6. Conclusion

A critical evaluation of Isaiah 42:1–17 reveals that the text describes a divinely appointed Servant whose mission encompasses establishing justice among Gentiles, instituting spiritual enlightenment, forming a new covenant, and achieving a decisive victory over idolatry. Crucially, this prophecy specifically references the inhabitants of Kedar, associating the Servant’s activity with the Arabian Peninsula.

Upon examination, several commonly proposed interpretations of this prophecy—specifically identifying the Servant as Jesus (pbuh), the nation of Israel, or Cyrus—reveal significant inconsistencies.

The identification of the Servant with Jesus (pbuh) aligns partially, especially concerning gentleness, humility, and a universal spiritual mission. However, critical discrepancies arise: Jesus’ earthly ministry ended with an apparent moment of discouragement at the crucifixion, which conflicts with the description of unwavering perseverance until God’s judgement is established (Isa. 42:4). Moreover, Jesus did not introduce a comprehensive new law; rather, he affirmed the Mosaic Law, contrasting with the prophecy’s explicit reference to a novel divine covenant. Geographically, Jesus' ministry focused on Palestine and never reached Kedar or the broader Arabian Peninsula. Additionally, the decisive military-style conquest over idolatry described in Isaiah 42 does not reflect Jesus’ pacifist ministry.

The collective identification of Israel as the Servant is equally problematic. Isaiah’s text implies an individual rather than a collective entity. Historically, Israel repeatedly failed in establishing lasting monotheism or eliminating idolatry even within its borders. Jewish tradition itself acknowledges Israel’s ongoing struggle with idolatry. Further, traditional Judaism never regarded the Torah as a universal covenant applicable to Gentile nations, unlike the universal covenant clearly envisioned in Isaiah 42.

Cyrus, though recognised as God's "anointed" in Isaiah 45:1, facilitated religious freedoms but did not institute monotheism or eradicate idolatry; his policies seem to have been politically pragmatic and polytheistic. Additionally, Cyrus' actions did not extend to religious or cultural transformations among the Ishmaelite tribes in Arabia, clearly highlighted in Isaiah 42.

Thus, the prophetic profile presented in Isaiah 42 matches most comprehensively with the Prophet Muhammad (pbuh). He arose explicitly from the region associated with Kedar, decisively eliminated idolatry throughout Arabia, established a new covenantal dispensation through the Qur’an and Shariah, and achieved a lasting global spiritual impact. The Hebrew and Targumic use of "Messiah" is broad enough to include Muhammad (pbuh), especially given biblical precedent for applying this title to non-Israelite figures (e.g., Cyrus). The Prophet Muhammad's life and achievements correspond closely to Isaiah’s descriptions of perseverance, covenant-making, lawgiving, spiritual enlightenment, geographic specificity, and decisive victory over idolatry.

In conclusion, a rigorous historical-critical analysis reveals that the prophecy of Isaiah 42 finds its clearest and most complete historical realisation in the life and mission of the Prophet Muhammad (pbuh).

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