Why is Jesus referred to as a servant in Acts 3:26? Old Testament Servant Prophecy Fulfilled Isaiah 42:1, 6; 49:3–7; 52:13 – 53:12; and 61:1 portray a chosen Servant who would be empowered by God’s Spirit, bring justice to the nations, suffer vicariously, and ultimately be exalted. Acts 3 is intentionally saturated with Isaianic language. Peter says the Servant was “raised up” (both commissioned and resurrected) “to bless you by turning each of you from your wicked ways” (Acts 3:26), mirroring Isaiah 53:11, “My Servant will justify many, and He will bear their iniquities” . By calling Jesus “Servant,” Peter identifies Him as the very figure Isaiah foretold. The Servant As Messianic Identifier First-century Judaism associated “Servant” chiefly with Moses (Numbers 12:7), David (2 Samuel 3:18), and the future ultimate Deliverer (Isaiah’s Servant). Peter’s sermon links all three: the God of Abraham, Isaac, and Jacob (Moses’ God) glorified His Servant (Davidic-Messianic overtones) and now offers covenant blessing. Thus “Servant” is Peter’s bridge from Israel’s Scriptures to Jesus’ Messianic identity. Servant And Son: Complementary Titles Calling Jesus “Servant” does not diminish His deity or Sonship. Philippians 2:6-7 affirms that the eternal Son “emptied Himself, taking the form of a servant.” Matthew 12:18 cites Isaiah 42:1 and calls Jesus “My Servant” immediately after the Father publicly names Him “My Son” (Matthew 3:17). The titles address role (Servant) and nature (Son) simultaneously. Luke’s Gospel already employs παῖς twice of Jesus in infancy narratives (Luke 1:54, 69), foreshadowing this dual identity. Christ’S Humble Obedience And Vicarious Suffering Servanthood underscores voluntary submission. Mark 10:45: “For even the Son of Man did not come to be served, but to serve” . Isaiah 50:5-6 prophesied the Servant’s obedience to suffering; Peter, an eyewitness to the Passion (1 Peter 2:23-24), now proclaims that same motif. The use of παῖς reminds listeners that Jesus’ authority springs from perfect obedience culminating at the cross. Resurrection And Exaltation Of The Servant Acts 3:26 opens, “When God raised up His Servant…” The verb ἀναστήσας is employed both for raising a prophet (Deuteronomy 18:15 LXX) and for bodily resurrection (Acts 13:33-34). Thus Peter affirms two truths: God commissioned Jesus as the prophetic Servant and vindicated Him by physical resurrection—an historical event attested by over five hundred witnesses (1 Corinthians 15:6) and multiple hostile-independent facts catalogued in earliest creedal material (e.g., 1 Corinthians 15:3-5; Acts 2:32). Empty-tomb archaeology at the Church of the Holy Sepulchre and first-century Nazareth burial customs corroborate that the claim of resurrection originated in Jerusalem where it could have been falsified, yet was not. Blessing Promised To Abraham Fulfilled Through The Servant Peter says the resurrected Servant was sent “first to you” (the Jews) “to bless you” (Acts 3:26), recalling God’s oath to Abraham: “Through your offspring all nations on earth will be blessed” (Genesis 22:18). Paul later interprets that promise as fulfilled in Christ (Galatians 3:16). The Servant therefore mediates Abrahamic blessing by turning people from sin—precisely the blessing of justification (Isaiah 53:11; Acts 13:38-39). Turning Each From Wicked Ways: The Servant’S Redemptive Mission The phrase “turning each of you from your wicked ways” echoes Isaiah 59:20, “The Redeemer will come to Zion, to those in Jacob who turn from transgression.” Servant terminology conveys not only humble status but active redemptive agency: He grants repentance (Acts 5:31), an inner moral transformation confirmed in contemporary testimonies of radical life-change and documented accounts of freedom from addictions, criminality, and destructive behaviors in Christ-focused rehabilitation programs. Theological Implications For First-Century Jews And For Us For Peter’s audience, “Servant” affirmed that Jesus embodies Israel’s true vocation: representing God to the nations (Isaiah 49:6). Accepting Him brings covenant blessing; rejecting Him invites the covenant curses Moses warned of (Acts 3:22-23). For modern readers, the title reminds us that the infinite Son chose servanthood, setting the pattern for Christian humility (John 13:14-15) while guaranteeing divine vindication for those who trust Him (Romans 10:9). Application 1. Worship: Recognize the majesty of the Servant-King who became lowly for our salvation (Revelation 5:9-10). 2. Repentance: Allow the resurrected Servant to “turn you from your wicked ways,” experiencing the promised blessing. 3. Service: Follow His model—“Whoever wants to become great among you must be your servant” (Matthew 20:26). 4. Proclamation: Use the Servant motif to bridge Scripture and gospel in evangelism, as Peter did. Thus, Jesus is called “Servant” in Acts 3:26 to declare Him the prophesied, obedient, suffering, resurrected, and exalted Messiah whose mission fulfills God’s covenant promises by granting repentance and blessing to all who believe. |
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