Referring to Isaiah, the prophet of Jehovah, typifying Christ as the Servant of Jehovah (Mark 10:45) for God’s speaking (Deut. 18:15; John 3:34; 14:24). Isaiah served Jehovah as His mouthpiece to speak forth His word, which is the embodiment of Himself (vv. 1-4). Isaiah’s prophesying helped in the release of Israel and the rebuilding of the temple and the city. Cyrus, the Gentile king, Israel, God’s chosen people, and Isaiah, the prophet set up by God, all did the same thing to please God: they served to release God’s people, to build up God’s house, and to build up God’s kingdom, signified by the city of Jerusalem. Thus, they all typify Christ as God’s servant (Luke 4:18; Matt. 16:18-19). All who are in Christ (1 Cor. 1:30) and who are thus one with Christ to release God’s people and to build up His house and His kingdom are servants of God.

Jehovah considered the prophet Isaiah as His servant, a part of Israel, for His glorification. Isaiah was a part of Israel; hence, he was one with Israel as the servant of Jehovah. Christ also is a part of Israel (Hosea 11:1; Matt. 2:15b). That Jehovah will be glorified in His servant typifies that God is glorified in Christ (John 13:31b) as the Israel of God. See note Isa. 43:7¹.

Here Isaiah typifies Christ. People judged Christ wrongly, thinking that His word was nothing and vain. However, Christ was assured that the justice due to Him would come from God (1 Pet. 2:23). God values Christ’s word (cf. Matt. 24:35) and will reward Him for His speaking.

Verses 5-9a refer to Christ as the Servant of Jehovah (Isa. 42:1-7). In this chapter whatever is spoken concerning Isaiah and Israel is also spoken concerning Christ. This means that Christ as the Servant of Jehovah fulfills all that Isaiah and Israel are as the servant of Jehovah.

God formed Jesus to be His Servant in the womb, with His divinity mingled with His humanity (Matt. 1:18-20; Luke 1:35). Thus, when He came out of the womb of His mother, He was a God-man.

See note Isa. 42:6^2c.

Christ as the Servant of Jehovah serves God by being a covenant and a light to God’s chosen people that He may be the full salvation of God extending to the ends of the earth (Isa. 42:5-7; 49:6, 8-9a). God’s full salvation is based on God’s righteousness and is consummated in God’s life (Rom. 5:17, 21). Righteousness in God’s justice and life through God’s light are the two basic factors of God’s salvation (Rom. 1:16-17; 5:18b; Titus 3:7). God’s salvation in its two aspects is composed of Christ as the covenant for justification and Christ as the light for life (Rom. 5:10). Through His death Christ as the covenant satisfies God’s righteousness for justification as the base of God’s full salvation, and in His resurrection Christ as the light imparts life as the consummation of God’s full salvation. Ultimately, the complete salvation of God is embodied in the New Jerusalem, which is a matter of life built on the foundation of righteousness (Rev. 22:1-2; 21:14, 19-20 and note Rev. 22:19^1a, par. 2).

Through His death and in His resurrection Christ has become the new covenant as the new testament (Heb. 8:10-12; 9:15-17) according to God’s righteousness to be the base of God’s full salvation. God gave Christ as a light to the nations that He might be God’s salvation to all the world (Matt. 4:16; Luke 2:30-32). The life of this light (John 1:4; 8:32), as the indestructible life (Heb. 7:16b), the incorruptible life (2 Tim. 1:10b), and the real and eternal life that we should lay hold on (12, 1 Tim. 6:19), becomes God’s salvation to us in His righteousness (Rom. 5:10, 17). This life also ensures us, guarantees us, the heirs of God in His life, the right to inherit God with all His riches as our eternal inheritance (Acts 26:18). Such a life of light grows in us continually, issuing in our church life today (Eph. 5:8) and consummating in the New Jerusalem in eternity (Rev. 21:2-3, 9-11, 18-23; 22:1-5).

Christ was the despised One, the One abhorred by the nation of Israel, the One subjected to tyrants, i.e., the Roman officials (Matt. 27:11-26). From His resurrection until today He has been not only glorified, honored, by God (v. 5c) but also respected by human kings and worshipped by human princes.

See note Isa. 49:6^2b and note Isa. 42:6^1b.

Or, the earth. The restoring of the land is mainly for the kingdom of God, which will eventually consummate in the New Jerusalem in the new heaven and new earth. In the believers’ experience, to restore the land means to have Christ as the land (see note Deut. 8:7¹) enlarged or expanded, to occupy Christ as the land for the building up of God’s kingdom so that His temple, His testimony, may be established (cf. 1 Chron. 4:10; Eph. 3:14-21; Phil. 3:7-14).

See note Isa. 42:6^1b, par. 2.

Because Christ has become a covenant for the people of Israel (v. 8; 42:5-7), the captives will return.

Probably the Chinese.

Some versions read, Your builders outstrip your destroyers.