Source: : “JESUS MESSIAH AS ISAIAH’S SERVANT OF THE LORD”, NEW TESTAMENT EXPLORATIONS, JETS 63.1 (2020) by JEANNINE K. BROWN
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This podcast explores the New Testament's understanding of Jesus as the servant figure described in the Old Testament book of Isaiah. We examine how the Gospels of Matthew and Luke, as well as the book of 1 Peter, each uniquely interpret and apply these "servant songs" from Second Isaiah to Jesus. It argues that while these New Testament writers draw from different parts of Isaiah and emphasize various aspects of the servant's role—such as bringing justice, including Gentiles, or providing an example of suffering—their diverse uses suggest that Jesus himself may have initiated this understanding of his identity and mission. Ultimately, the early Jewish-Christian church organically developed a multifaceted "servant Christology" rooted in Isaiah's prophecies and Jesus' own enigmatic references.
Analysis of the Servant Figure in Isaiah 40-55 and its reception in Matthew, Luke-Acts, and 1 Peter.
This summary reviews the concept of the "servant" as presented in Isaiah 40-55 (Deutero-Isaiah) and explores how this figure is understood and utilized in the New Testament, specifically in the Gospels of Matthew and Luke-Acts, and the First Epistle of Peter. Deutero-Isaiah presents a multifaceted servant figure, initially identified with the nation of Israel, but later featuring a distinct individual servant with a mission to bring justice and light to the nations, marked by suffering, death, and subsequent exaltation. New Testament authors draw upon these Isaianic servant passages in diverse ways to articulate their Christology, identifying Jesus as the fulfillment of this servant figure while emphasizing different aspects of his identity and mission.
Dual Identity: The servant in Deutero-Isaiah is not a monolithic figure.
The text presents two primary understandings.
Israel as the Servant: Yahveh frequently identifies the nation of Israel as his servant, chosen for restoration and to be a witness to his power. Examples include: "Israel, my servant, Jacob, whom I have chosen..." (implied from the summary of Isaiah 41) and "But now hear, O Jacob my servant, Israel whom I have chosen!" (Isaiah 44). Their purpose includes being "a witness to Yahveh's power" (summarizing Isaiah 43) and being assured of divine assistance: "fear not, for I am with you...I will strengthen you, I will help you..." (summarizing Isaiah 41).
The Individual Servant: Deutero-Isaiah also introduces a distinct individual servant with a universal mission extending beyond Israel to the Gentiles. This servant is tasked with bringing "forth justice to the nations" (Isaiah 42) and being "a light for the nations, that my salvation may reach to the ends of the earth" (Isaiah 49). This individual has a unique relationship with Yahveh, who has "put my Spirit upon him" (Isaiah 42) and called him "from the womb" (Isaiah 49). Suffering and Exaltation: A key characteristic of the individual servant is his experience of suffering and rejection: "he was despised and abhorred by the nation" (Isaiah 49). Chapters 52 and 53 detail his suffering "for our transgressions...crushed for our iniquities...with his wounds we are healed" (Isaiah 53). This suffering leads to "vicarious atonement," as "the Lord has laid on him the iniquity of us all" (Isaiah 53). Despite this, the servant is promised future "exaltation": "he shall be high and lifted up, and shall be exalted" (Isaiah 52).
Paradoxical Nature: Isaiah 42 presents a seemingly contradictory portrayal of the servant as "blind" and "deaf" (Isaiah 42), highlighting a potential failure or limitation at a certain point. Reliance on Yahveh: The individual servant consistently relies on Yahveh for strength and vindication, especially amidst opposition: "The Lord God helps me; therefore I have not been disgraced..." (Isaiah 50).
Second Temple Jewish Understanding: Second Temple Judaism recognized a discreet servant figure from Isaiah, with interpretations varying between a corporate understanding (Israel or a faithful remnant) and an individual who acts on behalf of the nation. This understanding provides a crucial backdrop for the New Testament interpretations.