Isaiah 42:1–42:9

Isaiah 42:1-25 1. Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. 1. Ecce servus meus, innitar illi, (vel, suffulciam ipsum) electus meus, in quo sibi placuit anima mea. Posui Spiritum meum super eum; judicium Gentibus proferet. 2. He shall not cry, nor lift up, nor cause his voice to be heard in the street. 2. Non clamabit, neque attollet, neque audire faciet in plateis vocem suam. 3. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. 3. Arundinem quassatam non perfringet, nec linum fumans extinguet; in veritate proferet judicium. 4. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. 4. Non deficiet, neque frangetur, donec ponat in terra judicium; et legem ejus insulae expectabunt. 5. Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: 5. Sic dicit Deus (vel, potens) Iehova, creator coelorum, et expandens cos, dilatans terram, et germina ejus; dans flatum populo in ea habitanti, et spiritum ambulantibus in ea. 6. I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; 6. Ego Iehova vocavi to in justitia, et tenebo to manu tua; custodiam to, et ponam in foedus populi, in lucem Gentium; 7. To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. 7. Ut aperias oculos caecorum, ut educas ex ergastulo vinctos, et e domo carceris sedentes in tenebris. 8. I am the LORD; that is my name: and my glory will I not give to another, neither my praise to graven images. 8. Ego Iehova; hoc nomen meum; et gloriam meam alteri non dabo, nec laudem meam sculptilibus. 9. Behold, the former things are come to pass, and new things do I:declare: before they spring forth I tell you of them. 9. Priora ecce venerunt, et nova ego annuntio; antequam oriantur nota faciam vobis. 10. Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. 10. Cantate Iehovae canticum novum, laudem ejus ab extremo terrae; qui descenditis in mare, et plenitudo ejus, insulae et incolae earurn. 11. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. 11. Exclament desertum et urbes ejus, villae ubi habitat Kedar; cantent incolae petrae, et e vertice montium jubilent. 12. Let them give glory unto the LORD, and declare his praise in the islands. 12. Dent Iehovae gloriam, et laudem ejus in insulis annuntient. 13. The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. 13. Iehova tanquam gigas egredietur, et sicut praeliator zelum excitabit. Vociferabitur, jubilabit; super inimicos suos roborabitur. 14. I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. 14. Tacui a multo tempore, silui et continui me; tanquam parturiens clamabo; vastabo, et deglutiam simul. 15. I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools. 15. In solitudinem redigam montes et coiles; omnem herbam eorum exsiccabo; ponam flumina in insulas, et stagna exsiccabo. 16. And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. 16. Et ducam caecos per viam quam nesciebant; per semitas quas non noverant faciam cos ingredi; ponamque tenebras eoram els in lucca, et obliqua in planum, Haec (vel, Hoec verba, vel, Has res) faciam els, et non derelinquam eos. 17. They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods. 17. Agentur retrorsum, pudefient pudore qui confidunt sculptill, et fusili dicunt, Vos dii nostri. 18. Hear, ye deaf; and look, ye blind, that ye may see. 18. O surdi, audite, et caeci, intenti estote ad videndum. 19. Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD'S servant? 19. Quis caecus nisi servus meus? Quis surdus sicut nuntius meus quem mitto? Quis caecus sicut perfectus, et caecus nt servus Iehovae? 20. Seeing many things, but thou observest not; opening the ears, but he heareth not. 20. Videndo multa quae non observas; aperiendo aures, at non audiat. 21. The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable. 21. Iehova voluntarius propter justitiam snare, ut magnificet legem ac extollat. 22. But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. 22. At hic populus direptus est ac conculcatus; illaqueandi in carceribus omnes, et in speluncis abscondentur. Erunt in direptionem, nec erit qui liberet; in praedam, nee quisquam dicet, Redde. 23. Who among you will give ear to this? who will hearken and hear for the time to come? 23. Quis in vobis auribus percipiet hoc? Quis advertet? Quis attendet in postcrum? 24. Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. 24. Quis in praedam dedit Iacob, et Israel exposuit direptoribus? Nonne Iehova? Eo quod peccaverimus in eum, nec voluerunt ambulare in viis ejus, nec audierunt legem ejus. 25. Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. 25. Itaque effudit super eum furorem irae suae, et robur belli, Inflammavit eum undique, neque advertit; exarsit in eum, neque posuit super cor. 1. Behold my servant. The Prophet appears to break off abruptly to speak of Christ, but we ought to remember what we mentioned formerly [150] in expounding another passage, ( Isaiah 7:14 ,) that the prophets, when they promise anything hard to be believed, are wont immediately afterwards to mention Christ; for in him are ratified all the promises which would otherwise have been doubtful and uncertain. "In Christ," says Paul, "is Yea and Amen." ( 2 Corinthians 1:20 .) For what intercourse can we have with God, unless the Mediator come between us? We undoubtedly are too far alienated from his majesty, and therefore could not be partakers either of salvation or of any other blessing, but through the kindness of Christ. Besides, when the Lord promised deliverance to the Jews, he wished to raise their minds higher, that they might look for greater and more valuable gifts than bodily freedom and a return to Judea; for those blessings were only the foretaste of that redemption which they at length obtained through Christ, and which we now enjoy. The grace of God in the return of his people would indeed have been imperfect, if he had not, at that time revealed himself as the perpetual Redeemer of his Church. But, as we have already said, the end of the captivity in Babylon included the full restoration of the Church; and consequently we need not wonder if the prophets interweave that commencement of grace with the reign of Christ, for that succession of events is mentioned in ninny passages. We must therefore come to Christ, without whom God cannot be reconciled to us; that is, unless we be received into the number of God's children by being ingrafted, into his body. It will be evident from what follows, that the Prophet now speaks of Christ as the First-born and the Head, for to no other person could the following statements be applied, and the Evangelists place the matter beyond all controversy. ( Matthew 12:17-21 .) He calls Christ his Servant, (kat exochen,) by way of eminence; for this name belongs to all the godly, because God has adopted them on the condition of directing themselves and their whole life to obedience to him; and godly teachers, and those who hold a public office in the Church, are in a peculiar manner denominated the servants of God. But there is something still more extraordinary, on account of which this name belongs especially to Christ, for he is called a "Servant," because God the Father not only enjoined him to teach or to do some particular thing, but called him to a singular and incomparable work which has nothing in common with other works. Though this name is ascribed to the person, yet it belongs to human nature; for since his divine nature is eternal, and since he has always possessed in it a glory equal and perfectly similar to that of the Father, it was necessary that he should assume flesh in order that he might submit to obedience. Hence also Paul says, "Though he was in the form of God, he accounted it not robbery to make himself equal to God, but emptied himself, taking the form of a servant," etc. ( Philippians 2:6 .) That he was a servant was a voluntary act, so that we must not think that it detracted anything from his rank. The ancient writers of the Church expressed this by the word "Dispensation," by which it was brought about, they tell us, that he was subject to all our infirmities. It was by a voluntary determination that he subjected himself to God, and subjected himself in such a manner as to become also of service to us; and yet that exceedingly low condition does not hinder him from still continuing to possess supreme majesty. Hence also the Apostle says that he was "exalted above every name." ( Philippians 2:9 .) he employs the demonstrative particle Behold, in order to lead the Jews to regard the event as having actually taken place; for the objects which were before their eyes might have led them to despair, and therefore he bids them turn away their eyes from the actual condition of things and look to Christ. I will lean upon, him, or, I will uphold him. [151] 'tmk (ethmoch) is interpreted by some in an active, and by others in a passive sense. If it be taken in a passive sense, the meaning will be, that God will "lean on" his Anointed in such a manner as to lay the whole charge upon him, as masters commonly do to their faithful servants; and it is a proof of extraordinary fidelity, that God the Father will deliver all things to him, and will put into his hand his own power and authority. ( John 13:3 , and 17:10.) Yet I do not object to the active signification, "I will raise him up," or, "I will exalt him," or, "I will support him in his rank;" for what immediately follows, I will put my Spirit in him, is a repetition of the same sentiment. In the former clause, therefore, he says, I will uphold him, and afterwards describes the manner of "upholding," that he will direct him by his Spirit, meaning by this phrase that he will assist Christ in all things, and will not permit him to be overcome by any difficulties. Now, it was necessary that Christ should he endued with the Spirit of God, in order to execute that divine office, and be the Mediator between God and men; for so great a work could not be performed by human power. My elect. In this passage the word Elect denotes "excellent," as in many other passages; for they who are in the very flower of their age are called chosen youths. ( 1 Samuel 26:2 , and 2 Samuel 6:1 .) Jehovah therefore calls him "an excellent servant," because he bears the message of reconciliation, and because all his actions are directed by God. At the same time he demonstrates his undeserved love, by which he embraced us all in his only-begotten Son, that in his person we may behold an illustrious display of that election by which we have been adopted into the hope of eternal life. Now, since heavenly power dwells in the human nature of Christ, when we hear him speak, let us not look at flesh and blood, but raise our minds higher, so as to know that all that he does is divine. In whom my soul is well pleased. From this passage we learn that Christ is not only beloved by the Father, ( Matthew 3:17 ,) but is alone beloved and accepted by him, so that there is no way of obtaining favor from God but through the intercession of Christ. In this sense the Evangelists quote this passage, ( Matthew 12:18 ,) as Paul also declares that we are reconciled "in the beloved" in such a manner as to be beloved on his account. ( Ephesians 1:6 .) The Prophet afterwards shews that Christ will be endued with the power of the Spirit, not solely on his own account, but in order to spread it far and wide. He will exhibit judgment to the Gentiles. By the word judgment the Prophet means a well-regulated government, and not a sentence which is pronounced by a judge on the bench; for to judge means, among the Hebrew writers, "to command, to rule, to govern," and he adds that this judgment will be not only in Judea, but throughout the whole world. This promise was exceedingly new and strange; for it was only in Judea that God was known, ( Psalm 76:2 ,) and the Gentiles were shut out from all confidence in his favor. ( Ephesians 2:12 .) These clear proofs were therefore exceedingly needful for us, that we might be certain of our calling; for otherwise we might think that these promises did not at all belong to us. Christ was sent in order to bring the whole world under the authority of God and obedience to him; and this shows that without him everything is confused and disordered. Before he comes to us, there can be no proper government amongst us; and therefore we must learn to submit to him, if we desire to be well and justly governed. Now, we ought to judge of this government from the nature of his kingdom, which is not external, but belongs to the inner man; for it consists of a good conscience and uprightness of life, not what is so reckoned before men, but what is so reckoned before God. The doctrine may be thus summed up: "Because the whole life of men has been perverted since we were corrupted in every respect by the fall of Adam, Christ came with the heavenly power of his Spirit, that he might change our disposition, and thus form us again to newness of life.'" ( Romans 6:4 .) 2. He shall not cry aloud. The Prophet shews of what nature the coming of Christ will be; that is, without pomp or splendor, such as commonly attends earthly kings, at whose arrival there are uttered various noises and loud cries, as if heaven and earth were about to mingle. But Isaiah says that Christ will come without any noise or cry; and that not only for the sake of applauding his modesty, but, first, that we may not form any earthly conception of him; secondly, that, having known his kindness by which he draws us to him, we may cheerfully hasten to meet him; and, lastly, that our faith may not languish, though his condition be mean and despicable. He shall not lift up his voice; that is, he shall create no disturbance; as we commonly say of a quiet and peaceable man, "He makes no great noise." [152] And indeed he did not boast of himself to the people, but frequently forbade them to publish his miracles, that all might learn that his power and authority was widely different from that which kings or princes obtain, by causing themselves to be loudly spoken of in order to gain the applause of the multitude. ( Matthew 8:4 ; Matthew 9:30 ; Matthew 12:16 ; Mark 5:43 ; Luke 8:56 .) 3. A bruised reed he shall not break. After having declared in general that Christ will be unlike earthly princes, he next mentions his mildness in this respect, that he will support the weak and feeble. This is what he means by the metaphor of "the bruised reed," that he does not wish to break off and altogether crush those who are half-broken, but, on the contrary, to lift up and support them, so as to maintain and strengthen all that is good in them. Nor will he quench the smoking flax. This metaphor is of the same import with the former, and is borrowed from the wicks of lamps, which may displease us by not burning clearly or by giving out smoke, and yet we do not extinguish but trim and brighten them. Isaiah ascribes to Christ that forbearance by which he bears with our weakness, which we find to be actually fulfilled by him; for wherever any spark of piety is seen, he strengthens and kindles it, and if he were to act towards us with the utmost rigor, we should be reduced to nothing. Although men therefore totter and stumble, although they are even shaken or out of joint, yet he does not at once cast them off as utterly useless, but bears long, till he makes them stronger and more steadfast. God gave a manifestation of this meekness when he appointed Christ to begin the discharge of his office as ambassador; for the Holy Spirit was sent from heaven in the shape of a dove, which was a token of nothing but mildness and gentleness. ( Matthew 3:16 ; Mark 1:10 ; Luke 3:22 ; John 1:32 .) And indeed the sign perfectly agrees with the reality; for he makes no great noise, and does not render himself an object of terror, as earthly kings commonly do, and does not wish to harass or oppress his people beyond measure, but, on the contrary, to soothe and comfort them. Not only did he act in this manner when he was manifested to the world, but this is what he daily shows himself to be by the gospel. Following this example, the ministers of the gospel, who are his deputies, ought to shew themselves to be meek, and to support the weak, and gently to lead them in the way, so as not to extinguish in them the feeblest sparks of piety, but, on the contrary, to kindle them with all their might. But that we may not suppose that this meekness holds out encouragement to vices and corruptions, he adds -- He shall bring forth judgment in truth. Although Christ soothes and upholds the weak, yet he is very far from using the flatteries which encourage vices; and therefore we ought to correct vices without flattery, which is in the highest degree inconsistent with that meekness. We ought therefore to guard diligently against extremes; that is, we must neither crush the minds of the weak by excessive severity, nor encourage by our smooth language anything that is evil. That we may better understand who those persons are towards whom, following the example of Christ, we ought to exercise this mildness, we ought to weigh carefully the Prophet's words. He calls them "a bruised reed" and "smoking wick." These words do not apply to those who boldly and obstinately resist, nor to those who are fierce and headstrong; for such persons do not deserve this forbearance, but rather must be broken and crushed, as by the strokes of a hammer, by the severity of the word. While he praises meekness, he at the same time shews to whom it is adapted, and at what time and in what manner it ought to be employed; for it is not suitable to hardened and rebellious persons, or to those whose rage sends forth flames, but to those who are submissive, and who cheerfully yield to the yoke of Christ. The word smoking shews that he maintains and cherishes not darkness, but sparks, though feeble and hardly perceptible. Wherever then there is impiety and stubbornness, there we must act with the utmost severity, and exercise no forbearance; but, on the other hand, where there are vices that have not gone beyond endurance, yet by gentleness of this nature, instead of encouraging, we must correct and reform them; for we must always pay regard chiefly to truth, of which he speaks, that vices may not be concealed, and thus acquire a secret corruption, but that the weak may be gradually trained to sincerity and uprightness. These words, therefore, relate to those persons who, amidst many deficiencies, have integrity of mind, and earnestly desire to follow true religion, or, at least, in whom we see some good beginning. It is clearly shewn by many passages ( Matthew 12:39 ; Matthew 22:18 ; Matthew 23:13 ) how severely Christ deals with despisers; for he is constrained to employ "a rod of iron" to crush those who do not submit to be governed by his shepherd's crook. As he justly declares that "his yoke is easy, and his burden is light," ( Matthew 11:30 ,) to willing disciples, so with good reason does David arm him with "a scepter of iron" ( Psalm 2:9 ) to break his enemies in pieces, and declare that he will be wet with their blood. ( Psalm 110:6 , 7.) 4. He shall not faint, nor be discouraged. The Prophet alludes to the preceding verse, and confirms what he formerly said, that Christ will indeed be mild and gentle towards the weak, but that he will have no softness or effeminacy; for he will manfully execute the commission which he has received from the Father. This is what he means when he says that "he shall not faint;" and in this verb ykhh (yichheh) there is an allusion to a former verse, in which he spoke of "smoking flax." Now, he shews what is the true moderation of meekness, not to turn aside to excessive indulgence; for we ought to use it in such a manner as not to swerve from our duty. Many persons wish to profit by the name of gentleness, so as to gain the applause and esteem of the world, but at the same time betray truth in a base and shameful manner. I remember that there were in a populous city two preachers, one of whom boldly and loudly reproved vices, while the other endeavored to gain the favor of the people by flatteries. This fawning preacher, who was expounding the Prophet Jeremiah, lighted on a passage full of the mildest consolation, and having found, as he imagined, a fit opportunity, began to declaim against those harsh and severe reprovers who are wont to terrify men by thunderbolts of words. But on the following day, when the Prophet changed his subject and sharply rebuked wicked men with his peculiar vehemence of style, the wretched flatterer was constrained to encounter bitter scorn by retracting the words which were fresh in the recollection of all his hearers. Thus the temporary favor which he had gained speedily vanished, when he revealed his own disposition, and made himself abhorred by the good and the bad. We must therefore distinguish between the submissive and the obstinate, that we may not abuse that mildness by using it on every occasion. Yet Isaiah declares that Christ's fortitude will be unshaken, so that it shall surmount every obstacle; for by these words, Till he put judgment, he means that the ministry of Christ will be so efficacious that the fruit of his doctrine shall be manifested. He does not merely say, "Till he shall have made known the will of his Father," but "Till he establish judgment," that is, as we formerly said, the proper exercise of government. Christ's ministry, therefore, he testifies, will not be unfruitful, but will have such efficacy that men shall be reformed by it. This must not be limited to the person of Christ, but extends to the whole course of the gospel; for he not only discharged the embassy committed to him for three years, but continues to discharge the same embassy every day by means of his servants. Yet we are reminded that it is impossible for us to discharge that office without being laid under the necessity of suffering many annoyances, and sustaining contests so severe and dangerous, that we shall be almost overwhelmed and ready to abandon everything. Still we must not desist, but persevere constantly in our duty, and run to the very end; and therefore the Prophet testifies that Christ will be so steadfast that he will pursue his calling to the end; and, following his example, we ought boldly to persevere. And the isles shall wait for his law. Here he employs the word Law to mean "doctrine," as the Hebrew word for "law" is derived from a verb which signifies to teach; [153] and thus the prophets are accustomed to speak of the gospel, in order to shew that it will not be new or contrary to what was taught by Moses. The isles. We have formerly shewn that the Hebrew writers give the name of isles to countries beyond the sea. The Prophet confirms the former statement, by which it was declared that Christ had been appointed not only for the Jews, but also for the Gentiles, though they had nothing in common with the Jewish commonwealth. In short, that promise relates to all nations, that the advantages of this restoration and reformation may be shared by every part of the world. By the word wait, he means that the elect will eagerly embrace the gospel offered to them; for the Lord displays in it the power of his election, when "they who wandered in darkness," ( Matthew 4:16 ,) as soon as they hear the voice of the gospel, embrace it with the utmost eagerness, and although they formerly wandered, like scattered and lost sheep, yet hear immediately the voice of the shepherd, and cheerfully submit to him, as Christ himself has also spoken. ( John 10:16 .) Hence we learn that the saying of Augustine is exceedingly true, "that many sheep wander out of the folds, while wolves frequently dwell within the folds." This attention is the work of God, when men who thought that they were wise give up their own judgment, and have to learn the gospel of Christ, so as to depend entirely on this teacher. 5. Thus saith Jehovah. He confirms what he said in the beginning of the chapter about the reign of Christ, that he will renew and restore all things; and as this might be thought to be incredible, he has here added a magnificent description of the power of God, by which our faith ought to be confirmed, especially when the outward aspect of things is directly contrary. On this account he brings forward clear proofs of the power of God, that all may be aroused by the mention of them, and may be convinced that he who created all things out of nothing, who spread out the heavens, who produced vegetation, who gave life to animals, and who upholds and defends all things by his power, will easily perform what he promises concerning the reign of Christ. These forms of expression remind us that we ought always to consider the power of God, that we may be fully convinced of the authority and undoubted certainty of his word; for it is not without reason that Isaiah makes this preface, but in order to remove every doubt, because nothing is too hard for God, who keeps the whole world in subjection to his authority; and in the following chapters he will employ similar modes of expression. h'l (hael) is rendered by some "powerful," and by others "God;" but it is of little consequence, for the meaning is the same; because he exhibits his power and majesty, and adorns him with this variety of titles, that we may know that he will easily restore all that is fallen and laid low. 6. I Jehovah have called thee in righteousness. He again repeats the name of God, in which we ought to supply what he stated in the former verse about his power. It is generally thought that this points out the end of Christ's calling, that he was sent by the Father to establish "justice" among men, who are destitute of it so long as they have not Christ, and, being given up to all the corruptions of crimes and vices, are held captive under the tyranny of Satan. But because the word "righteousness" has a more extensive signification, I pass by that ingenious distinction; for it is not even said that he shall be called "to righteousness," but this phraseology ought to be viewed as equivalent to the adverbial expression, "righteously," or "in a holy manner." I rather suppose the meaning to be, that Christ was "called in righteousness," because his calling is lawful, and therefore shall be firm and secure. We know that what is not done in a proper and regular manner cannot be of long duration. Or perhaps it will be thought preferable to view it thus, that God, in appointing Christ to restore the Church, seeks no reason but from himself and his own righteousness; but it is certain that this word denotes stability, as if he had said, "faithfully." And will hold thee by thy hand. By "the holding of the hand" he means the immediate assistance of God; as if he had said, "I will direct and establish thee in the calling to which I have appointed thee. In a word, as thy calling is righteous, so I will defend and uphold thee, as if by taking hold of thy hand I were thy leader." I will keep thee. This word "keep" plainly shews what is the meaning of holding by the hand, namely, that Christ will be directed by the Father in such a manner that he shall have him as his protector and guardian, shall enjoy his assistance, and, in short, shall feel his presence in all things. And will place thee for a covenant. He now states the reason why God promises that he will be a guardian to Christ. Besides, the Prophet spoke of the Jews and the Gentiles separately; not that they differ by nature, or that the one is more excellent than the other, (for all need the grace of God, ( Romans 3:23 ,) and Christ has brought salvation to all indiscriminately,) but because the Lord assigned the first rank to the Jews, ( Matthew 10:6 ,) it was therefore proper that they should be distinguished from the others. Accordingly, before "the partition-wall" ( Ephesians 2:14 ) was thrown down, they excelled, not by their merit, but by the favor of God, because with them in the first instance the covenant of grace was made. It may be objected, "Why is Christ appointed to a covenant which was ratified long before? for, more than two thousand years before, God had adopted Abraham, and thus the origin of the distinction was long previous to the coming of Christ." I reply, the covenant which was made with Abraham and his posterity had its foundation in Christ; for the words of the covenant are these, "In thy seed shall all nations be blessed." ( Genesis 22:18 .) And the covenant was ratified in no other manner than in the seed of Abraham, that is, in Christ, by whose coming, though it had been previously made, it was confirmed and actually sanctioned. Hence also Paul says, "that the promises of God are yea and amen in Christ," ( 2 Corinthians 1:20 ,) and in another passage calls Christ "the minister of circumcision, to fulfill the promises which were given to the fathers." ( Romans 15:8 .) Still more clearly does he declare that Christ is "the peace" of all, so that they who were formerly separated are united in him, and both they who were far off and they who were near are thus reconciled to God. ( Ephesians 2:17 .) Hence also it is evident that Christ was promised, not only to the Jews, but to the whole world. For a light of the Gentiles. We have here another clear proof of the calling of the Gentiles, since he expressly states that Christ was appointed to be "a light" to them. He calls him a light, because the Gentiles were plunged in the deepest and thickest darkness, at the time when the Lord illuminated none but the Jews. Now, then, the blame lies solely with ourselves, if we do not become partakers of this salvation; for he calls all men to himself, without a single exception, and gives Christ to all, that we may be illuminated by him. Let us only open our eyes, he alone will dispel the darkness, and illuminate our minds by the "light" of truth. 7. That thou mayest open the eyes of the blind. Here he explains more fully for what end Christ shall be sent by the Father, that we may see more clearly what advantage he yields us, and how much we need his assistance. He reminds all men of their "blindness," that they may acknowledge it, if they wish to be illuminated by Christ. In short, under these metaphors he declares what is the condition of men, till Christ shine upon them as their Redeemer; that is, that they are most wretched, empty, and destitute of all blessings, and surrounded and overwhelmed by innumerable distresses, till they are delivered by Christ. Now, though the Prophet addresses Christ himself, yet he has in his eye believers, that they may know that in him they ought to trust, and may not doubt that a remedy will be provided for all their distresses, if they implore his aid. God does not here enjoin Christ what he shall do, as if he needed to be taught or to receive commandments; but he addresses him for o

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 respect to his manhood is called here 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 power to 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 governor over the Gentiles and call them by his word, and rule them by his Spirit.

Behold my servant, whom I uphold; mine elect, [in whom] my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. Behold my servant. — Cyrus partly, but Christ principally Matthew 12:18 See Trapp on " Matthew 12:18 " Philippians 2:7 A servant he was, yet not menial, but magisterial; that he was one or other is admirable, and well deserveth an Ecce Behold. Whom I uphold. — That he faint not under the weight of his Mediatorship, and the importable burden of my wrath, which he must suffer for a season. Some render it "whom I lean upon." See 2 Kings 5:18 ; 2 Kings 7:2 ; 2 Kings 7:13 . Mine elect, or choice one. — Cyrus was so. Isaiah 43:10 John 6:27 ; John 6:29 ; John 10:36 See the notes on Matthew 12:18 . Cyrus was so singular a man, saith Herodotus, Herod., lib. iii. that no Persian ever held himself worthy to be compared unto him. And of his court Xenophon Xenoph. Cyrop., lib. viii. hath this memorable saying, that though a man should seek or choose blindfold, he could not miss of a good man. How much more truly may this be spoken of the Lord Christ and his people? In whom my soul delighteth. — ευδοκησε . God affected Cyrus, Isaiah 45:3-4 ; Isaiah 44:28 but nothing so well as Christ. Matthew 3:17 ; Matthew 17:5 Once God repented him that he had made man; but now it is otherwise. He shall bring forth judgment to the Gentiles. — Who shall all cry, "Grace, grace unto it," to see mercy rejoicing against judgment. See on Matthew 12:18 .

Behold my servant, whom I uphold,.... The Targum is, "behold my servant the Messiah;'' and Kimchi on the place says, this is the King Messiah; and so Abarbinel (f) interprets it of him, and other Jewish writers, and which is right; for the prophet speaks not of 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 spoken of under the character of 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, called and sent him, and assigned him 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 Mediator by his Father, not only in his being as man, but was strengthened and helped in his mediatorial service so that he did not sink under the mighty weight of 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 salvation of his people. This prophecy is ushered in with a "behold"; exciting attention to what is said concerning Christ, as of the greatest importance; 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 character of "elect" may respect the choice of the human nature to the grace of union with the Son of God; which was chosen out from among the people, and separated from 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 Mediator between God and man; to be the Saviour and Redeemer of the 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 "well pleased, or delighted"; with his person; as the Son of God; and with all his chosen, as considered in 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 reconciliation were 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 rested upon 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 Gospel of 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 converted by 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.

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-pleased with 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 appear with earthly honours. He is tender of those oppressed with 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 showed the truth of his holy religion. By the power of his gospel and 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 election sure, and have the Father delight over us for good, we must behold, hear, believe in, and obey Christ.

CHAPTER 42 Isa 42:1-25. Messiah the Antitype of Cyrus. God's description of His character (Isa 42:1-4). God addresses Him directly (Isa 42:5-7). Address to the people to attend to the subject (Isa 42:8, 9). Call to all, and especially the exile Jews to rejoice in the coming deliverance (Isa 42:10-25). 1. my servant—The law of prophetic suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind whom the former is lost sight of. The express quotation in Mt 12:18-20, and the description can apply to Messiah alone (Ps 40:6; with which compare Ex 21:6; Joh 6:38; Php 2:7). Israel, also, in its highest ideal, is called the "servant" of God (Isa 49:3). But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare Mt 2:15, with Ho 11:1). "Servant" was the position assumed by the Son of God throughout His humiliation. elect—chosen by God before the foundation of the world for an atonement (1Pe 1:20; Re 13:8). Redemption was no afterthought to remedy an unforeseen evil (Ro 16:25, 26; Eph 3:9, 11; 2Ti 1:9, 10; Tit 1:2, 3). In Mt 12:18 it is rendered "My beloved"; the only beloved Son, beloved in a sense distinct from all others. Election and the love of God are inseparably joined. soul—a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself." delighteth—is well pleased with, and accepts, as a propitiation. God could have "delighted" in no created being as a mediator (compare Isa 42:21; 63:5; Mt 3:17). spirit upon him—(Isa 11:2; 61:1; Lu 4:18; Joh 3:34). judgment—the gospel dispensation, founded on justice, the canon of the divine rule and principle of judgment called "the law" (Isa 2:3; compare Isa 42:4; 51:4; 49:6). The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy (Joh 12:31; 16:11), and the wilfully impenitent (Joh 9:39). Mt 12:18 has, "He shall show," for "He shall bring forth," or "cause to go forth." Christ both produced and announced His "judgment." The Hebrew dwells most on His producing it; Matthew on His announcement of it: the two are joined in Him.The person and office of Christ appointed by the Father. Isaiah 42:1-9 . A new song to God for his gospel among the Gentiles, Isaiah 42:10-16 . The idolatry of the heathen, and obstinacy of the Jews, Isaiah 42:17-25 . The prophet, having in the former chapter detected the vanity of idols, by their gross ignorance of future things, and having given one eminent instance of God’s certain foreknowledge of things to come, in the prediction of the destruction of Babylon, and the deliverance of the Jews out of it by Cyrus, he now addeth another more eminent and remote example of it, and foretelleth the coming of the Messiah, and several great effects or consequences thereof; which he rather doth, because this was the person by whom the idols were to be utterly abolished, as was foretold, Isaiah 2:18 , compared with Isaiah 42:2-4 , and as it fell out in the event; this having been observed not only by Christians, but even by the learned heathens, not without astonishment, that at that time when Christ came into the world idols were generally struck dumb, and the oracles ceased. My servant; the person of whom he here speaketh is by some supposed to be Cyrus, and by others Isaiah himself, and by others the people of the Jews. But the most and best interpreters understand this place of Christ. And although I am sensible that some learned men have done wrong to the sacred text, 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. Moreover this place is expressly interpreted 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 assist and enable to do and suffer all those things which belong to his office to do. Mine elect; chosen by me to this great work of mediation and redemption, to which he is said to be sealed and sent, John 6:27 ,29 , and predestinated , 1 Peter 1:20 , and chosen of God , 1 Peter 2:4 . Delighteth; or, as this same word is oft rendered, is well-pleased, both for himself and for all his people, being fully satisfied with 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 which are necessary for 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 of his mercy and sweetness, and not of his severity; but here it is clearly put for God’s law , as this very word is expounded here below, Isaiah 42:4 , and as it is frequently used in the Holy Scriptures, as Psalm 119 , and elsewhere: which also best agrees with the bringing forth or publishing of it here mentioned, publication being necessarily required and constantly used about laws. And this interpretation is confirmed by the following words, to the Gentiles. For the great things which Christ published unto all the world, both Jews and Gentiles, was nothing else but the law, and will, and counsel of 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 of God’s laws had been hitherto appropriated, but to the heathen’ nations of the world.

Behold - This word is designed to call attention to the person that is immediately referred to. It is an intimation that the subject is of importance, and should command their regard. My servant - This phrase denotes properly anyone who acknowledges or worships God; anyone who is regarded as serving or obeying him. It is a term which may be applied to anyone who is esteemed to be a pious man, or who is obedient to the commands of God, and is often applied to the people of God Genesis 50:17 ; 1 Chronicles 6:49 ; 2 Chronicles 24:9 ; Daniel 6:20 ; Daniel 9:2 ; Titus 1:1 ; James 1:1 ; 1 Peter 2:16 ; Revelation 7:3 ; Revelation 15:3 . The word 'servant' may be applied either to Isaiah, Cyrus, or the Messiah; and the question to whom it refers here is to be decided, not by the mere use of the term, but by the connection, and by the characteristics which are ascribed to him who is here designated as the 'servant' of Yahweh. There have been no less than five different views in regard to the personage here referred to; and as in the interpretation of the whole prophecy in this chapter, everything depends on this question, it is of importance briefly to examine the opinions which have been entertained. I. One has been that it refers to the Jewish people. The translators of the Septuagint evidently so regarded it. They render it, Ἰακώβ ὁ παῖς μοῦ, κ.τ.λ. Iakōb ho pais mou, etc. - 'Jacob is my servant, I will uphold him; Israel is my chosen one, my soul hath embraced him.' Jarchi also so interprets the passage, but so modifies it as to understand by it 'the righteous in Israel;' and among the moderns, Rosenmuller, Paulus, and some others adopt this interpretation. The principal reason alleged for this interpretation is, that the phrase 'servant of Yahweh,' is used elsewhere in a collective sense, and applied to the Jewish people. Rosenmuller appeals particularly to Isaiah 41:8-9 ; to Isaiah 42:19 , and to Isaiah 44:21 ; Isaiah 45:4 ; Isaiah 48:20 ; and argues that it is to be presumed that the prophet used the phrase in a uniform manner, and must therefore be supposed here also to refer to the Jewish people. But the objections are insuperable. 1. In Isaiah 42:6 , the servant of Yahweh here referred to, is plainly distinguished from the people, where God says, 'I will give thee for a covenant of (with) the people.' 2. The description which the prophet gives here of the character of the 'servant' of Yahweh, as meek, mild, gentle, quiet, and humble Isaiah 42:2-3 , is remarkably unlike the character which the prophet elsewhere gives of the people, and is as remarkably like the character which is everywhere given of the Messiah. 3. It was not true of the Jewish people that they were appointed, as is here said of the 'servant' of God Isaiah 42:7 , to 'open the blind eyes, and to bring the prisoners out of prison.' This is evidently applicable only to a teacher, a deliverer, or a guide; and in no sense can it be applied to the collected Jewish people. II. A second opinion has been, that by the 'servant of Yahweh' Cyrus was intended. Many of the Jewish interpreters have adopted this view, and not a few of the German critics. The principal argument for this opinion is, that what precedes, and what follows, relates particularly to Cyrus; and an appeal is made particularly to Isaiah 45:1 , where he is called the Anointed, and to Isaiah 44:28 , where he is called the Shepherd. But to this view also, the objections are obvious. 1. The name 'servant of Yahweh,' is, it is believed, nowhere given to Cyrus. 2. The description here by no means agrees with Cyrus. That he was distinguished for justice and equity is admitted (see the note at Isaiah 41:2 ), but the expressions used here, that God would 'put his Spirit upon him, that he should not cry, nor lift up his voice, so that it should be heard in the streets,' is one that is by no means applicable to a man whose life was spent mainly in the tumults of war, and in the pomp and carnage of battle and conquest. How can this description be applied to a man who trod down nations, and subdued kings, and who shed rivers of blood? III. Others suppose that the prophet refers to himself. Among the Jews, Aben Ezra, and among others, Grottoes and Doderlin held this opinion. The only reason for this is, that in Isaiah 20:3 , the name 'servant' of Yahweh is given to Isaiah. But the objections to this are plain, and insuperable. 1. Nothing can be urged, as we have seen, from the mere use of the word 'servant.' 2. It is inconceivable that a humble prophet like Isaiah should have applied to himself a description expressive of so much importance as is here attributed to the servant of God. How could the establishment of a new covenant with the people of God, and the conversion of the pagan nations Isaiah 42:6-7 , be ascribed to Isaiah? And in what sense is it true that he was appointed to open the eyes of the blind, and to lead the prisoners from the prison? IV. A fourth opinion, which it may be proper just to notice, is that which is advocated by Gesenius, that the phrase here refers to the prophets taken collectively. But this opinion is one that scarce deserves a serious refutation. For, 1. The name 'servant of Yahweh,' is never given to any collection of the prophets. continued...