About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~3 minVerses: 25
HolinessJudgmentSalvationMessiahServantRestoration

King James Version

Isaiah 42

25 verses with commentary

The Servant of the Lord

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.

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This inaugurates the first of four Servant Songs (42:1-4, 49:1-6, 50:4-9, 52:13-53:12), revealing the Messiah's character and mission. 'Behold my servant' uses the Hebrew 'ebed (עֶבֶד), signifying both submission and intimate relationship—the same word describing Moses, David, and the prophets. Yet this Servant is unique: 'mine elect' (bachir, בָּחִיר) means chosen, selected by divine purpose before time. God's soul 'delighteth' (ratsah, רָצָה) in Him—expressing pleasure, favor, and complete satisfaction. This finds fulfillment at Jesus's baptism when the Father declares, 'This is my beloved Son, in whom I am well pleased' (Matthew 3:17), echoing Isaiah's language precisely. The promise 'I have put my spirit upon him' describes the Spirit's anointing without measure (John 3:34), equipping Him for mission. 'He shall bring forth judgment to the Gentiles' (mishpat la-goyim) reveals the Servant's global scope—not merely Israel but all nations. Mishpat encompasses justice, righteousness, and God's revealed will. Christ came to establish God's kingdom of righteousness for all peoples.

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

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The Servant's ministry is characterized by quiet authority—'He shall not cry, nor lift up, nor cause his voice to be heard in the street.' This contrasts with loud, self-promoting religious figures. The Hebrew 'tsa'aq' (cry out) and 'nasa' (lift up) suggest avoiding attention-seeking behavior. Christ fulfilled this perfectly, often commanding silence about His miracles.

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

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The Servant's gentleness toward the weak is beautifully portrayed: a bruised reed ('qaneh ratsuts') He won't break, smoking flax ('pishtah kehah') He won't quench. These images depict the most fragile—nearly broken reeds and barely burning wicks—treated with utmost care. Yet this gentleness doesn't compromise truth: 'he shall bring forth judgment unto truth.'

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

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The Servant will not fail ('kahah'—grow dim/discouraged) or be discouraged ('ratsats'—crushed/broken) until He establishes justice on earth. The same words used for weak humans in verse 3 are applied to Him—but negated. Where we fail, He perseveres. The 'isles shall wait for his law' indicates global scope.

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:

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God's self-identification emphasizes His credentials as Creator: He created the heavens, spread forth the earth, gives breath to people and spirit to those who walk on it. The Hebrew 'bara' (create) and 'nathan' (give) establish God's absolute authority. The Creator's covenant guarantees are backed by His unlimited power.

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;

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This verse intensifies the Servant's commission with covenant language. 'I the LORD have called thee in righteousness' emphasizes divine initiative—the Servant doesn't volunteer but is summoned by God's sovereign purpose. 'In righteousness' (be-tsedeq) indicates both God's righteous character motivating the call and the righteous manner of the Servant's ministry. 'Will hold thine hand' portrays intimate guidance and protection—God personally sustaining His Servant through the mission. The dual purpose follows: 'give thee for a covenant of the people' (le-berit am) suggests the Servant Himself becomes the covenant, not merely its mediator. Christ embodies the new covenant in His blood (Luke 22:20), personally guaranteeing its terms. 'For a light of the Gentiles' (le-or goyim) expands the mission beyond Israel. Light dispels darkness, reveals truth, guides safely, and enables life—all fulfilled in Christ, 'the light of the world' (John 8:12). Simeon recognized this at Jesus's presentation: 'a light to lighten the Gentiles' (Luke 2:32).

To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

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The Servant's mission includes opening blind eyes, releasing prisoners from dungeons, and freeing those in darkness. These physical descriptions carry spiritual meaning: spiritual blindness, bondage to sin, and darkness of ignorance are overcome through the Servant's work. The Hebrew 'paqach' (open) suggests violent opening of what is sealed shut.

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

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God's emphatic declaration 'I am the LORD: that is my name' establishes His unique identity. The covenant name YHWH belongs exclusively to Him. He will not give His glory to another or share praise with idols. The Hebrew 'kavod' (glory) denotes the weighty significance and honor that belongs to God alone.

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

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God points to fulfilled prophecy ('former things are come to pass') as validation, then announces 'new things' before they emerge. The Hebrew 'chadash' (new) emphasizes unprecedented redemption. Predictive prophecy distinguishes the true God from false gods—only He knows and declares the future because He controls it.

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. all: Heb. the fulness thereof

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The call to sing a new song ('shir chadash') to the LORD celebrates coming redemption. The Hebrew 'shiyr' denotes exuberant praise. This worship encompasses the entire earth—from sea to islands, from ends of the earth—universal scope. New mercies demand new praise.

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.

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The call to praise extends to wilderness and its cities, villages of Kedar (Bedouin settlements), and inhabitants of Sela (rock dwellers). Even traditionally hostile or remote peoples will sing from mountaintops. No place or people are beyond God's redemptive reach.

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

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The call to 'give glory unto the LORD' and 'declare his praise in the islands' emphasizes that worship must be explicit and public, not merely internal. The Hebrew 'kavod' (glory) and 'tehillah' (praise) require articulate recognition of God's character and works. Silent appreciation insufficient—verbal declaration necessary.

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. prevail: or, behave himself mightily

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God goes forth as a warrior ('gibbor'—mighty man) and stirs up His zeal like a man of war. The Hebrew 'qin'ah' (zeal/jealousy) indicates passionate commitment to His purposes. His war cry ('tsa'aq') and roar ('tsavach') demonstrate terrifying power against enemies. God's patience has limits; judgment comes.

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. devour: Heb. swallow, or, sup up

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God's long silence ('been still' and 'refrained myself') has been deliberate patience, but now He will act like a woman in labor—crying out and panting. This striking feminine imagery conveys the intensity and inevitability of coming judgment/deliverance. What has been gestating must now be born.

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.

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God's judgment transforms landscape: making waste mountains and hills, drying up herbs, turning rivers to islands, and drying up pools. The Hebrew 'charav' (make waste) depicts devastation. This ecological judgment shows that creation itself responds to God's decrees—nature serves His purposes.

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. straight: Heb. into straightness

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God promises to lead the blind by unknown ways, make darkness light, and crooked things straight. The Hebrew 'ivver' (blind) represents those without spiritual sight whom God guides personally. The emphatic conclusion—'I will do them, and not forsake them'—guarantees completion. God finishes what He starts.

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.

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Those trusting in idols will be 'turned back' and 'greatly ashamed' (Hebrew 'bosh'—deep humiliation). The irony: saying to molten images 'Ye are our gods' exposes absurdity—addressing human creations as creators. Shame is the inevitable result when trust is misplaced in impotent objects.

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

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God commands the deaf to hear and blind to look—a paradoxical call to those incapable without divine intervention. This emphasizes that only God can open deaf ears and blind eyes. The imperatives demand response while acknowledging dependence on God's enabling grace.

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?

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The shocking rhetorical question: 'Who is blind, but my servant? or deaf, as my messenger?' God's own servant and messenger are blind and deaf! This indicts Israel for failing their mission despite privileges. The Hebrew 'shamar' (perfect) ironically describes one who should see but doesn't.

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

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The indictment continues: 'Seeing many things, but thou observest not; opening the ears, but he heareth not.' Physical capacity exists but functional awareness absent. The Hebrew 'ra'ah' (seeing) and 'shama' (hearing) happen, yet comprehension fails—a willful obtuseness more culpable than simple ignorance.

The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable. it: or, him

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Despite Israel's failure, 'the LORD is well pleased for his righteousness' sake'—His own righteousness, not theirs. He will 'magnify the law, and make it honourable' through His purposes. The Hebrew 'gadal' (magnify) suggests exalting and displaying the law's perfection, ultimately through Christ who fulfills it.

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. they are all: or, in snaring all the young men of them for a spoil: Heb. a treading

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Israel's condition is pitiable: 'robbed and spoiled,' trapped in holes and prisons, becoming prey without deliverance. The Hebrew 'bazaz' (spoiled/plundered) depicts total defeat. None says 'Restore'—no advocate, no hope from human sources. This desperate situation reveals the need for divine intervention.

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

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The prophet calls for attentive response: 'Who among you will give ear to this? who will hearken and hear for the time to come?' The Hebrew 'azan' (give ear) and 'qashab' (attend) emphasize careful, ongoing attention. Past failure demands present learning for future wisdom.

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.

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God asks who gave Jacob to robbers and Israel to spoilers, then answers: 'the LORD, he against whom we have sinned.' The shift from third to first person ('we have sinned') acknowledges corporate guilt. The Hebrew 'chata' (sinned) admits covenant violations brought judgment. God Himself delivered them to enemies as discipline.

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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God poured fury of anger and violence of war upon Israel, yet 'he knew not'—they didn't understand—and though it burned, 'yet he laid it not to heart.' The Hebrew 'sum lev' (lay to heart) means taking seriously, learning lessons. Suffering without spiritual perception produces no benefit.

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