Prayer Tents Bible References - Prayer Tents

SERVANT OF THE LORD

One who belongs to Yahweh and seeks to do his will. The OT designates many individuals as servants of Yahweh ({eḇeḏ YHWH): Abraham (Gen. 26:24), Moses (e.g., Exod. 14:31; Deut. 34:5; Josh. 1:2, 13), Joshua (Judg. 2:8), David (e.g., 2 Sam. 3:18; Ezek. 34:23-24), Hezekiah (2 Chr. 32:16), Isaiah (Isa. 20:3), and Zerubbabel (Hag. 2:23). The prophets as a group are also called Yahweh’s servants (2 Kgs. 17:13; Amos 3:7; Jer. 7:25; 26:5).

Second Isaiah

Four poems in Second Isaiah (Isa. 40–45) center around the theme of the Servant of Yahweh: Isa. 42:1-4 [5-9]; 49:1-6 [7]; 50:4-9 [10-11]; 52:13–53:12 (bracketed verses are included by some scholars and excluded by others). Scattered references to the same theme occur in Isa. 41:8-9; 42:19; 43:10; 44:1-2, 21, 26; 45:4; 48:20; 50:10.

In the first poem (Isa. 42:1-4 [5-9]) Yahweh describes his servant as chosen, endowed with the Spirit, humble, and compassionate. He will persevere until he brings justice to the nations. In the second poem the servant testifies that he is called before birth, prepared as Yahweh’s special, hidden weapon; the servant feels that his labor is in vain, yet he will trust in God to vindicate him (49:1-4). Here Israel is identified as the servant (49:3), whose mission, paradoxically, is to restore fallen Israel and to be a light to the nations (vv. 5-6). Although the term “servant” is missing from 50:4-9 [10-11], most scholars consider this passage to be part of the series. Here the servant is Yahweh’s faithful, obedient disciple, enduring scorn, abuse, and painful beatings, yet continuing to trust in God to vindicate him. In the fourth poem (52:13–53:12) a group, probably the nations, speaks of the servant’s vicarious sufferings on their behalf and his ultimate exaltation.

Scholars have identified various individuals as Yahweh’s servant. Cyrus is highlighted as someone God has ordained to subdue kingdoms so that Jerusalem and the temple can be rebuilt (Isa. 44:28–45:1). Remarkably, he is even designated Yahweh’s messiah, or anointed one (Isa. 45:1). However, Cyrus hardly fulfills the suffering imagery of the third and fourth poems. Another candidate, Jeremiah, suffered, but unlike the servant of Isa. 53:7 who was silent, he complained bitterly (Jer. 15:18; 20:7-8). Since Second Isaiah predicts a new exodus (Isa. 40:3-5; 43:16-19; 48:20-21; 51:9-11), he may have been thinking of a new Moses who would lead the people out of Babylon and back to the Promised Land. However, Second Isaiah very clearly states that the servant is Israel (Isa. 41:8; 44:1-2, 21; 45:4; 49:3), thus a collective servant rather than an individual. In the second Song (Isa. 49:1-6 [7]), “servant” is used equivocally. How can Israel be both the fallen people in need of restoration and the obedient ones who restore the others? There are two Israels: one sinful and the other righteous. Yahweh’s servant, then, at least in the 6th century b.c.e., is the group of faithful ones who suffer on behalf of the rest of Israel, purchase their redemption from exile (Isa. 40:1-2), restore fallen Israel, and witness to the Gentiles.

Second Temple Judaism

Second Isaiah’s message for the 6th century became a paradigm for all time. Judaism came to believe that vicarious suffering of righteous ones could atone for sin. Death was especially efficacious. The deaths of high priests, innocent children, and martyrs had redemptive power. Furthermore, Yahweh’s servant was identified with the Messiah, beginning when David is called “my servant” (2 Sam. 3:18; 7:5, 8), in later passages invoking Zion and David traditions (2 Kgs. 19:34 = Isa. 37:35), and in passages anticipating a future messiah (Ezek. 34:23-24; 37:24-25). In the postexilic period the governor Zerubbabel, a Davidide, was called “my servant the branch” (Zech 3:8; cf. Isa. 11:1; 53:2). In some circles Palestinian Judaism regarded the suffering servant of Isa. 53 as the Messiah (cf. Targum of Isa. 52:13).

New Testament

It is no wonder that NT writers identified Jesus as the Servant of the Lord. According to Matt. 8:17 Jesus’ healing the sick fulfills Isa. 53:4. Similarly, Matt. 12:18-21 quotes the second Servant Song, Isa. 42:1-4 (cf. also Mark 1:11 and Isa. 42:1). When Jesus predicts his suffering and death (Mark 9:12, 31; 10:33; Luke 24:7) he is probably reflecting on the Servant Songs. In more specific parallels, Jesus came to serve and to give his life a ransom for many (Matt. 20:28 = Mark 10:45; Isa. 53:11-12); he was silent before his accusers (Matt. 26:63; 27:12, 14 par.; Luke 23:9; John 19:9; Isa. 53:7) and interceded for sinners on the cross (Luke 23:34; Isa. 53:12). When the people would not believe Jesus’ signs, John saw it as a fulfillment of Isa. 53:1 (John 12:38; cf. Rom. 10:16). Peter calls Jesus the servant (Acts 3:26; 4:27, 30), and Philip teaches the Ethiopian eunuch to believe that Jesus fulfilled Isa. 53 (Acts 8:32-35). Paul includes a hymn exalting Jesus as the suffering servant of Isaiah (Phil. 2:6-11). Peter teaches that the sinless Lord suffered silently, bearing the sins of others so they might be forgiven (1 Pet. 2:22-25; 3:18).

Bibliography. J. Jeremias, The Eucharistic Words of Jesus (Philadelphia, 1990); H. H. Rowley, The Servant of the Lord, 2nd ed. (Oxford, 1965); W. Zimmerli and J. Jeremias. “país theoú,” TDNT 5:654-717.

William B. Nelson, Jr.

Prayer Tents Bible References - Prayer Tents

SERVANT OF THE LORD

Eerdmans Dictionary of the Bible (2000)