Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 1 of 3)

The word “servant” occurs some twenty-four times in the book of Isaiah, but it does not always have the same application. In chapters 42-53 a “Servant” is described who is quite distinct from all others. He is depicted in neither a national nor a temporal sense. In the passage now under consideration Isaiah looks to the future, to a deliverance far greater, in both nature and scope, than Israel’s release from exile.

A Brief Exposition of the Text

“Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, Nor cause His voice to be heard in the street. A bruised reed He will not break, And smoking flax He will not quench; He will bring forth justice for truth” (Isaiah 42:1-3, NKJV).

The identity of the “Servant” in this text has been the subject of much controversy and debate among biblical scholars. But for everyone who believes in the inspiration and all sufficiency of Scripture, the matter is easily settled. He is identified by the Holy Spirit as Jesus the Christ (Matt. 12:15-21). Moreover, the ancient Jews, as interpreted in the Targum, understood this to be a reference to the Messiah.¹ Albert Barnes affirms: “the entire description is one that is exactly and entirely applicable to the Lord Jesus. It is as applicable as if it had been made after he had appeared among men, and as if it were the language of biography, and not of prophecy.”²

Jehovah describes His servant as one “whom I uphold.” The Hebrew tamakh b’ means “to lay firm hold of and keep upright.”³ He is God’s “Elect One,” or the One whom God has chosen for this special purpose (Matt. 12:18; cf. 1 Pet. 2:6). The affirmation, “in whom My soul delights” is comparable to “This is My beloved Son, in whom I am well pleased” (Matt. 3:17). This statement was made subsequent to “the Spirit of God descending like a dove and alighting upon Him” (Matt. 3:16), identifying Jesus as “the Anointed One” (John 1:32-34; Acts 10:36-38; cf. Isa. 61:1).

Because He was “anointed with the Holy Spirit and with power” (Acts 10:38), Jesus was equipped to “bring forth justice.” To “bring forth” (yosi) means to “publish, proclaim.”⁴ The word “justice” (mishpat) is found again in verses 3 and 4, and it is reasonable to assume that it has the same meaning in all three places. Although it may be employed in a variety of senses, here it stands parallel with “His law” (v. 4), so it most probably has reference to the law published by the Messiah, viz. the gospel (Isa. 61:1; Luke 4:18).

This system of justice was to be proclaimed by God’s Servant “to the Gentiles.” It is not the case, as some have asserted, that from here “the prophecy momentarily leaps forward to the effects of Christ’s Second Advent, in His Millennial reign.”⁵ The Messiah, during His initial advent, reached out to some who were not Jews (Matt. 8:5 ff.; Mark 7:25 ff.). But this prophecy saw its ultimate fulfillment as the Lord’s disciples proclaimed the gospel to the Gentiles (Acts 2:39; 15:7; et al.), according to His commandment (Matt. 28:19; Acts 13:46-47).

Concerning the fact that God’s Servant “will not cry out, nor raise His voice, nor cause His voice to be heard in the street,” G. Rawlinson observes: “His methods shall be quiet and gentle. He shall not seek to recommend his teaching by clamor or noisy demonstrations. There shall be a marked unobtrusiveness in all his doings.”⁶ Barnes further comments: “He shall not use loud and angry words, as they do who are engaged in conflict, but all his teaching shall be gentle, humble, and mild.”⁷ It is noted by Matthew that these words found fulfillment as Jesus quietly avoided the murderous plot of the Pharisees and bid His followers not to make Him known (12:14-19).

“A bruised reed He will not break.” The word “bruised” (ratsuts) signifies “what is cracked, and therefore half-broken.”⁸ The reed, which grows in marshy or wet places, denotes “that which is fragile, weak, easily waved by the wind, or broken down”⁹ (cf. Matt. 11:7). The image seems to reflect those who are without strength, poor in spirit, lowly and dejected. God’s Servant would not add to their afflictions but would compassionately and tenderly extend relief.

“And smoking flax He will not quench.” Flax was used as a wick for oil lamps, and the word “smoking” (keheh) refers to “that which is burning feebly, and very nearly extinguished.”¹⁰ This may suggest the condition of one who is feeble and disheartened, whose will to endure is about ready to expire. In the context of Matthew’s reference to this prophecy, multitudes were being healed by Jesus (12:15-23). J. W. McGarvey notes that these figures of speech “fitly represent the sick, and lame, and blind who were brought to Jesus to be healed. The statement that he would not break these bruised reeds, nor quench this smoking flax, was an emphatic declaration, by contrast, that he would heal their bruises and fan their dying energies into a flame.”¹¹

“He will bring forth justice for truth.” While the Servant would be sympathetic in dealing with those wounded by the harsh realities of life, He would not compromise the absolute standards of justice.¹² Matthew interprets this phrase “justice for victory” (12:20). The term “justice” (mishpat), as noted earlier, appears to stand “for that authoritative announcement of the divine will which was sent forth in the gospel; and the victory in that which the gospel is winning.”¹³

--Kevin L. Moore

Endnotes:

     ¹ Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, Vol. 2, trans. James Martin (Grand Rapids: Eerdmans, 1969): 174.

     ² Albert Barnes, “Isaiah,” Notes on the OT (Grand Rapids: Baker, 1978): 98.

     ³ F. Delitzsch, op cit. 175.

     ⁴ R. N. Whybray, Isaiah 40-46 NCBC (Grand Rapids: Eerdmans, 1975): 72.

     ⁵ W. E. Vine, Isaiah: Prophecies, Promises, Warnings (Grand Rapids: Zondervan, 1969): 106.

     ⁶ G. Rawlinson, Isaiah, Vol. 10 of The Pulpit Commentary (Grand Rapids: Eerdmans, 1962): 117.

     ⁷ A. Barnes, op cit. 99.

     ⁸ F. Delitzsch, op cit. 175-76.

     ⁹ A. Barnes, op cit. 99.

     ¹⁰ F. Delitzsch, op cit. 176.

     ¹¹ J. W. McGarvey, New Testament Commentary (Delight, AR: Gospel Light, 1875): 1:106.

     ¹² James E. Smith, The Major Prophets (By the author, 1992): 129.

     ¹³ J. W. McGarvey, op cit. 1:106.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 2, Part 3, Isaiah 7.14

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