by John W. Gregson, M. A., Th. D.
The word "servant" as used in the Bible, both in the Old Testament and the New Testament, is a very common word. In the Hebrew the word for servant is 'edhedh, while in the Greek the word is doulos. These words have a variety of meanings, all of them implying a greater or less degree of inferiority and the want of freedom: (1) the most frequent usage is the equivalent of 'slave' with various shades in position (Genesis 9:25; 24:9; Exodus 21:5; Matthew 10:24; Luke 17:7). (2) An attendant in the service of someone, as Joshua was the 'servant' or 'minister' of Moses (Numbers 11:28). (3) As a term of respectful self-depreciation referring to one's self as 'thy servant' or 'your servant,' in the presence of superiors (Genesis 19:2), and in addressing the Supreme Being (I Samuel 3;9; Luke 2:29) (4) Officers or officials of every grade are called the 'servants,' of kings and princes (I Samuel 29:3; II Samuel 16:1). (5) The relationship of a king to his people (I Kings 12:7). (6) One who is distinguished as obedient and faithful to God or Christ (Joshua 1:2; Colossians 4:12; II Timothy 2:24). (7) One who is enslaved by sin (John 8:34).1
Hengstenberg says that many pious men and many prophets have been called servants of God, but the designation given here not only shows the subjective element of obedience by also the dignity of the one designated. "This dignity must reach its highest degree, so that the designation, 'My Servant,' borders very closely upon that of 'My Son.'"4 My servant may be equivalent to saying, "my true and faithful servant' which could hardly be used as a designation of Israel who has been rebellious and unfaithful, nor even the prophets who are capable of yielding an imperfect obedience.
"In whom my soul delighteth" - this language is applied to Jesus in Matthew 3:17 and 12:18. The Apostle Paul, with reference to Jesus in Philippians 2:7 wrote, "But (He) made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:..." The Messiah was always subject to the Father's will, never doing His own will except as it was submitted to the will of the Father.
The message of this Servant will be one of composure or equanimity. He shall not clamor after the manner of a man of strife and contention. He did not use loud or angry words, but His teaching was gentle, humble, and mild. He did not enter into violent dispute with the Pharisees who bitterly opposed Him; neither did the Servant become angry with those who contended against God. He created no great disturbance with His speech during His personal ministry.
Again in verse 3, we see the patience and gentleness of his Servant. Compared to the fierce conqueror who comes upon a people without mercy, the Servant will not break a bent reed, neither will He quench the dimly burning wick. Although His patience is shown, it cannot be said that He is a weakling. The power of Messiah is Omnipotent power. This fact is also manifested in verses 5 - 7. God Almighty has called His Servant in righteousness, and He shall hold Him up with His hand in order that He might bless Israel and in order that the Gentiles might be blessed.
A continuation of this same subject might be observed also in Chapter 49. The very same Person who was introduced to us by Jehovah in Chapter 42 is here speaking for Himself. Although the Jews do not accept the chapter as Messianic, it has been given the Messianic interpretation for some 1800 years. Those who give it a non-Messianic meaning largely base their conclusion on verse 3, where Israel is directly referred to as God's or the Messiah's servant. Although "this passage must not be limited to the person of Christ, it ought not to be referred to Israel alone, but on the present occasion we should attend to the customary language of Scripture."5
The Messiah identifies Himself with His people Israel, and it shall be through the Messiah that Israel shall truly be a Servant of God. But in this capacity Israel as a nation has rejected the true Servant. Doubtless, this is the reason for the note of despondency in verse 4.
Souls may despise the Messiah; nations may abhor Him; He may be treated and scorned as a slave, but some glad day kings and princes shall worship Him as the King of kings and Lord of lords. Because the Lord Jehovah has decreed this, it shall be done.
Isaiah makes some of the most profound statements to be found in all his prophecy in Chapters 50, 52, and 53. In these chapters he describes so vividly the utter humiliation of Jehovah's Servant. First, before His humiliation, He was given the tongue of the learned or a disciple's tongue. Even the officers of the Roman court exclaimed, "Never man spake like this man" (John 7:46).
Verse 6 pictures the shame endured by the Messiah just prior to His crucifixion and during His crucifixion. His back was smitten most shamefully and ignominiously, but He patiently bore it. The beard and hair of His blessed face were plucked out by the roots. Nothing is regarded as more infamous than to cut the beard or pluck it out, and there is nothing which the Oriental would sooner resent than an insult offered to his beard. Spitting on anyone is regarded as an expression of the highest insult and indignity. In Oriental countries it is an indecent thing to spit in the presence of anyone.6 See Matthew 26:67; 27:30 for the New Testament description of this cruel treatment. The prophet continues his explanation of the events of the humiliation and crucifixion of the Messiah in Chapters 52:13 - 15 and Chapter 53. In Chapter 53:13 we have the words of Jehovah as He speaks to the nation Israel and to us. These verses seem to be an introduction to Chapter 53. Verses 14 and 15 logically go together. Grammatically speaking, there should be a parenthesis beginning with so in verse 14 and ending with nations in verse 15. As the people about the cross were astonished and speechless at the spectacle of the cross, so the kings will be speechless when they see the Messiah exalted. The reason for the astonishment of the many that stood around the cross was the way in which the Messiah had been disfigured. His figure (face) was marred more than any other man's had been marred previously. Probably His appearance was so marred that it was difficult to tell that his face was human. His features were so unrecognizable. Remember, the soldiers had hit Him with open hand and with reeds; they had placed a crown of thorns upon His head. But a day shall come when another crowd shall stand astonished and speechless. This crowd shall not be made up of Roman soldiers and cruel Jews but kings - high and mighty men. They shall reverence Him as King of kings and Lord of lords. "The sprinkling of many nations has to do with the expiation or sanctification of many nations through His blood."
Chapter 53 shows further the humiliation of Jehovah's suffering Servant. Comparatively speaking, few will hear the report of Isaiah concerning the smitten Servant of God. He will grow up as a tender plant. He did not come with pomp, power, and splendor which was the way the Jews looked for Him. Jesus was forsaken at the cross. Even His disciples became afraid of the mob and fled; the Apostle John probably being the exception. He was acquainted with grief; He understood the griefs and afflictions of His people. He was wounded for the transgressions of His people, and bruised for our sins. The wrath of God the Father, which had been rightly kindled against us, was appeased and through the Servant we have obtained peace; we have been reconciled to God. The later verses speak of His apprehension and the disposition of His body. He was oppressed, afflicted, taken to prison, tried unjustly, buried in the grave of a rich man, but all of this pleased the Father, because through Him Jehovah might save lost mankind. He was willing to be numbered with the transgressors, both in the court of the land and on the cross. And because He bore the sins of many, God will see that His Son is exalted.
2 M'Clintock, John and Strong, James, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, (New York: Harper and Brothers, 1891). Volume IX, pp. 588, 9.
3 Keil, C. F. and F. Delitzsch, Biblical Commentary on the Old Testament, (Grand Rapids: William B. Eerdman's Publishing Company, 1949). Volume XVIII, p. 174.
4 Hengstenberg, E. W., Christology of the Old Testament, Grand Rapids: Kregel Publications, 1956). Volume II , p. 209.
5 Calvin, John, Calvin's Commentaries, (Grand Rapids: William B. Eerdman's Publishing Company, 1948). Volume XVI, p. 11.
6 Barnes, Albert, (ed.), Notes on the Old Testament, (Grand Rapids: Baker Book House, 1950). Volume XI, pp. 221, 2.
7 Baron, David, Rays of Messiah's Glory, (Grand Rapids: Zondervan Publishing Company,
n.d.). pp. 74, 07.