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In these chapters (40-55) are four servant songs, so-called because of their particular reference to God’s servant (42:1-4; 49:1-6; 50:4-9; 52:13-53:12). The exact identity of the servant has been intensely debated. Mentioned are historical figures such as Moses, Jeremiah, and Cyrus; an ideal figure of the past, present, and/or future; the nation of Israel itself; and the remnant of Israel in Babylon. The best explanation centers around the Hebrew concept of corporate personality, which subsumes the individual and a group under one reality with little distinction between the two (cf. Rowley). This idea best explains the interrelationship of the singular and plural references to the servant.
Evangelical interpreters will disagree as to the role of the servant vis-a-vis Jesus Christ. It seems clear, however, that Jesus himself and the early church understood his mission to be the fulfillment of the servant role. Note that Matthew quotes this passage in its entirety (12:18-21). That Isaiah looked specifically to the person of Jesus several hundred years in the future may be doubted. Rather, he saw an idealized representative as the servant.
The servant is chosen by God who delights in him. Note that the language is reminiscent of the royal theology (see esp. Ps 2). Confirmed by the Spirit, the servant is to bring justice to the nations. The context suggests that the word justice carries not so much the sense of judicial activity as the idea of law or torah, which is to say, the revelation of God.
There is (v.5) a renewed appeal to God’s creative activity. It is God as creator who is able to act in history. Because God has invested himself in his creation, he will act to save it. And the instrument he chooses is his servant (v.6). This servant will be the embodiment of divine grace (a covenant), a light to the Gentiles to bring about their release from darkness.
In response to the servant’s mission of redemption, the ends of the earth are called upon to rejoice (vv.10-13). It will be a new song, commensurate with the new thing God is doing.
Vv.14-17 suggest that the time of exile is almost over. God has been quiet long enough while Babylon oppressed his people (v.14). Now he will act to take them home. Vv.15-16 recall 40:3-5.
The prophet chides exiles who persist in their dullness (vv.18-22). They seem to have learned nothing from the judgment they have experienced (v.20). Evidence from Jeremiah (44:15-19) suggests that the exiles, rather than regarding their tragic state as a judgment from Yahweh, viewed it as a result of the superiority of the gods of Babylon. They sought any explanation that would spare them from accepting any personal blame (vv.23-25).