This essay explores the role of the servant in Isaiah, considering the latter half of the book.
Despite the proliferation of scholarly efforts to identify the servant of the Lord in the supposed ‘servant songs’ of Isaiah (42:1-4; 49:1-6; 50:4-9; and 52:13-53:12), as yet no theory appears capable of commanding a scholarly consensus. Agreement however can be found concerning the servant’s purpose and the role. Isaiah describes a suffering figure who dies for the sins of those who reject him and is then exalted by God. No specific name for this person is given other than to call him the Servant of God. His role is simply described. Jesus fits the portrait. The Servant theme goes hand in hand with the message of salvation to the nations.
The servant’s mission to institute the new covenant leads to the proclamation of Torah from Jerusalem. The servant will be a ‘covenant for the people’, that is the carrier for redeemed Israel of the traditions that once belonged to the nation as a whole. The progression of thought in 40-55 may be that Israel should be the servant and will experience a new exodus and bring in the new covenant (40-48) but instead the servant is one person, as yet unknown. Israel’s hopes are postponed but the divine intention is sure (49-55). 54:10 suggests that the covenant of peace seems to be the new covenant. The placement of chapters 54 and 55 make it clear that, ‘the covenant of peace, the restoration of Zion, the new exodus and the exiles’ return… will be the suffering and death of Yahweh’s servant.’
Recognition of the servant as a royal figure is vital for a proper understanding of the messianic significance of this passage. While it is true that terms such as “my servant” and “my chosen one” are not exclusively royal terms, there is much evidence that the passage views the servant primarily as a royal personage. Not only is the literary genre of the passage similar to a royal designation oracle, but the task of establishing “a just order” is a characteristically royal responsibility. Odendaal has demonstrated that the servant is a royal personage, and that “the identification of the Suffering servant and the Messiah did not take place for the first time in the self-consciousness of Jesus, but it was there from the beginning.” However, even Odendaal recognises that the terminology describing the servant is not completely royal, for in the servant “the priestly and prophetic offices find their divinely ordained integration in and subordination to the royal office.”
As indicated by Payne, “The language seems to link kingly and prophetic characteristics in a role reminiscent to that of Moses. This is a helpful identification when one recognises the royal function of Moses as the vice-regent under Yahweh at the establishment of the Sinaitic covenant. A recognition of the royal features of the servant forges a link between the concepts of the royal Davidic Messiah and the suffering servant. Thus it may be concluded with Odendaal that the servant is “a royal, individual, eschatological figure, who is instrumental in bringing about the royal eschatological dominion of Yahweh.”
Isaiah 41:8-9, suggests that this servant differs from Israel. Yahweh willingly acknowledges Him as “my servant,” thus indicating that the servant belongs to and has a close relationship with Yahweh Himself. In fact “my servant” is an expression parallel to “my chosen one,” suggesting that the divine choice or election is the foundation for the honourable position of and faithful performance by the servant. Election by Yahweh made a person His servant. The servant’s task cannot be performed by just anyone it can be accomplished only by Yahweh’s “chosen one.” Election and service go hand in hand (43:10-12, 21; cf. 41:8-9). The expression “my servant” is not only a title of honour, but also, since Yahweh is viewed as the King of Israel in the immediate context (41:21; 43:15; 44:6), a description implying royal characteristics.
Isaiah 42:4 then gives us an indication as to the efficacy of the servant. He is not going to fail or be discouraged until He has set judgment over the whole earth. At first glance this verse is problematic although I believe it holds the key to seeing how the first nine verses of Isaiah harmonise with that which has gone before. Many hold that Isaiah 42 belongs to a ‘different Isaiah’ because the servant of the latter chapters of Isaiah differs from the first 41. But it really doesn’t. By Isa 42:13 we see the Lord going forth as a mighty man, issuing a war cry, and vanquishing His enemies. Most of the latter half of the chapter could be dropped into almost any of the first forty-one chapters without anyone noticing. The ‘new song'[3] that Isaiah is introducing doesn’t change the previous message; it just adds a new phase to it.
Isaiah 61:1-11 introduces the mission of the Servant. Verses 1 to 3 establish the notion that His mission is to proclaim and console (61:1-3). The effect this mission is to rebuild and restore (61:4-9)
The response to His mission is great joy for His salvation! (61:10-11)
In summary, although surrounded by texts that refer to corporate Israel as a servant, the servant of the servant songs, who innocently and obediently suffers for the transgression of the people (53:4-12) and who brings salvation to the Gentiles and restores Jacob/Israel to Yahweh (49:5-6), is not to be equated with corporate Israel. By allowing him to share the servant designation of corporate Israel, however, and in one verse even the name ‘Israel’ (49:3), the prophet may be suggesting that this one is everything Israel should have been, as he faithfully fulfils the role to which Israel had been called.17
Isaiah 49:1 – 56:8: Serving Zion and the Nations
The people of Jerusalem are going to be saved from sin and they are urged to trust a suffering servant. The people are surprised that it is a weak one, not a self-reliant one, who saves. The house of the LORD becomes available to all the nations.
7. Isaiah 56:9 – 66:24: Transforming the World
Even after the exile the city of Jerusalem suffers under incompetent leadership, hypocrisy and injustice. However, the city of Jerusalem has a glorious future which will be achieved by a God-like warrior.
The city of Jerusalem has been ruined through incompetent leadership, hypocrisy and injustice and will face God’s anger in the form of the Assyrian army. However, the city of Jerusalem has a glorious future which will be achieved by a God-like king.
The nations, including Israel and Judah, defy God through pride and self-reliance and
will face God’s anger. However, a day is coming when even the nations can be
included in the city of God.
The Servant Nation Isa 40:12 – 42:17
Idolatry, complaint and fear. God is the incomparable creator.
He has made Jacob-Israel his privileged servant. The enemies of God’s people will perish.
Idolators will be shamed. The weary will soar like eagles. The desert will become a forest.
The path will be cleared.
Isa 40:12 – 42:17
The Blind and Deaf Servant
The servant nation has been inattentive to God, burdening God and practising idolatry.The unique God is at work to redeem and forgive Jacob-Israel. He has made Jacob-Israel to be a witnessing servant. God will give others in exchange for Jacob-Israel.
Why called Jacob Israel? He tends to call the southern call Israel. The name may be about transformation.
Idolators will be brought down. God’s people will be gathered from across the world. There will be a way in the desert. God will pour out his Spirit. God will display his glory and creation will sing.
Transformation is in view in 47-48.
God prepaying a WAY. A way in the desert. A new exodus is portrayed in this section. Hard to know whether literal or metaphorical. The shortest way between Babylon to Israel was through desert not fertile crescent – may that’s the reason why its called way in the wilderness?
Isa 42:18 – 44:23
Isa 49:1–13
A New Servant Nation You are chosen and equipped to be the restorer of Israel and a light to the Gentiles. Water in the desert, highways in the mountains, people gathered from all directions.
Isa 52:13 – 53:12 describes a surprising Salvation. God shows his power and deals with sin through a weak, suffering one can be the way. The Lord crushes this weak one. The weak one will be made great.
Surprising salvation uses a suffering one.
The Transforming Servant The people of God can tell their whole history as one of rebellion. Edom will be judged. Foreigners will serve Israel. The Servant will set people free.
Zion will be loved.
How long will the exile last?
Isaiah 59:21 – 64:12
So the servant is the saviour and the judge. 61:10 – more than just the servant though. Garments of salvation, robe of righteousmess – and then in ch62 he becomes the conquering judge.
Parallel Story Telling Sea Change Shakespeare
Story of servant suffering and dying. Also story of king who conquers. We have a eureka moment when we realise it’s the same person.
Although surrounded by texts that refer to corporate Israel as a servant, the servant of the servant songs, who innocently and obediently suffers for the transgression of the people (53:4-12) and who brings salvation to the Gentiles and restores Jacob/Israel to Yahweh (49:5-6), is not to be equated with corporate Israel. By allowing him to share the servant designation of corporate Israel, however, and in one verse even the name ‘Israel’ (49:3), the prophet may be suggesting that this one is everything Israel should have been, as he faithfully fulfils the role to which Israel had been called.17
Furthermore, there are several specific difficulties with any attempt to identify the servant exclusively with a royal figure, whether that figure is understood as historical, ideal, or messianic. In particular, the earlier cited evidence for a prophetic role for the servant weighs against such a view — especially the emphasis on the gentle and sustaining effect of the servant’s words (42:4f.; 50:4; cf. 49:2). If the servant were a king it would seem irrelevant to assert that ‘he will not cry or lift up his voice, or make it heard in the street’ (42:2). In spite of its frequent attestation, ‘teaching [hrwt]’ (42:4) is nowhere else ascribed to kings. Likewise, there is no obvious suggestion of royalty in the servant’s multiple calling to ‘open eyes that are blind’ (42:7), to ‘sprinkle [hZ<y”] the nations,’ if this is the correct rendering of 52:13, or to suffer and make himself as a ‘guilt offering [μv;a;]’ in 53:10, etc.
countervailing acknowledgement that Yahweh fashioned the servant for this purpose (49:1, 5), that he made his mouth (49:2), that he instructs the servant’s tongue and wakens his ear (50:4-5)
Furthermore, it is only with difficulty that the servant’s commission to ‘bring forth/establish justice in the earth’ in 42:1, 3f. can be applied to a prophet.24 It is also hard to square what is said of the exaltation of the servant in 52:13 (‘See, my servant shall prosper; he shall be exalted and lifted up, and shall be very high’) and his impact on ‘many nations’ and ‘kings’ in 52:15 (cf. 49:7) with the experience of Deutero-Isaiah or that of virtually any other prophet.