(18) Behold my servant.--The mysterious "servant of the Lord," who is the central figure of the last part of Isaiah's prophecies, appears sometimes as the representative of Israel's righteousness, sometimes of its sins, now as one who bore his witness as a prophet and messenger of God, now as standing apart from all others in solitary greatness, or yet more solitary suffering. In each of these aspects the words of Isaiah found their highest fulfilment in the Son of Man. In referring these words to the Messiah, the Evangelist was following in the footsteps of the Chaldee Paraphrase, but we must remember also that the words recorded as heard at the Baptism of Jesus (almost verbally identical with those of the prophecy now cited) must also have suggested the application, especially as connected with the promise, "I will put My Spirit upon Him," which had then received its fulfilment.
He shall shew judgment to the Gentiles.--The word "judgment" has a wide range of meaning in the Hebrew of Isaiah, and includes the work of a king, as teaching, no less than as executing, righteousness. As yet, of course, the work of preaching the gospel to the Gentiles had not begun, but St. Matthew notes, as it were, by anticipation, the spirit of love and gentleness which, when he wrote his Gospel, had brought them also within the range of the judgments--i.e., of the life-giving truths--of the righteous Judge. It is one of the many instances in which his record, though obviously written for Jews, is yet emphatically a Gospel for the Gentiles.
Verse 18. - Behold my servant. Primarily, as would appear, Israel in its ideal, up to which true Israelites came in measure, but only One came fully. Whom I have chosen (ο{ν ᾑρέτισα). The Hebrew denotes "lay hold of" (אתמד), i.e. for myself. Bengel has a beautiful note on the εἰς ὅν of the Received Text, "Αἰς, in, denotat perpeluam mentis paternae tendentiam erga dilectum, 2 Peter 1:17." According to the LXX. of 1 Chronicles 29:1, David's expression about Solomon affords a curious parallel, Ὁ υἱόςμου εἰς ο{ν ᾑρέτικεν ἐν αὐτῷ Κύριος (edit. Dr. Swete). But Lagarde's edition of the Lucianic text punctuates and accents differently, Ὁ υἱός μου εϊς ο{ν ᾑρέτικεν ἐν αὐτῷκύριος, and this is much nearer to the Hebrew. My beloved, in whom my soul is wellpleased (Matthew 3:17, note): I will put my Spirit upon him, and he shall show (declare, Revised Version) judgment to the Gentiles (καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ). Although κρίσις usually represents in the New Testament God's decision as to the character and life of men, it here must be understood, like mishpat in the original, of the Divine right as made known to them for their acceptance and imitation. It is "the true religion viewed on its practical side as a norm and standard for life in all its relations" (Delitzsch). The thought here, therefore, is not of Christ's power to punish and avenge (though he refused to use it as yet), but of his bringing a revelation which should eventually spread, not only to the Jews who now rejected him, but to the Gentiles whom they despised.
12:14-21 The Pharisees took counsel to find some accusation, that Jesus might be condemned to death. Aware of their design, as his time was not come, he retired from that place. Face does not more exactly answer to face in water, than the character of Christ drawn by the prophet, to his temper and conduct as described by the evangelists. Let us with cheerful confidence commit our souls to so kind and faithful a Friend. Far from breaking, he will strengthen the bruised reed; far from quenching the smoking flax, or wick nearly out, he will rather blow it up into a flame. Let us lay aside contentious and angry debates; let us receive one another as Christ receives us. And while encouraged by the gracious kindness of our Lord, we should pray that his Spirit may rest upon us, and make us able to copy his example.
Behold, my servant whom I have chosen,.... These are the words of God the Father, speaking to the church, concerning Christ, as mediator; who, as such, is God's servant, employed by him, and obedient to him, in the work of man's salvation; and is a righteous, faithful, prudent, and diligent one; whom he, from all eternity, had chosen to this service, and in the fulness of time sent him to do it, and supported and upheld him in it; for it is whom I uphold, in the Hebrew text. My beloved, in whom my soul is well pleased; who always was the object of his love, not only as his own and only begotten Son, but as in his office capacity, as mediator; in regard to which he was his elect, as it is in Isaiah; and, as such, he was always delighted in his person, well pleased with his office, and the discharge of it, and which he declared more than once by a voice from heaven, as at his baptism, and at his transfiguration on the mount: I will put my Spirit upon him; as he did without measure, whereby he was abundantly qualified for his whole work, and particularly for preaching the Gospel, being richly anointed with gifts and graces, above his fellows; of which the descent of the Holy Spirit upon him, as a dove at his baptism, which immediately preceded his public ministry, was a symbol. And he shall show judgment unto the Gentiles; meaning, not the general judgment, at the last day, which is committed to him; nor the laws of Justice and equity; but the Gospel, which is the produce of the God of judgment; best informs the judgment of men about the business of salvation; gives an account of the righteous procedure of God in justifying sinners, by the righteousness of his Son; and teaches men to live soberly, righteously, and godly: this Christ brought forth, and showed, at this time, to the Heathens, the Idumeans, Tyrians, and Sidonians; who flocked unto him; whereby this part of the prophecy had its fulfilment: in the Hebrew it is, "he shall bring forth"; that is, out of his heart and mouth, and is the same as "show" here.
He shall shew judgment to the Gentiles.--The word "judgment" has a wide range of meaning in the Hebrew of Isaiah, and includes the work of a king, as teaching, no less than as executing, righteousness. As yet, of course, the work of preaching the gospel to the Gentiles had not begun, but St. Matthew notes, as it were, by anticipation, the spirit of love and gentleness which, when he wrote his Gospel, had brought them also within the range of the judgments--i.e., of the life-giving truths--of the righteous Judge. It is one of the many instances in which his record, though obviously written for Jews, is yet emphatically a Gospel for the Gentiles.