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Isaiah 42

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.

2

He shall not cry, nor lift up, nor cause his voice to be heard in the street.

3

A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.

4

He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.

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:

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;

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.

8

I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images.

9

Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.

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.

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.

12

Let them give glory unto the Lord, and declare his praise in the islands.

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.

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.

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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.

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.

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.

18

Hear, ye deaf; and look, ye blind, that ye may see.

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?

20

Seeing many things, but thou observest not; opening the ears, but he heareth not.

21

The Lord is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable.

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.

23

Who among you will give ear to this? who will hearken and hear for the time to come?

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.

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.

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Isaiah 42

This chapter introduces the first of the four Servant Songs (42:1-4), presenting the Lord's choice of a servant who will establish justice and righteousness among the nations. The oracle describes the servant as meek and gentle, not crying out or raising his voice in the streets, yet possessing the divine spirit that will enable him to bring forth justice to the nations. The passage promises that the servant will not grow faint or be discouraged until he has established justice on earth and that the coastlands will wait for his teaching. The vision includes the promise that the Lord will call the servant in righteousness and will give him as a covenant to the people and a light to the nations, establishing a universal and salvific role for the servant. Following the Servant Song, the chapter includes promises of divine deliverance for the people, announcing that the Lord will make a way in the wilderness and will care for His chosen people. The passage criticizes those who are blind and deaf, who see many things but understand nothing, establishing that spiritual blindness and deafness remain obstacles to the reception of divine truth. Isaiah 42 demonstrates that the servant's work of establishing justice will be accomplished through gentle persuasion and faithful perseverance rather than through coercion. The chapter introduces the notion of the servant as the agent of universal salvation and justice, a figure who will bring light to the nations.

Isaiah 42:1

The opening of the first Servant Song—'Here is my servant, whom I uphold; my chosen one, in whom I delight'—introduces a figure whose identity and role will dominate chapters 42-53. The threefold affirmation (upheld, chosen, delightful) establishes the servant's foundational relationship to God, grounded in divine pleasure rather than servant's achievement. The shift from addressing Israel collectively to presenting a singular servant figure initiates a complex dynamic where corporate and individual identity interweave. This verse's tone of intimate divine approval suggests a prophetic figure chosen for specific work rather than merely a historical person.

Isaiah 42:2

The servant's manner of operation—'He will not cry out or lift up his voice, or make it heard in the street'—contradicts typical prophetic behavior, presenting a quiet, unobtrusive figure. The abstention from public proclamation or street presence suggests a servant who works through patient example and interior transformation rather than dramatic pronouncement. This modesty heightens the servant's dignity: quiet constancy supersedes loud advocacy. The verse introduces a servant who accomplishes God's purposes through gentle means, foreshadowing the suffering portrayed in chapter 53.

Isaiah 42:3

The tender image—'A bruised reed he will not break, and a dimly burning wick he will not quench'—establishes the servant's compassionate treatment of the vulnerable. The metaphors of damaged vegetation and failing light suggest that the servant's work involves restoration of what is broken or nearly extinguished. This verse's sensitivity to weakness stands in stark contrast to the warrior figures of chapter 41, suggesting a different modality of God's power: healing rather than conquest. The protection of the faint light foreshadows the servant's role in bringing light to the nations (verse 6).

Isaiah 42:4

The promise that the servant will 'faithfully bring forth justice' and will not 'grow dim or be discouraged till he has established justice in the earth' depicts relentless commitment to God's purposes. The servant's unwavering persistence 'till justice is established in the earth' gives an eschatological dimension to the servant's mission: the work continues until God's purposes pervade all creation. The refusal to 'grow dim or be discouraged' suggests the servant endures opposition and setback without compromise. This verse's global scope—'all the earth'—indicates that the servant's justice-work transcends Israel to embrace all humanity.

Isaiah 42:5

The transition—'Thus says God, Yahweh, who created the heavens and stretched them out, who spread forth the earth'—grounds the servant song in creation theology, establishing that the God who made creation now acts for restoration. The recitation of divine creative acts (creating heavens, stretching them, spreading earth) asserts that the same power that brought creation into being now empowers the servant's mission. This cosmic framing prevents the servant's quiet work from seeming insignificant: the Creator stands behind it. The verse establishes continuity between creation and restoration as both expressions of divine power.

Isaiah 42:6

God's direct address to the servant—'I have given you as a covenant to the people, a light to the nations'—defines the servant's identity through relational categories: covenantal mediator and illuminator. The designation as 'covenant' suggests the servant embodies the relationship between God and people, perhaps even becoming the means through which covenant is renewed. 'Light to the nations' extends the servant's significance beyond Israel to all humanity, echoing the Abrahamic promise that blessing flows to all families of the earth. This verse elevates the servant's role to cosmic significance: universal light-bringer and covenant-mediator.

Isaiah 42:7

The specific work—'to open the eyes of the blind, to bring out the prisoners from the dungeon, and those who sit in darkness from the prison house'—details the servant's liberatory mission. The threefold liberation imagery (blindness, imprisonment, darkness) suggests comprehensive freedom from all forms of bondage, whether literal or spiritual. The echo of Isaiah 61:1 and later Christian understanding of Jesus's ministry suggests that liberation involves both external and internal transformation. This verse makes the servant's work supremely practical: visible healing and tangible freedom become the evidence of the servant's divine commission.

Isaiah 42:8

The assertion 'I am Yahweh; that is my name; my glory I will not give to another'—reestablishes God's unique identity and refusal to share divine honor. This verse appears as a counter-assertion after the servant's exaltation, clarifying that servant's work serves God's glory, not the servant's magnification. The double affirmation of divine name and refusal of compromise suggests that covenant identity remains essential: worship and ultimate loyalty belong to God alone. This verse prevents the servant theology from devolving into another form of idolatry.

Isaiah 42:9

The affirmation that God 'declares new things before they spring forth'—proving again the divine's unique prophetic power—claims that predictive knowledge belongs to God alone. The proof of Yahweh's claim rests on fulfilled prophecy: former declarations came to pass, and new ones will similarly materialize. This verse's placement after the servant song suggests that the servant's mission constitutes 'new things' declared by God, events that will unfold according to the divine word. The repeated emphasis on predictive knowledge serves to validate the entire prophetic enterprise.

Isaiah 42:10

The shift to a hymn of praise—'Sing to Yahweh a new song; his praise from the end of the earth'—celebrates God's new work through universal chorus. The summons to 'new song' indicates recognition of unprecedented divine action; the old songs of Israel's history no longer suffice for the new restoration. The extension of praise 'from the end of the earth' includes all creation in celebration, suggesting that God's restoration work encompasses universal significance. This verse marks the transition from servant designation to anticipated celebration of liberation.

Isaiah 42:11

The continued call to worship—'Let the desert and its towns lift up their voice, the settlements that Kedar inhabits'—extends praise to the most remote and unlikely regions. The specific mention of Kedar (Arabian desert dwellers) and islands suggests a truly universal call to praise that transcends cultural and geographical boundaries. The image of wilderness itself joining in celebration suggests that creation itself participates in divine vindication. This verse makes restoration not a matter of Jewish nationalism but of cosmic participation in God's triumph.

Isaiah 42:12

The continuation—'Let them give glory to Yahweh, and declare his praise in the coastlands'—repeats the command to worldwide witness and worship. The insistence on 'glory' and 'praise' as the appropriate response to God's work emphasizes that external vindication must translate into internal recognition and grateful response. The specific mention of 'coastlands' (often representing distant, foreign regions) reinforces the universality of the divine action. This verse completes the hymnic section by establishing that God's restoration work commands the worship of all creation.

Isaiah 42:13

The martial imagery—'Yahweh goes forth like a mighty man, like a man of war he stirs up his fury'—shifts from servant's quiet work to cosmic warrior assertion. The awakening of divine power after apparent passivity suggests God's readiness to overcome obstacles to restoration. The description of Yahweh as 'man of war' and one who 'stirs up fury' contrasts with the servant's quiet, gentle approach, suggesting complementary modes of divine action: servant's patience and God's power. This verse reassures Israel that despite the servant's humble methods, divine might stands behind restoration.

Isaiah 42:14

The continuation—'He will cry out and shout aloud, and make his enemies tremble'—depicts God's powerful proclamation that achieves what mere words cannot. The contrast between God's silence in the past ('I have been quiet, I have held myself back') and imminent action ('now I will cry out') suggests an awakening of divine voice after restraint. The promise that enemies will 'tremble' indicates that God's proclamation carries cosmic weight. This verse's shift from restraint to action reassures Israel that apparent divine passivity masks readiness to act decisively.

Isaiah 42:15

The cosmic consequences—'I will lay waste mountains and hills, and dry up all their herbage; I will turn the rivers into islands, and dry up the pools'—depict wholesale environmental transformation. The destruction of physical landmarks that seem permanent and unchangeable suggests that nothing escapes God's ability to reshape. The drying of rivers and pools inverts the water imagery of chapter 41, suggesting that transformation can move in different directions according to divine purpose. This verse's dramatic language asserts that restoration involves cosmic renewal, not merely political adjustment.

Isaiah 42:16

The return to Israel-specific promise—'I will lead the blind by a road they do not know, by paths they have not traveled I will guide them'—returns focus to the exiled people. The image of blind wanderers guided on unknown roads becomes a metaphor for Israel's situation: they cannot see the way home, but God will lead them. The specificity of 'blind' and 'unknown paths' acknowledges Israel's disorientation and need for divine direction. This verse transforms the cosmic assertions of the previous verses into personal comfort for the exiled community.

Isaiah 42:17

The promise that those who 'turn back, who trust in carved images and say to cast images, "You are our gods"' will be 'turned back, and utterly put to shame' reconnects the passage to the anti-idolatry polemic. This verse uses shame as the consequence of idolatry, suggesting that ultimate vindication of God's purposes will expose the foolishness of those who rejected Yahweh. The emphasis on being 'turned back' suggests a reversal: those who turned away from God will be returned to their blindness and error. This verse warns that covenant rejection carries consequences even as God offers restoration.

Isaiah 42:18

The direct address—'Hear, you deaf; and you blind, look that you may see!'—startles Israel by identifying them with the deaf and blind previously mentioned as needing healing. The rhetorical irony suggests that despite God's clear proclamation and servant's work, Israel itself has become deaf and blind to divine word. The command to 'hear' and 'look' challenges Israel to awaken from spiritual numbness and participate actively in their own restoration. This verse turns judgment inward, implying that Israel's suffering includes spiritual sensory deprivation that must be reversed.

Isaiah 42:19

The provocative question—'Who is blind but my servant, or deaf like my messenger whom I send?'—identifies Israel as God's servant and messenger while lamenting their deafness. The paradox of a servant-messenger who cannot hear or see suggests that Israel's vocation involves suffering incomprehension even while serving God's purposes. This identification of Israel as servant anticipates the connection between corporate Israel and the Suffering Servant of chapter 53. The verse suggests that Israel's exile includes spiritual blindness that must be healed.

Isaiah 42:20

The continuation—'You have seen many things, but do not observe them; your ears are open, but you do not hear'—diagnoses Israel's condition as willful or habitual inattention rather than mere incapacity. The accusation that Israel 'sees' and 'hears' but does not 'observe' or 'listen' suggests that encountering God's word has not translated into genuine response. This verse suggests that restoration requires not only God's action but Israel's repentance and renewed attentiveness. The spiritual diagnosis here points toward the need for interior transformation alongside external liberation.

Isaiah 42:21

The affirmation that God was 'pleased, for the sake of his righteousness, to make the teaching great and glorious'—celebrates God's commitment to Torah and justice. The language of divine pleasure ('was pleased') suggests that God delights in the promotion of righteous instruction and its vindication. The elevation of 'teaching' and 'law' to 'great and glorious' suggests that spiritual restoration includes renewal of covenant commitment. This verse asserts that God's redemptive work serves the establishment of justice and righteous order.

Isaiah 42:22

The lament—'But this is a people robbed and plundered, all of them trapped in holes and hidden in prisons; they have become plunder with no one to rescue, spoil with no one to say, "Restore!"'—acknowledges Israel's actual devastation. The accumulation of images (robbed, plundered, trapped, hidden, become plunder) emphasizes the totality of their degradation. The particular emphasis on no one to 'restore' or 'rescue' highlights their isolation and abandonment by any earthly power. This verse grounds the prophecy in historical reality: restoration is needed because Israel's actual situation is catastrophic.

Isaiah 42:23

The question 'Who among you will give heed to this, who will attend and listen for the time to come?'—calls Israel to attentive faith in the promised restoration. The repeated emphasis on listening and heeding suggests that restoration requires receptive participation, not passive waiting. The phrase 'for the time to come' directs attention toward the future fulfillment that the prophecy announces. This verse transforms the previous lament into a summons: those who listen now will participate in coming vindication.

Isaiah 42:24

The indictment—'Who gave up Jacob to the spoiler, and Israel to the robbers? Was it not Yahweh, against whom we have sinned, and in whose ways they would not walk?'—confesses that Israel's suffering, while perpetrated by enemies, ultimately derives from covenantal infidelity. The rhetorical structure that answers its own question affirms divine sovereignty even in judgment: God permitted exile as a consequence of faithlessness. The emphasis on unwillingness to walk in God's ways suggests that exile results not from arbitrary divine cruelty but from Israel's rejection of covenant. This verse locates responsibility for exile in Israel's own rebellion while maintaining that God remains in control.

Isaiah 42:25

The final verse of the chapter—'So he poured upon him the heat of his anger and the might of his battle; it set him on fire all around, but he did not understand; it burned him, but he did not take it to heart'—describes the judgment of exile as divine fury from which Israel did not learn. The cascade of images (heat, anger, might, fire) emphasizes the intensity of judgment, while the repeated statement that Israel 'did not understand' and 'did not take to heart' diagnoses spiritual failure. The verse's final word suggests that exile has not yet produced repentance or spiritual awakening. This ending prepares for the next chapter's call to restoration despite Israel's continued stubbornness.