Commentary upon the Prophecy of Isaiah

He calls Christ Gods servant, ¹by way of excellency: for although this name belongs to all the faithful, because they are adopted for his children, on condition that they sacrifice and consecrate themselves and their whole §1lives to his service and obedience: yea albeit the faithful teachers, and all those who have any public charge in the Church, be particularly called Gods servants, yet there is a special §2cause why this title agrees more properly unto Christ, then unto any of them. For he is called servant, in respect that God the Father hath not only given him the charge of teaching, or to do some other thing; but also in regard that he hath called him to perform an excellent and peerless work, which is common to none but him. Furthermore, §3although this name be attributed to the person of Christ, yet it ought to be referred to his humane nature: for his Godhead being eternal, and that in respect thereof he hath ever obtained equal glory with his Father,² it was necessary he should take our nature upon him, that he might submit himself to the obedience of a servant. And therefore Saint Paul saith; that he being in the form of God, thought it no robbery to be equal with him; and yet notwithstanding emptied himself, and took upon him the form of a servant, &c. Phil. 2.6. Christ then is a servant, but voluntarily,³ lest we should imagine his dignity might be somewhat impaired thereby. Which the ancient Doctors signified under this word Dispensation: whereby it came to pass, as they say, that Christ subjected himself to all our infirmities. The affection by which he became subject unto God,⁴ was voluntary: in the mean while it was to the end he might become our servant also: notwithstanding ⟨p. 433⟩this his so abject a condition, hinders him nothing at all from enjoying his sovereign majesty; for which cause the Apostle saith, God hath given him a name above every name: