1 "Behold, my servant, whom I uphold; my chosen, in whom my soul delights- I have put my Spirit on him. He will bring justice to the nations.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Behold my servant. The Prophet appears to break off abruptly to speak of Christ, but we ought to remember what we mentioned formerly [1] 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. [2] '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.)
1 - Commentary on Isaiah, [12]vol. 1 p. 246.
2 - The former is found in the text of our author's version, and the latter in his marginal reading. -- Ed.
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.
2. Any such collection of the prophets is a mere creature of the fancy. When did they exist? Who composed the collection? And how could the name servant designate them?
3. Of what collection of people could it be imagined that the description here given could be applied, that such a collection should not strive, nor cry; that it should be a covenant of the people, and that it should be the means of the conversion of the Gentile world?
V. The fifth opinion, therefore is, that it refers to the Messiah; and the direct arguments in favor of this, independent of the fact that it is applicable to no other one, are so strong as to put it beyond debate. A few of them may be referred to.
1. This is the interpretation of the Chaldee Paraphrase, which has retained the exposition of the ancient and early Jews. 'Behold my servant, the Messiah (משׁיתא עבדי ‛abeddı̂y meshı̂ythâ') I will cause him to come near; my chosen.'
2. There are such applications of the passage in the New Testament to the Lord Jesus, as to leave no room to doubt that, in view of the sacred writers, the passage had this reference. Thus, in Luke 2:32, he is spoken of as 'a light to lighten the Gentiles' (compare Isaiah 42:6). In Acts 26:18, Paul speaks of him as given to the Gentiles,' to open their eyes, and to turn them from darkness to light' (compare Isaiah 42:7). In Matthew 3:17, God says of the Redeemer, 'This is my beloved Son, in whom I am well pleased,' - language remarkably similar to the passage before us Isaiah 42:1, where he says, 'mine elect, in whom my soul delighteth.' And the whole inquiry is put to rest by the fact that Matthew Matthew 12:17-21 expressly and directly applies the passage to the Lord Jesus, and says that it was fulfilled in him.
3. It may be added, that the entire description is one that is exactly and entirely applicable to the Lord Jesus. It is as applicable as if it had been made after he had appeared among people, and as if it were the language of biography, and not of prophecy. It is an exceedingly beautiful and tender description of the Son of God; nor can there be any objection to its application to him, except what arises from a general purpose not to apply any part of the Old Testament to him, if it can be avoided. I shall regard the passage, therefore, as applicable to him, and him alone; and suppose that the design of the Spirit here in introducing this reference to the Messiah is, to comfort the hearts of the exile Jews with the assurance that they must be restored to their own land, because it was from them that the Messiah was to proceed, and from them that the true religion was to be spread around the world.
Whom I uphold - whom I sustain, or protect; that is, who is the object of my affection and care. In Matthew 3:17, the expression is, 'in whom I am well pleased.' And so in Matthew 12:18, it is rendered, 'my servant, whom I have chosen.'
Mine elect - My chosen one; or the one whom I have selected to accomplish my great purposes. It implies that God had designated or appointed him for the purpose. In Matthew 12:18, it is rendered 'my beloved.' It implies that he was the object of the divine favor, and that God had chosen or appointed him to perform the work of a Messiah.
In whom my soul delighteth - This language is applied the Lord Jesus in Matthew 3:17; Matthew 12:18. God regarded him as qualified for his work: he approved of what he did; he was well pleased with all his words, and thoughts, and plans. The word 'soul' here, is equivalent to I myself - in whom I delight.
I have put my Spirit upon him - (Compare John 3:34): 'For God giveth not the Spirit by measure unto him.' The Lord Jesus was divine, yet as Mediator he is everywhere represented as 'the anointed' of God, or as endowed with the influences of the Holy Spirit (compare the note at Isaiah 11:2). See also Isaiah 61:1, where the Messiah says of himself, 'The Spirit of the Lord God is upon me, because be hath anointed me' (compare Luke 4:18). Before he entered upon his public ministry, the Spirit of God descended on him at his baptism Matthew 3:17, and in all his work he showed that he was endowed abundantly with that Spirit.
He shall bring forth judgment - The word 'judgment' (משׁפט mishpâṭ) is used in a great variety of significations. It properly means judgment, that is, the act of judging Leviticus 19:15; the place of judgment Ecclesiastes 3:16; a cause, or suit before a judge Numbers 28:5; a sentence of a judge 1-Kings 3:28; and thence guilt or crime, for which one is judged Jeremiah 51:9. It also means right, rectitude, justice; a law, or statute; a claim, privilege, or due; also manner, custom, or fashion; or an ordinance, or institution. Here it is used, probably, in the sense of the order or institution that would be introduced under the Messiah; and it means that he would set up or establish the true religion among the Gentiles.
To the Gentiles - This is one of the many declarations which occur in Isaiah, that the Messiah would extend the true religion to pagan nations, and that they should be brought to participate in its privileges.
Behold my servant, whom I uphold - אתמך בו ethmach bo, on whom I lean. Alluding to the custom of kings leaning on the arm of their most beloved and faithful servant. All, both Jews and Christians, agree, that the seven first verses of this chapter belong to Christ. Now, as they are evidently a continuation of the prophecy in the preceding chapter, that prophecy cannot belong to Cyrus, but to Christ.
He shall bring forth judgment to the Gentiles "He shall publish judgment to the nations" - Four MSS. two ancient, add the conjunction ומשפט vemishpat. See Matthew 12:18.
The word משפט mishpat, judgment, like צדקה tsedakah, righteousness, is taken in a great latitude of signification. It means rule, form, order, model, plan; rule of right, or of religion; an ordinance, institution; judicial process, cause, trial, sentence, condemnation, acquittal, deliverance, mercy, etc. It certainly means in this place the law to be published by Messiah, the institution of the Gospel.
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, (Matthew 12:18; Ephesians 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,.... 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. col. 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, Matthew 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.
MESSIAH THE ANTITYPE OF CYRUS. (Isaiah. 42:1-25)
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 Matthew 12:18-20, and the description can apply to Messiah alone (Psalm 40:6; with which compare Exodus 21:6; John 6:38; Philippians 2:7). Israel, also, in its highest ideal, is called the "servant" of God (Isaiah 49:3). But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare Matthew 2:15, with Hosea 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 (1-Peter 1:20; Revelation 13:8). Redemption was no afterthought to remedy an unforeseen evil (Romans 16:25-26; Ephesians 3:9, Ephesians 3:11; 2-Timothy 1:9-10; Titus 1:2-3). In Matthew 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 Isaiah 42:21; Isaiah 63:5; Matthew 3:17).
spirit upon him-- (Isaiah 11:2; Isaiah 61:1; Luke 4:18; John 3:34).
judgment--the gospel dispensation, founded on justice, the canon of the divine rule and principle of judgment called "the law" (Isaiah 2:3; compare Isaiah 42:4; Isaiah 51:4; Isaiah 49:6). The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy (John 12:31; John 16:11), and the wilfully impenitent (John 9:39). Matthew 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 hēn (behold) in Isaiah 41:29 is now followed by a second hēn. With the former, Jehovah pronounced sentence upon the idolaters and their idols; with the latter, He introduces His "servant." In Isaiah 41:8 this epithet was applied to the nation, which had been chosen as the servant and for the service of Jehovah. But the servant of Jehovah who is presented to us here is distinct from Israel, and has so strong an individuality and such marked personal features, that the expression cannot possibly be merely a personified collective. Nor can the prophet himself be intended; for what is here affirmed of this servant of Jehovah goes infinitely beyond anything to which a prophet was ever called, or of which a man was ever capable. It must therefore be the future Christ; and this is the view taken in the Targum, where the translation of our prophecy commences thus: "Hâ' ‛abhdı̄ Meshı̄châ." Still there must be a connection between the national sense, in which the expression "servant of Jehovah" was used in Isaiah 41:8, and the personal sense in which it is used here. The coming Saviour is not depicted as the Son of David, as in chapters 7-12, and elsewhere, but appears as the embodied idea of Israel, i.e., as its truth and reality embodied in one person. The idea of "the servant of Jehovah" assumed, to speak figuratively, the from of a pyramid. The base was Israel as a whole; the central section was that Israel, which was not merely Israel according to the flesh, but according to the spirit also; the apex is the person of the Mediator of salvation springing out of Israel. And the last of the three is regarded (1.) as the centre of the circle of the promised kingdom - the second David; (2.) the centre of the circle of the people of salvation - the second Israel; (3.) the centre of the circle of the human race - the second Adam. Throughout the whole of these prophecies in chapters 40-66 the knowledge of salvation is still in its second stage, and about to pass into the third. Israel's true nature as a servant of God, which had its roots in the election and calling of Jehovah, and manifested itself in conduct and action in harmony with this calling, is all concentrated in Him, the One, as its ripest fruit. The gracious purposes of God towards the whole human race, which were manifested even in the election of Israel, are brought by Him to their full completion. Whilst judgments are inflicted upon the heathen by the oppressor of the nations, and display the nothingness of idolatry, the servant of Jehovah brings to them in a peaceful way the greatest of all blessings. "Behold my servant, whom I uphold; mine elect, whom my soul loveth: I have laid my Spirit upon Him; He will bring out right to the Gentiles." We must not render the first clause "by whom I hold." Tâmakh b' means to lay firm hold of and keep upright (sustinere). נפשׁי רצתה (supply בו or אתו, Job 33:26) is an attributive clause. The amplified subject extends as far as naphshii; then follows the predicate: I have endowed Him with my Spirit, and by virtue of this Spirit He will carry out mishpât, i.e., absolute and therefore divine right, beyond the circle in which He Himself is to be found, even far away to the Gentiles. Mishpât is the term employed here to denote true religion regarded on its practical side, as the rule and authority for life in all its relations, i.e., religion as the law of life, νομός.
Behold - The prophet having given one eminent instance of God's certain fore - knowledge, in the deliverance of the Jews by Cyrus, now adds another more eminent example of it, by foretelling the coming of the Messiah. This place therefore is expressly interpreted of Christ, Matthew 12:18, &c. And to him, and to him only, all the particulars following, truly and evidently belong. Whom - Whom I will enable to do and suffer all those things which belong to his office. Elect - Chosen by me to this great work. Delighteth - Both for himself and for all his people, being fully satisfied with that sacrifice, which he shall offer up to me. Bring forth - Shall publish or shew, as this word is translated, Matthew 12:18. Judgment - The law, and will, and counsel of God, concerning man's salvation. Gentiles - Not only to the Jews, but to the Heathen nations.
*More commentary available at chapter level.