B. Meyer, B. A.
They are rare qualities which Jehovahcalls us to behold in the electServant:
a Divine modesty; a Divine humility; a Divine perseverance.
I. THE MODESTYOF THE BEST WORK. Godis always atwork in our
world, leading the progress of suns, refreshing grass with dew, directing the
flight of the morning beams. But all His work is done so quietly, so
unobtrusively, with such reticence as to His personal agency, that many affirm

there is no God at all. Thus was it with the work of Christ. He put His hand on
the mouths of those who proclaimed His deity, or blazoned abroadHis fame.
This quality is God's hall-mark upon the best work. His highest artists do not
inscribe their names upon their pictures, nor introduce their portraits
amongsttheir groups.
II. THE HUMILITY OF THE BEST WORK. He has put down the mighty
from their seat, and exalted the humble and meek. And so was it with our
Lord. He passedby Herod's palace, and chose Bethlehemand its manger bed.
He refused empires of the world, and took the way of the cross. He selected
His apostles anddisciples from the ranks of the poor. He revealed His choicest
secrets to babes. He left the societyof the Pharisee and Scribe, and expended
Himself on bruised reeds and smoking flax, on dying thieves and fallen
women, and the peasantryof Galilee.
III. DIVINE PERSEVERANCE.Thoughour Lord is principally concerned
with the bruised and the dimly-burning wick, He is neither one nor the other
(see R.V., marg.). He is neither discouragednor does He fail. This, again, is
the quality of the best work. That which emanates from the flesh is full of
passion, fury, and impulse. It essaysto deliver Israelby a spasmof force that
lays an Egyptian dead in the sand; but it soonexhausts itself, and sinks back
nerveless and spent. It is impossible too strongly to emphasise the necessityof
relying in Christian work on the co-witness ofthe Spirit of God.
(F. B. Meyer, B. A.)
Purpose and method of the Redeemer
R. R. Meredith, D. D.

I. THE REDEEMER'SPURPOSE. "He shallbring forth judgment to the
Gentiles";"He shall bring forth judgment unto truth," and He is to "set
judgment in the earth." The word "judgment," as here used, has no better
equivalent than righteousness,in the sense ofthat which is essentiallyright in
heart and life, both toward God and man. This righteousness — rightness —
in all the powers and operations of the soul, and in all its relations to God and
the universe, is the master-needof mankind. The Redeemerhas undertaken to
meet this greatneed of the world. He came not to establishcertain forms of
theologicalthought and expression;not to set up certain ecclesiastical
organisations andrituals — all these are of little worth, exceptin so far as
they can be made the means to a vastly grander end. Jesus Christ came to
establishessentialrighteousnessin individual human souls, and so in the
community and in the world. It is His grand purpose to enlighten the
ignorance, to quicken the conscience, to energise the will, to purify the
affections, and to exalt the aims of men, bringing them thus into harmony
with God. He came to make every wrong right — to break the oppressor's
yoke, to banish cupidity and caste, ignorance andselfishness, and every form
of sin. In the prosecutionof this sublime purpose the Redeemercalls all His
disciples into co-operationwith Himself. In this they are to find the
development of their ownspiritual character, andby this the world is to be
won for Christ.
II. THE REDEEMER'SMETHOD. This is setbefore us by the prophet in a
fourfold view —
1. As authorised. "BeholdMy Servant, whom I uphold; Mine elect, in whom
My souldelighteth; I have put My Spirit upon Him." Here the Redeemeris
representedas acting under the appointment and authorisationof the Eternal
Father. Nor is it difficult to perceive why this is necessary. God, as the
Sovereign, againstwhomman has offended, was alone competentto
determine whether any mediation could be admitted betweenHimself and His
rebellious creatures, and, if any, what the nature of that mediation should be.
It is essentialto any man's faith in redemption that he should recogniseit as of
God from the beginning. The interposition of Christ is first of all, and more

than all, the manifestationof the Father's impartial and everlasting love for
lost men. The Redeemeris God, the equal of the Father in glory, majesty,
power, divinity, and eternity; but He is God manifest in the flesh. As it was
necessarythat the Redeemershould be authorised, so it was necessarythat the
authority under which He actedshould be explicitly attested. It was thus
attested. "Mine electin whom My soul delighteth; I have put My Spirit upon
Him" (Luke 4:14). This aspectof His mission was clearlyunderstood by His
apostles (Acts 4:27; Acts 10:38). At intervals during His ministry there came
to Him Divine attestation;at its close He "was declaredto be the Son of God
with power, according to the Spirit of holiness by the resurrectionof the
dead": and having ascendedto the Father He was constituted "Headover all
things to the Church," principlities and powers being made subject to Him,
for it pleasedthe Father that in Him should all fulness dwell."
2. As unostentatious (ver. 2). Messiah's missionwas to be distinguished by no
secularpomp, by no military glory. The Redeemer's appearancewas to be
lowly, His operations silentand unobtrusive. The Saviour of men is greatin
gentleness. Onthis point prophecy is mysteriously impressive. History
answers to prophecy. In the life of Jesus Christ there is a marvellous mingling
of grandeur and humility. The same principle pervades the whole of His
administration. There is marvellous grandeur, but there is deep lowliness. The
Gospelhas mysteriously subdued the hearts of men, forming into its own
spirit tempers and habits the most alien from its nature.
3. As compassionate. "Abruised reed," etc. Advancing to the realisationof
His sublime purpose the Redeemerwill not overlook the smallestacquisition;
and His attention will be especiallydirectedto those who are speciallyneedy,
weak, and helpless.
4. As persevering. "He shall not fail," etc. He was not discouraged. He
ploughed His way through all opposition from Bethlehem to Golgotha. The

risen and exalted Redeemeris moving steadily on to His final and complete
triumph.
(R. R. Meredith, D. D.)
The Servant of Jehovah
Anon.
I. THE CHARACTER HE SUSTAINS. "Behold, My Servant," etc. In this
capacityGod sustainedand protected Him. He is also setforth as the objectof
His specialchoice andaffection. "Mine elect," etc. He delighted in Him on
account—
1. Of the close relationshipthat existedbetweenthem. Not merely was He
Jehovah's Servant, but His only-begotten Son.
2. The resemblance He bore to Him.
3. His having engagedto execute the Divine purposes.
II. THE WORK HE HAD TO ACCOMPLISH.
1. Forthis work He was endowedwith every requisite qualification. "I have
put My Spirit upon Him."
2. The work assignedto Him was very extensive in its range. "He shall bring
forth judgment to the Gentiles."

3. The characterof His work is here intimated. He was to bring forth
"judgment"; for the religion He would establish was to be pre-eminently
distinguished truth and righteousness.
III. THE MANNER IN WHICH IT WAS TO BE EFFECTED.
1. The absence of all ostentationand clamour. It is invariably found that it is
not the most noisy that do the most work.
2. He was to evince greattenderness and compassion. "Abruised reed," etc.
These words were verified in His conduct towards two classes —
(1)The humble penitent.
(2)His bitterest foes. This passageis thus. applied by Matthew (chap. 12.).
3. Perseverancein the face of all difficulties and discouragements.He shall not
fail nor be discouraged,"etc.
(Anon.)
The coming Saviour
Sermons by the Monday Club.

About these chapters, as a unit, a halo of Messianic brightness gathers, like
the aureole with which painters surround the brow of Christ. In these verses
(1-11)the prophet taught that —
I. THE COMING SAVIOUR WAS TO SET UP A KINGDOM WHICH
SHOULD BE UNIVERSAL (vers. 1, 4, 6). Those whom Isaiahaddressed
supposedthat true religion was to reachthe world, if at all, through the
channels of Judaism; they thought the only way to heaven was through the
,portals of the JewishChurch. The prophet declares that the benefits of Christ
s kingdom are to extend to Jew and Gentile alike. No distinctions of race or
clime are to arrestits growth. No wonderthat under the thrill of such a vision
he shouts, "Sing unto the Lord a new song, and His praise from the end of the
earth!" It is sometimes said that the religious spirit of the Old Testamentis
narrow; that it makes Godbestow His favours on the few, and not on the
many. Can, however, a larger measure of grace be conceivedthan is here
expressed?
II. CHRIST'S KINGDOM WAS TO BE EXTENDED BYPEACEFUL
MEASURES (vers. 2, 3). The prophet addressedthose who thought religious
conquestwas to be achievedby force. Hitherto conflicts had marked the
intercourse of God's chosenpeople with the Gentiles. The Jews lookedfor
their coming king to be warlike. How strangely, then, does Isaiah describe
their conquering prince, — "He shall not cry," i.e. shout as He advances, "nor
lift up," i.e. make demonstration of His power, "nor shall He cause His voice
to be heard in the street. A bruised reed shall He not break, and the smoking
flax shall He not quench: He shall bring forth judgment unto truth," i.e. truth
shall be His victorious weapon. The element in Christianity to which our text
refers makes that which is feeble among men powerful for Christ. It also
makes it possible for all Christ's servants to be efficient labourers. They
become such by imbibing the spirit of the Master. Notall canpublicly
proclaim the Gospel, but every one canseek for the "same mind which was in
Christ."

III. CHRIST'S KINGDOM WAS TO REVEAL GOD'S SYMPATHY WITH
MAN, ESPECIALLY IN HIS SUFFERING. (ver. 7). The primary reference
in these figures is undoubtedly to spiritual results. Eyes morally blind are to
be opened, and captive souls emancipated from the prison-house of sin. It is,
however, no less true that bodily and mental freedom are included in the
blessings ofMessiah's reign. The Church is now the representative of the
Divine sympathy for suffering; and she should not forgetthat, as of old,
believers will be multiplied when it is seenthat through her Christ now cares
for bodies as well as souls.
IV. CHRIST'S KINGDOM WAS TO FILL THE EARTH WITH JOY (vers.
10, 11). As lessons fromour subject we learn —
1. Christians should labour in hope. Isaiahsuggestsone of the strongestproofs
of our Lord's divinity by affirming, "He shall not fail nor be discourageduntil
He have setjudgment in the land." When we learn of the Masterwe catcha
hopeful spirit.
2. The results of serving Christ are permanent.
(Sermons by the Monday Club.)
Silent spread of Christianity
Sermons by the Monday Club.
This prophecy accords with fact. Gibbon, in his History of the Decline and
Fall of the RomanEmpire, has the following words describing the silent but
rapid spread of Christianity: "While the Roman Empire was invaded by open
violence or undermined by slow decay, a pure and humble religion gently

insinuated itself into the minds of men, grew up in silence and obscurity,
derived new vigour from opposition, and finally erectedthe triumphant
banner of the Cross onthe ruins of the Capitol."
(Sermons by the Monday Club.)
The coming Saviour
Homiletic Review.
I. OUR LORD'S CHARACTER AS PORTRAYED IN PROPHECY.
1. That our Lord should come as a servant(ver. 1).(1) This was His own
testimony when He came (Matthew 20:28;John 6:38).(2) This is the testimony
of the apostles (Philippians 2:6-8).
2. That our Lord was Divinely chosenfor His work. "Mine elect" (1 Peter2:6,
7).
3. That our Lord should be endowedwith the Holy Spirit. "I have put My
Spirit upon Him" (Matthew 3:16, 17;Luke 4:14, 18, 19; Hebrews 9:14;
Hebrews 1:9).
4. That our Lord would institute a religion for the Gentiles (ver. 1). Such is the
force of the word "judgment."
5. That His Spirit would be most tender and gentle (vers. 2, 3).(1)This, surely,
is a correctdescription of the historic Christ. His own testimony (Matthew
11:29). The testimony of His apostles (Hebrews 7:26; Hebrews 12:2, 3; 1 Peter
2:21-24).(2)In this He gave His disciples an example.

6. That His courage would be equal to His gentleness (ver. 4).(1) It is not the
noisy and boastful that are the most courageousand reliable.(2)The deeper
our convictionof the truthfulness of our cause the more patient and gentle
may we be in its advocacy.(3)The commissionof Christ to His disciples proves
His entire confidence in the success ofHis cause.
II. OUR LORD'S COMMISSION FORETOLD IN PROPHECY.
1. In its authority (vers. 5, 9). The authority is the highest in respectto power
and principle.
2. In its purpose (ver. 7).(1) Our Lord appropriates the terms of this
commissionto Himself (Luke 4:17-19).(2)This is the commissionHe fulfilled
in His life.
III. BOTH THE CHARACTER AND COMMISSION OF CHRIST ARE
JUST INCENTIVES TO THANKSGIVING TO GOD (ver. 10).
1. All should praise God.
2. To praise Godfor Christ intelligently we must personally experience His
saving power.Lessons —
1. The study of prophecy is the imperative duty of every child of God.

2. The most inspiring portions of prophecy are those which centre in the
person and work of our Lord Jesus.
3. No prophecy canbe fully understood that is not interpreted in the light of
Christ's work. "Forthe testimony of Jesus is the spirit of prophecy."
4. Christianity is a religion for the whole race (ver. 4).
5. The gentleness with which its advocates shouldbe characterisedand the
beneficent designs of its mission must commend it, when rightly represented,
to all nations, climes, and tongues.
6. Under no circumstances willour Lord justify His disciples in an advocacy
of His Gospelin a spirit antagonistic to His own.
7. Let all disciples of Christ copy His life, spirit and love, and work for the
gracious ends for which He lived and died!
(Homiletic Review.)
The servant of Jehovah
J. A. Alexander.
This chapter exhibits to our view the servant of Jehovah, i.e. the Messiahand
His people, as a complex person, and as the messengerorrepresentative of
God among the nations.

1. His mode of operationis described as being not violent but peaceful(vers.
1-5).
2. The effects of His influence are representedas not natural but spiritual
(vers. 6-9).
3. The power of God is pledged for His success, notwithstanding all
appearances ofinactionor indifference on His part (vers. 10-17).
(J. A. Alexander.)
Mine electin whom My soul delighteth
Christ delighted in by the Father
H. Melvill, B. D.
Christ Jesus was the electof God, inasmuch as from all eternity infinite
wisdom had chosenHim to execute the sovereignpurposes of infinite mercy.
We may pronounce that the Fatherdelighted in His elect, because —
I. THE MEDIATION OF CHRIST MAGNIFIED EVERY DIVINE
ATTRIBUTE.
II. IT ALSO MET EVERY HUMAN NECESSITY.
(H. Melvill, B. D.)

COMMENTARIES
Ellicott's Commentary for English Readers
XLII.
(1) Behold my servant . . .—Here the words point not, as before, to the visible,
or even the ideal Israel, but to One who is the centre of both, with attributes
which are reproduced in His people in the measure of their fulfilment of the
ideal. “Elect” is another of the words with which Isaiah has fashioned the
theologyof Christendom. It meets us there four times (45:4, 65:9, 22), and is
echoedand interpreted in the voice from heaven of Matthew 3:17. That voice
fixed on the human consciousness ofthe Son of Man that He was “the servant
of the Lord,” and throughout His life we trace an ever expanding and
conscious reproductionof the chief features of Isaiah’s picture. Disciples like
St. Matthew learnt to recognisethat likeness evenin what might seemto us
subordinate details (Matthew 12:17-21).
I have put my spirit . . .—An echo from Isaiah11:2, heard once more in Isaiah
61:1. The promise we note as fulfilled in closestconnectionwith the utterance
of the previous words in Matthew 3:16; Luke 3:22; John 1:32-33.
He shall bring forth judgment to . . .—The ministry of “the servant,” as
extending to the Gentiles, is prominent in 2 Isaiah (Isaiah49:6-7; Isaiah
52:15). It expands the thought of Isaiah 2:1-4. There the Temple is the centre
from which the knowledge and the “judgment” (used here in the sense of law,
or ordinance) flow; here it is from the personalteaching of “the servant.”
BensonCommentary
Isaiah42:1. Behold my servant, &c. — “The prophet, having openedhis
subject with the preparation for the return from the captivity at Babylon, and

intimated that a much greaterdeliverance was coveredunder the veil of that
event, proceededto vindicate the powerof God, as Creatorand Disposerofall
things, and his infinite knowledge from his prediction of future events, and in
particular of that deliverance;he then went still further, and pointed out the
instrument by which he should effectthe redemption of his people from
slavery, namely, a greatconqueror, whom he would callforth from the north
and the east, to execute his orders. He now proceeds to the greatdeliverance,
and at once brings forth into full view the Messiah, withoutthrowing any veil
of allegoryover the subject.” For, though the person here spokenof has by
some been supposed to be Cyrus, and by others Isaiahhimself, and by others
againthe people of the Jews;yet we are directed by an infallible interpreter to
understand the prophet as speaking ofChrist. For to him St. Matthew has
directly applied his words; nor, as Bishop Lowth has observed, can they,
“with any justice or propriety, be applied to any other person or character
whatever.” This is so evident, that not only the generality of Christians, but
the Chaldee paraphrast, and divers of the most learned Jews, understand the
passageofthe Messiah, andof him alone; and pass a very severe sentence
upon their brethren that expound it of any other person, and affirm that they
are smitten with blindness in this matter. Indeed, to him, and to him only, all
the particulars here following do truly and evidently belong, as we shall see.
My servant— Though he was the only Son of the Father, in a sense in which
no creature, man or angel, was, is, or canbe his son; see Hebrews 1:2-5; yet,
as Mediator, and with respectto his human nature, he sustainedthe
character, and appearedin the form of a servant, learned obedience to his
Father’s will, practised it, and was continually employed in advancing the
interests of his kingdom. Whom I uphold — Whom I assist, and enable to do
and suffer all those things which belong to his office;mine elect — Chosenby
me to this great work of mediation and redemption; in whom my soul
delighteth — Or, as ‫התצר‬is often rendered, is well pleased, both for himself
and for all his people, being fully satisfiedwith that sacrifice which he shall
offer up to me: see Matthew 3:17; Matthew 17:5; 2 Peter1:17; John 3:35. I
have put my Spirit upon him —

Not by, but without, measure, John 3:34; by which he is furnished with that
abundance and eminence of graces andgifts which are necessaryfor the
discharge of his high and mighty undertaking. He shall bring forth judgment
to the Gentiles — He shall publish or show (as the word ‫איצי‬oftensignifies,
and is translatedMatthew 12:18)the law, counsel, or will of God concerning
man’s salvation; and that not only to the Jews, to whom the knowledge of
God’s law had been hitherto in a greatmeasure confined, but to the heathen
nations also.
Matthew Henry's Concise Commentary
42:1-4 This prophecy was fulfilled in Christ, Mt 12:17. Let our souls rely on
him, and rejoice in him; then, for his sake, the Father will be well-pleasedwith
us. The Holy Spirit not only came, but rested upon him, and without measure.
He patiently bore the contradiction of sinners. His kingdom is spiritual; he
was not to appearwith earthly honours. He is tender of those oppressedwith
doubts and fears, as a bruised reed; those who are as smoking flax, as the wick
of a lamp newly lighted, which is ready to go out again. He will not despise
them, nor lay upon them more work or more suffering than they can bear. By
a long course of miracles and his resurrection, he fully showedthe truth of his
holy religion. By the power of his gospeland grace he fixes principles in the
minds of men, which tend to make them wise and just. The most distant
nations wait for his law, wait for his gospel, and shall welcome it. If we would
make our calling and electionsure, and have the Father delight over us for
good, we must behold, hear, believe in, and obey Christ.
Barnes'Notes on the Bible
Behold - This word is designedto 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 regardedas serving or obeying him. It is a term
which may be applied to anyone who is esteemedto 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; Daniel9:2;

Titus 1:1; James 1:1; 1 Peter2:16; Revelation7:3; Revelation15:3. 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 whichare ascribedto
him who is here designatedas 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 Jewishpeople. The translators of the
Septuagint evidently so regarded it. They render it, Ἰακώβ ὁ παῖς μοῦ, κ.τ.λ.
Iakōbho pais mou, etc. - 'Jacobis my servant, I will uphold him; Israel is my
chosenone, my soulhath embraced him.' Jarchialso 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 reasonallegedfor 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 Isaiah41:8-9; to Isaiah 42:19, and
to Isaiah 44:21;Isaiah 45:4; Isaiah48:20; and argues that it is to be presumed
that the prophet used the phrase in a uniform manner, and must therefore be
supposedhere also to refer to the Jewishpeople. But the objections are
insuperable.
1. In Isaiah42:6, the servantof 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 characterof the
'servant' of Yahweh, as meek, mild, gentle, quiet, and humble Isaiah 42:2-3, is
remarkably unlike the characterwhich the prophet elsewhere gives ofthe

people, and is as remarkably like the characterwhich is everywhere given of
the Messiah.
3. It was not true of the Jewishpeople 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 canit be applied to the collectedJewish
people.
II. A secondopinion has been, that by the 'servant of Yahweh' Cyrus was
intended. Many of the Jewishinterpreters 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 Isaiah45:1, where he is calledthe Anointed, and to
Isaiah44:28, 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 agreeswith Cyrus. That he was
distinguished for justice and equity is admitted (see the note at Isaiah41:2),
but the expressions usedhere, 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 ofbattle 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
reasonfor this is, that in Isaiah20:3, the name 'servant' of Yahweh is given to
Isaiah. But the objections to this are plain, and insuperable.
1. Nothing canbe urged, as we have seen, from the mere use of the word
'servant.'
2. It is inconceivable that a humble prophet like Isaiahshould have applied to
himself a description expressive of so much importance as is here attributed to
the servantof God. How could the establishment of a new covenantwith the
people of God, and the conversionof the pagan nations Isaiah42:6-7, be
ascribedto 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
advocatedby Gesenius, that the phrase here refers to the prophets taken
collectively. But this opinion is one that scarce deservesa serious refutation.
For,
1. The name 'servant of Yahweh,' is never given to any collectionof the
prophets.
continued...
Jamieson-Fausset-BrownBible Commentary
CHAPTER 42

Isa 42:1-25. Messiahthe Antitype of Cyrus.
God's description of His character(Isa 42:1-4). God addressesHim directly
(Isa 42:5-7). Address to the people to attend to the subject (Isa 42:8, 9). Call to
all, and especiallythe exile Jews to rejoice in the coming deliverance (Isa
42:10-25).
1. my servant—The law of prophetic suggestionleads Isaiahfrom Cyrus to
the far greaterDeliverer, behind whom the former is lost sight of. The express
quotation in Mt 12:18-20, and the description can apply to Messiahalone (Ps
40:6; with which compare Ex 21:6; Joh 6:38; Php 2:7). Israel, also, in its
highest ideal, is calledthe "servant" ofGod (Isa 49:3). But this ideal is
realized only in the antitypical Israel, its representative-manand Head,
Messiah(compare Mt 2:15, with Ho 11:1). "Servant" was the position
assumedby the Son of God throughout His humiliation.
elect—chosenby God before the foundation of the world for an atonement
(1Pe 1:20; Re 13:8). Redemption was no afterthought to remedy an
unforeseenevil (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. Electionand the love of God are inseparably joined.
soul—a human phrase applied to God, because ofthe intended union of
humanity with the Divinity: "I Myself."
delighteth—is well pleasedwith, and accepts,as a propitiation. God could
have "delighted" in no createdbeing 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 gospeldispensation, founded on justice, the canonof the
divine rule and principle of judgment called"the law" (Isa 2:3; compare Isa
42:4; 51:4; 49:6). The Gospelhas a discriminating judicial effect:saving to
penitents; condemnatoryto 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.The personand office of Christ
appointed by the Father. Isaiah42:1-9. A new song to God for his gospel
among the Gentiles, Isaiah42:10-16. The idolatry of the heathen, and
obstinacyof the Jews, Isaiah42:17-25.
The prophet, having in the former chapterdetectedthe vanity of idols, by
their gross ignorance offuture things, and having given one eminent instance
of God’s certainforeknowledge ofthings to come, in the prediction of the
destruction of Babylon, and the deliverance of the Jews out of it by Cyrus, he
now addeth anothermore eminent and remote example of it, and foretelleth
the coming of the Messiah, and severalgreateffects orconsequencesthereof;
which he rather doth, because this was the personby whom the idols were to
be utterly abolished, as was foretold, Isaiah2:18, comparedwith Isaiah 42:2-
4, and as it fell out in the event; this having been observednot only by
Christians, but even by the learned heathens, not without astonishment, that
at that time when Christ came into the world idols were generallystruck
dumb, and the oracles ceased. Myservant; the person of whom he here
speakethis by some supposedto be Cyrus, and by others Isaiahhimself, and
by others the people of the Jews. Butthe most and bestinterpreters
understand this place of Christ. And although I am sensible that some learned
men have done wrong to the sacredtext, and to the Christian cause, by
expounding some places of Christ without sufficient evidence, yet this is one of
the many places in this prophecy which cannot without manifest violence be

applied to any other; which is so evident, that not only the generality of
Christians, but divers of the most learned Jews, understand it of the Messiah,
and of him alone;and pass a severe censure upon their brethren that expound
it of any other person, and affirm that they are smitten with blindness in this
matter. Moreoverthis place is expresslyinterpreted of Christ, Matthew 12:18,
&c.;and to him, and to him only, all the particulars here following do truly
and evidently belong, as we shall see.
Whom I uphold; whom I will assistand enable to do and suffer all those
things which belong to his office to do.
Mine elect;chosenby me to this greatwork of mediation and redemption, to
which he is said to be sealedand sent, John 6:27,29, and predestinated, 1 Peter
1:20, and chosenof God, 1 Peter2:4.
Delighteth; or, as this same word is oft rendered, is well-pleased, both for
himself and for all his people, being fully satisfiedwith that sacrifice which he
shall offer up to me.
I have put my Spirit upon him; I have furnished him with that abundance and
eminency of gifts and graces whichare necessaryfor the discharge of his high
and hard employment.
Shall bring forth; shall publish or show, as this word is translated, Matthew
12:18;shall bring to light what before was hid in his breast, or in his Father’s
bosom.

Judgment: this word is very ambiguous, and elsewhere is put for punishment,
which cannot be meant here, because the whole context speaks ofhis mercy
and sweetness,and not of his severity; but here it is clearlyput for God’s law,
as this very word is expounded here below, Isaiah42:4, and as it is frequently
used in the Holy Scriptures, as Psalm 119, and elsewhere:which also best
agrees withthe bringing forth or publishing of it here mentioned, publication
being necessarilyrequired and constantly used about laws. And this
interpretation is confirmed by the following words,
to the Gentiles. Forthe greatthings which Christ published unto all the world,
both Jews and Gentiles, was nothing else but the law, and will, and counselof
God concerning man’s salvation, and the way and means of obtaining it.
To the Gentiles;not only to the Jews, to whom the knowledge ofGod’s laws
had been hitherto appropriated, but to the heathen’ nations of the world.
Gill's Exposition of the Entire Bible
Behold my servant, whom I uphold,.... The Targum is,
"behold my servantthe Messiah;''
and Kimchi on the place says, this is the King Messiah;and so Abarbinel (f)
interprets it of him, and other Jewishwriters, and which is right; for the
prophet speaks notof himself, as Aben Ezra thinks; nor of Cyrus, as Saadiah
Gaon;nor of the people of Israel, as Jarchi; but of Christ, as it is applied,
Matthew 12:17 who is spokenof under the characterof a "servant", as he is;
not as a divine Person, for as such he is the Son of God; but as man, and in his
office as Mediator; a servant of the Lord, not of angels, or men, but of his
divine Father; who chose him, calledand sent him, and assignedhim his
work;which was principally the redemption of his people, and which he

diligently, faithfully, and fully performed; in which he was "upheld" as man
and Mediatorby his Father, not only in his being as man, but was
strengthenedand helped in his mediatorial service so that he did not sink
under the mighty weightof the sins of his people, or of the wrath of God: or,
"whom I lean upon" (g); as a master on his servant, so Kimchi; he relied on
him to do the work he undertook; he trusted him with his own glory, and the
salvationof his people. This prophecy is ushered in with a "behold";exciting
attention to what is said concerning Christ, as of the greatestimportance;
directing the eye of faith to him for righteousness and salvation;and as
expressive of admiration at him, that he who was the Son of God should
become a servant, and undertake the salvation of men:
mine elect, in whom my soul delighteth: this characterof "elect" may respect
the choice ofthe human nature to the grace ofunion with the Son of God;
which was chosenout from among the people, and separatedfrom them for
that purpose; and was preordained to be the Lamb slain for the redemption of
man, and appointed to glory; and likewise the choice of Christ to office, to be
the MediatorbetweenGod and man; to be the Saviour and Redeemerofthe
Lord's people;to be the Head of the church, and to be the foundation and the
corner stone of that spiritual building; and to be the Judge of quick and dead:
and with him, as such, was the Lord "wellpleased, or delighted"; with his
person; as the Sonof God; and with all his chosen, as consideredin him; with
what he did as his servant; with the righteousness he wrought out; with the
sacrifice he offered up; and with his sufferings and death, through which
peace and reconciliationwere made with God for sinners:
I have put my Spirit upon him; my Holy Spirit, as the Targum; not on him as
a divine Person, as such he needed him not; but as man, with which he was
filled without measure at his incarnation, and which restedupon him, and
qualified him for his work and office, as Prophet, Priest, and King:

he shall bring forth judgment to the Gentiles;the Gospel, the produce of
divine wisdom; the Gospelof God, whose judgment is according to truth; the
rule of human judgment in things spiritual and saving, and by which Christ
judges and rules in the hearts of his people; this he brought forth out of his
Father's bosom, out of his own heart, and published it in person to the Jews,
and by his apostles to the converted by it, became subject to his rule and
government. Gentiles, who being convertedby it, became subject to his rule
and government.
(f) Mashmiah Jeshuah, fol. 9. Colossians 1. 2. Chizzuk Emunah, p. 299. (g)
"qui innitar", Munster, "innitar ei, vel illi", Pagninus, Calvin; "in eo",
Montanus.
Geneva Study Bible
Behold {a} my servant, {b} whom I uphold; my elect, in whom my soul {c}
delighteth; I have put my spirit upon him: he shall bring forth {d} judgment
to the Gentiles.
(a) That is, Christ, who in respectto his manhood is calledhere servant. The
prophets used to make mention of Christ after they declared any great
promise, because he is the foundation on which all the promises are made and
ratified.
(b) For I have committed all my powerto him, as to a most faithful steward:
some read, I will establish him: that is, in his office by giving him the fulness
of my Spirit.
(c) Only he is acceptable to me and they that come to me by him: for there is
no other means of reconciliation, Mt 12:18, Eph 4:1

(d) He will declare himself governorover the Gentiles and callthem by his
word, and rule them by his Spirit.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
1. The election, equipment, and mission of the Servant.
Behold my servant] LXX. reads Ἰακὼβ ὁ παῖς μου (“Jacobmy servant”)and
in the next line, Ἰσραὴλ ὁ ἐκλεκτός μου (“Israelmy chosen”).
whom I uphold] Cf. ch. Isaiah 41:10.
mine elect]R.V. my chosen. Usedof Israel ch. Isaiah43:20, Isaiah 45:4; cf. the
verb in Isaiah 41:8 etc.;and Deuteronomy7:7 &c.
I have put my spirit upon him] The Servant’s function being prophetic, he is,
like the prophets, endowedwith the spirit of Jehovah. Cf. ch. Isaiah 11:2 ff.,
where the Messiahis endowedwith the Spirit for His royal functions.
he shall bring forth (or send forth) judgment to the nations] This is the
ultimate purpose of the Servant’s being raisedup,—the diffusion of the true
religion throughout the world. The word “judgement” (mishpâṭ) occurs three
times in these few verses, and evidently in a specialsense.The plural is often
used of the ordinances (lit. “judicial decisions”)ofJehovah;these are
sometimes viewedas a unity and describedby the sing. (see ch. Isaiah 51:4;
Jeremiah5:4; Jeremiah8:7). This is the sense here;it means the religion of
Jehovahregardedas a systemof practical ordinances. All recent

commentators instance the close parallelof the Arabic dîn, which denotes
both a system of usages anda religion. This the Servant shall “send forth” to
the nations by his prophetic word. The best commentary on the passage is ch.
Isaiah2:1-4.
1–4. Israelas the Lord’s Servant. The features of the portrait are these:(1) It
starts from the thought of ch. Isaiah 41:8 ff., the electionby which Israelis
constituted the Servant of Jehovah;but this is immediately followedby (2) the
equipment of the Servantwith the Divine Spirit, and (3) the mission for which
he is raised up, viz., to be the organof the true religion to the world (Isaiah
42:1). (4) The manner and spirit of the Servant’s working are then described;
his unobtrusiveness and tenderness (3 f.). (5) His unflinching constancyin the
prosecutionof his work, and his final and complete success. The whole
description is singularly elevated, and impressive; Jehovahspeaks ofHis
Servant as He sees him, and as he shall yet be revealedto the world.
If the Servant of the Lord here described is Israel, he is obviously not Israelin
its actual condition of bondage and inefficiency. He is Israelaccording to its
idea,—the Divine ideal after and towards which Jehovahis fashioning the
people. This ideal is personified, and it is the vividness of the personification
that leads many readers to think that an individual must be meant. But such
impressions are not greatly to be trusted. It is a very hazardous thing to set
limits to the possibilities of O.T. personification. The real question is whether
the characteristics ascribedto the Servant are capable of being realisedby the
nation of Israel, or whether they are such as to demand a separate and
personalembodiment. Even if it should be found that some details do not
readily fall in with the national interpretation it would not at once follow that
that interpretation was false;for no one argues that our Lord’s parables must
be literally true stories, because theycontain features to which no spiritual
meaning can be attached. But that considerationneednot trouble us in this
passage, forit will be seenthat all that is here said of the Servant is applicable

to Israel in the ideal light in which it is here presented. Certainly no historic
individual of that age canpossibly be the subject of the picture.
Pulpit Commentary
Verses 1-8. - ANNOUNCEMENT OF THE SERVANT OF THE LORD, AND
THE WORK WHICH HE WILL PERFORM.There are comparatively few
who deny that, in this place at any rate, the "Servantof the Lord" is the
Messiah. (So the Targum on the passage;so Abar-barnel; so, among moderns,
Oehler, Delitzsch, and Mr. Cheyne.) The portraiture has "so strong an
individuality and such marked personalfeatures, that it cannotpossibly be a
mere personified collective;" and it goes so "infinitely beyond anything of
which a man was ever capable that it canonly be the future Christ"
(Delitzsch). It may be added that St. Matthew (Matthew 12:17-21)distinctly
applies the passage to our Lord. Verse 1. - Behold. "Behold," as Mr. Cheyne
says, "invites the attention of the world - both of the Jews and of the nations -
to a new revelation." It looks back to the similar expressionofvers. 24 and 29
of the preceding chapter, which draw down the curtain upon the idol-gods,
while this "behold" reveals One who is to occupy their place, and to be a
worthy objectof the worship of mankind, My Servant; i.e. my true and
perfect servant, utterly obedient (John 4:34; Hebrews 3:2); not, like Israel, my
rebellious and faithless servant; not, even, like my prophets, yielding an
imperfect obedience, Whom I uphold. "As the Father hath life in himself, so
hath he given to the Son to have life in himself" (John 5:26). As the fount or
origin of Divinity (πηγὴ Θεότητος),the Fathersupports and sustains even the
Son and the Spirit. Mine Elect(comp. 1 Peter2:6). Christ was "chosen" from
all eternity in God's counsels to the greatwork of man's redemption, and to be
the MediatorbetweenGod and man. I have put my Spirit upon him (see
Isaiah11:2; Isaiah61:1; and for the fulfilment, comp. Luke 2:40; Luke 3:22;
Luke 4:18-21;Luke 3:34). He shall bring forth judgment to the Gentiles; i.e.
"he shall publish," or "cause to be published, to the Gentiles, the true Law of
God - religion on its practical side." The publication of Christianity
throughout all the world has abundantly fulfilled this promise or prophecy.
The callof the Gentiles had been already declared by Isaiah in his earlier
preaching (ch. 2:2; 11:10;19:22-25;25:6; 27:13, etc.).

Keil and DelitzschBiblical Commentary on the Old Testament
Jehovahhas thus placedHimself in opposition to the heathen and their gods,
as the God of history and prophecy. It now remains to be seenwhether the
idols will speak, to prove their deity. By no means; not only are they silent, but
they cannot speak. ThereforeJehovahbreaks outinto words of wrath and
contempt. "Behold, ye are of nothing, and your doing of nought: an
abomination whoeverchoosethyou." The two ‫ןמ‬ are partitive, as in Isaiah
40:17;and ‫ןאאמ‬ is not an error of the pen for ‫,ןאאמ‬ as Gesenius and others
suppose, but ‫אאמ‬ from ‫מאמ‬ equals ‫הה‬ (from which comes ‫המה‬ ,(‫,הה‬ Isaiah42:14
(from which comes ‫,המאא‬ Isaiah59:5), to breathe, stands as a synonym to ,‫א,מ‬
‫ר,ה‬ ,‫.הור‬ The attributive clause ‫יוהר‬ ‫רחב‬ (supply ‫הׁשא‬ ‫)אּור‬is a virtual subject
(Ewald, 333, b): ye and your doings are equally nil; and whoeverchoosesyou
for protectors, and makes you the objects of his worship, is morally the most
degradedof beings.
PRECEPTAUSTIN RESOURCES
BRIAN BELL
Isaiah42 5-12-05
“The Servant, the Song, the Sight, & the Sin!”
1. Intro:
1.1. Outline: The Servant; The Song; The Sight; The Sin.
1.2. Open with Mt.12:14-21.
2. The Servant; The Song; The Sight; The Sin! (1-12)

2.1. THE SERVANT!(1-9)
2.2. My Servant! (1) – Jesus.
2.2.1. This is the 1st of 4 Servant Songs in Isaiah(referring to Messiah).
2.2.2. Contextdenotes if it is Messiah, Israel, orthe Remnant.
2.2.3. Vs.1-4 show the Messiah’s manifestation, mission, method, & His
might.
2.3. What he doesn’t do! (2-4)
2.3.1. Doesn’tcry out, nor raise his voice, nor is heard in public! (2)
2.3.1.1. Mt.12:16
2.3.2. Doesn’tcrush the weak!(3a)
2.3.2.1. He’s so patient & merciful!
2.3.2.2. Neveranexcuse to kick a man when he is down.
Rather, we are to extend the hand of mercy to anyone who
is in trouble.
2.3.3. A “smoking flax” applies to Christ but has a lessonfor all believers.
They used a simple oil lamp to light their homes. It was a small clay
vesselwith the front end pinched togetherto form an opening. A
piece of flax, serving as the wick, was inserted through the small
hole until part of it was submerged in the oil. When the flax was
saturated, it could be lighted. It would then burn with a soft, warm
glow. But when the oil in the lamp was consumed, the flax would
dry out. If it was ignited again, it would give off an acrid, dirty
smoke, making the vesseloffensive and useless. Now,you might

think that the only thing to do would be to crush and discard the
wick. But that would accomplishnothing. If you simply refill the
lamp, the wick could burn brightly again.
OccasionallyGod’s people temporarily “run out of oil.” They
become like the smoking flax because they are ill-tempered and
offensive. But fellow believers should not abandon them or become
angry and impatient with them. Rather, they should seek to restore
them by being merciful and understanding. By supporting them
with prayer and expressions of concern, they can help them
burn againwith the soft, warm glow of Christian love.
2.3.4. Q:Has your love become like a smoldering wick, going out?
2
2.3.5. Q:Is it difficult to getyour heart ignited again?
2.3.6. Q:Is it hard to keepit aglow?
2.3.7. Q:And how do you respond to those whose wick is going out?
2.3.8. Its’a note of Gentleness here like – 2 Tim.2:24-26 “a servant of the
Lord must not quarrel but be gentle to all, able to teach, patient, in
humility correcting those who are in opposition, if God perhaps will
grant them repentance, so that they may know the truth, and that
they may come to their senses andescape the snare of the devil...”
2.3.8.1. As Christians, we should always have Bold Gentleness &
Gentle Boldness!
2.3.9. A Bruised Reed– you want to prop up, support it, till it regains

strength.
2.3.9.1. Example flowering plant in my backyard. (cagedit in &
propped it up)
2.3.9.2. Your heart might be a bruised Reedbecause ofunkindness
of another,…orby a sense ofsin in your life.
2.3.10.Q:Has God led anybody to you lately that needs propping up?
2.3.11.Doesn’tfail, & isn’t discouraged!(4a)
2.3.12.Fail – He will not fail, the church will not fail, nor shall we!
2.3.13.Norbe Discouraged – A certainsocietyin South Africa once wrote
to David Livingstone, "Have you found a goodroad to where you
are? If so, we want to send other men to join you."
Livingstone replied, "If you have men who will come ONLY if they
know there is a goodroad, I don't want them."
2.3.14.Doesn’tstop until truth & righteousness prevail! (3b)
2.4. What he does do! (2-4)
2.4.1. Doesactwith gentleness!(2,3)
2.4.2. Doesbring Justice to all! (3b)
2.4.2.1. Justice & liberation do go together!
2.4.3. Doesbring in a reign of righteousness!(4b)
2.5. The Messiah’s Assurance!(5-9)
2.5.1. (5)God the FatherHimself guarantees allof the above!
2.5.2. (6)He is called, held, kept, & given…& all for the purposes of
deliverance!

2.5.3. (7)Jesus never releasedanyone from a literal prison in his ministry,
and even allowedJohn the Baptist to suffer in one!
2.5.3.1. Butthere was much spiritual liberation & people released
from many prisons.
2.5.4. (8)Ultimate purpose?…the Glory of Yahweh!
3
2.6. THE SONG!(10-12)
2.7. The Singers! (10-12)
2.7.1. All creatures on earth all calledto praise God.
2.8. The Song! (13-17)
2.8.1. PraiseHim for what? 2 things:
2.8.2. [1]Defeating His enemies(13-15)
2.8.2.1. The silent God will finally break the silence to become a
shouting conqueror.
2.8.2.2. The Masteris a Servant & the Servant is a Master!
2.8.2.3. In (Rev.5:5,6)we have a Lamb that is a Lion;
in (7:17) we have a Lamb that is a Shepherd;
& in between(6:16) we have the Wrath of the Lamb.
2.8.3. [2]Delivering His people(16,17).
2.8.3.1. A Seeing Eye God!
2.8.3.2. The Father’s holding the Son’s hand, & He’s holding ours!
2.8.3.3. At times when: the Lord is silent; the world around you is
evil; bad men prosper; societylies under the spell of vice;

you need to remember…it is only temporary!
2.8.3.4. Then, Godcomes forth out of the silence, & shows Himself
strong on behalf of those whose heartis perfecttoward Him.
2.8.3.5. He brings the blind, “by a way they did not know”.
2.8.3.6. He makes “crookedpaths straight.”
2.9. THE SIGHT! (18-20)
2.10. Sightless!(18-20)
2.10.1.The “servant” in these verses is Israel(see 41:8), blind to their own
sins & deaf to God’s voice.
2.10.1.1.Theywould not listen or see what God does.
2.10.1.2.Thus theywere incapable of being God’s light to the nations.
2.10.2.The famous blind songwriterFanny Crosby wrote more than
8,000 songs. WhenFanny was only 6 weeks olda minor eye
inflammation developed. The doctorwho treated the case was
careless, though, and she became totally and permanently blind.
Fanny Crosbyharbored no bitterness againstthe physician. She
once said of him, "If I could meet him now, I would say thank you,
over and over againfor making me blind." She felt that her
blindness was a gift from God to help her write the hymns that
flowed from her pen. According to those who knew her, Miss
Crosby probably would have refusedtreatment even if it could have
assuredthe restorationof her sight.
2.10.3.It was said of blind hymnwriter, George Matheson, that God made

him blind so he could see clearlyin other ways and become a
guide to men.
4
2.11. James Packer, in his excellentbook, Knowing God, writes:
Knowing about God is crucially important for the living of our lives.
As it would be cruel to an Amazonian tribesman to fly him to London, put
him down without explanation in TrafalgarSquare and leave him, as one
who knew nothing of English or England, to fend for himself, so we are
cruel to ourselves if we try to live in this world without knowing about the
God whose world it is and who runs it. The world becomes a strange,
mad, painful place, and life with it a disappointing and unpleasant
business, for those who do not know God. Disregardthe study of God and
you sentence yourselfto stumble and blunder through life blindfolded, as
it were, with no sense of direction and no understanding of what surrounds
you. This way you can waste your life and lose your soul.
2.12. THE SIN! (21-25)
2.13. Theywere robbed, enslaved, & imprisoned.
2.14. (25)How sadit is when God disciplines us & we do not understand
what he is doing or even take it to heart!
2.14.1.The children of Israelwere cured from idolatry, but it did not
create w/in them a desire to please Godor glorify Him.
2.14.2.That’s why so many have gotten so defeatedat Christianity. We
often have portrayed it as giving up sins!

2.14.2.1.Theygave it up & viola…nothing happened!
2.14.2.2.Giving up sins is a result of true salvation, but not the
reason!
2.14.2.3.Painting the outside of a waterhand pump doesn’t make the
dirty waterany sweeter
JIM BOMKAMP
ISAIAH 42: “The Lord Says, “BeholdMy Servant!”
By
Jim Bomkamp
Back Bible Studies Home Page
1. INTRO
1.1. In our last study we lookedat chapter 41 of Isaiahand how that
Isaiahhad begun to build upon his theme of focusing the eyes of a generation
not yet born and living 100+ years future of him of the hope that they have in
the Lord fulfilling His promises and providing deliverance from their

captivity which they would be in, as he has already announced prophetically,
in Babylon
1.1.1. We saw that the whole of chapter 41 unfolded as a court room scene in
which the Lord as judge asks the nations and it’s leaders to come before His
bench and present their case that they in fact have powers like the Lord to call
things into being that did not exist and to declare the future before it happens
1.1.1.1.Wesaw thatthe Lord stands alone among men and gods in His ability
to do these things
1.1.2. We saw also in this chapterthat Isaiah beganto point us to a world
ruler who would come into power in the future and who would conquer the
nations and return captive Judea from Babylon. We saw that in the next few
chapters Isaiah refers againto this man and his being calledby God, and even
later in Isaiah he is called, ‘Cyrus’, by name. This is a verifiable prophesy
that was fulfilled in history some 170+ years afterIsaiah wrote this chapter
when Cyrus the Persianconquered the nations, including Babylon, and freed
all of the captive peoples in Babylon allowing them to return to their native
lands
1.2. In our study today, we are going to look at how Isaiahnow
introduces us to God’s “idealservant”
1.2.1. Isaiahhas alreadymentioned others as being the servantof the Lord,
howevernow we are going to see God’s perfect servant begin to be portrayed

1.2.2. Isaiahis going to continue to develop this theme of the “idealservant”
throughout the restof his book
1.2.3. Againwe will see also that Isaiah is writing to encourage a generation
of yet unborn Judeans who are living in Babylonian captivity
2. VS 42:1 - “1 ”Behold, My Servant, whom I uphold; My chosen
one in whom My soul delights. I have put My Spirit upon Him; He will bring
forth justice to the nations.” - The Lord tells us to behold His “ideal servant”
2.1. In this chapter, we read that Isaiahbegins to build upon his theme of
the ‘servant’ of Jehovah. Here, in the description of the ‘servant’ we see that
the one referred to must be God’s “ideal servant”, for the description Isaiah
provides does not fit with the reality of how Israelserved the Lord. The
Messiahto come can only fill the role of this “idealservant.”
2.2. The title of God’s ‘servant’ is not just applied by Isaiah to the
Messiahwho is to come.
2.2.1. SometimesIsaiahuses the title of ‘servant’ in reference to Israel.
2.2.1.1.Wesaw alreadyin Isaiah41:8, that the Lord calledIsrael His servant,
“8 “But you, Israel, My servant, Jacobwhom I have chosen, Descendantof
Abraham My friend.”
2.2.1.2.Likewise,in Isaiah 49:3-6, Isaiahagainuses the ‘servant’ motif in
reference to Israel, “3 And He said to Me, “You are My Servant, Israel, In

Whom I will show My glory.” 4 But I said, “I have toiled in vain, I have spent
My strength for nothing and vanity; Yet surely the justice due to Me is with
the Lord, And My reward with My God.” 5 And now says the Lord, who
formed Me from the womb to be His Servant, To bring Jacobback to Him, in
order that Israelmight be gatheredto Him (For I am honored in the sight of
the Lord, And My God is My strength), 6 He says, “It is too small a thing that
You should be My Servant To raise up the tribes of Jacob, and to restore the
preservedones of Israel; I will also make You a light of the nations So that
My salvationmay reachto the end of the earth.””
2.2.2. We readin Isaiah 20:3 that Isaiah uses the title of ‘servant’ to refer to
himself, “3 And the Lord said, “Evenas My servant Isaiah has gone naked
and barefootthree years as a sign and tokenagainstEgypt and Cush.”
2.2.3. In Isaiah22:20, Isaiah uses the title of ‘servant’ for faithful Eliakim,
“20 “Thenit will come about in that day,ThatI will summon My servant
Eliakim the sonof Hilkiah.”
2.3. Outside of the book of Isaiah, the title of ‘servant’ of Jehovahwas
given to various of God’s people, for example:
2.3.1. David: 2 Samuel3:18.
2.3.2. Moses: Num. 12:7.
2.3.3. Jeremiah: Jer. 7:25.

2.4. Barry G. Webb writes about how that Israelcannot be consideredto
be this ‘servant’ described by Isaiah in this chapter, “…the servantis far too
ideal a figure to representIsraelin any direct sense. He fills God with delight,
he is quiet and gentle, faithful and persevering; he does not falter or become
discouraged(1-4). Israel, by contrast, is resentful and complaining (40:27),
fearful and dismayed (41:10), blind, deaf (42:18-19)and disobedient (42:23-
24)…In short, the servant in this passageseems to be a figure who embodies
all that Israel ought to be but is not. He is God’s perfect servant.”
2.5. The ‘servant’ of Jehovahdescribed in this chapter must be Jesus.
2.5.1. In Matt. 12:15-29, we read that Matthew, under inspiration of the Holy
Spirit, writes that Jesus did in fact fulfill these first four verses of Isaiah42,
“15 But Jesus, aware ofthis, withdrew from there. And many followedHim,
and He healed them all,16 and warned them not to make Him known,17 in
order that what was spokenthrough Isaiahthe prophet, might be fulfilled,
saying, 18 “Behold, My Servant whom I have chosen; My Belovedin whom
My soulis well-pleased; I will put My Spirit upon Him, And He shall
proclaim justice to the Gentiles. 19 “He will not quarrel, nor cry out; Nor
will anyone hear His voice in the streets. 20 “A battered reed He will not
break off, And a smoldering wick He will not put out, Until He leads justice to
victory. 21 “And in His name the Gentiles will hope.” 22 Then there was
brought to Him a demon-possessedman who was blind and dumb, and He
healed him, so that the dumb man spoke and saw.23 And all the multitudes
were amazed, and began to say, “This man cannotbe the Son of David, can
he?”24 Butwhen the Pharisees heardit, they said, “This man casts out
demons only by Beelzebul the ruler of the demons.”25 And knowing their
thoughts He said to them, “Any kingdom divided againstitself is laid waste;
and any city or house divided againstitselfshall not stand.26 “And if Satan
casts out Satan, he is divided againsthimself; how then shall his kingdom
stand?27 “And if I by Beelzebulcastout demons, by whom do your sons cast
them out? Consequently they shall be your judges.28 “Butif I castout demons

by the Spirit of God, then the kingdom of God has come upon you.29 “Or how
can anyone enter the strong man’s house and carry off his property, unless he
first binds the strong man? And then he will plunder his house.”
2.5.2. In Heb. 3:1-3, we read about how Jesus was perfectin faithful
obedience to the Lord, “1 Therefore, holy brethren, partakers of a heavenly
calling, considerJesus, the Apostle and High Priestof our confession.2 He was
faithful to Him who appointed Him, as Moses also was in all His house.3 For
He has been counted worthy of more glory than Moses, by just so much as the
builder of the house has more honor than the house.”
2.5.3. In John 8:29, Jesus testified of Himself that He always did the things
that were pleasing to the Father, “29 “And He who sent Me is with Me; He
has not left Me alone, for I always do the things that are pleasing to Him.””
2.5.4. In John 15:10, Jesus testifiedthat He always kept the Lord’s
commandments, and thus He always was abiding in God’s love, “10 “If you
keepMy commandments, you will abide in My love; just as I have kept My
Father’s commandments, and abide in His love.”
2.5.5. We will see laterin chapter 52 and 53 when Isaiahreveals to us more
about this “idealservant” that He is the suffering servant who is the Lord
Himself come in human form who takes on the sins of the world and who is
crushed for the iniquities of man.
2.6. Isaiahtestifies in this verse the following about God’s “ideal
servant”:

2.6.1. The Lord always upholds Him.
2.6.1.1.Godthe Fatherwas always giving Jesus the strength to perform the
work that He called Him to do. His hand was always upon Jesus.
2.6.2. He is the ‘chosenone:
2.6.2.1.InRev. 3:18, Jesus is calledthe Lamb chosenbefore the foundation of
the world, “8 And all that dwell upon the earth shall worship him, whose
names are not written in the book of life of the Lamb slain from the
foundation of the world.”
2.6.2.2.Peterwrote in 1 Peter1:18-21 that Jesus and what He would come and
do in dying for the sins of the world was foreknownbefore the foundation of
the world, “18 knowing that you were not redeemedwith perishable things
like silver or gold from your futile way of life inherited from your
forefathers,19but with precious blood, as of a lamb unblemished and spotless,
the blood of Christ.20 For He was foreknownbefore the foundation of the
world, but has appeared in these last times for the sake of you21 who through
Him are believers in God, who raised Him from the dead and gave Him glory,
so that your faith and hope are in God.”
2.6.3. The Lord testifies that His soulalways ‘delights’ in Him.
2.6.3.1.Atboth Jesus’baptism as well as His transfiguration, God the Father
testified during Jesus’earthly life that Jesus was His beloved Sonwith whom
He was well pleased. See. Matt. 3:17, Matt. 17:5.

2.6.4. The Lord testifies that He will put His Spirit upon him.
2.6.4.1.Wereadof Jesus that He was anointed with the oil of gladness above
His fellows, Heb. 1:9, Isaiah61:3.
2.6.4.2.Weofcourse readin the gospelaccounts that it was after Jesus’
baptism in water by John the Baptistthat the Holy Spirit came upon Him in
powerin preparation for His public ministry.
2.6.5. He will bring justice to the nations.
2.6.5.1.Justicewas accomplishedagainstthe sins of mankind upon the cross of
Calvary.
2.6.5.2.WhenChrist establishes His kingdom, He will judge the world in
justice and righteousness, andthen He will establish His kingdom basedupon
righteousness.
3. VS 42:2 - “2 “He will not cry out or raise His voice, Nor make His
voice heard in the street.” - The Lord declares that His “idealservant” to
come will not make His coming known in the most visible way
3.1. The coming of Jesus was by God’s designperformed in obscurity:
3.1.1. He was born in Bethlehem, not Jerusalem.

3.1.2. He was born in a manger (horse stall), not the temple.
3.1.3. His mother and Joseph, though descendants ofDavid, were of the lower
class ofpeople and of meagermeans.
3.1.4. The announcementof the birth of Jesus by the angels came to just a
handful of men who were shepherds, not to the hundreds of Levitical priests,
and shepherds were known and consideredto be men of poor reputation, at
best.
3.2. Jesus was not obnoxious in His proclamation of the gospelof the
kingdom of Heaven being at hand. He didn’t stand on the street corners and
preach loud and wide to everyone who passedby. Rather, Jesus’evangelism
and training of His disciples was very low-keyed, and we could say that Jesus
tended to use more of a “back doorapproach” to evangelism. He healedand
castdemons out of all who came to Him for help and mercy, and this then led
to their coming to believe in Him.
4. VS 42:3 - “3 “A bruised reed He will not break, And a dimly
burning wick He will not extinguish; He will faithfully bring forth justice.” -
The Lord declares that His “ideal servant” will not damage the most tender
and delicate reed nor extinguish the wick whose flame burns most dimly
4.1. Isaiahprophesies that Jesus, the “idealservant” to come, will
encourage whatlittle faith any person may have in Him. Nor will He turn
awayany who believe in Him yet who also possessgreatweaknessesin their
characterand faith. Yet in doing these things, the “idealservant” will also not
compromise one iota of His righteousness and justice.

4.1.1. This is really an impossible thing to do, that is unless you have divine
enabling, to look beyond the failings and weaknessesofsinners who deny you
and turn their back on you often and yet to continue to encourage them in the
midst of their failings.
4.1.2. It is only the “agape love” ofGod that is up for this task. We
Christians need to realize that we need to trust by faith God to love people
through us when they sometimes can be so difficult to love.
4.1.3. In my many years as a Christians I have met only a few people who
were gifted by God and His love in such a way that they seemedalways to be
able to perform the delicate task of effectivelyadmonishing and correcting the
most difficult of people to love in such a way that the person was able to
receive their correctionas from the Lord. We Christians should pray for God
to fill us with His love to such an extent that we could be used in such a great
way. This is the way Jesus works in people’s lives, and I am convinced that
He can empowerus to do the same if we will just ask in faith.
5. VS 42:4 - “4 “He will not be disheartened or crushed, Until He
has establishedjustice in the earth; And the coastlands will wait expectantly
for His law.”” - The Lord proclaims that the “idealservant” will persevere in
establishing justice in the earth
5.1. Jesus is the example for all time of one who perseveredto the end in
doing what is right, or living justly.
5.1.1. The author of the book of Hebrews wrote to us in Heb. 12:2-3 about
how when we are being tested and persecutedthat we ought to continually

look to Jesus as our example and for strength and guidance, “2 fixing our eyes
on Jesus, the author and perfecterof faith, who for the joy setbefore Him
endured the cross, despising the shame, and has satdown at the right hand of
the throne of God.3 For considerHim who has endured such hostility by
sinners againstHimself, so that you may not grow wearyand lose heart.”
5.1.2. Peterwrote in 1 Peter2:21-23 about how that Christ is our example in
suffering since He continued steadfastin doing what was right in God’s sight
without resorting to taking vengeance in His own hands, “21 For you have
been calledfor this purpose, since Christ also suffered for you, leaving you an
example for you to follow in His steps,22 who committed no sin, nor was any
deceitfound in His mouth;23 and while being reviled, He did not revile in
return; while suffering, He uttered no threats, but keptentrusting Himself to
Him who judges righteously.”
5.2. Isaiahwrites that the ‘coastlands’, whichis to saythe ends of the
earth, will eagerlywaitfor the “ideal servant’s” law or “instruction”. This
then is to say that when the Messiahbegins to reign in His kingdom that He
will establishrighteousness andjustice in all of the earth.
5.2.1. In 2 Peter3:13, we read about how that when Jesus returns to the earth
that His kingdom will be establishedin righteousness, “13But according to
His promise we are looking for new heavens and a new earth, in which
righteousness dwells.”
6. VS 42:6-7 - “6 “I am the Lord, I have called you in righteousness,
I will also hold you by the hand and watchover you, And I will appoint you as
a covenantto the people, As a light to the nations, 7 To open blind eyes, To
bring out prisoners from the dungeon, And those who dwell in darkness from

the prison.” - The Lord speaks to the “idealservant” telling him and
encouraging him in the calling He has for him
6.1. These are very interesting words, for these words were written by the
Lord for Jesus, who is Godthe Son for all eternity, to read and be encouraged
by. They speak ofthe fact that the Lord will indeed fulfill the calling and
purpose in Jesus’life which was foreordainedfor Him before the world was
created.
6.2. Isaiahtells us that Jesus was called‘in righteousness’, and the hand
of the Lord watchedover Him day and night.
6.3. Isaiahalso tells us that Jesus Himself was appointed ‘as a covenantto
the people’.
6.3.1. In Luke 22:19-20, Jesustold His disciples on the night in which He was
betrayed as He observedwith them their last supper that the cup symbolized
the New Covenantin His blood, for it was the body and blood of Jesus shed
for the sins of mankind which became the means by which men and women
may enter into the New Covenant of Grace with God, “19 And when He had
takensome bread and given thanks, He broke it, and gave it to them, saying,
“This is My body which is given for you; do this in remembrance of Me.”20
And in the same way He took the cup after they had eaten, saying, “This cup
which is poured out for you is the new covenantin My blood.”
6.3.2. Jesus is ‘a light to the nations’ as He reveals to the world the means by
which a person may come to personally have relationship with the God of the
universe.

6.4. Verse 7 refers to the blessings that salvationthrough Christ bring to
a person, for when Christ brings a person to acceptHim as his Lord and
Savior, He:
6.4.1. Opens blind eyes.
6.4.2. Brings out prisoners from the dungeon.
6.4.3. Brings out those who dwell in a prison of darkness.
7. VS 42:8-9 - “8 “I am the Lord, that is My name; I will not give
My glory to another, NorMy praise to gravenimages. 9 “Behold, the former
things have come to pass, Now I declare new things; Before they spring forth
I proclaim them to you.”” - The Lord declares that He is the Lord and that
He will not give His glory to another, and that He is going to bring a new thing
to pass and tells us about it before it happens
7.1. The previous chapter of Isaiah (chapter 31)was a courtroom scene in
which the Lord who was the judge askedallof the nations to come before Him
and to present their case that they were like the Lord in that they were able to
bring into being that which did not exist and to accuratelyforetellthe future
before it came to pass. We saw then that the Bible stands alone among all of
the scriptures of the world religions in that it has verifiable prophesies that it
has foretold. And there aren’t just a few prophesies that have been fulfilled,
but literally severalhundreds of these. The Lord has given us His word which
proves itself to be completely accurate and reliable because ofall of the
verifiable prophesies it contains. The only prophesies in it which are
unfulfilled relate to events which remain yet future of us here today.

7.1.1. In these verses, the Lord relates to us that by His telling us of events to
occurbefore they come to pass that He is demonstrating that He alone is to
receive glory. He tells us specificallyalso that He will not give His glory to
another! Any man or nation that seeks to getsome of the Lord’s glory shall in
due time be brought down so that for all eternity it shall be the Lord and Him
alone who is glorified!
7.2. Here againwe are brought face to face with the Lord againdeclaring
that He stands alone in that He is able to accuratelyforetellthe future. The
first sevenverses of this chapter relate prophetically to the “idealservant”,
and the things that he will accomplish, and yet standing from our vantage
point in history we know that Jesus Christliterally fulfilled eachof those
things prophesied.
7.3. Isaiahhowever is also going to return to the prophetic word
concerning his calling of Cyprus to be the world leader that will be used by
Him to bring captive Judea out of Babylonian captivity. We saw lastweek
that in chapter 45 that Isaiah names this man 170+ years in advance, and this
prophetic word we can likewise hold to be verifiable proof that the Lord is
God and that we can rely completely upon His the accuracyand infallibility of
His word, the Bible.
8. VS 42:10-13 - “10 Sing to the Lord a new song, Sing His praise
from the end of the earth! You who go down to the sea, and all that is in it.
You islands and those who dwell on them. 11 Let the wilderness and its cities
lift up their voices, The settlements where Kedar inhabits. Let the inhabitants
of Sela sing aloud, Let them shout for joy from the tops of the mountains. 12
Let them give glory to the Lord, And declare His praise in the coastlands. 13
The Lord will go forth like a warrior, He will arouse His zeal like a man of
war. He will utter a shout, yes, He will raise a war cry. He will prevail
againstHis enemies.” - Isaiahadmonishes to sing to the Lord a new song and

for all of the earth to praise the Lord because in time ‘He will prevail against
His enemies’
8.1. We do not want to lose track of the factthat in this chapter that
Isaiahis continuing, as He had begun in chapter 40, to give encouragementto
a generationyet unborn who would live 100+ years after his writing and who
would be captive in Babylon, having been given up by the Lord to be
conquered because ofthe sins of the nation in turning awayfrom the Lord.
The encouragementthat Isaiahthen gives in these verses is encouragementto
know that the Lord has promised that He will in fact prevail againstHis
enemies, and thus againstBabylon, as He moves to bring His people out of
captivity back into their land to rebuild and restore the city, temple, and wall
of the city.
8.2. Isaiahcalls upon all of the ends of the earth to sing a new song to the
Lord in worship because He promises that He will prevail over His enemies.
Then, Isaiahspecificallycalls the settlements of Kedar and Sela specificallyto
sing in worship to the Lord.
8.2.1. The New Bible Dictionary has the following entry defining who ‘Kedar’
is, which is told by Isaiahto lift up their voices to the Lord, “Nomadic
tribesfolk of the Syro-Arabian desertfrom Palestine to Mesopotamia.In 8th
century bc, known in S Babylonia (I. EphÔal, JAOS 94, 1974, p. 112), Isaiah
prophesying their downfall (Is. 21:16-17). Theydeveloped‘villages’ (Is.
42:11), possibly simple encampments (H. M. Orlinsky, JAOS 59, 1939, pp.
22ff.), living in black tents (Ct. 1:5). As keepers oflarge flocks (Is. 60:7), they
traded over to Tyre (Ezk. 27:21). Geographically, Kittim (Cyprus) W in the
Mediterraneanand Kedar E into the desertwere like opposite poles (Je. 2:10).
Dwelling with the Kedarites was like a barbaric exile to one psalmist (Ps.
120:5).”

8.2.2. The New Bible Dictionary has the following entry defining who ‘Sela’
is, which is likewise told by Isaiah to lift up their voices and sing aloud to the
Lord, “Etymologicallythe Heb. word (has-)selaÔ, means ‘(the) rock’or ‘cliff
and may be used of any rockyplace. The name occurs severaltimes in the
Bible. A fortress city of Moab, conquered by Amaziah king of Judah and
renamed Joktheel(2 Ki. 14:7; 2 Ch. 25:12). Obadiah, in condemning Edom,
refers to those who dwelt in the clefts of the rock (Sela, Ob. 3). Is. 42:11 may
refer to the same place. Forcenturies the site has been identified with a rocky
outcrop behind Petra, an identification which goes back to the lxx, Josephus
and Eusebius. The massive rockyplateau Umm el-Biyara towers 300 m above
the level of Petra (the Gk. translation of Sela), and 1,130 m above sea level. It
was investigatedby NelsonGlueck in 1933 and W. H. Mortonin 1955.”
8.3. The peoples of all nations are calledupon to sing to the Lord a new
song, a song of joy, and to bring the Lord praise and glory because He will
conquer every one of His enemies.
8.3.1. The wilderness areasas wellas Kedar and Sela are possibly mentioned
because the Lord knew that some of the people of Judea would be relocated
by Babylon to these areas, andthat this encouragementto worship the Lord
was given to them to see and know that even their very locationwas known
beforehand by the Lord.
9. VS 42:14-16 - “14 “I have kept silent for a long time, I have kept
still and restrainedMyself. Now like a woman in labor I will groan, I will
both gaspand pant. 15 “I will lay waste the mountains and hills, And wither
all their vegetation; I will make the rivers into coastlands,And dry up the
ponds. 16 “And I will lead the blind by a way they do not know, In paths they
do not know I will guide them. I will make darkness into light before them
And rugged places into plains. These are the things I will do, And I will not
leave them undone.”” - The Lord tells captive Judea that though He has kept

silent and not actedon their behalf as of yet, He is not going to restrain
Himself any longer, He will come and lead them out of Babylon back to their
own land
9.1. The people of captive Judea would need encouragementthat the
Lord would guide them in their trek back to their land from Babylon.
Depending upon the route chosenthe trip from Babylon to Jerusalemcould
have been from 500 – 1,000 miles. The trip itself could be treacherous since it
could traverse desert as well as mountains.
10. VS 42:17-20 - “17 Theyshall be turned back and be utterly put to
shame, Who trust in idols, Who say to molten images, “Youare our gods.” 18
Hear, you deaf! And look, you blind, that you may see. 19 Who is blind but
My servant, Or so deaf as My messengerwhom I send? Who is so blind as he
that is at peace with Me, Or so blind as the servant of the Lord? 20 You have
seenmany things, but you do not observe them; Your ears are open, but none
hears.” - The Lord chides those who are spiritually blind to the truth because
of their idolatry
10.1. Isaiahtells us that the idolater shall be put to shame, for in time they
will see that the Lord is God and that there is none like Him in all of the earth.
10.2. Israelwas a servant of the Lord, yet they were blind and deaf
concerning the truth and hearing from the Lord.
10.2.1.TheLord asks them the rhetoricalquestion of, “Who is spiritually blind
yet His servant?”

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