Who Is The Servant Of Isaiah 53?
Israel or Israel’s redeemer?
Rashi’s interpretation
For many traditional Jewish people, the first go-to for biblical interpretation is Rashi.[1] He immediately identifies the servant of Isaiah 52:13–53:12 with the people of Israel. He paraphrases the beginning of the passage as: Behold at the end of days, my servant Jacob, the righteous among them, shall prosper.
And although Rashi acknowledges that Isaiah 53 gives a description in individual terms, he says: “He [the prophet] mentions all Israel as one man.” In other words, according to Rashi the suffering servant is a description of the nation of Israel. With this novel perspective, Rashi departs from older interpretations of Isaiah 53, which – starting with the Targum – identify the servant with the Messiah.
See also: Isaiah 53 before and after Rashi
The main biblical argument for a “the servant is the people of Israel” interpretation is that several times in the Book of Isaiah the people of Israel are called G-d’s servant. Rashi himself references Isaiah 44:1-2 in this regard. Additional passages used to support this view are Isaiah 41:8-9, 42:19, 44:21, 45:4 and 48:20.[2]
When we recognize the historical reality that the Jewish people have suffered a great deal of persecution, climaxing with the Shoah in the last century, the “servant-is-the-people-of-Israel” interpretation seems to make sense. But is the case so clearly “open and shut” as it may seem?
We wish to differ with Rashi on biblical grounds. We differ also from Rashi, because we believe his interpretation is not beneficial for the Jewish people. It actually obscures the gateway to Israel’s eternal shalom. Therefore we invite you to give the question “who is the Servant of Isaiah?” more consideration in light of Scripture.
Let’s first have a look at what we find in the text about the Servant of the L-rd. How is this Servant described in the prophecy that begins with Isaiah 52:13?
G-d’s salvation
The Servant is described as someone who will be greatly exalted. The words for exaltation are heaped upon each other. “Behold, my servant shall act wisely (prosper; succeed greatly); he shall be high and lifted up,[3] and greatly exalted” (Isaiah 52:13).
My servant shall act wisely; that is, what the Servant does will have a very good outcome. What will he do? By the hand of this Servant the good pleasure of the L-rd will be accomplished (Isaiah 53:10). The context of Isaiah 52 and 54 shows us this comes to a culmination in bringing G-d’s redeemed home in a totally renewed Jerusalem full of G-d’s glory and presence.
Isaiah 49 also provides important background to Isaiah 53. There G-d describes the Servant as someone who calls prisoners out of darkness and then leads them as a shepherd full of mercy (Isaiah 49:9-10). There is no question where he will lead them, as he will also completely restore the Land at last (Isaiah 49:8). The Servant brings about a final end of the exile. He is called “G-d’s salvation” (Isaiah 49:6). In Isaiah 53:1 he is even identified with “the arm of the L-RD.”
In sum, we get the picture of a greatly exalted Redeemer who is closely identified with the work of G-d Himself.
Shocking suffering, a comparison, and a death for others.
But this picture is not exclusively bright. In marked contrast to the Servant’s great success we also are told he will suffer terribly. He will be disfigured, dehumanized. What he endures is so shocking that people turn their faces away (Isaiah 52:14, 53:3).
When we consider the suffering of the Servant we find a detail that is quite relevant to the question “Who is the Servant?” In Isaiah 52:14 a comparison is made: “As many were astonished at you.”
The Servant is compared with the “you” who is being addressed. The Servant’s suffering is compared to astonishing or shocking things that happened to Isaiah’s audience. In context, it follows he is referencing the shocking judgment of destruction that befell Jerusalem (compare Isaiah 51:21-23, Isaiah 43:28).
When the Servant’s suffering is compared with the suffering of Israel we may safely say he is close to Israel’s suffering. We see there is some similarity. But we cannot rightly say that the Servant is the people of Israel. He is compared to but must be distinguished from the nation as a whole.
It is clear from Isaiah 53 that the suffering of the Servant brings about atonement. Rashi also acknowledges Isaiah 53 is clearly teaching this.[4] The Servant suffers for the transgression of others. G-d lets the punishment for their wrongdoing come down on him, bringing them peace (Isaiah 53:5-6). The Servant not only suffers but also dies and his death is a powerful plea towards G-d to be merciful to transgressors. The Servant dies for others.
See also: Who are the “we” of Isaiah 53?
Can this be the people of Israel?
What we have seen already should give serious pause to considering the interpretation that the Servant is simply the people of Israel. Isn’t the Servant rather someone who brings significant benefit to Israel, so how can He be the nation itself?
We haven’t even considered that the Servant is described as having G-d’s complete stamp of approval. He is the completely obedient righteous one (Isaiah 53:9-12, 50:4-10, 49:5-8). [To be sure, that is quite a contrast with the significant shortcomings of the people of Israel described in the Book of Isaiah.]
Isaiah 49 as background
Now let us add two more pieces to this puzzle. In Isaiah 49, the Servant is brought to the scene, speaking himself. The Servant tells us what the L-rd said to him. He calls the L-RD the one “who formed me from the womb to be his servant, to bring Jacob back to Him” (49:5).
He also relates that G-d told him, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to bring back the preserved of Israel; I will give you as a light to the nations and to be My salvation to the ends of the earth” (Isaiah 49:6).
Let’s take note here! The Servant first of all has an assignment with Israel in view. Then, his ministry is extended to the gentiles. If the Servant’s primary objective is raising up the tribes of Jacob/Israel, how can he be Israel itself?
Not only that, the Servant also has a task toward the preserved of Israel. In the context of the Book of Isaiah, the righteous remnant of Israel is in view. This means the Servant must even be distinguished from the “righteous among Jacob” as a singular righteous one.
Messiah, the Israel in which G-d will be glorified
But a question remains. Why are both Israel and this singular redeemer of Israel called G-d’s servant? The answer to that question can be found in Isaiah 49:3. There G-d says to him: “You are my servant, Israel in whom I will be glorified.”
Taken out of context, this verse is easily misinterpreted as a simple identification of the Servant with the people of Israel. But when we read it in its context (Isaiah 49:4-13) we see a clearer picture. As noted above, the context leads us to the conclusion that the Servant has to be distinguished from Israel. So, it is the Redeemer of Israel who is the “Israel in whom I will be glorified.”
This explains why both Israel and Israel’s redeemer are called G-d’s servant. Israel was to be a witness of G-d to the nations (Isaiah 43:12). But the nation of Israel is described as failing in its role of servant (e.g., Isaiah 42:18-25, Isaiah 48).
When Israel as a nation fails, someone else steps forward – a very special someone who completely fulfills the task of servanthood. It is Israel’s redeemer, the Messiah. He is Israel’s greatest son and embodies all that G-d intended Israel to be. Messiah is “Israel personified” — the perfect embodiment of the servanthood which G-d desires. That is the message of Isaiah.
[NOTE: Something similar to Isaiah’s application of the name “Israel” to the Messiah can be found in Midrash Tehillim on Psalm 2. See the article Isaiah 53 before and after Rashi for details.]
Once the Servant-Messiah has come to the scene as the Israel in whom G-d will be glorified, Isaiah does not use the title “servant” anymore for the nation as a whole. That is no loss for Israel. Rather, it is good news! Not only does the Servant fulfill Israel’s calling, He is also the one who takes upon Himself all of Israel’s sins. The Righteous Servant gives Israel true shalom in a glorious, renewed Jerusalem.
[1] The famous medieval Rabbi Shlomo Itzhaki’s commentaries are a primary resource for many observant Jews.
[2] It is important to note that Israel is not called G-d’s servant any more after Isaiah 49:3, as we shall see.
[3] “High and lifted up” is how Isaiah describes G-d in Isaiah 6:1 – lofty terms indeed!
[4] In commentary on Isaiah 53:12 He says “He suffered torments as if he had sinned and transgressed, and this is for others; he bore the sin of many. And interceded for the transgressors: through his sufferings; for good came to the world through him.”
סבל יסורין כאלו חטא ופשע והוא בשביל אחרים; נשא חטא הרבים. ולפושעים יפגיע: על ידי יסורין שבאת על ידו טובה לעולם