Robert F. O'Toole, «How Does Luke Portray Jesus as Servant of YHWH», Vol. 81 (2000) 328-346

This article explains Luke's meaning of Jesus as Servant of YHWH and claims this title as part of Luke's christology. Many references to Jesus as Servant of YHWH are unique to Luke, and a few summarize Jesus' ministry. These summary passages particularly look to Jesus' saving activity, universal mission and suffering. Other Servant of YHWH passages point out that Jesus is specially chosen and pleasing to God and determined to do his will. In particular, Acts 8,32-33 summarize Jesus' passion during which Luke views Jesus as the Servant and thus humble, innocent and silent. As the Servant Jesus is also risen and active.

The phrasing of Isa 50,7 in the LXX:

The Lord has been my help; therefore, I have not been disgraced, but I have set my face like flint (a)lla_ e!qhka to_ pro/swpon mou w(j sterea_n pe/tran) and I know that I will not be put to shame

leads us to ask the question whether Luke sees Jesus as the Servant of YHWH when he writes of him:

'Ege/neto de_ e)n tw|= sumplhrou=sqai ta_j h(me/raj th=j a)nalh/myewj au)tou= kai_ au)to_j to_ pro/swpon e)sth/risen tou= poreu/esqai ei)j 'Ierousalh/m

When the days were fulfilled for his being taking up, he set his face to go to Jerusalem (Luke 9,51).

        Surely, the phrasing ‘I have set my face like flint’ resembles ‘He set his face’. Moreover, Luke particularly portrays Jesus as the Servant of YHWH during his passion; and the journey to Jerusalem leads precisely to the passion (and resurrection). The reference to the OT and ‘fulfilled’ would imply that this is God’s will; and the Servant did receive his mission from the Lord. Finally, Isa 50,7 LXX itself stands in a context of persecution and opposition (cf. vv. 6.8-9). So, it is quite probable that in Luke 9,51 Luke wants us to view Jesus as the servant who is determined to do what God asks of him.

        Another possible reference to the Servant of YHWH tradition may be found in Luke 11,21-22 where Jesus is compared to the stronger warrior who takes away the armor of his opponent and divides the plunder (sku=la), for it reminds us of kai_ tw=n i)sxurw=n meriei= sku=la (Isa 53,12, ‘He will divide the spoils of the strong’; cf. Luke 3,16). However, the citation of Isa 53,12 in Luke 11,21-22 is not obvious; for instance, M.D. Hooker feels that the reference is actually to Isa 49,24-25:

mh_ lh/myetai/ tij para_ gi/gantoj sku=la kai_ e)a_n ai)xmalwteu/sh| tij a)di/kwj, swqh/setai; ou#twj le/gei ku/rioj 'Ea/n tij ai)xmalwteu/sh| gi/ganta lh/myetai sku=la: lamba/nwn de_ para_ i)sxu/ontoj swqh/setai: e)gw_ de_ th_n kri/sin sou krinw= kai_ e)gw_ tou_j ui(ou/j sou r(u/somai

No one will take the spoils of a giant, will he? If someone unjustly takes a prisoner, will he be rescued? Thus says the Lord, if someone imprisons a giant, he will take the spoils; and the one who takes from the strong will be saved. I will give judgment, and I will rescue your sons ²⁴.