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 took you…, I called you…, I will
strengthen you
and
help you; I will uphold you with my righteous right hand.”
The
provision extended to
ly only in the messianic servant. The enablement
of Yahweh is
further
described in the verb introductory to the phrases describ-
ing the servant—“I will make you to be….”
YAHWEH
SUMMARIZES THE SERVANT'S TASK (42:6c-7)
God's call and enablement of the servant were
for the purpose
of
enabling the servant to accomplish God's will. Therefore
Yahweh
now summarizes the task in which He will help the
servant.
The divinely purposed and predicted performance of the
servant
is summarized in three particulars: (1) effecting a new
covenant
for
and
(3) delivering blind prisoners (v. 7).
The
servant will effect a new covenant for
One
of the most controversial clauses in this servant poem is “I
…will
make you to be a covenant for the people” (v. 6c). Oden-
daal suggests that the various explanations “consist,
broadly
speaking,
of attempts to find a shade of meaning differing from
the usual for tyrib; ['covenant'] or for MfA ['people'] and often for
both.”55
The three main views of this phrase have been summa-
rized by North:56
(1) “a covenant people,”57 (2) “a covenant of the
peoples (i.e., nations),” taking MfA (“people”) as a reference to
mankind (as In v. 5), and (3) “a covenant of the
people (i.e.,
requires a broader sense (as in v. 5) MfA always refers to
nation.
Delitzsch says that when MfA (people) and MyiOG (nations)
The Call
of the Servant in Isaiah 42:1-9 25
stand
side by side (as in this verse) they” can only mean
the
Gentiles.”58 He adds that this interpretation is “put beyond
doubt”
by the parallel passage in 49:8 (cf. 49:6), where “a cove-
nant for the people” clearly refers to
In comparison with the next phrase (“and a light
for the
Gentiles”),
it appears that the servant is not literally either “a
covenant” or “a light” but one who in some way is
a cause, source,
mediator, or dispenser of covenant realities or
illuminating ben-
efits. The figure of speech is probably metonymy of
effect (the
covenant)
for the cause (the covenant mediator).60 The servant is
the
messianic “messenger of the covenant” of Malachi 3:1. In
short,
He is the mediator of the New covenant with
rated
in Jeremiah 31:31-34 and referred to in numerous other
prophetic
texts (cf. Isa. 54:10; 55:3; 59:20-21; 61:8; Ezek. 16:60-
63).61
The
servant will become a light for the Gentiles (42:6d).
While
the loetic parallelism of the two phrases (“a
covenant for
the
people” and “a light for the Gentiles”) could equate “the
people”
with “the Gentiles,” the context and the parallel passage
in 49:8 indicate a contrast between the two
groups.62 The figure
(again
metonymy of effect for cause) pictures the servant as
bringing
a condition of spiritual light, illumination, and salva-
tion to the Gentiles.63 It is also worth
noting that “light” is associ-
ated with “justice” in 51:4-6 and 59:9, so the idea
may indicate
the conditions among men in which FPAw;mi (“justice”) is adminis-
tered. But 49:6 strongly suggests that light is
virtually equivalent
to
salvation.
The
servant will deliver blind prisoners (42: 7). The third
aspect
of the servant's task64 is “to open eyes that are blind, to free
captives
from prison, and to release from the dungeon those who
sit
in darkness” (v. 7). Two interpretive questions concern the
identity
of those thus delivered (whether Jews, Gentiles, or both)
and
the reality of the language describing their condition
(whether
literal or figurative, i.e., physical or spiritual). The
association
of “blind” with sitting “in darkness” suggests figura-
tive blindness (how many of the captives would be
physically
blind?).
Metaphorical blindness fits the preceding context of
metaphorical
light (v. 6). Also the blindness in 42:18-20 is spir-
itual (cf. 6:9-10; 44:9, 18-20). If this blindness is
not physical,
then
the “prison” and “dungeon” are not likely physical. The
imprisonment
may refer to the nation
tivity (the prophetic
background for Isaiah 40-66)65, the spiritual
26 Bibliotheca
Sacra -January-March 1982
blindness
being due to idolatry (cf. 40:18-20; 46:5; 48:4-5): The
Gentiles
were also blinded by idolatry (cf. 41:5-7), unable to
perceive
that Yahweh is the true God and that their idols are
worthless
(41:25-29).66
Such an exilic significance in the passage does
not rule out
reference to the servant-Messiah,67 as
the messianic promises
and
the Davidic covenant could potentially have been fulfilled in
the
postexilic return (cf. Hag.
However,
due to the incomplete obedience of the nation, the
“fullness
of time” would not arrive for about four more centuries.
Even
then, the further blindness of the national leaders (cf. Matt.
of
the ultimate fulfillment of the messianic deliverance that in-
corporates “a covenant for the people” and “a light
for the Gen-
tiles”
into one ultimate fulfillment. As Paul notes, at the Messiah's
second
advent “the deliverer will come from
godlessness
away from Jacob. And this is my covenant with them
when
I take away their sins” (Rom.
21;
27:9).
Yahweh
Procures Glory for Himself (42:8-9)
8“I am the LORD; that is my name!
I will not give my glory
to another
or my praise to idols.
9See, the former things have taken place,
and new things I
declare;
before they spring into being
I announce them to you.”
Yahweh directs glory to Himself by the use of
prophecy. The
addressees
indicated by the plural “you” (v. 9) are the Jewish
exiles.
YAHWEH ASSERTS HIS UNIQUE PERSON (42:8)
Yahweh first directs glory to Himself by
asserting His
uniqueness.
He affirms His name—“I am the LORD; that is my
name!”
Then He asserts His refusal to share His glory—“I will not
give
my glory to another or my praise to idols” (cf. 48:9-11).
Yahweh's
intolerance of all rivals is absolute. He will put an end to
all
idolatry.68 The glory of which Yahweh is so jealous is that of
being
recognized and worshiped as sovereign Ruler and right-
eous Deliverer.
The Call
of the Servant in Isaiah 42:1-9 27
YAHWEH
DIRECTS ATTENTION TO HIS USE OF PREDICTION (42:9)
Contrary to Westermann's
view,69 this verse draws to a cli-
max
the servant poem and indicates its close relationship to the
context.
In it Yahweh directs attention to His use of predictive
prophecy,
namely, that just as the first predictions (“the former
things”)
have been fulfilled, even so new predictions which will
likewise
be fulfilled are now being declared (i.e., the
Prophecies
concerning the messianic servant).
“The former things” are neither the Exodus from
Egypt7O (cf.
Isa.
43:14- 20) nor the fall of
51:11,28),71 but the predictions of the deliverance of
exile
by the early events of Cyrus's career. Isaiah's perspective has
changed
since 41:22 when the “first things” are identified with
“what
is about to come.” The “new things” are the conditions
associated
with the millennial righteous order which the mes-
sianic servant will cause to prevail on the whole
earth.
Conclusion
The anonymous servant of Isaiah 42:1-9 can be
neither
Messiah,
the Lord Jesus Christ. This first servant song intro-
duces the servant and highlights the successful
completion of
the
task to which He is divinely called. Only a hint is given of the
pathway
of suffering that the servant must tread to arrive at the
glory
of a completed mission when He will have caused a righ-
teous order to prevail on the earth. He will bring in
a just order on
the
earth following His second advent at the time of the fulfill-
ment of the promised New covenant for the nation
tiles
also will benefit from the worldwide blessings of this cove-
nant and kingdom.
Notes
1
The term “songs,” though not a technical designation of literary genre, has
been retained in this article because of
traditional usage.
2
August Pieper, Isaiah II: An Exposition of
Isaiah 40-66, trans. Erwin E.
Kowalke (German ed., 1919;
Milwaukee: Northwestern Publishing House. 1979),
p.177.
3
For the history of interpretation of the identity of the servant, see
Christopher
R. North, The Suffering Servant in Deutero-Isaiah: An
Historical and Critical
Study. 2d ed. (London: Oxford
University Press, 1956), esp. pp. 6-116; H. H.
Rowley, The Servant of the
Lord and Other Essays on the Old Testament, 2d ed.
28 Bibliotheca Sacra -January-March 1982
(Oxford: Basil Blackwell, 1952), pp. 1-57; and
Colin G. Cruse, “The Servant
Songs: Interpretive Trends since C. R. North,” Studia Biblica et Theologica 8
(April 1978): 3-27.
4
For conservative defenses of the unity and Isaianic authorship of the entire
Book of Isaiah, see
Edward J. Young, Who Wrote Isaiah? (
Eerdmans Publishing Co., 1958) and Oswald T.
Allis, The Unity of Isaiah (Phil-
adelphia: Presbyterian &
Reformed Publishing Co., 1950).
5
Isaiah 42:1-9 is usually viewed as three paragraphs (vv. 1-4, vv. 5-7, and vv.
8-9), but the extent of the “servant song” is
disputed. Verses 1-4 constitute the
basic unit, but how much further (if any) does
the reference to the servant
extend? Critical scholars of the last generation
not only viewed the basic unit (vv.
1-4) as an addition to the text, but also
regarded verses 5-9 as still later accretions.
However, more recent scholarship accepts both
the (Deutero-) Isaianic au-
thorship of 42:1-4 and, for the
most part, the unity of this passage with its
following context. Thus a number of scholars
include 42:1-7 in the first servant
song while others extend it to roughly verse 9
as is done in this article.
6
The identification of the servant in this poem generally coincides with the
interpreter's overall view of the identity of
the servant throughout the servant
songs. Cundall,
however, views verses 1-4 as speaking of the Messiah but verses
5-9 as speaking of Cyrus (Arthur E. Cundall, Isaiah 40-66
and Jeremiah,
Scripture Union Bible Study Books [
7
Isaiah 42:5 conveys the typical “messenger formula,” introductory to the
words of Yahweh in verses 6-7.
8
The view of Whybray that these verses are addressed to Yahweh's “heavenly
council” is speculative and unsupported in the
passage (R. N. Whybray, Isaiah
40-66, New Century Bible
Commentary [
lishing
9
All Scripture quotations are from the New International Version (NIV) unless
designated otherwise.
10
W. A. M. Beuken, “Mišpāt:
The First Servant Song and Its Context,” Vetus
Testamentum 22 (1972):3. Beuken has
called attention to the following features
this passage has in common with acts in which
Yahweh designates His king: (1)
The designation is by Yahweh, and mostly expressed
With “behold”; (2) Yahweh
endows the chosen one with His
Spirit; (3) FPAw;mi the characteristic task
of the
royal figure. Westermann has
mentioned an additional feature which further
distinguishes this designation from a prophetic
call narrative (as in Isa. 6): The
prophet's call never has human Witnesses,
whereas the king's call requires such
witnesses (Claus Westermann, Isaiah 40-66: A Commentary [
as a designation oracle limit it to the
designation of a royal personage {e.g., Roy F.
Melugin, The Formation of Isaiah 40-55 [
11
The opening Nhe (“Behold,” AV; “Here
is,” NIV) contrasts With the Nhe of 41:29
which introduces the impotent
idols chosen by the nations. Yahweh's servant is divinely powerful.
12
The words of the Father at the baptism of Jesus combine this passage with
Psalm 2:7.
13
For evidence that the servant here differs from the servant
exposition below on verse 6.
14
The word db,f, (“servant”) ranges in
meaning from a slave to a vassal king, but
always refers to one characterized by dependence
and servitude. Royal officials
and personal representatives of a king were thus
designated “servants.” The term
“servant” indicated a
degree of honor, depending on the position of the one
The Call
of the Servant in Isaiah 42:1-9 29
served. To be the “servant of God” denoted the
highest honor.
15
Dirk H. Odendaal, The Eschatological
Expectation of Isaiah 40-66 with
Special
Reference to
Publishing Co., 1970), pp. 129-35.
16
Ibid., p. 129.
17
Ibid., p. 134.
18
David F. Payne, “Isaiah,” in The New
Layman's Bible Commentary, ed. G.
C. D. Howley, F. F.
Bruce, and H. L. Ellison (
House, 1979), p. 800. Westermann suggests that
the functions of prophet
(mediator by word of mouth) and king (mediator
by action) which parted com-
pany after Moses' time are
reunited in the servant (Isaiah 40-66, p. 97).
19
Under the leadership of Moses, God formed
election and redemption, and He established a
theocratic relationship with
with Himself as her King (Exod.
19-24; 32-34; cf. Deut.; Josh. 24; see M. G.
Kline, Treaty
of the Great King [
1963]). The kingship of Yahweh is a prominent
concept in the history of
1 Sam. 12:12; Isa. 33:22; 43:15; Ps. 98:6; Ezek.
20:33). Moses, the covenant
mediator, and his successor Joshua, and later
the judges, functioned much like
kings during the premonarchical
period of the theocracy. Then with the begin-
ning of the monarchical
period of the theocracy, the kings functioned as vice-
regents under Yahweh who was still the King of
Israel.
20
The sufferings of the servant, barely hinted at in this first poem, await
further expression in the other servant songs,
especially 52:13—53:12.
21
Odendaal, Eschatological Expectation,
p. 135. Odendaal, however, does not
intend this statement in a premillennial sense.
22
In each case the Hebrew text merely juxtaposes two simple sentences.
23
Cf. Pieper. Isaiah II, p. 178.
24
The Spirit enabled kings (1 Sam. 11:6;
25
Christopher R. North, The Second Isaiah:
Introduction, Translation, and
Commentary
to ChaptersXL-LV (Oxford: Clarendon Press. 1964), p. 107.
26
Whybray, Isaiah 40-66, p. 72.
27
Ibid.
28
Cf. Mark A. Arrington. “The Identification of the Anonymous Servant in
Isaiah 40-55” (Th.M.
thesis, Dallas Theological Seminary, 1971), p. 15.
29 Theological Wordbook of the Old Testament, s.v. “2443 FpawA,” by Robert D.
Cu1ver, 2:948.
30
Ibid., p. 947.
31
John L. McKenzie, Second Isaiah:
Introduction. Translation, and Notes,
Anchor Bible (Garden City, NY: Doubleday &
Co., 1968), p. 37.
32
Volz, cited in North, Suffering Servant, p. 141.
33
Whybray, Isaiah 40-66, p. 72.
34
Pieper, Isaiah II, p. 179.
35
North. Second Isaiah. p. 107.
36
Whybray. Isaiah 40-66, p. 72.
37
Beuken. “Mišpāt,”
p. 7.
38
Page H. Kelley, Judgment and Redemption
in Isaiah (
Press. 1968), p. 63. Kelley, however, does not
seem to identify this just order with
the millennial Davidic kingdom from the
premillennial viewpoint.
39
Melugin asserts, “Given Deutero-Isaiah's
proclivity for the language of the
psalms, lo’ yis’aq [“he will not shout,” NIV) surely means that the
servant will
not utter lamentation” (The Formation of Isaiah 40-55, p. 99).
30 Bibliotheca Sacra -January-March 1982
40
Arrington, “The Identification of the Anonymous Servant,” pp. 21-22. Kelley
takes the passage to mean the servant's sorrow
will not be prolonged, that His cry
of distress will be banished forever from His
lips by the relief that the Lord will
provide for Him (resurrection?) (Page H. Kelley,
“Isaiah,” in The Broadman Bible
Commentary, 12vols. [
reference is at all to His sufferings, could it
not refer to His quiet endurance of
suffering where no cry of justice (for Himself)
is directed toward God?
41
Melugin views the “crushed reed” and “quenched flax”
as alluding to
inability to provide security—when
Ezek. 29:6) (Formation,
p. 99). Thus he says that “the servant will not rely on a
crushed reed and thus break it; nor will he
depend upon and thus extinguish a
dimly-burning wick.” De Boer identifies the “bruised
reed” and “dimly-burning
wick” as the servant himself, who will not be
broken or quenched (P. A. H. de Boer,
Second
Isaiah's Message
[
42
Whybray, Isaiah 40—66, p. 73.
43
Westermann, Isaiah 40—66, p. 96.
44
Franz Delitzsch, Isaiah, Commentary on the Old Testament (
Wm. B. Eerdmans Publishing Co., 1973), 2:176.
45
Beuken, “Mišpāt,”
p. 7. Whybray sees no difference in meaning between
verses 3 and 4, but understands both as “the
proclamation of a prophetic mes-
sage” (Isaiah
40—66, p. 73).
46
Lon Jay Gregg, “An Exegetical Study of Isaiah 42: 1-4” (Th.M.
thesis,
Theological Seminary, 1979), p. 43.
47
Pieper, Isaiah II. p. 183.
48
Bullinger identifies it as “metonymy of the subject” (E. W. Bullinger. Figures
of Speech
Used in the Bible: Explained and Illustrated [
Book House, 1968), p. 574).
49
Whybray, Isaiah 40—66, p. 60.
50
For example, H. P. Leupold, Exposition of Isaiah (
House, 1971).2:63.
51
Delitzsch, Isaiah, 2:177. Westermann
limits the concept to an “expectancy
of deliverance” (such as
one true God (Isaiah 40--66, p. 96).
52
Kelley says, “The emphasis upon the creation motif is designed to awaken
faith in God. One who has revealed His power in
creation is surely able to redeem
His people and deliver them from their enemies”
(Judgment and Redemption. p.
63).
53
Whybray, Isaiah 40—66, p. 74.
54
Westermann says the passage describes “the whole range of creation by
means of the two parts, heaven and earth” (Isaiah 40—66, p. 99).
55
Odendaal, Eschatological Expectation,
p. 130.
56
North, Suffering Servant, p. 132.
57
This grammatically doubtful view is taken by those who regard the servant as
the nation
58
Delitzsch, Isaiah, 2: 179.
59
Ibid.
60
Cf. Bullinger, Figures of Speech, pp.
560-62. However, Delitzsch, like a
number of other scholars. maintains that the
servant is not only the medium of
the covenant but is also Himself the covenant
(Isaiah, 2: 180). Odendaal develops
the concept of covenant representation by a king
who establishes a covenant on
behalf of the people of his nation (Eschatological Expectation. pp. 129-34).
This
concept fits well with both the theocratic monarchy
of ancient
character of the Isaianic
servant.
The Call
of the Servant in Isaiah 42:1-9 31
61
For a theological treatment of the New covenant, see
J. Dwight Pentecost,
Things to
Come
(Findley, OH: Dunham Publishing Co., 1958), pp. 116-28, and
John F. Walvoord, The Millennial Kingdom (
lishing House, 1959), pp.
208-20.
62
Edward J. Young, The Book of Isaiah: The
English Text, with Introduction,
Exposition,
and Notes,
3 vols (
1965, 1969, 1972).3:119-20.
63
Westermann. Isaiah 40—66, p. 100.
64
This views the servant (“you,” v. 6) as the subject of the following
infinitives.
It is also possible to regard Yahweh (“I,” v. 5)
as the subject, the infinitives thus
denoting Yahweh's goal to be accomplished
through the servant's mission to
servant is a light to the Gentiles.
65
The “captivity” in
“prisons”
and “dungeons” (cf. 42:22, 24-25).
66
Arrington, “The Identification of the Anonymous Servant,” pp. 24-25.
67
Whybray, Isaiah 40—66, pp. 74-76.
68
Cf. the frequent trial speeches against idolatry in Isaiah 40-55 (41:1-7,
21-29; 43:8-13; 44:6-8; 45:20-25).
69
Westermann says that verse 9 “has no connection with what precedes”
(Isaiah
40—66, p. 98).
70
Pieper, Isaiah II, p. 191.
71
Leupold, Isaiah,
p. 66.
This
material is cited with gracious permission from:
www.dts.edu
Please
report any errors to Ted Hildebrandt at:
thildebrandt@gordon.edu
Thanks
to Stephen Taylor for editing this article.