be gathered to him" (49:5). The Servant's task is to bring Jacob back and to gather Israel. The one who IS Israel is sent TO Israel.
This is not a scribal error and it is not a contradiction that commentators have found a way to smooth over. Goldingay's ICC commentary on Isaiah 40-55 treats this as a deliberate literary tension that the text itself does not resolve. The Servant is simultaneously the nation and a figure within the nation — carrying the identity and the calling of Israel while standing in a position of commission toward Israel.
Whether later readers identify this figure with a specific historical person, with the prophetic community, or with a figure who recapitulates Israel's whole story in one life, Isaiah 49 does not foreclose any of these readings by resolving the tension. " The "light to the nations" (or lagoyim) mandate is the universal scope of the Servant's commission, and it is grounded explicitly in Israel's restoration — not as an alternative to it, but as the natural extension of it. YHWH's liberation of the exilic community is not a private covenant matter.
It is a demonstration to the watching world. This is an important note for readers shaped by later theological traditions that split universal scope from particular covenant identity. Isaiah 49:6 does not pit Israel's restoration against the nations' blessing.
The nations are drawn to YHWH's light precisely because the covenant with Israel is being fulfilled, not despite it. Blenkinsopp's Anchor Bible commentary on Isaiah 40-55 identifies the or lagoyim phrase (49:6) as one of the central formulations of Deutero-Isaiah's universalism — a universalism that is mediated through, not purchased at the expense of, Israel's specific covenant story. The Servant's authority in Song 2 is concentrated in his mouth: "He made my mouth like a sharp sword; in the shadow of his hand he hid me; he made me a polished arrow; in his quiver he hid me away" (49:2).
The images — sword, arrow — are weapons, but they are weapons of the mouth. The Servant's power is verbal commission, not military conquest. This connects the Second Song to the First Song's method of mishpat without the tools of coercion: the Servant of Song 2 carries verbal authority, hidden and protected, ready to be deployed.