The Potential Link Between Isaiah 42 and the Prophet Foretold in Deuteronomy 18:18

Some argue Isaiah 42 might be referring to the prophet prophesied by Moses in Deuteronomy 18, verse 18. How is their interpretation presented?

Some scholars believe that Isaiah 42 is referring to a prophet who was prophesied by Moses in Deuteronomy 18, verse 18. In Deuteronomy, Moses predicts that God will raise up a prophet like him from among the brethren of the Israelites, and whoever does not listen to this prophet will be held accountable.

In Isaiah 42, the passage describes a servant of God who will bring justice to the nations and establish righteousness on earth. This servant is described as being chosen by God and having a special relationship with Him. Some argue that this description aligns with the characteristics of the prophet foretold by Moses. They believe that the servant in Isaiah is seen as a messianic figure.

The interpretation presented by those who believe Isaiah 42 refers to the prophet mentioned in Deuteronomy 18, verse 18, is based on similarities between the descriptions of both figures in their respective passages. They argue that these similarities suggest a connection between the two prophecies and point to a fulfillment of Moses' prediction in Isaiah's prophecy.

Muhammad is identified as a servant of Allah in the Quran. There are those who posit that the reference to the servant of the Lord in Isaiah 42, specifically verse 11 which mentions Kedar, may be alluding to Muhammad. How do they present and support this argument?

Those who posit that the reference to the servant of the Lord in Isaiah 42, specifically mentioning Kedar, may be alluding to Muhammad, often present and support this argument based on several key points:

1. Kedar's Descendants: In Isaiah 42, verse 11, it mentions Kedar, who was the second son of Ishmael and, according to Islamic tradition, is considered the ancestor of the Arabs. The argument is that since Muhammad was an Arab, and he came from the lineage associated with Kedar, this reference could be an allusion to him.

2. Characteristics of the Servant: The description of the servant in Isaiah 42 aligns with certain traits that are associated with Muhammad in Islamic tradition. The servant is described as bringing a new law, being a light for the nations, and engaging in conquest and warfare. Proponents of this argument argue that these attributes are consistent with the mission and actions of Muhammad.

3. Similarities in Language and Prophecies: Some commentators draw parallels between the language used in Isaiah 42 and certain prophecies and descriptions related to Muhammad in Islamic sources. They argue that linguistic and conceptual similarities between Isaiah 42 and Islamic teachings support the idea that Muhammad is the servant referenced in the passage.

4. Connection to Monotheism: Proponents of this argument also highlight the emphasis on monotheism in Isaiah 42, which they relate to the monotheistic message of Islam and the role of Muhammad as a carrier of the monotheistic faith in the Arabian Peninsula.

It's important to note that this interpretation is based on a specific reading of the text and is subject to debate and interpretation within different religious traditions. Not all scholars or religious authorities agree with this perspective, and there are varied understandings of the meanings and implications of the servant mentioned in Isaiah 42. Different religious communities and denominations may have distinct interpretations of these passages based on their particular religious and theological frameworks.

Isaiah is one of seven Old Testament prophets painted by Michelangelo in the Vatican’s Sistine Chapel (1508–1512). Isaiah (Greek “Esaias”) holds the Book of Isaiah under his arm.

Servant עֶבֶד

ʻebed means “servant” and is used in theologically significant ways in the Old Testament. It can refer to the position of a human being before God, emphasizing the Creator/creature distinction. For example, Israel is a servant of God (Lev. 25:55), as are the prophets (Jer. 7:25); they do what God bids. ʻebed is also used as a descriptor of significant figures in the Old Testament who have distinctive roles and offices in the economy of God—e.g., Abraham, Isaac, Jacob (Exod. 32:13; Deut. 9:27), Caleb (Num. 14:29), Moses (the servant par excellence, Deut. 34:5), Joshua (Jos. 24:29), Isaiah (Isa. 20:3), David (1 Sam. 23:10), Israel as a nation (Isa. 41:8), and surprisingly, even Cyrus and Nebuchadnezzar (Isa. 44:28; Jer. 25:9).

The most significant use of ʻebed is found in Isa. 40-55. The “servant of the LORD” is the means of God’s restoration of both Israel and the nations 49:1-6). In a surprisingly new and unprecedented fashion, God promises to redeem both the nations and Zion by means of the servant who suffers in the place of and on behalf of others (Isa. 53). When referring to “the servant of the Lord,” ʻebed is always in the sing. up to Isa. 53, but after this key chapter the term is found only in the plural and may refer to the righteous offspring promised to Isaiah’s servant in 53:10. These righteous servants have recognized, in retrospect, the significance of the servant’s suffering. They follow the servant in obedience though they suffer as well while awaiting the coming day of vindication 54:17; 57,1; 65,1-25).