People who are very devout and who live doing the will of God are called “servants of God” (“O ye offspring of Abraham his servant…”). But the phrase yes. de J. became a technical expression used among scholars to refer to the figure that could be behind the expressions of certain songs that appear in Isa 42:1-4; Isaiah 49:1-6; Isaiah 50:4-9; Isaiah 52:13 to 53:12. This appellation arose from a comment on Isaiah made by the theologian B. Duhm in 1892. Indeed, in those portions a servant of God is spoken of: “Behold my servant, I will uphold him, my chosen one…” ( Isaiah 42:1); “You are my servant, O Israel, for in you I will glory” (Isa 49:3); † œ… he who formed me from the womb to be his servant † (Isa 49: 5); † œWho is there among you that fears the Lord, and listens to the voice of his servant?† (Isa 50:10); “Behold, my servant shall prosper” (Isa 52:13). In these portions the S. de J. is presented as suffering, especially in chapter 53.
Who is the S. of J.? Jewish scholars point out that it is a reference to Israel or to different personalities in its history. The texts certainly point to Israel as a first interpretation, but many Christians understand that it is a double reference prophecy, the last one being the Lord Jesus, who is the one who fulfills all the characteristics of the S. of J.
Source: Christian Bible Dictionary
see, MINISTRY, ISAÍ AS
see, (A) One who acknowledges Jehovah as his God and faithfully fulfills His will, like Abraham (Ps. 105:6); Moses (v. 6); David (132:10); Isaiah (Isa. 20:3). (B) The Servant of Jehovah is the subject of chs. Isaiah 40 to 66 (cf. especially Is. 42:1-7; 49:1-6; 50:4-9; 52:13-53:12). On this, the prophet has a double vision: (I) Israel, as a chosen people, is the servant chosen by Jehovah to glorify him among the nations (Is. 44:1-2, 21; 45:4; 48:20 ;49:3); but the prophecy announces that Israel would be unfaithful and that it would fall under the judgments of God. For this reason: (II) the Messiah will be the true servant of Jehovah; he will bring light and salvation not only to Israel, but also to the most distant nations (Is. 49: 5-7; 52: 13-53: 12). The Targums themselves assimilate the Suffering Servant of Is. 15:53 to the Messiah. This sinless servant identifies himself with Israel to represent it before God. As a substitute for sinners, and having been beaten in their place, he will fully justify them (cf. in particular Is. 53: 4, 5, 6, 8, 10, 11, 12). To carry out such a work, the Servant of Jehovah must partake of the divine nature (Jer. 23:5-6; Zech. 3:8-10). (See ISAÍ AS). For further examination of this topic, the following bibliography is recommended. Bibliography: Archer, G.: “Isaiah,” in Moody’s Old Testament Commentary (Grand Rapids Spokesman Ed., 1993); Kinder, D.: “Isaiah,” in New Biblical Commentary (Baptist House of Publications, El Paso, 1977); Martin, A.: “Isaiah, the Salvation of the Lord” (Pub. Evangelical Speaker, Barcelona, 1979).
Source: New Illustrated Bible Dictionary
The expression ʿeḇeḏ Yahweh, “servant of the Lord” served to designate devout religionists, such as Abraham (Ps. 105:6), or others who fulfilled God’s purposes, such as Nebuchadnezzar (Jer. 25:9). But “the servant of the Lord” who stands out above all is the one that Isaiah introduces when he comforts Israel being plundered by Sennacherib, 701 BC (ISBE III:1497, p. 1503–8). Twenty times in Is. 40–53 the ʿeḇeḏ Yahweh he is represented as speaking or as being addressed to him.
The identity of the servant varies. He sometimes refers to the entire nation, “Israel my servant” (41:8), even though he is sinfully blind and deaf (42:19). But in the “servant song” that Isaiah introduces (42:1-7; 49:1-9; 50:4-9; 52:13-53; and probably 61:1-3) this national meaning disappears, and is replaced by a servant just who restores Jacob (49:5). Superficial criticism has questioned whether these songs are the work of Isaiah. However, Isaiah recognized a godly remnant (10:20–22), which included his prophetic circle (44:26; 8:16). In the songs, however (with the exception of 49:3), the servant cannot be the collective remnant, but an individual. But by means of this objective description he cannot be referring to Isaiah himself. The future reference (52:13) shows that it cannot be Moses or the dying god Tammuz(!), or the king performing ritualistic services, or any other leader from the past. Finally, his sinless character (53:9) and the great magnitude of his work (42:4) forbid us to equate him with a mere human leader of the future, such as Jehoiakim or Zerubbabel. The NT (Jn. 12:38, 41; Acts 8:32–35) specifies that Jesus Christ is the only one who became Israel’s perfect ideal, the final fulfillment of the remnant (Isa. 49:6).
The mission of the servant is: (1) that of a prophet born in human form (49:1–2; cf. Jew. 1:5), empowered by the Holy Spirit of God (Isa. 42:1; 61: 1; Lk. 4:21), with a humble ministry (Is. 42:2–3; Mt. 12:18–21). (2) He suffered vicariously, bearing the afflictions of others (Isa. 53:4; cf. the healings of Jesus, Mt. 8:17). (3) Finding unbelief (Isa. 53:1), he becomes an object of reproach (49:7; 50:6; Mt. 26:67; 27:26). (4) Condemned as a criminal, he gives his life, and is punished for the sins of others (Isa. 53:5–8; 1 Pet. 2:22–25), and God makes his soul a ʾāšām priestly, “an offering for sin” (Isa. 53:10). Atoningly, he “sprinkles many nations” (52:15; Heb. 12:24; 1 Pet. 1:2). (5) The servant thereby accomplishes God’s purpose, and is buried honorably with the rich (Is. 53:9–10; Mt. 27:57), and is raised in glory (Is. 53:10, 12) . (6) His divine sacrifice justifies many (v. 11) and also serves the Gentiles (42:6; Lk. 2:32). (7) He establishes justice on the earth itself (Isa. 42:4; Rom. 15:21). (8) In this way, the servant becomes the incarnation of God’s redemptive covenant (Is. 42:6; 49:8), realizing it through his death and being in his own resurrected life his inheritance for the saints ( see Col 1:27).
The servant songs imply that the Davidic messiah and the suffering servant are one person (Gen. 3:15: the victorious messianic seed, but “wounded in the heel”). Both are divinely chosen and uniquely righteous (Isa. 42:1, 6; 9:7; cf. Ps. 89:3–4). The humiliation of the Messiah at his first coming (Is. 7:15; Dan. 9:25–26; Zech. 9:9) parallels that of the Servant. Isaiah, in contextual proximity, describes them both as witnessing to the Gentiles (49:6; 55:4); and the same Holy Spirit of equity that fills the Davidic “offspring” (11:1-4) rests on the Servant for an identical eschatological function (42:1). The ultimate exaltation of the Servant (49:5, 7; 52:15) requires this identification. Thus, Zechariah associates the Davidic offspring with the removal of iniquity and combines the two terms: “my Servant, the Branch” (3:8, 9; cf. 10:12 with 14:4). Did the prophets understand their own words? Scripture declares, “Isaiah said this when he saw his glory, and spoke about him” (Jn. 12:41), although some details of Calvary he explained better than he understood them. John the Baptist identified the Messiah with the Lamb of God (1:29–30), but the crowds missed the equation (12:34). Christ conclusively revealed his identity, as Messiah (4:25–26) and as the Suffering Servant (Luke 22:37).
BIBLIOGRAPHY
OT Allis, The Unity of Isaiah, p. 81–101; I. Engnell, BJRL, 31, 54–93; J. Lindblom, The Servant Songs in Deutero-Isaiah; S. Mowinckel, He that Cometh, p. 187–257; CR North, The Suffering Servant in Deutero-Isaiah; H. H. Rowley, The Servant of the Lord and Other Essays, p. 3–88; JS Van der Ploeg, Les Chants du Serviteur de Jahvé; EJ Young, wtj 11, 133–155; 13, 19–33.
- Barton Payne
ISBE International Standard Bible Encyclopaedia
BJRL Bulletin of the John Rylands Library
wtj Westminster Theological Journal
Harrison, EF, Bromiley, GW, & Henry, CFH (2006). Dictionary of Theology (573). Grand Rapids, MI: Challenge Books.
Source: Dictionary of Theology
I. In the Old Testament
a. The “servant songs”
In B. Duhm’s commentary on Isaiah (1892) four passages are distinguished which have since been considered “servant songs”: Is. 42.1–4; 49.1–6; 50.4–9; 52.13–53.12. Some scholars (eg S. Mowinckel) have gone so far as to assign these passages to a different author and period than the surrounding text. Modern scholars generally agree, however, that they are an integral part of Is. 40ff. and that they have many echoes in nearby passages. The term “servant” (˓eḇeḏ) appears as frequently outside the passages pointed out by Duhm as within them (eg Is. 41.8s; 43.10; 44.1s, 21; 45.4; 48.20), with reference to the nation of Israel. It is also used in the OT for people closely related to God, such as the patriarchs, the prophets and the kings, and especially Moses and David (eg Gn. 26.24; Ex. 14.31; Dt. 34.5; 2 S. 7.5; Is. 20.3; Am. 3.7). But in the “servant songs” a characteristic conception of the idea of ”servitude” can be seen more clearly, so that without separating these passages from their context, most scholars continue to refer to a “servant figure” as an element distinctive in the prophet’s message; and the most distinctive element of that figure is that of an obedient and undeserved suffering, which leads to death, as a means of removing the sin of his people and making “the many be made righteous.”
For a more in-depth treatment of the character and mission of the Servant in the context of the message of Is. 40ff., see *Messiah, I. b. 1.
b. The identity of the Servant
We present below the following main lines of interpretation that have been suggested.
1. Collective. The explicit description of Israel as “servant” of God, both in the “songs of the Servant” (Is. 49.3) and in the surrounding text leads many to consider that the songs are a description of the ideal of the prophet for Israel, and identify the I serve as the nation as a whole, or more likely as a pious remnant within it with a mission to Israel (49.5s), involving suffering to redeem the entire nation (53.4–6, 8, 11s).
2. Single. Servant language often takes on strong individuality, describing the birth, suffering, death, and ultimate triumph of an entity that is apparently a person and not a group. Various historical identifications have been proposed, such as Moses, Jeremiah, Cyrus, Zerubbabel, or the prophet himself. But the traditional interpretation, both Jewish and Christian, is that the Servant is an ideal individual figure belonging to the future, God’s agent for the redemption of his people, ie the *Messiah. In later Palestinian Judaism this was the dominant interpretation (Hellenistic Judaism apparently favored the collective interpretation more), so Jonathan’s *Targum on Isaiah 53, while clearly puzzled by the idea of suffering…