call to ministry in Galatians 1 parallels the experience of the servant of Isa 49:1–6 in many ways. As was seen previously, Gal 1:11–16 Paul contends for the divine source of Paul’s calling by incorporating wording similar to what is repeated in Isa 49:1, 5. Beyond the similarities in wording are conceptual affinities. Paul’s calling entails a ministry of proclamation of the gospel (Gal 1:6–9, 11), resembling the “sharp sword” of the mouth that characterizes the servant’s appointment (Isa 49:2). Paul recognizes that his sole concern is to please God with his ministry (Gal 1:10), just like the servant looks to God for his reward (49:4). Paul’s ministry does not exclude the Jews but reaches beyond them to the Gentiles (Gal 1:16; 2:2, 8–9), in keeping with the expanded scope of the servant’s ministry (Isa 49:6).177 Paul still recognized Christ’s work as the centerpiece of God’s saving action for humanity (as indicated in Gal 1:4) and understood Christ’s person and work as the content of his message (Gal 1:7, 16). But Paul so closely identified himself with Christ (see Gal 2:20) that he appears to have adopted the servant mission of Isa 49:1–6, though this calling is mediated through Christ’s own unique sacrifice.
As seen from the preceding discussion, the prophetic call of the OT as represented particularly in the commission of the servant of Isa 49:1–6 shaped Paul’s expectation of what his ministry encompassed. Paul draws from Isaiah 49 once again in 2 Corinthians 6:2. The analysis of Isa 49:1–6 already provided applies to 2 Corinthians 6 as well. The additional relevance of Isaiah 49 is explored beginning in Isa 49:7.
Isaiah 49:7 raises the prospect of suffering as an essential aspect of the servant’s ministry, in addition to a calling already including proclamation (seen especially from 49:2).178 The servant’s humiliation, which is not developed extensively in this passage, is shown in a reversal of fortunes to result in glory, since surrounding rulers will ultimately pay homage to God’s servant.179 The conclusion of the verse with a reminder that God has chosen the servant demonstrates that the servant’s certain future of exaltation is based on his certain calling. Until that day of honor, the conjunction of Isa 49:2 and 49:7 foreshadows the fact that suffering and proclamation are harmonious elements of the servant’s ministry.
The next verses (8–13) are grouped with the preceding ones (1–7) through the connecting formula “Thus says the LORD.”180 At the hinge point of verse 8, Yahweh announces his intention to strengthen his servant for the purpose of bestowing salvation, with the effects of the salvation transforming both Israel and the nations of the world (v.6–7, 12–13). In 49:8a, Goldingay observes that the “religious freight” of the phrases “favorable time” and “day of salvation” is represented in the terms “favorable” and “salvation,” rather than on the time markers.181 The verbs exist in the perfect tense in the Hebrew, and may be characterized as “prophetic perfects”182 or “perfects of certainty,”183 indicating the promised realization of actions that are yet to unfold. Following verse 8a, the message proclaimed through the servant is couched in vivid language that may be grouped with the new exodus imagery found throughout Isa 40–66.184 In view is God’s glorious intervention in the land and in the lives of the people. The section ends in a universal call to praise with a mention of comfort that ties the passage to the greater themes of Isa 40–66, which began with a call of comfort from God.
Paul’s use of Isa 49:8 in 2 Cor 6:2 fulfills two aims. First, 2 Cor 6:2 reflects that through Christ’s death and resurrection, the day of salvation promised by God in Isaiah 40–66 has arrived, demanding full reception.185 In the events of the death and resurrection of Christ, Paul sees the fulfillment of God’s plans to redeem Israel and reconcile the world to himself.186 This is supported earlier in the discourse, when Paul uses the time markers μηκέτι (v.15), άπὸ τοῦ νῦν and οὐκέτι (v.16), the pair of clauses τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά and the announcement of καινὴ κτίσις (v.17) to signal the abrupt change taking place in history as a result of Christ’s death and resurrection.187
Second, 2 Cor 6:2 confirms that Paul understands his ministry through the lens of Isaiah 49. The broader context supports this as well. Paul’s calling conforms to the servant’s calling, since he serves God (5:11–13) and is motivated by Christ’s love (5:14). His message of salvation aligns with the servant’s message to Israel and the nations, since he proclaims that God is bringing about a new creation by reconciling the world (Jews and Gentiles) to himself through the forgiveness of sins (5:17–21). His discouragement over laboring in vain (6:1) corresponds to the servant’s.188 Finally, Paul’s experience of God’s support in the midst of suffering and dishonor follows the servant’s pattern (6:8–10).
Though Paul is related typologically to the servant it is only through the transforming presence and pattern of Christ.189 Christ is the genuine fulfillment of the servant of Isaiah, especially in reference to the saving effects of his suffering for the sins of the people in Isa 52:13–52:12. Paul identifies himself with the servant of Isaiah, but even more he identifies himself with Christ–with his death, and with his resurrection.190 This is clear from the immediate context in 2 Cor 5:14–17, as well as from other passages in 2 Corinthians such as 1:5 and 4:7–11. Paul’s identification with the servant of Isaiah is filtered through the person and work of Christ.191
In Rom 15:21, the distinction between Paul as the messenger and Christ as the sacrificial servant is clearer. Paul quotes Isa 52:15 to support his aspiration to reach Gentiles with the gospel of Christ. The verse is situated in the larger context of Isa 52:13–53:12, where the subject is the suffering and vindication of God’s servant. Oswalt identifies the two main themes of the passage as being “the contrast between the servant’s exaltation and his humiliation and suffering, and the contrast between what people thought about the Servant and what was really the case.”192 In Isa 52:13–15 in particular, the prophet describes the reaction of nations and kings to the surprising status of God’s servant.193 They will be “startled” and will close their mouths in astonishment.194 The comparative construction in the MT suggests that the response to the servant’s exaltation (52:15) will mirror the reaction people had to the servant’s troubling humiliation (52:14).195 Chapter 53 then reports the suffering to be endured by the servant prior to being exalted.
In Rom 15:21, Paul adopts the wording of the LXX, though there may have been a rearrangement of words, with ὄψονται being placed at the front of the phrase for emphasis.196 The LXX has a different emphasis from what is found in the original Hebrew in Isa 52:15b, but the overall point is similar in both places: unexpected truth about the servant’s ultimate destiny will be acknowledged by those who were previously unaware of his outcome.197
Paul picks up this theme as an expression of his determination to proclaim the good news of Christ to those who have not heard it. Paul’s prior reference to Christ in 15:20 implies that he identifies Christ as the servant described in Isa 52:13—53:12.198 On the basis of this correlation Paul makes a parallel between the announcement of the servant’s exaltation and the spread of the good news of Christ. Even though in Isa 52:15 the news is not explicitly positive for the nations, for Paul, the message is interpreted as good news for the nations because of the inclusion of the Gentiles in the work of Christ.199 Isaiah 42:6, 49:6, 51:4 are probable grounds within Isaiah for Paul’s conviction. In those passages, the servant’s appointed ministry to Israel is promised to bring the nations into relationship with God.200
But why does Paul envision the participation of a human agent in the process of disseminating the news of the suffering servant’s triumph and glorification? Two excerpts from the material surrounding Isa 52:13–15 surface as possible catalysts for Paul’s perspective. Earlier in Isa 52, the prophet extols the virtues of the messengers of God’s good news of salvation (Isa 52:7). Paul had already quoted this verse earlier in his letter to the Romans (10:15). Immediately following this reference (in 10:16), Paul cites Isa 53:1 as an expression of the lack of positive response to the message of good news. The passage quoted in Rom 15:21 (Isa 52:15) is enclosed by verses pointing to a message delivered by human agents.201 Paul assumes this role of a messenger by “fulfilling” the gospel of Christ to Gentiles spread around the Roman world (Rom 15:19).202
A survey of the OT contribution to Paul’s ministry mindset reveals that more than any other