Isaiah 42:3 Komentář

The prophet seems here to launch out yet further into the prophecy of the Messiah and his kingdom under the type of Cyrus; and, having the great work of man's salvation by him yet more in view, he almost forgets the occasion that led him into it and drops the return out of Babylon; for indeed the prospect of this would be a greater comfort and support to the believing pious Jews, in their captivity, than the hope of that. And (as Mr. Gataker well observes) in this and similar prophecies of Christ, that are couched in types, as of David and Solomon, some passages agree to the type and not to the truth, other to the truth and not to the type, and many to the type in one sense and the truth in another. Here is, I. A prophecy of the Messiah's coming with meekness, and yet with power, to do the Redeemer's work (Isa 42:1-4). II. His commission opened, which he received from the Father (Isa 42:5-9). III. The joy and rejoicing with which the glad tidings of this should be received (Isa 42:10-12). IV. The wonderful success of the gospel, for the overthrow of the devil's kingdom (Isa 42:13-17). V. The rejection and ruin of the Jews for their unbelief (Isa 42:18-25).

INTRODUCTION TO ISAIAH 42 This chapter begins with a prophecy concerning the Messiah, under the character of the servant of the Lord, and his elect, whom he supported, and was well pleased with; whose work is pointed at, and for which he was well qualified with the Spirit without measure, Isa 42:1 and is described by his humility and meekness, Isa 42:2, by his tenderness to weak and ignorant persons, Isa 42:3 and by his courage and resolution, Isa 42:4 then follow his call to his work, and the several parts of it, introduced with setting forth the greatness of God that called him, as the Creator of the heavens and of the earth, and of men upon it, Isa 42:5, whose name is Jehovah, and whose glory is incommunicable to a creature, and whose knowledge reaches to future things, which are predicted by him, Isa 42:8, and then Gentiles are called upon to praise the Lord, and give glory to him, partly for the above promises concerning the Messiah, Isa 42:10, and partly for the destruction of his enemies, Isa 42:13, and also for his gracious regard to such who had been blind and ignorant, Isa 42:16, the confusion of idolaters is prophesied of, and an exhortation is given them to make use of the means of light and knowledge, Isa 42:17, and the blindness, ignorance, and stupidity of the Jews, are exposed, though there was a remnant among them with whom the Lord was well pleased, for the sake of the righteousness of his Son, Isa 42:19, but as for the body of the people, they were to be given up to the spoilers and robbers for their sins and disobedience, and be the butt of the divine wrath and vengeance, Isa 42:22.

A bruised reed shall not break,.... The tenderness of Christ to weak and ignorant persons is here and in the next clause expressed; by whom young converts or weak believers seem to be designed; who are compared to a "reed", because worthless with respect to God, whom they cannot profit; and in the view of men, who reckon them as nothing; and in themselves, and in their own view, who judge themselves unworthy of the least of mercies; and because they are weak, not only as all men are, of which weakness they are sensible; but they are weak in grace, especially in faith, and have but little hope, their love is the strongest; and because they are wavering like the reed, tossed to and fro with every wind of doctrine, and shaken with the temptations of Satan, and disturbed with many doubts and fears; and are like a "bruised" reed that is squeezed, and almost broke to pieces, and so of no use; these are broken in heart, under a sense of sin and unworthiness; whose spirits are bruised and wounded with it, and whose hearts are contrite on account of it. On these Christ does not lay his iron rod, but holds out the golden sceptre of his grace to them; he does not call them to service and sufferings beyond their strength; but strengthens, supports, and upholds them with the right hand of his righteousness; he binds up their broken hearts, having poured in the balm of Gilead, his own blood, and the wine and oil of his love; he encourages them in their application to him for salvation, and manifests his pardoning grace, and restores comforts to them, and revives their souls: and the smoking flax shall he not quench; or, "the wick of a candle; (h)" which just going out, has some heat, a little light, smokes, and is offensive; so the persons intended by it are fired or lighted by the divine word; have some heat of affection in them to spiritual things, but have but little light; into the corruption of nature into the glories of Christ's person; into the doctrines of the Gospel; into the everlasting love of God, and the covenant of grace; and but little light of joy and comfort, and this almost gone, and seemingly ready to go out; and yet Christ will not extinguish it, or suffer it to be extinct; he does not discourage small beginnings of grace, or despise the day of small things; he blows up their light into a flame; he increases their spiritual light and knowledge; supplies them with the oil of grace; trims, snuffs, and causes their lamps to burn brighter. The Targum is, "the meek, who are like to a bruised reed, shall not be broken; and the poor, who are as obscure as flax (or a lamp ready to go out), shall not be extinct:'' he shall bring forth judgment unto truth; which some understand of Christ's severity to wicked men, in opposition to his tenderness to his own people; see Isa 11:4, others of the Gospel, as preached by him in truth, as in Isa 42:1, but rather it designs the power of his Spirit and grace accompanying the word, to the carrying on of his own work in the hearts of his people; which, though attended with many difficulties and discouragements, shall go on, and be performed; grace will break through all obstructions, and prove victorious at last; see Mat 12:20. (h) "ellychnium fumigans", Junius & Tremellius; "fumans", Piscator.

And when he was departed thence, he went into their synagogue: And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. Then the Pharisees went out, and held a council against him, how they might destroy him. But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; And charged them that they should not make him known: That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. [Isaiah 42:1-4]

By such means was the prophet—very indignant, because of the transgression of the people and the slaughter of the prophets—both taught to act in a more gentle manner, and the Lord’s advent was pointed out, that it should be subsequent to that law that was given by Moses, mild and tranquil, in which he would neither break the bruised reed nor quench the smoking flax. The mild and peaceful repose of his kingdom was indicated likewise. For after the wind that rends the mountains, and after the earthquake and after the fire come the tranquil and peaceful times of his kingdom, in which the Spirit of God does, in the most gentle manner, vivify and increase humankind.

He does not say, “Jacob my son and Israel my beloved,” but simply “Behold my son and my beloved.” Hence, the names of Jacob and Israel are marked with an obelisk in the Septuagint, as if the prophecy were not in the Hebrew. And it is silently omitted by the other translators, as it is not found in the Hebrew.… Therefore, the prophecy does not apply either actually or figuratively to the Jews but only to the Christ of God, to whom clear evidence and the results bear witness. For Christ alone prophesied the future judgment to the Gentiles, quietly sojourning in human life and setting judgment on the earth. And not only did he not break the bruised reed, but so to say he bound it up, setting up and strengthening the weak and the bruised in heart. And just as Christ did not neglect the sick and the corrupt, who needed his medicine, or bruise the repentant with harsh judgment, so he did not quench those who continued in evil and were smoking under the fire of passion by preventing their following their own choice; nor did he punish any of them before the time, reserving the time of their due chastisement for the general judgment.

What does it mean that it is written in Matthew: 'A bruised reed shall he not break, and smoking flax shall he not quench' (Matthew 12:20). For the explanation of this passage, the whole testimony that Matthew takes from the Prophet Isaiah must be set forth, even the words of Isaiah (Isaiah 42): according to the Septuagint interpreters and the Hebrew itself, to which Theodotus, Aquila, and Symmachus agree. Thus of the four Evangelists, only Matthew relates: "And Jesus knowing it, retired from thence: and many followed him, and he healed them all. And he charged them that they should not make him known. That it might be fulfilled which was spoken by Isaias the prophet, saying: Behold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. I will put my spirit upon him, and he shall shew judgment to the Gentiles." (Chapter 12, verses 15-18) He will not strive, nor cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and smoking flax he will not extinguish, until he brings forth judgment unto victory. And in his name the Gentiles will hope" (Matthew 12:15 and following). For which in Isaiah, according to the Septuagint interpreters, it is thus written: "Jacob my servant, I will uplift him. My chosen one, my soul has received him. I have given my spirit upon him, he shall bring forth judgment to the Gentiles. He shall not cry, nor have respect to person, neither shall his voice be heard abroad. The bruised reed he shall not break: and smoking flax he shall not extinguish: but he shall bring forth judgment unto truth. He shall shine, and shall not be broken, until he set judgment in the earth: and the countries shall wait for his law." However, we translate it from Hebrew like this, "Behold my servant, I will uphold him; my chosen, my soul has delighted in him. I have given my spirit upon him: he shall bring forth judgment to the Gentiles. "He will not cry out, nor raise his voice, nor make it heard in the street. A bruised reed he will not break, and a smoldering wick he will not snuff out. In truth he will bring forth justice. He will not grow faint or be discouraged till he has established justice on the earth; and the islands will put their hope in his law." This shows that the Gospel writer Matthew, not bound by authority of the old interpretation, dismissed the Hebrew truth and brought forth to the nations, educated in the Law of the Lord, the things he had read in Hebrew as if he were a Hebrew among Hebrews. For if it is to be taken thus, as the Seventy Interpreters have given it: Jacob is my servant, I will receive him; Israel is my chosen, my soul has received him, how do we understand that it has been fulfilled in Jesus, what has been written concerning Jacob and Israel? We read that Blessed Matthew did this not only in this testimony, but also in another place: Out of Egypt I called my son (Hosea 11:2): for which the Seventy translated: Out of Egypt I called his sons. Certainly, if we do not follow the Hebrew truth, it is evident that it does not pertain to the Lord and Savior. For it follows: but they sacrificed to Baalim. And that which is less in the assumed testimony in the Gospel: it shall shine and not be shaken, until he shall place judgment upon the earth, seems to have happened by the error of the first writer who, reading the higher sentence to be finished in the word judgment, thought that the final word of the lower sentence was judgment, and he omitted a few words which were in the middle, that is, between judgment and judgment. And again, that which is read among the Hebrews: And in his law shall the islands hope, Matthew, interpreting the sense rather than the words, put for law and islands, a name and nations. And not only in the present place, but wherever the testimonies of the Evangelists and Apostles from the old Instrument have been brought forth, it should be observed more diligently: not that they followed words, but the sense: and where they differ from the Hebrew in the Septuagint, they expressed the Hebrew sense in their own words. Therefore, the Child of the almighty God, according to the dispensation of assumed flesh, which is sent to us, is called the Savior. To whom and in another place the Father says: It is great for you to be called my child, to gather the tribes of Jacob (Isai. 49.3). This is the vineyard of Sorec, which is interpreted as chosen. This is the beloved son, in whom the soul of God is pleased; not because God has a soul, but because every affection of God is shown in the soul. And it is not surprising if the soul is named in God, when all the members of the human body, according to the laws of tropology, and various intelligences, are said to have it. He also placed his spirit upon him: the Spirit of Wisdom and Understanding, the Spirit of Counsel and Strength, the Spirit of Knowledge and Piety, and the Spirit of the Fear of the Lord (Isaiah 11): He who descends upon him in the form of a dove, about whom John the Baptist narrates having heard from God the Father: "The One upon whom you see the Holy Spirit descending and remaining upon, He is" (John 1:33). And He will announce judgment to the Gentiles; concerning whom it is also written in the Psalms: "Give the king your justice, O God, and your righteousness to the son of a king" (Psalm 71:1). He Himself speaks about it in the Gospel: "For the Father judges no one, but has given all judgment to the Son" (John 5:22). He will not contend: like a lamb led to the slaughter: He will not argue in the hearing. Nor will he cry out, in accordance with what the Apostle Paul writes: Let all clamor, and anger, and bitterness be taken away from you (Ephesians 4:31). He will not cry out: because Israel did not do justice, but cry out. Nor will anyone hear his voice in the streets or outdoors. For all the glory of the daughter of the king is within (Psalm 44:14): And, Narrow, and cramped is the way that leads to life (Matthew 7:14). Therefore his voice is not heard in the streets, where wisdom confidently acts, not entering a broad and spacious way, but accusing and condemning. And so he spoke to those who were outside, not in his own voice, but in parables: 'The reed, he said, shaken does not break; or, as the Septuagint translated, the broken reed not to be crushed. The broken reed that was once vocal, and sang in praise of the Lord, is called Israel, who, because he stumbled on a corner stone and fell on it, was broken in it; therefore it is said of him: Rebuke, O Lord, the beasts of the reed (Ps. 67. 31): and in the volume of Jesus he is called the torrent of the cane, that is, of the reed; who has turbid waters, which Israel chose, despising the purest streams of the Jordan: and turning his mind back to Egypt, and desiring the marshy and swampy region, and pumpkins, and onions, and garlic, and cucumbers, and the pots of Egyptian flesh, is rightly called a broken reed by Isaiah: he who wants to lean on which, his hand will be pierced. For whoever, after the advent of the Lord and Savior and leaving behind the spirit of interpreting the Gospel, rests in the death of Jewish literature, all the works of that person are harmed. Even smoking linen will not extinguish a people gathered from the nations who, with the ardor of natural law extinguished, are wrapped in the bitter smoke, which is hurtful to the eyes, and enveloped in the darkness of errors. He who not only did not restrain and reduce to ashes, but on the contrary, from a small spark, and almost dying, raised the greatest fire; so that the whole world burned with the fire of the Lord and Savior, whom he came to send upon the earth, and in all desires to burn (Luke 12:49). According to the tropology, what we see in this place, we have briefly noted in the Commentaries of Matthew. But he who has not broken the bruised reed, and has not extinguished the smoking flax, has also brought judgment unto victory (Isai. 42:3), whose judgments are true, justified in themselves (Psalm 18), so that he may be justified in his words and may overcome in judgment (Psalm 50), and so that the light of his preaching may shine in the world, not be crushed by anyone, and may overcome all snares, until he establishes judgment on earth and that which is written may be fulfilled: 'Thy will be done on earth, as it is in heaven' (Matthew 6:10). And, in his name shall the Gentiles hope (Isaiah 11:10); or the islands shall hope in his law (Ibid. 42:4). For just as the islands are struck by the blast and rush of winds and frequently buffeted by storms, but they are not overturned, as an example of the Gospel house built on a sturdy foundation of rock (Matthew 7; and Luke 6), so the Churches, which hope in the law and in the name of the Lord and Savior, speak through Isaiah: I am a strong city, a city that cannot be taken (Isaiah 27:3, LXX).

It appears that Matthew the Evangelist did not by preferring the authority of the old interpretation ignore the truth of the Hebrew text. Rather, as a Hebrew among Hebrews and deeply taught in the law of the Lord, Matthew distributed his Hebrew learning to the nations. For if the Septuagint translators are accepted when they write, “Jacob my son, I will lift him up; Israel my chosen, my soul has lifted him up,” then how can we understand the text fulfilled in Jesus, since it was obviously written about Jacob and Israel? We read that the blessed Matthew, not only in this verse but in another, has done this: “Out of Egypt I have called my son,” while the Septuagint translated, “Out of Egypt he has called his sons.

For after the coming of the Lord and Savior, who gave the spirit of the gospel interpretation, [Christ] rested in the death of the Jewish letter, with which all works are bruised. Christ did not snuff out the smoking wick, reducing it to ashes. Instead, he ignited a great flame from this little spark, a spark that had almost gone out. The result is that the whole earth was ablaze with the fire of the Lord and Savior.

(Verse 3) A bruised reed he will not break: a smoldering wick he will not put out: he will faithfully bring forth justice. LXX: A bruised reed he will not break, and smoking flax he will not extinguish: he will bring forth justice in truth. A bruised reed he will not break, and a smoldering wick he will not snuff out. For he will be merciful to all and will grant forgiveness to sinners, saying to the woman: Have confidence, daughter, your sins are forgiven (Luke VII, 48). And the smoking flax, or as the others have translated it, dim and gloomy, will not be extinguished: those who were near to being extinguished were saved by the mercy of the Lord (which we have discussed about the Jews and the nations in the aforementioned writings); but with truth He will judge all things; not fearing the Scribes and Pharisees, whom He boldly called hypocrites (Mat. VII, XV, XXII, XXIII throughout, and Luc. VI, XII).

[Isaiah] calls him “servant” or “slave,” according to the other interpreters, in connection with his humanity. It is in relation to this that he has [also] given him the name of Jacob and Israel, seeing that it is from Jacob, who is also Israel, that [Christ] descended according to the flesh. In the same way he also receives the most Holy Spirit, not insofar as [he is] God—for he lacks nothing—but as man for the purpose of becoming the model for those who have believed in him. Of this gentleness both his words and his deeds give witness: “Learn from me,” [Christ] says, “for I am gentle and lowly of heart.” Even when he received a blow to the face, he said to the one who struck him, “Friend, if I have spoken evil, bear witness to the evil; but if well, why do you strike me?” Although he could destroy those who unleashed rage against him by having lightning strike them immediately, he breaks them like a bruised reed and snuffs them like smoldering flax; he has borne their folly. For [Christ] was aware of the outcome of these events, and he knew that the truth would be manifested through them. It was likewise even after he had been delivered over to death; he shone forth anew, filled the earth with truth and had invited the Gentiles to put their hope in him. It is this that the prophetic text has said: “In his name the nations put their trust.”

[The abbot] must be aware of his own frailty and remember that it is forbidden to break the already bruised reed. We do not mean that he should countenance the growth of vice but that he use discretion and tenderness as he sees it expedient for the different characters of his brothers. He is to endeavor much more to be loved than to be feared.

“A bruised reed he will not break, and a dimly burning wick he will not quench,” that is, [Christ] will not be hard or angered with those who have a feeble spirit. He will not render powerless that strength that is left to them, but he will lead them back to virtue with kindness. [Isaiah] calls a “dimly burning wick” the one whose oil is finished and where there is no greasy matter left. This means, when the people are about to be extinguished because of the affliction of captivity, he will make them shine against their hope. This is clearly said with regard to Zerubbabel but is evidently accomplished by our Lord, the Savior.

And in dissembling: the bruised reed, namely, the kingdom of the Jews, smoking flax, of the priests: that which was broken you have not bound up (Ezek 34:4). Third, he shows the truth of his judgment: he shall bring forth judgment unto truth: he shall judge the world with justice, and the people with his truth (Ps 95[96]:13).

Johanan and the remnant of the people desire Jeremiah to ask counsel of God what they should do, Jer 42:1-3. The prophet assures them of safety in Judea, but destruction in Egypt, Jer 42:4-18; and reproves their hypocrisy in asking counsel with which they had no intention to comply, Jer 42:19-22.

MESSIAH THE ANTITYPE OF CYRUS. (Isa. 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 Mat 12:18-20, and the description can apply to Messiah alone (Psa 40:6; with which compare Exo 21:6; Joh 6:38; Phi 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 Mat 2:15, with Hos 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 (Pe1 1:20; Rev 13:8). Redemption was no afterthought to remedy an unforeseen evil (Rom 16:25-26; Eph 3:9, Eph 3:11; Ti2 1:9-10; Tit 1:2-3). In Mat 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; Isa 63:5; Mat 3:17). spirit upon him-- (Isa 11:2; Isa 61:1; Luk 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; Isa 51:4; Isa 49:6). The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy (Joh 12:31; Joh 16:11), and the wilfully impenitent (Joh 9:39). Mat 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.

bruised--"It pleased the Lord to bruise Him" (Isa 53:5, Isa 53:10; Gen 3:15); so He can feel for the bruised. As Isa 42:2 described His unturbulent spirit towards His violent enemies (Mat 12:14-16), and His utter freedom from love of notoriety, so Isa 42:3, His tenderness in cherishing the first spark of grace in the penitent (Isa 40:11). reed--fragile: easily "shaken with the wind" (Mat 11:7). Those who are at best feeble, and who besides are oppressed by calamity or by the sense of sin. break--entirely crush or condemn. Compare "bind up the broken-hearted" (Isa 50:4; Isa 61:1; Mat 11:28). flax--put for the lamp-wick, formed of flax. The believer is the lamp (so the Greek, Mat 5:15; Joh 5:35): his conscience enlightened by the Holy Ghost is the wick. "Smoking" means "dimly burning," "smouldering," the flame not quite extinct. This expresses the positive side of the penitent's religion; as "bruised reed," the negative. Broken-hearted in himself, but not without some spark of flame: literally, "from above." Christ will supply such a one with grace as with oil. Also, the light of nature smouldering in the Gentiles amidst the hurtful fumes of error. He not only did not quench, but cleared away the mists and superadded the light of revelation. See JEROME, To Algasia, Question 2. truth--Mat 12:20 quotes it, "send forth judgment unto victory." Matthew, under the Spirit, gives the virtual sense, but varies the word, in order to bring out a fresh aspect of the same thing. Truth has in itself the elements of victory over all opposing forces. Truth is the victory of Him who is "the truth" (Joh 14:6). The gospel judicial sifting ("judgment") of believers and unbelievers, begun already in part (Joh 3:18-19; Joh 9:39), will be consummated victoriously in truth only at His second coming; Isa 42:13-14, here, and Mat 12:32, Mat 12:36, Mat 12:41-42, show that there is reference to the judicial aspect of the Gospel, especially finally: besides the mild triumph of Jesus coming in mercy to the penitent now (Isa 42:2), there shall be finally the judgment on His enemies, when the "truth" shall be perfectly developed. Compare Isa 61:1-3, where the two comings are similarly joined (Psa 2:4-6, Psa 2:8; Rev 15:2, Rev 15:4; Rev 19:11-16). On "judgment," see on Isa 42:1.

The hēn (behold) in Isa 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 Isa 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 Isa 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.

With this unassuming appearance there is associated a tender pastoral care. "A bruised reed He does not break, and a glimmering wick He does not put out: according to truth He brings out right." "Bruised:" râtsūts signifies here, as in Isa 36:6, what is cracked, and therefore half-broken already. Glimmering: kēheh (a form indicative of defects, like עוּר), that which is burning feebly, and very nearly extinguished. Tertullian understands by the "bruised reed" (arundinem contusam) the faith of Israel, and by the "glimmering wick" (linum ardens) the momentary zeal of the Gentiles. But the words hardly admit of this distinction; the reference is rather a general one, to those whose inner and outer life is only hanging by a slender thread. In the statement that in such a case as this He does not completely break or extinguish, there is more implied than is really expressed. Not only will He not destroy the life that is dying out, but He will actually save it; His course is not to destroy, but to save. If we explain the words that follow as meaning, "He will carry out right to truth," i.e., to its fullest efficacy and permanence (lxx εἰς ἀλήθειαν; instead of which we find εἰς νῖκος, "unto victory," in Mat 12:20, (Note: "Ad victoriam enim kri'sin perducit qui ad veritatem perducit." - Anger.) as if the reading were לנצח, as in Hab 1:4), the connection between the first and last clauses of Isa 42:3 is a very loose one. It becomes much closer if we take the ל as indicating the standard, as in Isa 11:3 and Isa 32:1, and adopt the rendering "according to truth" (Hitzig and Knobel). It is on its subjective and practical side that truth is referred to here, viz., as denoting such a knowledge, and acknowledgement of the true facts in the complicated affairs of men, as will promote both equity and kindness.