BIBLIOTHECA SACRA 139 (553) (Jan.
1982): 12-31.
[Copyright
© 1982 Dallas Theological Seminary; cited with permission;
digitally
prepared for use at
Isaiah's
Songs of the Servant
Part 1:
The Call
of the Servant
in Isaiah 42:1-9
F. Duane Lindsey
Isaiah's “servant songs”1 (42:1-9;
49:1-13; 50:4-11; 52:13-
53:12)
have been among the most controversial passages de-
bated
by Old Testament scholars. The theological significance
of
the servant songs is reflected in the traditional conservative
view
of Christian scholars that the servant of whom they speak
is
none other than Jesus the Messiah (cf. Acts
example,
Pieper has asserted, “For all Christian exegetes the
Messianic
interpretation is a priori the
correct one because of
the
precedent set by the New Testament writers. “2 Critical
scholarship
of varying theological persuasions has proposed
other
solutions to the identity of the servant of the songs. Trac-
ing the history of these diverse views is outside
the scope of
this
article.3 Suffice it to say that the views fall into two major
categories—the
individualist (those which identify the ser-
vant with an individual, e.g., Isaiah, Cyrus, or the
Messiah)
and
the collectivist (those which identify the servant with a
group,
e.g., national
prophets).
This series of articles assumes the basic
messianic view
and
will focus on more specific issues such as the exact posi-
tion and role of the servant, the relationship of
the servant in
the
songs to the prophecies of the Davidic Messiah, and the
time
of the fulfillment of the servant's task. An attempt will be
made
to set forth an interpretation of the servant poems from
the
viewpoint of a premillennial interpretation of prophecy.
12
The Call
of the Servant in Isaiah 42:1-9 13
The
four servant songs appear in Isaiah 40-55. (Critical
scholars
call this portion of the book “Deutero-Isaiah.”4) These
chapters
contain prophecies of comfort for
Isaiah
from the perspective of the Exile and the return. Isaiah
40-66
emphasizes the deliverance (chaps. 40—48), the Deliver-
er (chaps. 49-55 [or 57]), and the delivered
(chaps. 56 [or 58]—
66),
dealing respectively with the purpose of peace (the com-
fort),
the Prince of Peace (the Cross), and the program of peace
(the
crown).
The first servant song (42:1-9) is preceded by
two major
sections.
In the first section Yahweh comforts His people by
announcing
His coming (40:1-11, a prologue), and the prophet
encourages
the people by demonstrating Yahweh's superiority
over
all possible rivals (40:12-31, a disputation). The song then
concludes
the second section in which Yahweh proves He con-
trols history by demonstrating His ability to
prophesy (41: 1-
42:9).
This section consists of (a) a trial speech in which
Yahweh
proves His case by giving a near prophecy of His choice
of
Cyrus as a righteous liberator (41:1-7), (b) two salvation ora-
cles and a proclamation of salvation in which Yahweh
gives a
distant
prophecy of
20), and (c) another trial speech in which
Yahweh reaffirms
His
control of history and prophecy (41:21—42:9). In this final
unit
(41:21—42:9) Yahweh challenges the idols to present their
case
(41:21-24) and responds with two prophecies—a near
prophecy
of the victories of Cyrus (41:25-29) and distant
prophecy
of His servant who will bring salvation and order to
the
earth (42: 1-9).
In this first servant song5 Yahweh
gives a distant or long-
range
prophecy of His servant6 who will bring salvation and
establish
a proper order on the whole earth. The emphasis of
the
passage is on the introduction of the servant and the out-
come
of His completed task. The servant is called to accom-
plish His work. The poem thus predicts the servant's
faithful-
ness
in fulfilling the mission for which He was designated.
Yahweh is the Speaker throughout the poem.7
Verses 1-4
are
apparently addressed to all mankind (certainly to all who
hear
of this designation of Yahweh's servant8) and constitute
Yahweh's
designatory call of and promised accomplishments
by
His servant. Verses 5-7 are spoken directly to the servant as
a
promise of the divine empowerment needed for the accom-
plishment of His task. Verses 8-9 are a divine
self-predication
14 Bibliotheca Sacra -January-March 1982
based
on fulfilled prophecy and addressed to His people
in
exile. The first servant poem thus includes these points: (1)
Yahweh
predicts His servant's Success in causing a just order
to
prevail in the earth (vv. 1-4), (2) Yahweh promises to empow-
er His servant in the
accomplishment of His righteous rule (vv.
5-7),
and (3) Yahweh directs glory to Himself by the use of
prophecy
(vv. 8-9).
Yahweh
Predicts Success for His Servant (42:1-4)
1Here is my servant, whom I uphold,
my chosen one in whom I
delight;
I will put my Spirit on him
and he will bring
justice to the nations.
2He will not shout or cry out,
or raise his voice in
the streets.
3A bruised reed he Will not break,
and a smoldering wick he
will not snuff out.
In faithfulness he will bring forth justice;
4he will not falter or be
discouraged
till he establishes justice on earth.
In his law the islands
will put their hope.9
Beuken has demonstrated that the literary genre
of this unit
is
very similar to the royal designation oracle10 (cf. the divine
designations
of Saul [1 Sam.
even
Zerubbabel [Zech. 3:8;
designates
His servant who will establish a just order through
His
Spirit (v. 1), (2) Yahweh describes negatively the character of
His
servant's service who will neither seek publicity nor
promote
violence
(v. 3a), (3) Yahweh describes positively the Success of His
servant's
mission (v. 3b), and (4) Yahweh declares the unfailing
endurance
of His servant (v. 4).
YAHWEH
DESIGNATES AND ENDOWS HIS SERVANT (42:1)
Yahweh identifies His servant
to others and with Himself
(42:1a). Before Yahweh affirms
His servant's endowment with
His
Spirit and His servant's resultant success, Yahweh first iden-
tifies His servant to
others and with Himself —”Here is11
my
servant
whom I uphold, my chosen one in whom I delight” (v. 1a).
This introduction of the servant by Yahweh to
all who will
hear
is prophetic of the servant's appointment and call to office
as
the Messiah. 12 The need for a fresh introduction of the servant,
after reference had already been made to
The Call
of the Servant in Isaiah 42:1-9 15
41:8-9,
suggests that this servant differs from Israel.13 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 honorable position of and faithful per-
formance by the servant. 14 Election
by Yahweh made a person His
servant
(cf. 1 Kings 11:13, 32-34; Ps. 105:26; Hag. 2:23). The
servant's
task cannot be performed by just anyone—it can be
accomplished
only by Yahweh's “chosen one.” Election and ser-
vice
go hand in hand (43:10-12, 21; cf. 41:8-9). The expression
“my
servant” is not only a title of honor, but also, since Yahweh is
viewed
as the King of Israel in the immediate context (41:21; cf.
43:15;
44:6), a description implying royal characteristics.
A recognition of the servant as a royal figure
is important 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 evi-
dence 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 (as already indicated), but the task of
establishing FPAw;mi (“a just order”) is a
characteristically royal
responsibility.
Odendaal has demonstrated that the servant is a
royal personage,15 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.”16
However, even Odendaal recognizes that the termi-
nology 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.”17
As indicated by Payne, “The language seems to
link kingly
and
prophetic characteristics in a role reminiscent of that of
Moses.
It is as if to say that the Second Exodus, such a major
theme
in these chapters [Isa. 40—55], will require a Second
Moses.”18
This is a helpful identification when one recognizes the
royal
function of Moses as the vice-regent under Yahweh at the
establishment
of the Sinaitic covenant.19 A recognition
of the
royal features of the servant forges a link between
the concepts of
the
royal Davidic Messiah and the suffering servant.20 Thus it
may
be concluded with Odendaal that the servant is “a royal,
individual,
eschatological figure, who is instrumental in bring-
ing about the royal eschatological dominion
ofYahweh.”21
16 Bibliotheca Sacra -January-March 1982
To resume the exposition, the identification of
the servant
with
Yahweh is indicated not only in the titles designating the
servant
(“my servant” and “my chosen one”) but also in the
phrases describing their relationship22
(“whom I uphold” [i.e.,
grasp
by the hand, e.g., Exod.
delight”).
Yahweh sustains His servant by upholding Him with
strength
as God the Creator (cf. v. 5). The entire expression (“my
servant
whom I uphold”) is tantamount to saying, “He's mine—
no
power can overcome Him!”23 How can He not succeed in His
task
of causing a just order to prevail in the earth?
Yahweh also speaks of His selected servant as
one “in whom I
delight.”
Although in the perfect tense, the verb “delight” prob-
ably
refers to Yahweh’s continual delight in the servant and is not
to
be limited to the moment of choice. In summary, then, Yahweh
sustains
His servant whom He has specified, and savors His
servant
whom He has selected.
Yahweh
declares that He will endow His servant with the
power of the Spirit (42:1
b). The
prediction—”I will put my Spirit
on him” (v. lb) “clarifies Yahweh's means of sustaining
His
servant
as indicated in the preceding line—it is by the power of
His
own Spirit that Yahweh assures the success of the Servant's
mission.
The results of the endowment with Yahweh's Spirit are
described
in Isaiah 11:2-4, a messianic passage containing con-
cepts found in the servant songs. A further messianic
passage
(Isa.
61:1-3; cf. Luke
the
Spirit on an anointed one entrusted with a task. Such an
endowment
with the Spirit of Yahweh as described in this verse is
typical
of the special gift of the Spirit to empower the leaders of
Davidic
kings.24
The divine endowment is conveyed in the term yTitanA (“I will
put,”
NIV). Is this term to be understood as a prophetic perfect
with
a specific fulfillment in the descent of the Spirit like a dove at
Christ's
baptism (Mark
referring
to Christ's continual enduement with the Spirit for
His
difficult
ministry (Matt.
cluded since the servant Messiah obviously had a
permanent (Isa.
11:2)
and plenary endowment of the Spirit, although He was
particularly
marked out as Messiah by the anointing of the Spirit
at
His baptism which inaugurated His messianic ministry.
Yahweh
declares that His servant will succeed in His
mission (42:1c). Yahweh's declaration
that He will endow His
The Call of the Servant in Isaiah 42:1-9 17
servant
with the power of the Spirit (v. Ib) is foundational
to His
declaration
that His servant will succeed in His mission –”and
he
will bring justice to the nations” (v. lc). North
rightly calls this
statement
“the key to the understanding of the passage.”25 This
is
supported by the threefold reference to the servant bringing
forth
or establishing justice: “he will bring justice to the nations”
( (v. lc), “in faithfulness
he will bring forth justice” (v. 3c), “till he
establishes
justice on earth” (v. 4b). The meaning of the Hebrew
word translated “justice” (FPAw;mi) is very significant [and is also
much
disputed) in this servant song. Whybray says that it should
“probably
be assumed” that the word has the same meaning all
three times it occurs in these verses.26
The extent to which this
assumption
can be allowed demands evaluation, but it is neces-
sary first to summarize the
possible meanings of fPAw;mi (“justice”)
which Whybray calls “a word of many meanings.”27
The
primary meaning of the noun FPAw;mi (“justice”) is that of a
judicial
decision or sentence (e.g., Num. 27:21; Deut.
Kings
some
way to the judicial process, such as the act of deciding
(Deut.
25:1; Josh. 20:6), the place of decision (Deut. 25:1; 1
Kings
7:7), the process of litigation (Isa.
143:2),
the case presented for litigation (Ezek.
tion of the sentence (Jer. 7:5; Ezek. 18:8).26 However, FPAw;mi “can
be
used to designate almost any aspect of civil or religious
government,”29
such as sovereignty (Deut.
isterial authority (Ps. 72: 1-2), the attribute
of justice employed by
civil
leaders (Mic. 3:1), an ordinance of law (Exod.
Jer. 32:7). FPAw;mi also has the meaning of that which is fitting or
proper
(1 Kings 5:8; Isa. 28:26; 40:14). The related verb FpawA (“to
judge,
govern”) in its primary sense means “to exercise the pro-
cesses of government,”30 whether
legislative, executive, or judi-
cial. God Himself is “the Judge of all the earth”
(Gen. 18:25; cf.
Isa.
33:22) and has delegated this function of judging or gov-
erning to His theocratic representatives (but not to
prophets)
such
as Moses (Exod.
4:5]
and Samuel [1 Sam. 7:6, 15], and the kings (1 Sam.
20;
Ps. 72:1-3, 12-15).
This variety of usage raises the question of the
meaning of
FPAw;mi in Isaiah 42:1-4. Whybray is surely correct that “vague
renderings”
such as “revelation”31 or “true religion”32 are “hardly
18 Bibliotheca Sacra -January-March 1982
justified.”33
Equally unsatisfactory is Pieper's view that FPAw;mi re-
fers to the gospel. 34 Since FPAw;mi is the key concept
employed three
times
in this first servant song to emphasize the totality of the
servant's
task, any translation less comprehensive than “a right
order”
or similar phrase, fails to take account of the far-reaching
accomplishments
purposed for Yahweh's servant. The servant's
task
is to make right within history all aspects and phases of
human
existence -whether moral, religious, spiritual, political,
social,
economic, and so forth -so that the prayer will be ful-
filled,
“Your kingdom come, your will be done on earth as it is in
heaven”
(Matt.
The meaning of FPAw;mi in this poem rests in part on the
significance
of the verbs used in the three occurrences of the
word.
In verses 1 and 3, what is the significance of xyciOy. . . FPAw;mi
(“he will bring forth justice”)? Does the verb mean “to
proclaim”
justice
or “to produce” (i.e., establish) justice? xyciOy has the basic
meaning
of “bring forth, cause to go out.” North maintains that
when
the object of the verb is not a material object, the verb
always
has the meaning of “cause to go out from the mouth” or
“bring
forth words” (i.e., “speak, impart, reveal”).35 This meaning,
of
“proclaim” is also supported by Whybray.36 The verb has this
meaning
in Isaiah 48:20 (cf. 2:3). In support of this view is the
citation
of this verse in Matthew 12:18 where the Greek word
a]paggelei? clearly
means “proclaim.”
On the other hand the verb may mean “bring forth”
in the
sense
of “cause to appear, cause to exist, produce, establish” (as
in
Isa. 40:26; 54:16; 61:11; Hab. 1:4). Beuken concludes
that in
verses 1 and 3 FPAw;mi is “more a situation, a
state of being, to be
realized
than a decision to be proclaimed...an event to be
realized,
a process and its execution resulting in relations of
righteousness,
the background obviously being this: that the
present
situation is devoid of justice.”37 Thus the conclusion of
Kelley
regarding the meaning of FPAw;mi in these verses seems to be
justified.
He understands FPAw;mi in this passage to refer to “a just
order,”
that is, the kind of life that will prevail on earth when all
nations
are brought under God's rule, to be accomplished
through
the instrumentality of God's servant.38 This seems to be
the
best solution when understood in the sense of the Davidic
kingdom
of righteousness and peace that Messiah will cause to
prevail
on the millennial earth following His second advent.
Isaiah,
of course, does not distinguish between the servant's
The Call
of the Servant in Isaiah 42:1-9 19
accomplishments
to be fulfilled in the first advent and those to be
fulfilled
in the second advent (cf. Isa. 61:1-3 with Luke
Yahweh only summarizes the task which His
servant will
accomplish
—the servant will cause a just order to prevail for the
nations.
The servant's success in this mission is assured by the
empowering
presence of the Spirit of Yahweh who continually
rests
on Him (cf. Isa. 11:2-4). Some clarification and expansion
of
the task of the servant will be presented in verse 6, but the
main
development of the servant's task will come only in the later
songs,
especially the fourth (52:13-53:12).
YAHWEH
DESCRIBES NEGATIVELY THE CHARACTER OF HIS
SERVANT'S SERVICE
(42:2-3a)
The positive description of the servant's
success (v. 3b) is
preceded by a negative description of the
servant's service (vv.
2-3a).
This description includes five negative verbs (followed by
two
more in v. 4). The more probable interpretation of these verbs
indicates
that the servant will not seek publicity (v. 2) or promote
violence
toward the oppressed (v. 3a). An alternate view that the
servant
will not utter lamentation in His distress is a definite
possibility
and merits some attention.
The
servant will not seek publicity (v. 2). Yahweh indicates
that
His servant will not seek publicity, that He will not be clam-
orous or ostentatious in the accomplishment of His
mission—
“He
will not shout or cry out, or raise his voice in the streets” (v.
2).
The majority of commentators interpret this verse as referring
to
the nonclamorous or gentle character of the servant's
methods
in
fulfilling His mission—that “He will not shout” in strife or
dispute,
that “He will not quarrel or cry out” (Matt.
this
verse). Many of these scholars think that the negative
clauses
suggest a contrast between the servant's functions and
those
of someone else, such as earlier prophets of doom or even
Yahweh's
anointed one, Cyrus (Isa. 45:1-13). In the latter in-
stance,
the verbs are said to describe how a worldly conqueror
performs
his deeds, in contrast to the gentleness of Yahweh's
servant.
On the other hand the statements may simply be the
figure
of speech called litotes (a negative, minimizing statement
used
to emphasize its opposite), thus indicating the meek,
humble,
gentle character of the servant (cf. Zech. 9:9; Matt. 21:5).
The alternate interpretation of this verse is
that the Hebrew
verb qfacA translated “shout”
(NIV) is properly the term for crying
out
to God in lamentation, a cry for relief or justice, for deliver-
20 Bibliotheca Sacra -January-March 1982
ance in deep need or trouble (cf.Exod.14:10; 17:4; Judg.4:3;
Ps.
107:6;
Lam.
means
“to lift up (the voice)” as in a cry of protest (cf. Gen. 21: 16;
Num.
14:1; Judg. 2:4), although it can also be used of a
cry of joy
(cf.
Isa. 24:14; 52:8). This alternative view understands in the
same
way, the statement, “He will not…raise his voice in the
streets,”
since the streets maybe a place of weeping and mourn-
ing (Isa. 15:3; 24: 11; 33:7). Thus the verse may
be interpreted to
mean
that the servant neither laments from discouragement in
oppressive
conditions nor becomes defeated, but rather perse-
veres in the task of administering justice. 40
The
servant will not promote violence toward the oppressed
(42:3a). The servant's
nonviolent and gentle approach toward
the
oppressed is expressed in the clauses, “A bruised reed he will
not
break, and a smoldering wick he will not snuff out” (v. 3a).
The
servant seeks to bless, not to destroy. He is a gracious
Sovereign,
not a tyrant. A reed is weak to start with, but this one
is
cracked or partially broken (cf. 36:6). He will handle such a
“bruised
reed” with great care. A “smoldering wick” (lit. “flax,” cf.
43:17;
19:9) is one that is almost extinguished, but He will keep
it
burning (not to destroy it, but to enable it to perform its
designated
function). The “bruised reed” and the “smoldering
wick” are figurative for weak and oppressed people,
whether
among
minister
.41 Ultimately the reference is worldwide, corresponding
to
the extent of His messianic kingdom in which He will cause a
just
order to prevail.
YAHWEH
DESCRIBES POSITIVELY THE SUCCESS OF THE SERVANT'S
MISSION (42:3b)
The task of the servant in causing a just order
to prevail on
the
earth was already described in verse 1. This truth is reaf-
firmed
in verse 3b in the same words (“he will bring forth justice”).
The
full prediction is “in faithfulness he will bring forth justice.”
The
word translated “in faithfulness” is tm,x<l,, “according to
truth,
truly.” Whybray translates it “undoubtedly.”42 Wester-
mann renders it “to be truth,” that is, it becomes
truth, is made
to
prevail.43
YAHWEH
DECLARES THE UNFAILING ENDURANCE OF THE SERVANT
IN ACHIEVING HIS
The
servant will endure and so He will ultimately succeed
over any and all adversity or difficulty in
establishing a right
The Call
of the Servant in Isaiah 42:1-9 21
order
on the earth—“he will not falter or be discouraged till he
establishes
justice on the earth” (v. 4a, b). The unusual word
selection
in the Hebrew grows out of Isaiah's play on words in
verses
3 and 4. The word “falter” is literally “grow dim, fade,” and
echoes
the “smoldering” or “dimly burning” wick in verse 3. “Be
discouraged”
is literally “be crushed, bruised” and echoes the
“bruised”
reed of verse 3. The servant will persist through a
difficult
situation, He will not “go to pieces” in adversity. Thus
the
servant who in gentle grace does not promote violent destruc-
tion
will Himself persist with unfailing endurance, will not perish
under
oppression in carrying out His task to completion. De-
litzsch
says that “His zeal will not be extinguished, nor will
anything
break His strength till He shall have secured for right a
firm
standing on the earth.”44 This verse contains the only im-
plication
in the first servant poem that the servant's road to
success
carries Him across difficult terrain. The vale of suffering
through
which the servant must pass is the subject of later
poems
(esp. 52.13-53.12).
The endurance of the servant leads on to the
establishment
of
a right order—“till he establishes justice on earth” (v. 4b).
Since
the verb used here with FPAw;mi is different from the verb in
verses 1 and 3, and because of the parallelism between
FPAw;mi
(“justice,” v. 4b) and hrAOT (“law,” v. 4c), Beuken
says that
FPAw;mi has a different nuance in verse 4, namely, “an ordinance,
a
law to be proclaimed, the juridical statute of the new situation of
justice.”45
It is unlikely, however, that FPAw;mi can bear a mean-
ing in verse 4 different from its meaning in verses
1 and 3. Verses
1
and 4 are stylistically an inclusio with repeated words, mean-
ings, and concepts, thus marking off verses 1-4 as
the first
strophe
of this servant song. FPAw;mi, which describes the
totality
of the just order which the servant will cause to prevail on
the earth, is the theological center of these
verses. The use of the
verb MyWiyA
(“to put,
set, place”) also supports a continuity in
meaning for FPAw;mi throughout the strophe.
In view of the
universal
scope of the context (the distant coastlands, v. 4c) the
phrase
“on earth” indicates all the earth, not just
The
expectancy of the peoples for this just order is indicated
—“In
his law the islands will put their hope” (v. 4c). hrAOT (“law,
instruction”) is often found parallel to FPAw;mi (“justice”) (cf. Hab.
1:4;
Ps. 89:31; Isa. 51:4). It connotes “authoritative instruction
for
life.”46 It was given by God first through Moses, but later
through
priests or prophets (cf. Jer. 26:4-5). That the “islands”
22 Bibliotheca Sacra -January-March 1982
will put their hope in the servant's hrAOT is understood by Pieper
as
personification.47 But it is better to understand the figure as a
metonymy
for the people who inhabit the shores or islands.48 The
word
translated “islands” was “a vague tero for distant
lands
along
the Mediterranean coast.”49 The word translated “will put
their
hope” (NIV; the AV has “wait”) is said by Delitzsch to mean
“to
wait with longing for a person's instruction” (Job 29:23),
which he, along with many other writers,50
relates to the doctrine
of
prevenient grace.51
Yahweh Promises
Empowerment to His Servant (42:5-7)
5This is what God the LORD says—
he who created the heavens and stretched them
out,
who spread out the earth
and all that comes out of it,
who gives breath to its
people,
and life to those who
walk on it:
6“I, the LORD, have called you in
righteousness;
I will take hold of your
hand.
I will keep you and will make you
to be a covenant for the
people
and a light for the
Gentiles,
7to open eyes that are blind,
to free captives from
prison
and to release from the
dungeon those who sit in darkness.”
Others have been informed of Yahweh's
designation of His
servant
who will cause a just order to prevail on the earth (vv.
1-4).
Now Yahweh turns directly to the servant Himself, affirms
His
divine call, and promises to empower Him in the accomplish-
ment of His righteous purpose (vv. 5-7). After being
introduced
as
the sovereign Creator in order to accredit His empowerment of
His
servant (v. 5), Yahweh affirms to the servant His divine call (v.
6a),
promises divine aid to the servant (v. 6b), and outlines the
task
in which He will help the servant (vv. 6c-7).
YAHWEH
IS ACCREDITED AS THE SOVEREIGN CREATOR (42:5)
Yahweh's creative power is evidence that He can
empower
the
servant to perform His mission, which is described in verses
1-4
and partially repeated and clarified in verses 6-7.52
Yahweh is
introduced as “God the LORD” (v. 5a). Isaiah
employs
the standard “messenger formula” (“This is what…
says”)
to introduce Yahweh as the true and only God whose
sovereign power as the Creator of heaven, earth,
and mankind
The Call
of the Servant in Isaiah 42:1-9 23
qualifies
Him to empower His servant (cf. 40:22; 45: 12) as well as
to
establish His claim to control history (cf. w. 8-9). The title “God
the
LORD” is found only here in Isaiah (cf. Ps. 85:8).
Yahweh is
described as the Creator of heaven, earth, and
mankind (v. 5b). The doctrine of creation
is stated in “a series of
participial
clauses drawn from the style of the hymn of praise”53
(cf.
40:22; Ps. 104:2-4; 136). Yahweh's creation of the atmos-
pheric and stellar teavens
is described in the clause, “he who
created
the heavens and stretched them out,” stating the literal
fact
of creation, and then picturing it in figurative language as
when
stretching out a curtain or tent (cf. Isa. 40:22).
Yahweh's creation of the earth and its produce
is next de-
Scribed—“who
spread out the earth and all that comes out of it.”
This
metaphor for creation comes from the activity of a gold-
smith
or silversmith who “spreads, beats out” the malleable
metal
with his tools. The creation of the heavens and earth is
probably
a merism ascribing to God the creation of all things
everywhere.54
Further, Yahweh created all mankind—“who
gives
breath to its people, and life to those who walk on it.”
“Breath”
and “life” are here used in poetic parallelism to describe
the
natural life which the Creator imparts to all mankind. The
word translated “people” (MfA) normally refers to a
nation,
particularly
who
walk on” the earth which God has created.
YAHWEH
AFFIRMS THE SERVANT'S CALL (42:6a)
Although Yahweh has been accredited as the
sovereign
Creator,
yet before promising help to His servant, Yahweh
affirms
the servant's call—“I, the LORD, have called you in
righteousness”
(v. 6a). The position of “I, Yahweh” in the sen-
tence emphasizes it: the covenant God, who has
entered into a
personal
relationship with
His
servant. His is the power of the Creator and His is the cove-
nant love of the LORD (“Yahweh”).
The affirmation of this call addressed to the
servant is com-
parable
to the previous designation of the servant addressed to
mankind
(v. 1). Both contexts emphasize the close relationship
which exists between Yahweh and His servant.
The phrase “in righteousness” (qd,c,b;), used to describe the
call,
is also used in 41:2 (cf. 45:13) to describe Yahweh's call of
Cyrus.
The language of verse 6 is also similar to the language used
of Yahweh's call of the nation
24 Bibliotheca Sacra -January-March 1982
However,
the task assigned to this servant in verses 6-7 is more
far-reaching
and more spiritual than any task Yahweh purposed
or
accomplished through Cyrus. Furthermore since it is
mediatorial for
YAHWEH
PROMISES THE SERVANT HELP (42:6b)
Now
that the servant is informed of His calling, He is prom-
ised divine help to fulfill the task to which He has
been called—“I
will
take hold of your hand. I will keep you” (v. 6b). Yahweh's
action
on behalf of the servant emphasizes strengthening guid-
ance and securing protection. The language and
concepts are
similar
to that promised to the servant
ly the clauses “I to