Isaiah 42:1

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. […]

The passage reads, "Jacob, my son, I will uphold him; Israel, my elect, my soul has assumed him." … It is true, indeed, that the Vulgate text has "my servant" in place of "Jacob" and "Israel," but the Septuagint translators preferred to make the meaning more explicit, namely, that the prophecy concerns the "Highest" insofar as he became the "lowliest," in the form of a servant. Hence they placed the name of that man from whose stock the "form of a servant" was assumed. It was to him that the Holy Spirit was given.

As the Word shows his compassion and his denial of all preferential treatment among all the saints, he enlightens them and adapts them to that which is advantageous for them. He is like a skillful physician, understanding the weakness of each one. The ignorant he loves to teach. The erring he turns again to his own true way. By those who live by faith he is easily found. To those of pure eye and holy heart, who desire to knock at the door, he opens immediately. For he casts away none of his servants as unworthy of the divine mysteries. He does not esteem the rich person more highly than the poor, nor does he despise the poor person for his poverty. He does not disdain the barbarian, nor does he set the eunuch aside as no man. He does not hate the female on account of the woman's act of disobedience in the beginning, nor does he reject the male on account of the man's transgression. But he seeks all and desires to save all, wishing to make all the children of God and calling all the saints to one perfect human person. For there is one Son (or Servant) of God, by whom we too, receiving the regeneration through the Holy Spirit, desiring to come all into one perfect and heavenly human person.

817. Behold my servant. Here he shows divine love from the Son, whom he promised: God so loved the world, as to give his only begotten Son (John 3:16). And first, from such a benefit, he shows the love of God; second, the perversity of …

The work to which he is appointed; it is to bring forth judgment to the Gentiles, that is, in infinite wisdom, holiness, and equity, to set up a religion in the world under the bonds of which the Gentiles should come and the blessings of which they should enjoy. The judgments of the Lord, which had been hidden from the Gentiles ( Ps. cxlvii.

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, Behold my servant, whom I uphold. The royal titles by which the great God here makes himself known, and distinguishes himself from all pretenders, speak very much his glory (

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Behold my servant, whom I uphold,....

But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare Mt 2:15, with Ho 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 (1Pe 1:20; Redemption was no afterthought to remedy an unforeseen evil (Ro 16:25, 26;

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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 Mat 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.