Isaiah 42:1
Hebrew Bible
1 “Here is my servant whom I support, my chosen one in whom I take pleasure. I have placed my Spirit on him; he will make just decrees for the nations. 2 He will not cry out or shout; he will not publicize himself in the streets. 3 A crushed reed he will not break, a dim wick he will not extinguish; he will faithfully make just decrees. 4 He will not grow dim or be crushed before establishing justice on the earth; the coastlands will wait in anticipation for his decrees.” 5 This is what the true God, the Lord, says—the one who created the sky and stretched it out, the one who fashioned the earth and everything that lives on it, the one who gives breath to the people on it, and life to those who live on it:
Date: 7th-5th Centuries B.C.E. (based on scholarly estimates)
Source
Matthew 12:17
New Testament
15 Now when Jesus learned of this, he went away from there. Great crowds followed him, and he healed them all. 16 But he sternly warned them not to make him known. 17 This fulfilled what was spoken by the prophet Isaiah: 18 “Here is my servant whom I have chosen, the one I love, in whom I take great delight. I will put my Spirit on him, and he will proclaim justice to the nations. 19 He will not quarrel or cry out, nor will anyone hear his voice in the streets. 20 He will not break a bruised reed or extinguish a smoldering wick, until he brings justice to victory.
Date: 70-90 C.E. (based on scholarly estimates)
Source
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Notes and References
"... The Septuagint rendered the Servant's 'law' (Torah) with His 'name.' This is followed by Matthew. There is no substantial difference of meaning between Servant's 'law' (Torah) and His 'name' since both of them ultimately point to the Servant Himself. The Septuagint has gOvn for tInt. In this way, the Septuagint clarifies the connotation of the term 1:3 ('islands' or 'coast lands'). B. Lindars incorrectly understands gevn of 12:21 as the result of the apologetic use of the term in the early Church.16 The word, according to Lindars, reflects the development of the early Church in relation to the question of the admission of the Gentiles. Lindars' view is not convincing for two reasons. First, the term in the Isaiah passage is parallel and both terms have the same connotation in the context ... In verse 21 Matthew's is a natural translation which matches well with verse 18. Secondly, the Gentile motif is expressed in the Isaiah passage in connection with the mission of Yahweh's Servant. Matthew's use in verse 21 echoes the Gentile motif of the Isaiah passage. It does not reflect the view of the early Church on the Gentile mission. R. T. France aptly remarks on the intent of Matthew's quotation of the Isaiah passage: 'the role of the Servant of Yahweh is the model for the mission of Jesus.' ..."
Kim, Young Jin
Jesus and the Gentiles in the Gospel of Matthew: A Historical Study of the Redemption Motif
(pp. 218-219) Doctor of Theology Dissertation, 114, 1992
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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