Why the Antimissionary Claim about Isaiah 42, Yeshua, and the Servant Song is Erroneous, ישעיהו מב:א-ו/ Isaiah 42:1-6

Introduction to Isaiah 42:1-6

Isaiah chapter 42 is the first of the so-called Servant Songs of Isaiah. This chapter of Isaiah is a very important messianic prophecy concerning the messiah God would bring to save His people. It is also important to recognize that there is an antimissionary claim that Isaiah 42 is a Servant Song and so cannot be a prophecy about Yeshua. The claim is based upon the assumption that the Servant Songs in Isaiah (Chapters 42, 49, 50, 52-53) refer to Israel as a collective entity and not to an individual messiah. It is also important to realize that these claims do not hold up with the biblical, Jewish, and Christian interpretations on these Servant Song chapters of Isaiah. In addition to this, the term “Servant Song” is an invention by modern biblical scholars who label these chapters to describe the servant of the Lord Isaiah is speaking of. The verses in question are Isaiah 42:1-9, 49:1-13, 50:4-11, and 52:13-53:12. Researching this topic revealed that some scholars also include Isaiah 61:1-3 as a fifth servant song. It is important to note that the word “Servant” is not mentioned In Isaiah 61:1-3. In addition to these things, the term “Servant Song” does not imply that these Songs are all about the same servant, or that they have a uniform meaning. It is important to recognize that the role of the Servant in these Songs may differ, based upon the context, the language, and what the Servant does, the point is that these prophecies of the Messiah all demonstrate different aspects of what the Messiah will do, how He will serve the Lord God of Israel. This perspective provides a continuity in the Servant Song narratives!

The Antimissionaries argument / claim is that these Servant Song chapters refer to the nation of Israel as a whole. It is interesting while reading these chapters and studying the language, the idea that the Songs refer to Israel as a nation is not supported by the text of Isaiah. It is important to note that Isaiah 41:8-9, 44:1-2, 44:21, 45:4, and 48:20 do use the word “servant” in reference to all of Israel as a whole, but not in these Servant Song passages. The passages in Isaiah 41:8-9, 44:1-2, 44:21, 45:4, and 48:20 are distinct from the Servant Song narratives, they also contain a different message. 

Characteristics of the Servant in the Servant Song Narrative

• The Servant is a righteous and obedient individual.
• The Servant will suffer for the sake of others.
• The Servant will bring justice and salvation to the nations.
• The Servant will be vindicated and glorified by God. 

It is important to note that the descriptions here do not match that of Israel as a whole in Isaiah. Isaiah generally speaking is calling Israel away from her idolatry and sinful lifestyles. Israel is described in Isaiah as being subject to judgment due to her sins. In addition to this, the Servant Songs use singular pronouns and verbs to refer to the Servant, whereas the other verses use plural forms to refer to all of Israel. For example, let’s look at Isaiah 42:1.

ספר ישעיה פרק מב
א   הֵן עַבְדִּי אֶתְמָךְ-בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא: 

Isaiah 42:1
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. (KJV)

 Isaiah 42:1 states, “Behold, My servant (הֵן עַבְדִּי), whom I uphold (אֶתְמָךְ-בּוֹ); My chosen one (בְּחִירִי ) in whom My soul delights (רָצְתָה נַפְשִׁי). I have put My Spirit upon him (נָתַתִּי רוּחִי עָלָיו); he will bring forth justice to the nations (מִשְׁפָּט לַגּוֹיִם יוֹצִיא).” The Hebrew words for “servant” (עַבְדִּי), “chosen one” (בְּחִירִי), “soul” (נַפְשִׁי), “upon him” (עָלָיו), are all singular, indicating that the servant is an individual, not a collective entity. This is an important observation as we move on to examine the other chapters. We note that the major thrust or emphasis of the Antimissionaries is the claim that these prophecies are not about Yeshua. It is interesting that many Jewish sources such as the Talmud, the Midrashim, and the medieval commentators all interpret some of all of the Servant Song chapters as Messianic. We will look at these as we come upon them in the rabbinic commentary section of the study. A quick note that the Talmud Bavli describes the Messiah as “the leper scholar” based on Isaiah 53:4. Midrash Rabbah Ruth applies Isaiah 53:4 to the Messiah who suffers for Israel. The Medieval Jewish commentator Rashi interprets Isaiah 42:1 as a prophecy about the Messiah who will be filled with the Spirit of God and bring justice to the World. In addition to these things, the NT text provides us with a first century interpretation of these verses, for example in Matthew 12:15-21 we find a quote from Isaiah 42:1-4 and the statement that Yeshua fulfilled these prophecies of healing the sick and bringing the good news. Acts 8:26-40 state that the Ethiopian Eunuch was reading from Isaiah 53:7-8 and asked Philip who was the prophet referring to, himself or someone else? Philip spoke to him about Yeshua as being the One whom the prophet spoke of. Paul writes in Romans 15:8-12 referencing Isaiah 49:6 and 52:15, saying these verses are evidence that Yeshua is the Servant of God that was spoken of in the prophets (Isaiah specifically) who would bring salvation to the Gentiles. Taking these things into consideration, the idea that Isaiah 42 cannot be referring to Yeshua is not valid. Isaiah 42 is one of the four (or five) Servant Songs that describe the mission, suffering, and exaltation of the One whom God would bring into this world. These are not referring to Israel as a whole but to an individual Messiah. The NT text states that Yeshua fulfilled these prophecies of Isaiah and brought justice and salvation into the world! In addition to these things, Isaiah 42:1-9 speaks of the victory that the Messiah has and the power of God to bring His plans to completion, and His ability to predict the future. This then suggests that chapter 42 also functions as a conclusion to Isaiah 41:1-29 answering the challenge that God is making to the gods of the nations. The Lord God Almighty, the God of Israel foretells how through His Servant he will bring justice, holiness, and peace into the lives of His people, including deliverance and salvation, to both the Jew and Gentile. The book of Isaiah along with the NT account is a testimony to the power of God!

Masoretic Text (MSS) on Isaiah 42:1-6

Isaiah begins in Isaiah 42:1 by saying the following.

ספר ישעיה פרק מב
א   הֵן עַבְדִּי אֶתְמָךְ-בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא: 

Isaiah 42:1 states, “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. (הֵן עַבְדִּי אֶתְמָךְ-בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא)” 

Cross Reference for Isaiah 42:1: Ge 49:10; Nu 11:16–17; 1 Sa 16:13; Ps 33:6; 89:3; 139:7; Is 2:4; 9:7; 11:2; 14:1; 20:3; 40:1–31; 41:8–9; 42:1–4, 19; 43:10; 44:3, 23–28; 45:6; 49:1–7; 50:4–11; 51:4–5; 52:13–53:12; 59:21; 61:1; Eze 34:24; Zec 3:8; Mt 3:1–17; 12:1–50; 17:1–8; 20:28; Mk 1:11; Lk 3:22; 4:18–21; 9:35; 23:35; Jn 3:34; Ac 3:26; 4:27; Eph 1:6; Php 2:7; 1 Pe 2:4, 6; 2 Pe 1:17

We notice how this verse is used very frequently in the NT text (17 times). It is interesting how Isaiah 42:1 opens with the word הֵן which means “behold” and this calls us to attention and connects this chapter to the previous chapter in which God had criticized the idols and their inability to do anything. The chapter opening in this way is meant to emphasize the sharp contrast between the power of God and the worthless idols. What is important to point out is the text stating מִשְׁפָּט לַגּוֹיִם יוֹצִיא “he will bring forth judgment to the gentiles.” This emphasizes the role of the servant which is to bring justice to the nations. We note how this distinguishes the servant in this chapter from the other occurrences of the servant (Isaiah 40-48). It is also said in the commentaries (John Oswalt) that “No function other than ‘witness’ is mentioned. But in these “Servant Song” references, while there are assurances of help, the emphasis is on the Servant’s activities for the world.” We also note that the way the Hebrew bible describes this servant, there are parallels to Abraham (Bereshit / Genesis 26:24), Moshe (Shemot / Exodus 14:31), Saul (1 Samuel 9:17), and David (2 Samuel 3:18). 

Bereshit / Genesis 26:24  
26:24 And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake. (KJV וַיֵּרָ֨א אֵלָ֤יו יְהוָה֙ בַּלַּ֣יְלָה הַה֔וּא וַיֹּ֕אמֶר אָנֹכִ֕י אֱלֹהֵ֖י אַבְרָהָ֣ם אָבִ֑יךָ אַל־תִּירָא֙ כִּֽי־אִתְּךָ֣ אָנֹ֔כִי וּבֵֽרַכְתִּ֙יךָ֙ וְהִרְבֵּיתִ֣י אֶֽת־זַרְעֲךָ֔ בַּעֲב֖וּר אַבְרָהָ֥ם עַבְדִּֽי׃)

Shemot / Exodus 14:31  
14:31 And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses. (KJV וַיַּ֨רְא יִשְׂרָאֵ֜ל אֶת־הַיָּ֣ד הַגְּדֹלָ֗ה אֲשֶׁ֨ר עָשָׂ֤ה יְהוָה֙ בְּמִצְרַ֔יִם וַיִּֽירְא֥וּ הָעָ֖ם אֶת־יְהוָ֑ה וַיַּֽאֲמִ֙ינוּ֙ בַּֽיהוָ֔ה וּבְמֹשֶׁ֖ה עַבְדּֽוֹ׃)

1 Samuel 9:17  
9:17 And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people. (KJV וּשְׁמוּאֵ֖ל רָאָ֣ה אֶת־שָׁא֑וּל וַיהוָ֣ה עָנָ֔הוּ הִנֵּ֤ה הָאִישׁ֙ אֲשֶׁ֣ר אָמַ֣רְתִּי אֵלֶ֔יךָ זֶ֖ה יַעְצֹ֥ר בְּעַמִּֽי׃)

2 Samuel 3:18  
3:18 Now then do it: for the LORD hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies. (KJV וְעַתָּ֖ה עֲשׂ֑וּ כִּ֣י יְהוָ֗ה אָמַ֤ר אֶל־דָּוִד֙ לֵאמֹ֔ר בְּיַ֣ד׀ דָּוִ֣ד עַבְדִּ֗י הוֹשִׁ֜יעַ אֶת־עַמִּ֤י יִשְׂרָאֵל֙ מִיַּ֣ד פְּלִשְׁתִּ֔ים וּמִיַּ֖ד כָּל־אֹיְבֵיהֶֽם׃)

In Genesis God proclaims a blessing for the sake of His servant Abraham, in Exodus the people feared the Lord God and believed in God’s servant Moshe because of the miracles worked against the Egyptians. In first Samuel, Saul was spoken of in a similar manner, and in second Samuel, David was also spoken of in a similar manner. The salvation of the people in the case of Saul and Samuel, in regards to being anointed by God for His service, is synonymous to bringing justice to the surrounding nations through battle. The Servant is expected to establish judicial order (מִשְׁפָּט). Note also the connection back to Isaiah 11:1-9. This again demonstrates a continuity within the text making the book of Isaiah a compositional whole!

Isaiah 11:1–9  
11:1 And there shall come forth a rod out of the stem of Jesse, And a Branch shall grow out of his roots: 11:2 And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD; 11:3 And shall make him of quick understanding in the fear of the LORD: And he shall not judge after the sight of his eyes, Neither reprove after the hearing of his ears: 11:4 But with righteousness shall he judge the poor, And reprove with equity for the meek of the earth: And he shall smite the earth with the rod of his mouth, And with the breath of his lips shall he slay the wicked. 11:5 And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins. 11:6 The wolf also shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them. 11:7 And the cow and the bear shall feed; Their young ones shall lie down together: And the lion shall eat straw like the ox. 11:8 And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the cockatrice’ den. 11:9 They shall not hurt nor destroy in all my holy mountain: For the earth shall be full of the knowledge of the LORD, As the waters cover the sea. (KJV וְיָצָ֥א חֹ֖טֶר מִגֵּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשָּׁרָשָׁ֥יו יִפְרֶֽה׃ וְנָחָ֥ה עָלָ֖יו ר֣וּחַ יְהוָ֑ה ר֧וּחַ חָכְמָ֣ה וּבִינָ֗ה ר֤וּחַ עֵצָה֙ וּגְבוּרָ֔ה ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהוָֽה׃ וַהֲרִיח֖וֹ בְּיִרְאַ֣ת יְהוָ֑ה וְלֹֽא־לְמַרְאֵ֤ה עֵינָיו֙ יִשְׁפּ֔וֹט וְלֹֽא־לְמִשְׁמַ֥ע אָזְנָ֖יו יוֹכִֽיחַ׃ וְשָׁפַ֤ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִֽכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו יָמִ֥ית רָשָֽׁע׃ וְהָ֥יָה צֶ֖דֶק אֵז֣וֹר מָתְנָ֑יו וְהָאֱמוּנָ֖ה אֵז֥וֹר חֲלָצָֽיו׃ וְגָ֤ר זְאֵב֙ עִם־כֶּ֔בֶשׂ וְנָמֵ֖ר עִם־גְּדִ֣י יִרְבָּ֑ץ וְעֵ֨גֶל וּכְפִ֤יר וּמְרִיא֙ יַחְדָּ֔ו וְנַ֥עַר קָטֹ֖ן נֹהֵ֥ג בָּֽם׃ וּפָרָ֤ה וָדֹב֙ תִּרְעֶ֔ינָה יַחְדָּ֖ו יִרְבְּצ֣וּ יַלְדֵיהֶ֑ן וְאַרְיֵ֖ה כַּבָּקָ֥ר יֹֽאכַל־תֶּֽבֶן׃ וְשִֽׁעֲשַׁ֥ע יוֹנֵ֖ק עַל־חֻ֣ר פָּ֑תֶן וְעַל֙ מְאוּרַ֣ת צִפְעוֹנִ֔י גָּמ֖וּל יָד֥וֹ הָדָֽה׃ לֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהוָ֔ה כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים׃)

Notice that when this understanding of Isaiah 42:1 is coupled to Isaiah 11:1-9, we get a Messianic Expectation. The servant spoken of here is going to be a Messianic figure! The fact that the text states נָתַתִּי רוּחִי עָלָיו “I will put my spirit upon him” speaks of this Servant not operating in his own strength, but in the power of God! Isaiah 42:1 states that He is approved of by God, and the Lord God of Israel is supporting Him in the work that He is doing. Remember how in Matthew 3:13–17 a voice spoke from heaven, this event reminds us of what is taking place here in Isaiah 42:1. We also note how in the life and testimony of Yeshua in the NT text, the spirit of God was visibly present upon Him! So when John heard this voice from heaven, and saw the dove (which represented the Spirit of God) descended and rested upon Yeshua, this was testimony to these passages from Isaiah 41-42 on the power of God to bring to pass what He has proclaimed He would in contrast to the idols of the nations! 

There is an important point that is drawn out according to the word מִשְׁפָּט, this word for “justice” also draws in a concept of “societal order” which means that there is a rule of law such that people can live together and not defraud, steal, or harm one another. The major point here is that this Servant of God, this Mashiach is going to work in such a way as to bring societal order. The NT text demonstrates how this is accomplished, it is accomplished through the indwelling of God’s Spirit in the lives of His people through faith in the Messiah, and with God’s power and presence the people will love His holy ways which are found in His Torah. So, the outcome of the indwelling of God’s Spirit is a people who have rule of law and order in their lives! We note the proof of these things, sin is disobedience to God’s commands of justice, morality, and righteousness, and the role of the Spirit in our lives is to help us to overcome sin, which means that the Spirit will help us to obey the commandments of God. We can note the stark contrast between the other various religions, a few examples, Islam has no laws about treating your neighbor with respect and love like we do in the Torah (Vayikra / Leviticus 19:18) and so we see they are allow to cheat, steal, rape, and kill the non-muslim, those whom they call the infidel. Another example is found In Buddhism, there are no commands to love your neighbor, and so theft corruption is rampant among monks in regard to the people who tithe to the monastery. The list could go on! The major difference here is how God indwells His people, we do not see this in the other world religions. (Remember to indwell is different than possession.) So, in light of all these things, the divine מִשְׁפָּט is nothing less than the Salvation of God in the lives of His people, the forgiveness of sins, and the power to overcome sin and rebellion. We note how this is how we back out the NT concepts on the role of the Messiah from the prophetic literature in the Tanakh! The point is that when we submit to the מִשְׁפָּט of God, it is only then that we find satisfaction in our lives! These things reveal to us how it is through the Servant and Lordship of God in heaven that these things become effective in the lives of God’s people. This is by God’s design, so that we as His people continue to seek Him for help to overcome this world, and to live our lives for His glory! 

Isaiah continues saying the following according to Isaiah 42:2-3.

ספר ישעיה פרק מב
ב   לֹא יִצְעַק וְלֹא יִשָּׂא וְלֹא-יַשְׁמִיעַ בַּחוּץ קוֹלוֹ: ג   קָנֶה רָצוּץ לֹא יִשְׁבּוֹר וּפִשְׁתָּה כֵהָה לֹא יְכַבֶּנָּה לֶאֱמֶת יוֹצִיא מִשְׁפָּט: 

Isaiah 42:2 states, “He shall not cry, nor lift up, nor cause his voice to be heard in the street. (לֹא יִצְעַק וְלֹא יִשָּׂא וְלֹא-יַשְׁמִיעַ בַּחוּץ קוֹלוֹ)” Isaiah 42:3 “A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. (קָנֶה רָצוּץ לֹא יִשְׁבּוֹר וּפִשְׁתָּה כֵהָה לֹא יְכַבֶּנָּה לֶאֱמֶת יוֹצִיא מִשְׁפָּט)” 

Cross Reference for Isaiah 42:2-3: Job 13:25; 30:24; Ps 9:8; 34:18; 72:2, 4; 96:13; Pr 8:1–4; Is 36:6; 40:1–31; 44:23–28; 57:15; Mt 3:1–17; 12:1–50; 17:1–8

We note something about these verses from Isaiah 42:2-3, they are used in the NT text to describe the character of Yeshua as the Servant of God and his ministry. Matthew 12:15-21 quotes these verses in the following way: 

Matthew 12:15–21  
12:15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 12:16 And charged them that they should not make him known: 12:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 12:18 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 shew judgment to the Gentiles. 12:19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 12:21 And in his name shall the Gentiles trust. (KJV Ὁ δὲ Ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν. καὶ ἠκολούθησαν αὐτῷ [ὄχλοι] πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος· ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου θήσω τὸ πνεῦμά μου ἐπʼ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν . καὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.)

Notice how we are told the multitudes followed Yeshua and he healed them all and charged them that they should not make him known. Matthew says that this was to fulfill what was spoken by the prophet Isaiah. The verses show that Yeshua was gentle and compassionate, not seeking fame or violence, but bringing justice and hope to the world. The Hebrew text on Isaiah uses some poetic expressions to convey certain aspects about this Servant that is sent of God. For example, the phrase “He will not shout or cry out, or raise his voice in the streets” (לֹא יִצְעַק וְלֹא יִשָּׂא וְלֹא-יַשְׁמִיעַ בַּחוּץ קוֹלוֹ) uses three parallel verbs (יִצְעַק, יִשָּׂא, יַשְׁמִיעַ) with three negative particles (לֹא) and prepositional phrases (בַּחוּץ, קוֹלוֹ) to emphasize the Servant’s humility and meekness. The phrase “A bruised reed he will not break, and a smoldering wick he will not snuff out” (קָנֶה רָצוּץ לֹא יִשְׁבּוֹר וּפִשְׁתָּה כֵהָה לֹא יְכַבֶּנָּה) uses two metaphors (קָנֶה, רָצוּץ, וּפִשְׁתָּה כֵהָה) with two negative verbs (יִשְׁבּוֹר, יְכַבֶּנָּה) to illustrate the Servant’s tenderness and mercy. The phrase “In faithfulness he will bring forth justice” (לֶאֱמֶת יוֹצִיא מִשְׁפָּט) uses the word לֶאֱמֶת, which means “in truth, in faithfulness, in righteousness” to describe the Servant’s integrity and reliability. The word mishpat (מִשְׁפָּט), means “justice, judgment, law” to describe the Servant’s mission and purpose. This is how Matthew reasons from Isaiah 42:1-3 in regards to Yeshua being spoken of previously (Matthew 12:18-20) and as the one whom the gentiles will trust. We note something about these verses, they are not descriptive of king Cyrus. Cyrus did function as an anointed one of God, a mashiach who was chosen for a particular purpose (Isaiah 44:28, 45:1), it is rather difficult to conclude that these verses are speaking specifically of Cyrus. The language that is being used, showing justice to the gentiles (Isaiah 42:1) suggests a much greater work that is going to take place. We note the way Isaiah is writing here, this is an announcement of the greatness of the Servant who will perform these tasks. He will walk in God’s ways, and bring justice to both the Jew and Gentile. The quiteness of the voice also denotes the humility of the one whom God calls, and this is exactly the way Yeshua functioned in his entire life. (Matthew 12:16). 

Isaiah goes on saying the following according to Isaiah 42:4-6.

ספר ישעיה פרק מב
ד   לֹא יִכְהֶה וְלֹא יָרוּץ עַד-יָשִֹים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ:  ה   כֹּה-אָמַר הָאֵל | יְהֹוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ: ו   אֲנִי יְהֹוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם:

Isaiah 42:4 states, “He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. (לֹא יִכְהֶה וְלֹא יָרוּץ עַד-יָשִֹים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ)” Isaiah 42:5 “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: (כֹּה-אָמַר הָאֵל | יְהֹוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ)” Isaiah 42:6 “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; (אֲנִי יְהֹוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם)”

Cross Reference for Isaiah 42:4-6: Ge 1:1–31; 2:7; 10:5; 49:10; Ex 31:2; 34:29; Jdg 4:10; Job 5:25; 8:20; 9:8; 12:10; 33:4; Ps 24:1–2; 102:25–26; 104:2; 136:6; 149:1–9; Is 2:3–4; 5:7, 16; 9:2, 7; 11:4–5, 11; 24:15; 26:3, 18; 27:3; 32:1; 34:1; 40:1–31; 41:2, 9–10, 13; 42:10, 12, 21; 43:1; 44:23–45:1, 8, 12–13, 18, 24; 48:13; 49:1, 6–8; 51:4–8; 54:10; 56:1; 57:16, 59:21–60:3, 9, 21; 61:8; 66:19; Je 23:5–6; 31:31; 32:40; Da 5:23; 9:7; Zec 9:9–13; 12:1; Mal 3:1; Mt 3:1–17; 12:1–50; 17:1–8; Lk 2:15–21, 32; 22:20; Ac 10:45; 13:47; 17:24–25; 26:23; Ga 3:14; Heb 12:9

It is here in Isaiah 42:6 that speaks of the Messiah of God being לְאוֹר גּוֹיִם a light unto the gentiles. Cyrus did not fulfill this aspect of these prophetic words. We note how this is emphasized in the following way: Isaiah 42:4 states that the Servant will not fail or be discouraged until he establishes justice on earth, and that the islands will wait for his instruction (Torah). This verse is echoed in Matthew 12:20-21, where it says that Yeshua will not break a bruised reed or quench a smoldering wick until he brings justice to victory, and that in his name the Gentiles will hope. This demonstrates how Yeshua is the Servant who fulfills the prophecy of Isaiah, and that he is the source of hope and justice for all nations. Isaiah 42:5 states that God, the Lord, created the heavens and the earth, affirming the One who is behind all of these things that are being proclaimed. Isaiah is establishing who it is that gives breath and spirit to the people who walk on it. This is an important aspect of what Isaiah is saying, when we walk in God’s Torah, He gives us His breath and Spirit to be successful in listening and obeying His word. This verse is similar to Acts 17:24-25, where Paul states that God, the Lord of heaven and earth, does not live in temples made by human hands, and that he gives life and breath and everything else to all people. This shows that God is the Creator and Sustainer of all things, and that he is not limited by human constructs or idols. Isaiah 42:6 states that God has called the Servant in righteousness, and will take hold of his hand, and will make him a covenant for the people and a light for the nations. This verse is quoted in Luke 2:32, where Simeon says that Yeshua is a light for revelation to the Gentiles and for glory to Israel. This provides us with a first century interpretation and application of Isaiah 42 to the Mashiach of God, an expectation of the people! This shows that Yeshua is the Servant who fulfills the covenant promises of God, and that he is the light of the world who reveals God’s salvation to all people. The overarching conclusions that may be made concerning these verses, is that the Servant of God is an individual, and not a collective entity that is claimed by the antimissionaries! This Mashiach is who will be empowered by the Spirit of God, who suffers for the sake of others, and brings justice and salvation to all who would believe for the glory of God. This is how the Hebrew text emphasizes these things based on the following summary:

The Hebrew text Emphasizes the uniqueness of Mashiach

• My Servant (הֵן עַבְדִּי): This shows that the Servant belongs to God and is obedient to his will.
• My Elect One (בְּחִירִי): This shows that the Servant is chosen by God and is pleasing to him.
• My Spirit upon him (נָתַתִּי רוּחִי עָלָיו): This shows that the Servant is anointed by God and is endowed with his power and wisdom.
• A covenant for the people (לִבְרִית עָם): This shows that the Servant is the mediator of God’s relationship with his people and the fulfiller of his promises.
• A light for the nations (לְאוֹר גּוֹיִם): This shows that the Servant is the revealer of God’s glory and grace to all people.

These things reinforce the idea that Cyrus is not the one who is being spoken of here, and how the Servant of God is an individual, and not a collective entity (i.e. Israel). The point is that the Servant will be gentle, establish justice, set the example, speak truth, reveal the God of Israel to all the world, and be the One whom all men will call upon His name. This is why Isaiah says in Isaiah 42:4 לֹא יִכְהֶה וְלֹא יָרוּץ עַד-יָשִֹים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ “He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.” The nations will wait on His Torah, His instruction in the Torah of God. Isn’t this amazing? Note how when God gives us His presence by the indwelling of His Holy Spirit in us, the Holy Spirit guides us and empowers us to overcome sin, meaning that we obey the commands, and have the proper kavanah (intention) to walk in His ways for His glory! We note that when it says וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ “the islands will wait for his Torah” we note that Yeshua walked and taught the Torah of God! This does not replace the Torah of God, but what Yeshua did was teach us how to properly obey God’s Torah, the proper intention! The Torah was never given for man to earn his salvation before God. This is how most commentaries and people understand the purpose of the Torah from the lens of dispensationalism. The point of these things here in Isaiah is that God is providing a way for gentiles to turn from their idolatry and enter into a covenant relationship with God through faith in Yeshua and His instruction! We also note how the Messiah who would be brought by God is not functioning to create a new religion, but a renewal of the covenant with the God of Israel! The language is clear towards this truth! We also note the identity of the One who is being called or brought into this world, these verses speak to the manner and purpose of His calling. We note that the way the text is written it is not just related to “anyone” who might be called, but there are some very specific details that speak to the exclusivity of this Messianic Expectation. We note that the actions of the Servant are not all on his own, but the Servant is being called to work in the power of God, with God’s help! This means that the Lord God is the One leading, and keeping this Servant (Isaiah 41:10). All of these things provide details on the Servant who God would bring into this world for the people of the Earth. This is the work and doing of Lord God Almighty who is able to do all things. A sharp contrast to the idols who are nothing and can do nothing! 

Rabbinic Commentary on Isaiah 42:1-6

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק מב:א-ו
 א  הָא עַבדִי אְקָרְבִנֵיה בְחִירִי דְאִתרְעִי בֵיה מֵימְרִי אַתֵין רוּחַ קוּדשִי עְלֹוהִי דִינִי לְעַמְמִין יְגַלֵי׃ ב      לָא יַצוַח וְלָא יַכלֵי וְלָא יְרִים בְבָרָא קָלֵיה׃ ג      עִנוְתָנַיָא דְכִקנֵי רְעִיַע לָא יִתבַר וְחַשִיכַיָא דִכבֹוצִין עָמֵי לָא יְטַפֵי לְקוּשטֵיה יַפֵיק דִינָא׃ ד      לָא יַהלֵי וְלָא יִלאֵי עַד דִיתַקֵין בְאַרעָא דִינָא וּלאֹורָיתֵיה נְגָוָון יְכַתְרוּן׃ ה      כִדנָן אְמַר אְלָה עָלְמָא יוי דִברָא שְמַיָא וּתלָנוּן שַכלֵיל אַרעָא וְדָיְרַהָא יָהֵיב נִשמָא לְעַם דַעְלַה וְרוּחַ לְדִמהַלְכִין בַה׃ ו      אְנָא יוי רַבִיתָך בִקשֹוט וְאַתקֵיפִית בִידָך וַאְתַקְנִינָך וְאַתְנִינָך לִקיָם עַם לְנֵיהֹור עַמְמִין׃

Targum Jonathan son of Uziel Isaiah 42:1-6
42:1 Behold, my servant, the Messiah, whom I bring, my chosen in whom one delights: as for my WORD, I will put my Holy Spirit upon Him; He shall reveal my judgment unto the nations. 42:2 He shall not cry aloud, nor raise a clamour, and He shall not lift up His voice in the street. 42:3 The meek who are like a bruised reed He shall not break, and the poor who are as a glimmering wick with Him, He will not quench: He shall bring forth judgment unto truth. 42:4 He shall not faint nor be weary, till He have established judgment in the earth; and the isles shall wait for His law. 42:5 Thus saith the God of eternity, who hath created the heavens and suspended them, who hath founded the earth, and hath given breath to its inhabitants, even to the people upon it, and spirit to them that walk therein. 42:6 I, the Lord, I will make Thee to grow in truth, and will hold Thine hand, and I will direct Thee, and give Thee for a covenant of the people, for a light of the Gentiles; (TgJ)

Isaiah opens according to the Targum Jonathan to say the following, א  הָא עַבדִי אְקָרְבִנֵיה בְחִירִי דְאִתרְעִי בֵיה מֵימְרִי אַתֵין רוּחַ קוּדשִי עְלֹוהִי דִינִי לְעַמְמִין יְגַלֵי׃ 42:1 Behold, my servant, the Messiah, whom I bring, my chosen in whom one delights: as for my WORD, I will put my Holy Spirit upon Him; He shall reveal my judgment unto the nations. ב      לָא יַצוַח וְלָא יַכלֵי וְלָא יְרִים בְבָרָא קָלֵיה׃ 42:2 He shall not cry aloud, nor raise a clamour, and He shall not lift up His voice in the street. (TgJ) There are some significant differences in the Targum translation as compared to the Hebrew bible. The first major difference here is the Targum explicitly identifies the servant as the Messiah (מְשִׁיחָא), while the Hebrew Bible does not name the servant. This is very early evidence for the interpretation of these verses as not referring to all of Israel, but to a specific messianic figure who will deliver Israel. The reasoning is that all of Israel has never been referred to as Mashiach! Only individuals are referred to as Mashiach. The Targum also adds the phrase “as for my Word” (מֵימְרִי) before saying that God will put His Spirit upon the servant. This may imply that the Targum views the Word of God as a entity of which God Himself sends forth. We note that this is consistent with the creation account, and Isaiah 55:11 which states that God sends forth His word and it does not return void, etc. The Targum also uses the word “reveal” (יְגַלֵי) instead of “bring forth” (יוֹצִֽיא) to describe the servant’s action of justice to the nations. This may suggest that the Targum emphasizes the role of the servant as a teacher or a prophet, rather than a ruler or a judge, to lead the gentile in righteousness. The Targum also paraphrases the second verse by adding the words “meek” (עִנְוְתָנַיָא) and “poor” (חֲשִׁיכַיָא) to describe the breaking reed and the flickering wick, respectively. The Targum adds the words “with him” (עַמִי) to indicate that the servant will not break or quench them, but rather support them. We note how these differences in comparison to the Hebrew bible affect the interpretation of these verses. The Targum supports the perspective that the Servant is a messianic figure who is associated with the Word of God and the Holy Spirit of God. In addition to this, the Servant will be compassionate, gentle, meek, and humble as an individual, and provide one in whom the gentiles will look for righteousness and truth. We notice how the context of these verses speak to the Servant as not making a sound in the street (Isaiah 42:2) and it is a logical conclusion that this is in reference to the Messianic figure. Jewish interpreters see the Targum as continuing to reflect the historical situation of the Jewish people in exile who have a hope for a future restoration by a messianic leader who will teach them the Torah and the truth of God, etc. At the language level, the references are to a singular Messianic figure, and so taking these verses at face value, they do suggest that God is promising the people a future Messiah who will save them from their situation. The NT record uses these verses to show that Yeshua is the Servant of the Lord who fulfills God’s plan of salvation for the world (Matthew 12:17-21) and how he is also the hope of the gentiles who will trust in His name. Rashi interprets these verses in the following way:

Rashi on Isaiah 42:1 Parts 1-3
הן עבדי אתמך בו. הן עבדי יעקב אינו כמותכם כי אתמוך בו:
Behold My servant, I will support him Behold My servant Jacob is not like you, for I will support him.
בחירי. ישראל קרוי בחירי (תהילים קל״ה:ד׳) כי יעקב בחר לו יה ואומר (לקמן מה) למען עבדי יעקב ישראל בחירי:
My chosen one Israel is called ‘My chosen one’ ([mss.:] His chosen one) (Ps. 135:4) “For the Eternal chose Jacob for Himself.” Scripture states also (infra 45:4): “For the sake of My servant Jacob and Israel My chosen one.”
רצתה נפשי. עליו נתתי רוחי להודיע נביאיו את סודו וסופו משפט לגוים יוציא שנאמר (לעיל ב) והלכו גוים רבים וגו’ ויורנו מדרכיו וגו’:
whom My soul desires; I have placed My spirit upon him to let his prophets know My secret, and his end will be that ‘he shall promulgate justice to the nations,’ as it is stated (supra 2:3): “And let Him teach us of His ways etc.”

Rashi is trying to explain the meaning of Isaiah 42:1 in his commentary through comparison of different verses such as from the Psalms. Isaiah uses similar words or phrases, such as “servant,” “chosen one,” and “soul.” He shows how these verses support his interpretation of the servant as Israel and the chosen one as the Messiah. Rashi also paraphrases the text and rephrases some words or expressions in Isaiah 42:1 to make them clearer or more specific, such as “Jacob is not like you” for “My servant,” and “to let his prophets know My secret” for “I have placed My spirit upon him.” He also provides background information on the purpose of Isaiah 42:1, such as the contrast between Israel and the nations, and the mission of the Messiah to bring justice and teach God’s ways. We note that regardless of whether Rashi interprets the Servant as referring to Israel, he still believes these verses are a reference to the Messiah the God of Israel would bring into this world to save the people. Ibn Ezra in His commentary on Isaiah 42:1 states that this messianic figure, the people would flock to him spontaneously, meaning that there would be something about this person whom the people would want to draw near and listen to. This also is consistent with the NT account of Yeshua’s life and ministry!

Isaiah goes on saying the following according to the TgJ on Isaiah 42:3, ג      עִנוְתָנַיָא דְכִקנֵי רְעִיַע לָא יִתבַר וְחַשִיכַיָא דִכבֹוצִין עָמֵי לָא יְטַפֵי לְקוּשטֵיה יַפֵיק דִינָא׃ 42:3 The meek who are like a bruised reed He shall not break, and the poor who are as a glimmering wick with Him, He will not quench: He shall bring forth judgment unto truth. (TgJ) The differences in the Targum translation here are in the use of the word “meek” (עִנוְתָנַיָא) instead of “bruised” (רָצוּץ) to describe the reed that the servant will not break. This implies that the servant will protect the humble and oppressed, not just the weak and injured. The Targum in this verse also uses the word “poor” (חֲשִׁיכַיָא) instead of “dimly burning” (כְּהֵה) to describe the wick that the servant will not quench. This implies that the servant will not extinguish the lives of the needy and lowly, not just the faint and fading. The word “with Him” (עָמֵי) is also added to indicate that the servant will be with the meek and the poor, not just act on their behalf. And finally, the word “truth” (קוּשְׁטֵיה) is used instead of “faithfulness” (אֱמֶת) to describe the judgment that the servant will bring forth. This implies that the servant will establish justice based on the truth of God’s Torah. These differences in the text emphasize the messianic identity, the compassion, and the righteousness of the servant. Notice how this reflects the expectation of the Messianic figure, who he is, how he will function and be identified. The Rabbis in the Talmud interpret this verse in the following way:

Talmud Bavli Berakhot 56b:13
הָרוֹאֶה תִּגְלַחַת בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״וַיְגַלַּח וַיְחַלֵּף שִׂמְלֹתָיו״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״כִּי אִם גֻּלַּחְתִּי וְסָר מִמֶּנִּי כֹחִי״. הָרוֹאֶה בְּאֵר בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״בְּאֵר מַיִם חַיִּים״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״כְּהָקִיר בַּיִר מֵימֶיהָ״. הָרוֹאֶה קָנֶה בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״קָנֶה רָצוּץ לֹא יִשְׁבּוֹר״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״הִנֵּה בָטַחְתָּ לְּךָ עַל מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ״.
One who sees a shave in a dream should rise early and recite: “And he shaved himself, and changed his raiment” (Genesis 41:14), which was said with regard to Joseph when he left prison and rose to greatness, before a different verse, with a negative connotation, can precede it in becoming reality: “If I be shaven, then my strength will go from me, and I shall become weak” (Judges 16:17). One who sees a well in a dream should rise early and recite: “A well of living waters” (Song of Songs 4:15), before a different verse, with a negative connotation, can precede it in becoming reality: “As a cistern wells with her waters, so it wells in its wickedness” (Jeremiah 6:7). One who sees a reed in a dream should rise early and recite: “A bruised reed shall he not break” (Isaiah 42:3), in praise of the Messiah, before a different verse, with a negative connotation, can precede it in becoming reality: “Now, behold, you trust upon the staff of this bruised reed” (II Kings 18:21), which is a disparaging depiction of Egypt.

Talmud Bavli Yevamot 93b:2
לָא, הָכִי קָאָמְרִי לָךְ: ״קָנֶה רָצוּץ לֹא יִשְׁבּוֹר וּפִשְׁתָּה כֵהָה לֹא יְכַבֶּנָּה״.
Rabbi Ḥiyya said to him: No; The dream referred to a different verse, one that deals with the Messiah, as they said to you as follows: “A bruised reed he shall not break and the dimly burning wick he shall not quench; according to truth he shall bring forth justice” (Isaiah 42:3). In other words, Rabbi Yannai acted correctly, in accordance with the ways of truth. This exchange shows that both Rabbi Ḥiyya and Rabbi Yannai agree that an entity not in the world can be acquired.

The Talmud Bavli Berakhot 56b interprets this verse (Isaiah 42:3) and the bruised reed as referring to the Messiah, how this reference to the bruised reed that shall not break is the praise of the Messiah of God. The comparison is to Egypt which was called a bruised reed in 2 Kings 18:21 in reference to the king of Judah wanting to trust in Egypt for help to fight against Assyria. The Talmud Bavli Yevamot 93b also interprets these verses as a reference to the Messiah. The major conclusion is that these verses in Isaiah 42 are messianic in nature and provided the people with a future expectation of what God was going to do, including providing a way to identify the Messiah by His compassion, righteousness, and teaching the Torah of God to the people!

Isaiah continues saying the following according to Isaiah 42:4-5, ד      לָא יַהלֵי וְלָא יִלאֵי עַד דִיתַקֵין בְאַרעָא דִינָא וּלאֹורָיתֵיה נְגָוָון יְכַתְרוּן׃ 42:4 He shall not faint nor be weary, till He have established judgment in the earth; and the isles shall wait for His law. ה      כִדנָן אְמַר אְלָה עָלְמָא יוי דִברָא שְמַיָא וּתלָנוּן שַכלֵיל אַרעָא וְדָיְרַהָא יָהֵיב נִשמָא לְעַם דַעְלַה וְרוּחַ לְדִמהַלְכִין בַה׃ 42:5 Thus saith the God of eternity, who hath created the heavens and suspended them, who hath founded the earth, and hath given breath to its inhabitants, even to the people upon it, and spirit to them that walk therein. (TgJ) These verses from Isaiah 42:4-5 according to the Targum differ from the Hebrew Bible where the Targum uses the word “faint” (יַהלֵי) instead of “grow dim” (יִכְהֶה) to describe the servant’s endurance in verse 4. This implies that the servant will not lose his strength or vigor, not just his light or vision. The Targum uses the word “weary” (יִלאֵי) instead of “be crushed” (יִרוּץ) to describe the servant’s perseverance in verse 4. This implies that the servant will not be discouraged or broken by the opposition he faces, not just his physical condition. The words “God of eternity” (אְלָה עָלְמָא) is used instead of “God the Lord” (אֱלֹהִים יְהוָה) to describe the source of the servant’s mission in verse 5. This emphasizes the eternal nature and sovereignty of God over all creation and history. The Targum uses the word “suspended” (תלָנוּן) instead of “stretched out” (נֹטֶה) to describe the creation of the heavens in verse 5. This implies that God has hung the heavens like a curtain or a tent, not just extended them like a sheet. The word “inhabitants” (דָיְרַהָא) is used instead of “people” (עַם) to describe the recipients of God’s breath in verse 5. This implies that God has given life to all living creatures on earth, not just human beings. And the Targum uses the word “walk” (דִמהַלְכִין) instead of “tread” (הֹלְכִים) to describe the activity of those who have God’s spirit in verse 5. This implies that God has given us the ability to follow His ways, not just to move around. These verses speak of how God created us, and of the Messianic identity, how the Lord provides spiritual endurance and divine authority to the Servant. Even though we are made in the image of God we have our limitations, this is how Akeidat Yitzchak explains these verses in his commentary. 

Akeidat Yitzchak 80:1:4
Just as G’d is unable to make the diameter of a square equal the length of its sides at one and the same time, so He cannot make man “in His image and his own form,” and at the same time keep him free from sin entirely. The reason is that the definition of being human includes being fallible, being prone to err. Infallibility is reserved for celestial beings that are devoid of bodies. Their perfection derives from their not being physical. Man’s perfection on the other hand, is merely potential, inasmuch as his body has been equipped with a spiritual soul. That potential will be achieved only after much practice and study. The very necessity to attend to the needs of his body, creates a time frame during which man cannot concentrate on his spiritual tasks. The Midrash tells us that when the angels first beheld Adam, they wanted to worship him, since they marvelled at the spiritual powers man had been equipped with. Thereupon, G’d showed them man asleep. Only then did the angels realise that owning a body and therefore having physical needs, made man at times much inferior to what they had believed at first. When Isaiah 2,22, exlaims “leave man alone, for his soul is in his nostrils, in what way is he of any consequence?” the idea is that man cannot possibly be considered a deity, since he is matter-bound. Midrash Tanchuma tells us that the emperor Hadrianus, after having conquered much of the then civilised part of the world, wanted to be deified in Rome. There were three philosophers who expressed opposition to this idea. The first one said that it is not proper to start a rebellion while in one’s king’s palace. If one wants to start a rebellion, believing in the merit of one’s cause, one first leaves the palace, and raises the flag of revolt outside. What this philosopher meant was quite simple. Once one has demonstrated one’s ability to survive outside the king’s palace, -in this case the earth,-which is G’ds palace, one may have established an a priori claim to provide an alternative to G’d. As long, however, as one depends on the palace, i.e. the earth, one should leave well enough alone. The second philosopher said that it was too late to start a rebellion, since both heaven and earth had been created already. There was therefore no way in which a new deity could possibly claim to demonstrate originality. The third philosopher offered to accept Hadrianus’ claim on condition that the latter prove his worthiness by helping him out. The philosopher had a treasure laden ship that had run aground three miles from shore. He asked Hadrianus to rescue the ship and its contents. Hadrianus said that he would send a legion of soldiers to do the job. The philosopher told him that no soldiers were needed. All that was needed was a little wind, blowing in the right direction. To this Hadrianus replied: “where am I supposed to take the wind from?” Upon hearing this, the philosopher said to him: “if you cannot even control a little wind, how do you expect to control the whole universe?” Hadrianus returned home, bitterly disappointed. His wife said to him: “these philosophers have deceived you. You are a great king. If you will give me a security deposit, you will indeed become a deity.” Said he: “what kind of security deposit?” Said she: “the soul in your body.” Said he: “if my soul leaves me, I will be powerless.” Said she: “if you cannot even make dispositions regarding your own soul, how can you expect to be a deity? You are only an ordinary mortal.” The wife, of course, had hit the nail on the head. Man’s potential is only capable of fulfillment within a physical framework, i.e. he cannot dissociate himself from his body; otherwise he dies and is unable to achieve anything at all. Since this is so, the question may well be asked: “what about his freedom of choice? If, by nature, man must sin, how can he be held responsible?” We must distinguish between two causes of sin. If sin is due to causes that are inherent in man’s very nature, he is not held responsible for such sin. If sin is the result of a lapse on the part of the sinner, then he is held responsible. When Moses is described as “the most humble of all human beings,” (Numbers 12,3) the emphasis is on the word “human being.” His perfection is not absolute. To the extent that it is humanly possible, Moses had mastered that virtue, but only to the extent that it is humanly possible. This is in line with the statement by Solomon in Kohelet 7,20. “No human being is so righteous that he will do only good, and never sin.” According to Maimonides, the sin Moses allowed himself to fall prey to, was anger when it was not justified. (introduction to Avot chapter 4) Maimonides endeavours to prove that the greater the stature of a person, the less is his tolerance for weakness in others who fail to achieve basic standards of behaviour.

Akeidat Yitzchak uses logic and reason to explain the interpretation of these verses, he begins in part 4 of his commentary stating how God cannot make the diameter of a square equal to the length of its sides. A pictorial diagram of this concept demonstrates through inspection what he is referring to. Notice how Akeidat Yitzchak believes that God cannot violate the mathematical laws of geometry. This does make sense logically, and the comparison is to God creating man in His image, and likewise not being able to keep a man from sin when man is created to be self-governing, and he points out that it is because we have a body that leads us to sin and disobedience in our choices. The body also leads us to fail in concentrating on spiritual tasks. The midrash continues with a discussion of a king, a boat, and philosophers, and the concept of man and deity. The entire point of the discussion is on sin. He is discussing the nature of human free will and the limitations of God’s power in relation to human sin. The major point is that the Lord God in heaven is not forcing man to be obedient to His commands. The Lord God wants us to seek to be obedient to His commands, and to seek His help to be obedient to His Word. The idea here to being created as autonomous creatures, mean that we have the ability to create, design, manufacture, and make our world better, this is what distinguishes us from the rest of Creation, that we are able to understand the difference between sin and disobedience, and righteousness and holiness. We are to seek to be free from sin and not simply ignore our sins and go on business as usual. 

Isaiah, according to the Targum, continues to say the following according to Isaiah 42:6,  ו      אְנָא יוי רַבִיתָך בִקשֹוט וְאַתקֵיפִית בִידָך וַאְתַקְנִינָך וְאַתְנִינָך לִקיָם עַם לְנֵיהֹור עַמְמִין׃42:6 I, the Lord, I will make Thee to grow in truth, and will hold Thine hand, and I will direct Thee, and give Thee for a covenant of the people, for a light of the Gentiles; (TgJ) The differences between the Aramaic Targum and the Hebrew bible, the Targum uses the word “truth” (קְשׁוֹט) instead of the word “righteousness” (צֶדֶק) to describe how God will make the servant grow in truth. This may imply that the servant will be faithful and honest in his mission and call by God. The Targum uses the word “direct” (אַתְקְנִינָךְ) instead of the word “keep” (נְצַרְתִּיךָ) to describe how the Lord God will guide His servant which is an example of how God’s word should instruct and direct our lives for His glory! The Targum uses the word “covenant” (קְיַם) instead of the word “witness” (בְּרִית) to describe what God will give the servant for the people. This may indicate that the servant may establish a new covenant relationship between God and the people based. The Targum also uses the word “light” (נֵיהוֹר) instead of the word “glory” (כָּבוֹד) to describe what God will give the servant for the Gentiles. We note how the light is represented as righteousness in many locations throughout the Scriptures. This implies that the servant will enlighten and illuminate the Gentiles with the knowledge of God, and the response of the Gentiles will be to turn from their sinful ways to the righteous ways of God! The differences in the Targum translation again emphasize the messianic role of the servant, who will bring truth, justice, and light to the world. In addition to this, the Targum also reflects the Jewish understanding of the servant as the Messiah, who will fulfill the promises of God to Israel and the nations. Rashi has the following to say concerning this verse.

Rashi on Isaiah 42:6 Parts 1-3
קראתיך. לישעיה הוא אומר:
I called you To Isaiah He says.
ואצרך. כשיצרתיך זאת היתה מחשבתי שתשי’ את עמי לבריתי ולהאיר להם:
and I formed you Heb. וְאֶצָּרְךָ. When I formed you (כְּשֶׁיְצַרְתִּיךָ), this was My thought, that you return My people to My covenant and to enlighten them.
לאור גוים. כל שבט קרוי גוי לעצמו כענין שנא’ גוי וקהל גוים:
for a light to nations Every tribe is called a nation by itself, as the matter is stated (Gen. 35:11): “A nation and a congregation of nations.”

Rashi’s major conclusion on Isaiah 42:6 in his commentary is that this verse is a prophecy about the one whom God has called and filled with His Spirit. The power of God given to the Servant and His teachings will bring justice and light to Israel and the nations. Rashi in his commentary on Isaiah 42:1-6 explains the grammatical and syntactical features of the Hebrew text and how they support his interpretation. For example, he shows that the singular forms of the words “servant,” “chosen one,” “soul,” and “upon him” indicate that the servant is an individual, not a collective entity. He also clarifies the meaning of the word “covenant” in the Hebrew text, which differs from the word “witness” in the Targum. He cites Bereshit / Genesis 35:11 to show that every tribe is called a nation by itself, and that the word “nations” in Isaiah 42:6 can refer to the tribes of Israel as well as the Gentiles. 

The overarching conclusions that can be made regarding Isaiah 42:1-6 is the fact that this passage is a prophecy about the Messiah, who will be the ideal servant of the Lord, filled with his Spirit, and chosen to bring justice and light to Israel and the nations. These passages reveal the character, mission, and destiny of the Messiah, who will be gentle, faithful, righteous, and victorious in his work. These passages are a continuation from the previous narrative (Isaiah 41:1-29) that show the contrast between the Messiah and the idols who are powerless and worthless, and how the Messiah of God will work in the power of God to be a light unto the world. These passages also demonstrate how God is sovereign, righteous, holy, and faithful, and how He calls and upholds His servant to fulfill His purposes and promises according to the covenant He has made with His people. These passages direct us to recognize who the Messiah is, and when laid alongside the NT Text it becomes apparent how Yeshua fulfilled these Scriptures concerning the Messianic role. We note again how the anti-missionaries claim that the servant in this passage is Israel, not an individual, and that the context and the grammar support this interpretation. However, this claim is contradicted by the fact that the servant is distinguished from Israel in Isaiah 42:6, where he is given as a covenant to the people (Israel) and a light to the nations (Gentiles). Moreover, the singular forms of the words “servant,” “chosen one,” “soul,” and “upon him” in Isaiah 42:1-4 indicate that the servant is an individual, not a collective entity. In addition to this, the NT text is an early interpretation and commentary on these verses and confirms that the servant is an individual, namely Yeshua, by quoting this passage and applying it to him (Matthew 12:18-21). In addition to this, the anti-missionaries claim that the servant in this passage is not the Messiah, but a prophet like Isaiah, Jeremiah, or Ezekiel, who suffered for the sake of God’s people and brought his message to the nations. However, this claim is contradicted by the fact that the servant in this passage is described in terms that go beyond any human prophet and point to the Messiah. For example, the servant is said to have the Spirit of God upon him (verse 1), which is a messianic qualification (see Isaiah 11:2 and 61:1); he is said to be the chosen one in whom God delights (Isaiah 42:1), which echoes the language of God’s declaration about his Son at his baptism and transfiguration according to Matthew 3:17 and 17:5; he is said to establish justice on the earth (Isaiah 42:4), which is a messianic function (see Isaiah 9:7 and 11:4); and he is said to be a light to the nations (Isaiah 42:6), which is a messianic role (see Isaiah 49:6, 60:3). The NT affirms that the servant in this passage is referring to a singular Messianic figure, Yeshua, by showing how he fulfilled these descriptions in his life, death, and resurrection. In addition to these things, these passages from Isaiah 42:1-6 allude to a suffering servant, which connects us to the suffering servant of Isaiah 53:1-12 who dies for the sins of the people, and who is a faithful servant who brings God’s Word to the people. This is supported by parallelisms such as both passages speak of the servant as being upheld and kept by God (see Isaiah 42:6 and 53:10); both passages speak of the servant as being a covenant to the people (see Isaiah 42:6 and 53:10); and both passages speak of the servant as being despised and rejected by the people (see Isaiah 42:4 and 53:3). The NT confirms that the servant in this passage is the suffering servant of Isaiah 53, Yeshua, by showing how he suffered and died for the sins of the world and rose again to bring salvation to all who believe in him!