Isaiah 42

CHAPTER 42

The Servant of the Lord (42:1–9)

1–4 “Here is my servant,” says the Lord (verse 1). Who is this “servant”?

In Isaiah 41:8, the Lord calls Israel “my servant . . . whom I have chosen.” Israel, as a nation, was meant to serve God; therefore, in a collective sense, Israel could properly be called God’s “servant.”

However, here in verses 1–9, God is clearly speaking about an individual servant—or at least an idealized servant, an ideal Israelite. Here again we see Isaiah prophesying on the basis of his historical situation—as a citizen of an imperfect nation—and yet seeing something beyond that, a perfect Israel represented by one perfect individual.

Isaiah didn’t know it, but that perfect individual, that perfect servant, was Christ; indeed Matthew, inspired by the Holy Spirit, applied these verses to Christ (see Matthew 12:15–21). Israel the nation was meant to be a kingdom of priests (Exodus 19:6); Jesus would be the perfect high priest, who would atone for the sins of the world (Hebrews 7:23–27).

God says, “Here is my servant in whom I delight” (verse 1); God used similar words at Jesus’ baptism (Mark 1:10–11). “I will put my Spirit on him,” says God; and indeed God placed His Spirit on Jesus (Isaiah 11:2; Mark 1:10; John 3:34). God describes His servant as a gentle person, not a rabble-rouser (verse 2); he will care for the bruised reed and smoldering wick (verse 3)—that is, those who are weak and faint.¹⁶⁴ Without faltering or turning back, he will establish justice on the earth (Isaiah 9:67), and in his law (his word, his Gospel) the islands (the remotest nations on earth) will place their hope (verse 4).

5–7 In these verses, God addresses His servant directly. He says: “I will . . . make you to be a covenant for the people (all people) and a light for the Gentiles” (verse 6). Only Jesus could “be a covenant” uniting God and mankind (1 Timothy 2:5); His own blood sealed that covenant (Mark 14:23–24). Jesus was the fulfillment of God’s covenant with David (see 2 Samuel 7:12–17 and comment); He was also, by His death, the maker of a new covenant, which superseded the old¹⁶⁵ (Jeremiah 31:31–34; Luke 22:20; Hebrews 8:8–13).

The Lord’s servant was also to be a light for the Gentiles (verse 6)—for the non-Israelite peoples of the world. Jesus was that “light” (Luke 2:28–32; John 1:9; 8:12). Jesus, son of Abraham (Matthew 1:1), would bring blessing to the world, thus fulfilling God’s original promise to Abraham that through his offspring all nations on earth [would] be blessed (Genesis 22:18). In verse 7, God says that His servant Jesus will open eyes, free captives, and release those who sit in darkness; in spiritual terms, all this has come to pass (see Isaiah 61:1; Luke 4:18).

8–9 God will not give His glory to another—to another “god” or idol (verse 8). God’s glory is revealed through the obedience of His people, His “servant” (John 17:4–5); it is revealed as His light spreads around the world. The former things—God’s promises of the past—have taken place (verse 9); now new things are about to happen: namely, the restoration of Israel, and—in the more distant future—the coming of the Lord’s “servant.” God, who knows the future, is announcing these things before they spring into being.

Song of Praise to the Lord (42:10–17)

10–13 The description of the Lord’s servant (verses 1–9) evokes a song of praise from Isaiah. Isaiah calls it a new song (verse 10), because it tells of new blessings yet to come. In verse 13, Isaiah envisions the Lord leading His people in triumph; He will lead them out of bondage in Babylon and then, in the day of the Lord’s servant, He will lead them out of bondage to sin.

14–17 Here the Lord speaks again: He has kept silent during Israel’s exile, but now He will act (verse 14). Now is the time for Israel to be “delivered” from bondage, just as a baby is delivered during childbirth. The Lord will level the mountains and dry up the rivers so that His people may journey more easily (verse 15). The Lord will graciously lead His people, many of them still “blinded” by their former idolatry; He will light their way; He will not forsake them (verse 16).

Israel Blind and Deaf (42:18–25)

18–20 Here God speaks of the Israelites’ deafness and blindness, their idolatry and disobedience, which was the cause of their being sent into exile. They were supposed to be committed to God; they were supposed to be His servant¹⁶⁶ (verse 19). They had seen many things—had been given many privileges (teaching, promises, prophets)—yet they had paid no attention (verse 20).

21–22 Next Isaiah speaks: because Israel had disregarded God’s law, God determined to make his law great and glorious by punishing His people for their disobedience¹⁶⁷ (verse 21). He would allow His people to be plundered and looted by the Babylonians (verse 22).

23–25 Here Isaiah warns Judah’s people of the punishment (exile) soon to come; he speaks in the past tense, as if the punishment had already happened. The people had to be punished because they would not follow God’s ways (verse 24); their sin was willful, deliberate. God had no choice but to pour out on them His burning anger; even then, most of the people did not take it to heart¹⁶⁸ (verse 25).

As we look back on this chapter, we see two “servants”: first, imperfect Israel (verse 19); and second, the perfect Messiah (verses 1–4). We too are called to be servants—active servants, not just passive followers. We too are called to be a light in the world, a light for the Gentiles (Matthew 5:14–16; Acts 13:47). What kind of servant will we choose to be: a failed servant whose light has gone out, or an obedient servant whose light will shine forever?