- This topic has 34 replies, 11 voices, and was last updated 3 years, 4 months ago by
.
- Posts
Did you know that there’s a “forbidden chapter” in the Hebrew Bible (Tanakh )? See what it says.[video width="852" height="480" mp4="https://heavennet.net/wp-content/uploads/2015/07/11750089_828817987187779_263920_n.mp4"][/video]
Daniel 9 or Isaiah 53?
Moriel as some words about it in the article The Theology of Scripture vs. the Pseudo-Theology of Apostasy, Heresy and Idiocy
To all,
Sorry I linked to the wrong page earlier.
Moriel as some words about it in the article The Theology of Scripture vs. the Pseudo-Theology of Apostasy, Heresy and Idiocy
In the sphere of Jewish evangelism Isaiah 53 is sometimes wrongly called “The Forbidden Chapter” because it is nt included in the liturgical Haf Torah readings in the synagogue Siddur.
There is no forbidden chapter of the Tanakh. Traditionally the Torah is studied more thoroughly then the Tanakh as a whole. I can say my 20 years as an Orthodox Jew I never met a Rabbi who ever forbade the study of any text. Now Isaiah 53 was not discussed alot..for sure but it was dealt with.
Perhaps forbidden is too strong a word. The video says it was removed from the Haftarah. Maybe ignored in the light of being a messiah verse perhaps?
How is it generally viewed in those circles? Do some think it is talking about Israel instead of messiah?
It is weird how most people think of Yeshua when they hear it though. Would an Orthodox Jew think of Yeshua or does it generally not cross their mind.. If so, then maybe it is sort of hidden given the fact that they do not believe he is the messiah?
Debunking “The Forbidden Chapter” Isaiah 53 Conspiracy
Some missionaries claim there is a conspiracy to hide the truth from you.
They proclaim, “There is a chapter in the Tanach that used to be read in synagogues in the past, but later the rabbis decided to take it out of the Haftorah reading ‘to avoid confusion’… and today it is considered ‘The Forbidden Chapter’ hidden from Jews.”
This claim is false and is an attempt to get people to look at “The Forbidden Chapter” of Isaiah 53 out of context and conclude that it is speaking about Jesus the Messiah dying for our sins.
Missionaries are either intentionally trying to mislead people or are ignorant of the history of the public reading of the prophets.
There are numerous problems with their claim.
The prophetic readings were instituted in the 2nd century BCE when King Antiochus forbade Jews from reading from the Torah (Five Books of Moses). So that the lessons of the Torah would not be forgotten, the sages instituted the reading of select portions of the prophets, which share a similar theme with the weekly Torah reading.
Although this tradition was limited to reading a small portion of the prophets to accomplish the goal of reading a corresponding message, the sages did not “hide” the reading of other prophetic passages Christians claim to refer to Jesus. For example, Isaiah 9:6, which in context, is speaking about the righteous King Hezekiah.
The sages also did not “hide” those Torah passages, which Christians say refer to Jesus.The chapters the sages chose to be read from Isaiah were selected because of their powerful message of consolations after the 9th of Av which commemorates the Temple’s destruction. The Dead Sea Scrolls lists these same chapters of consolation and does not include Chapter 53. Since these scrolls predate both Christianity and rabbinic Judaism, they were not trying to hide something.
Clearly, there is no conspiracy to hide Isaiah 53.
If there is a conspiracy, it is by missionaries. They hide the plain and obvious meaning of Isaiah 53 by reading it out of context and by misinterpreting important words to fit Jesus into the chapter.
Isaiah 53 is not an isolated chapter and must be read in context to understand its true meaning.
Although 53 Isaiah speaks about a “Suffering Servant of God,” anyone who had read Isaiah from the beginning would know that “Israel” is repeatedly referred to as God’s Servant. For example, “Israel is my Servant” (Isaiah 41:8), and “Remember these things, Jacob, for you, Israel, are my servant” (Isaiah 44:21).
It is common in Tanach to refer to the nation of Israel as a single individual. For example, it says, “And the people gathered as one man” (Nehemiah 8:1). In a revealing passage, “You are My witnesses, says the Lord, and My Servant whom I have chosen” (Isaiah 43:10), the subject Israel is referred to first in the plural and then in the singular.
So, who and what is Isaiah 53 speaking about?
Starting in Isaiah 52, the prophet describes the reaction of the nations of the world when they witness the future and ultimate messianic redemption of the Jewish people.
Since the nations viewed the Jewish people scornfully and considered them rejected by God and deserving of divine suffering, they will be shocked and dumbfounded when they witness God’s unexpected and glorious redemption of the Jewish people. The nations will then contrast their new realization of Israel’s grandeur with their previous beliefs and wonder why Israel suffered so much if God did not reject them and is redeeming them.
The nations and their leaders will conclude that the Jewish people did not suffer because God rejected them, as they mistakenly thought; instead, it was because they persecuted the Jewish people beyond what they may have deserved.
This is the meaning of the passage, “he (Israel) was wounded from our (the nations) transgression and bruised from our iniquities” (Isaiah 53:5). Israel suffered from the mistreatment of the nations.
In English translations of this chapter, missionaries mistranslate the prefix (מ) as “for” rather than ‘from’ to manipulate the text and make it sound like the Servant will suffer for the sins of the Jewish people.
This idea that the Jewish people suffered because of the nations’ misdeeds is repeated in the passage “for the transgress of my people they (לָֽמוֹ) were stricken”(Isaiah 53). The word (לָֽמוֹ) is biblical Hebrew and is a plural word as in, “a statue that He gave to them.” (Psalm 99:7). Missionaries incorrectly translated this word as “he” to make it sound like it is speaking about Jesus.
Christian missionaries incorrectly transform the role of Messiah from physical redeemer from exile to spiritual savior from sin.
Although some Jewish commentators identify the Messiah as the Suffering Servant of Isaiah 53, they do so because, as a member of the Jewish people, he can bear the responsibility to alleviate punishment on behalf of the rest of the nation. A similar example of this concept is found in Numbers 4:20, where the children of Kehas bore the brunt of responsibility by carrying the Ark at considerable risk on behalf of the rest of the nation so they would not die. Amazingly, the last description of Israel before chapter 53 refers to Israel as “bearers of the vessels of the Lord” (Isaiah 52:11).
However, no one says that the Messiah will die for our sins or that we need to believe in him to benefit from his suffering, which alleviates a portion of the nation’s suffering.
It is also important to note that under the influence of paganism, the early Christians also incorrectly transformed the Messiah into a deity. The Christian beliefs that the Messiah dies for our sins and is divine are both foreign to Judaism and not based on the Tanach (Jewish Scriptures).
I have presented a brief overview of Isaiah 53 and how missionaries distort the original text to fit Jesus into the picture. This overview also demonstrated the danger of reading a passage or chapter out of context.
If you want a more in-depth and analytical explanation of Isaiah 53 Jews for Judaism has multiple resources including https://jewsforjudaism.org/knowledge/articles/isaiah-53-verse-verse on our website and, https://www.youtube.com/watch?v=_TeOtzTaAco on our YouTube channel. or
ISAIAH 53: Why God’s Suffering Servant is Israel & Not Jesus – Rabbi Michael Skobac Jews for Judaism https://www.youtube.com/watch?v=_TeOtzTaAco
Rabbi Bentzion Kravitz
Adam……….I also believe that Isaiah 53, was referring to the nation of Israel as the suffering servant of God. But we can’t rule out that God placed the sin of the world on the head of Jesus, as his sacrificial lamb, either.
peace and love to you and yours Adam………gene
Gene
It’s either one or the other
Isaiah 53:12
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
Gene
WHO bare the sin of many?
2 Peter 2:24
Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.?Gene
WHO made intercession for the transgressors?
Romans 8:34
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.Hebrews 7:25
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.Adam……….I also believe that Isaiah 53, was referring to the nation of Israel as the suffering servant of God. But we can’t rule out that God placed the sin of the world on the head of Jesus, as his sacrificial lamb, either.
Thank you brother Gene but Proclaimer wants bring this new topic into lime light these days to prove that Jesus the supposed Messiah was killed as per the Hebrew Bible and Isaiah 53 was the proof for such claims.
Let’s us hear others’ views too…
Who is God’s Suffering Servant? The Rabbinic Interpretation of Isaiah 53
Despite strong objections from conservative Christian apologists, the prevailing rabbinic interpretation of Isaiah 53 ascribes the “servant” to the nation of Israel who silently endured unimaginable suffering at the hands of its gentile oppressors. The speakers, in this most-debated chapter, are the stunned kings of nations who will bear witness to the messianic age and the final vindication of the Jewish people following their long and bitter exile. “Who would have believed our report?,” the astonished and contrite world leaders wonder aloud in dazed bewilderment (53:1).1
The stimulus for the world’s baffled response contained in this famed cluster of chapters at the end of the Book of Isaiah is the unexpected salvation of Israel. The redemption of God’s people is the central theme in the preceding verse (52:12) where the “you” signifies the Jewish people who are sheltered and delivered by God. Moreover, the “afflicted barren woman” in the following chapter is protected and saved by God, and is also universally recognized as the nation of Israel2 (54:1).
The well-worn claim frequently advanced by Christian apologists who argue that the noted Jewish commentator, Rashi (1040 CE – 1105 CE), was the first to identify the suffering servant of Isaiah 53 with the nation of Israel is inaccurate and misleading. In fact, Origen, a prominent and influential church father, conceded in the year 248 CE – eight centuries before Rashi was born – that the consensus among the Jews in his time was that Isaiah 53 “bore reference to the whole [Jewish] people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations.”3
The broad consensus among Jewish, and even some Christian commentators, that the “servant” in Isaiah 52-53 refers to the nation of Israel is understandable. Isaiah 53, which is the fourth of four renowned Servant Songs, is umbilically connected to its preceding chapters. The “servant” in each of the three previous Servant Songs is plainly and repeatedly identified as the nation of Israel.
Isaiah 41:8-9
But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend; you whom I took from the ends of the earth, and called from its farthest corners, saying to you, “You are my servant, I have chosen you and not cast you off.”
Isaiah 44:1But now hear, O Jacob my servant, Israel whom I have chosen!
Isaiah 44:21Remember these things, O Jacob, and Israel, for you are my servant; I formed you; you are my servant; O Israel, you will not be forgotten by me.
Isaiah 45:4For the sake of my servant Jacob, and Israel my chosen, I called you by your name, I name you, though you do not know me.
Isaiah 48:20Go out from Babylon, flee from Chaldea, declare this with a shout of joy, proclaim it, send it out to the end of the earth; say, “The Lord has redeemed his servant Jacob!”
Isaiah 49:3And he said to me, “You are my servant, Israel, in whom I will be glorified.”
According to this widespread rabbinic opinion, Isaiah 53 contains a deeply moving narrative which world leaders will cry aloud in the messianic age. The humbled kings of nations (52: 15) will confess that Jewish suffering occurred as a direct result of “our own iniquity,” (53:5) e.g., depraved Jew-hatred, rather than, as they previously thought, the stubborn blindness of the Jews.The stunned reaction of the world’s nations to the unexpected vindication and redemption of the Jewish nation in the messianic age is a recurring theme throughout the Hebrew Scriptures.4 Israel’s neighbors will be amazed when their age-old assessment of the Jew is finally proven wrong. Throughout Israel’s long and bitter exile, the nations mistakenly attributed the miserable predicament of the Jew to his stubborn rejection of the world’s religions. In the End of Days, however, the gentiles will discover what was until then unimaginable – the unwavering Jew was, in fact, all this time faithful to the one true God. On the other hand, “We despised and held him of no account” (53:3).
In essence, the final and complete redemption of the Jews, to which the stunned nations will bear witness, contradicts everything Israel’s gentile neighbors had ever previously anticipated, heard, or considered (52:15). “Who would have believed our report?” the kings will ask with their mouths wide open in amazement (53:1). The curtain of blindness is finally lifted when the “holy Arm of the Lord before the eyes of all the nations, all the ends of the earth will witness the salvation of His people” (52:10).
The unanticipated vindication of the Jews in the End of Days, however, will raise nagging, introspective questions for Israel’s neighbors: How then can we explain the Jews’ long-enduring suffering at our own hands? After all, the age-old reasons we contrived to explain away Israel’s agony are clearly no longer valid. Who is to blame for Israel’s miserable existence in exile? In short, why did the servant of God seem to suffer without measure or cause?
Therefore, Isaiah 53:8 concludes with their stunning confession, “for the transgressions of my people [the gentile nations] they [the Jews]were stricken.” The fact that the servant is spoken of in the third person, plural לָמוֹ (lamo)illustrates beyond doubt that the servant is a nation rather than a single individual.
The rabbinic interpretation of Isaiah 53 fits in seamlessly with its surrounding chapters which all clearly depict the nation of Israel as “despised, afflicted” (54:6-11), and oppressed “without cause” (52:4) at the hands of the gentile nations.
According to the most ancient rabbinic commentaries, the identification of Israel as God’s servant is evident throughout the four Servant Songs.5 As such, rabbinic sources from the Talmudic period identify the servant of Isaiah 53 in the plain sense as the Jewish people, consistent with the previous three Servant Songs.
For example, commenting on Isaiah 53 the Talmud states:
Rava said in the name of Rav Sachorah who said it in the name of Rav Huna: Whomever the Holy One, blessed is He, desires, He crushes with afflictions as it is stated “And the one whom Hashem desires He crushed with sickness (Isaiah 53:10). Now, one might have thought that this applies even if he does not accept [the afflictions] with love. Scripture therefore states in the continuation of the verse “if his soul acknowledges his guilt” (ibid.)… And if he accepts [the afflictions with love] what is his reward? He will see offspring and live long days. Moreover, he will retain his studies, as it is stated “and the desire of Hashem will succeed in his hand” (ibid.).
(Talmud Berachos 5a)
The ancient Midrash Rabba on Numbers 23 likewise attests that Isaiah 53 refers to the nation of Israel:“I have eaten my honeycomb with my honey” (Song of Songs 5:1): because the Israelites poured out their soul to die in captivity, as it is said, “Because he poured out his soul to die.”
(Midrash Rabba Isaiah 53:12)
Interestingly, the traditional Church did not completely satisfy the Christian mind with their stock interpretation of Isaiah 53. There is, therefore, a consensus among many modern, liberal Christian commentators which is in accord with this prevailing rabbinic exegesis on this most debated chapter. For example, the commentary of the 11th century Rashi and the 20th century Christian Oxford New English Bible6 are strikingly similar. Both clearly identify the “suffering servant” in Isaiah 53 as the nation of Israel, who suffered as a humiliated individual at the hands of the gentile nations.Conservative Christians, on the other hand, strongly argue against the Jewish interpretation of Isaiah 53 for a number of expected reasons. Historically, the Church has relentlessly used Isaiah 53 as its most important proof-text in order to demonstrate the veracity of the Gospels. They argue that this chapter proves that Jesus’ death was explicitly prophesied in the Hebrew Scriptures. In fact, the author of the Book of Acts claims that Philip converted an Ethiopian eunuch using Isaiah 53,7 and the author of Luke,8 John9 and I Peter10 associate Isaiah 53 with Jesus as well. While evangelicals routinely claim that Jesus is alluded to in several hundred verses throughout the Hebrew Bible, there is only a handful of passages in Tanach that the Church insists irrefutably identify Jesus alone as the messiah; Isaiah 53 is chief among these polemical texts.
Consequently, since time immemorial, missionaries fervently used Isaiah 53 to proclaim that the Hebrew prophet Isaiah predicted the advent of Christianity centuries before the birth of Jesus. Accordingly, the traditional Church recoils at the rabbinic interpretation of the fourth Servant Song. Such a monumental concession would require Christendom to abandon one of its most cherished polemical chapters used to defend its own teachings, and a vital part of its textual arsenal used against its elder rival, Judaism.
Besides, the systemic suffering of the Jews plays no essential role in Christian theology. The suffering of Jesus, on the other hand, is the cornerstone of Church doctrine. In fact, widespread Christian teachings throughout history concluded that the suffering of the Jews illustrates the wrongness of their beliefs, while the suffering of Jesus and his followers illustrates the truth and veracity of the Cross. As a result, conservative Christians are unyielding in their rejection of the Jewish interpretation of Isaiah 53.
Liberal Christian scholars, on the other hand, are frequently in accord with the classic rabbinic commentaries on Isaiah 53. Unlike their conservative coreligionists, liberal Christians do not use or depend on Church dogma or creedal statements to interpret the Bible. In other words, liberal Christian Bible commentators tend to interpret scripture without any preconceived notion of the correctness of Church teaching. Instead, they apply the same modern hermeneutics used to understand any ancient writings to their interpretation of the Bible. Given that Isaiah’s first three Servant Songs clearly identify Israel as God’s servant, and the surrounding chapters of Isaiah 53 clearly speak of Israel as a suffering and humiliated individual, liberal Christian scholarship frequently ascribes the servant in Isaiah’s fourth Servant Song to the nation of Israel.11
Rabbinic commentaries that state Isaiah 53 refers to the messiah
According to rabbinic thought when Isaiah speaks of the “servant,” the prophet is not speaking of all the Jewish people. Rather, the “servant” in these uplifting prophetic hymns refers to the righteous remnant of Israel – the most pious of the nation. The faithful members of Israel who willingly suffer for Heaven’s sake are identified in Tanach as God’s servant. These are the devout that call upon the name of the Lord (43:7), who bear witness to His unity (43:11), and are therefore charged to restore the rest of Jacob (49:5).“You are my witnesses declares the Lord, and My servant whom I have chosen.”
(Isaiah 43:10)In essence, God’s “servant” are the cherished few – the faithful who walk in the footsteps of Abraham, whom the Almighty called “My friend.”
“But you, O Israel, My servant, Jacob, whom I have chosen, you, descendants of Abraham My friend”
(Isaiah 41:8)
Simply put, the Servant Songs address only the believers of Israel who emulate the first patriarch of the Jewish people. As Abraham endured trials and adversity in his walk with God, so too would His servant, the righteous remnant of Israel, endure ordeals and affliction in its sacred path (Isaiah 49:3; 51:21; 54:11; Psalm 44:11-15).The Hebrew prophet Zephaniah vividly describes in two seminal verses the cherished remnant of Israel in the following manner:
“And I will leave in the midst of thee an afflicted and poor people, and they shall take refuge in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth; for they shall feed and lie down, and none shall make them afraid.”
(Zephaniah 3:12-13)
In rabbinic thought, all of God’s faithful, gentiles included (Zechariah 13:8-9), endure suffering on behalf of God (Isaiah 40:2; Zechariah 1:15). Thus, Jewish leaders of the past, such as Moses12 and Jeremiah,13) Rabbi Akiva,14 as well as future eschatological figures, such as the messiah ben Joseph and the messiah ben David, are held up in rabbinic literature as individuals who exemplify the “servant” who willingly suffers on behalf of Heaven.Therefore, when the Talmud (Sanhedrin 98a) describes the predicament of the messiah as he is waiting to be summoned by God, the rabbis cast him as:
“sitting among other paupers, all of them afflicted with disease. Yet, while all the rest of them tie and untie their bandages all at once, the messiah changes his bandages one at a time, lest he is summoned for the redemption at a moment’s notice.”
While this story may be understood allegorically, its jarring message is clear: The messiah, like other afflicted members of Israel, endures the agony and trials assigned to the faithful. However, unlike the other suffering saints who completely remove all their bandages before patiently replacing them with a fresh dressing, the messiah must methodically replace each bandage, one at a time. In other words, the messiah does not suffer more or less than other servants of God. Rather, according to the Talmud, the messiah is different from other men of God because he must be ready at a moment’s notice to usher in the deliverance of his beleaguered people. Because he is prepared to be summoned for the redemption at all times, he is never in a predicament where his bandages are fully removed.When Isaiah speaks of the suffering remnant of Israel, the messianic king is, therefore, included. The final heir of David’s throne is an integral member of the pious of Israel. This is, according to rabbinic interpretation, the pshat, or the plain meaning of the text in Isaiah 52:13 – 53:12. Therefore, when both ancient and modern rabbinic commentators expound on the clear meaning of the text, they ascribe the suffering servant in Isaiah 53 to the nation of Israel. Moreover, while Ezekiel warned that the righteous can never suffer or die as a sacrificial atonement for the wicked,15 the Talmud teaches:
“Whosoever weeps over the [suffering] of the righteous man, all his sins are forgiven.”
(Talmud, Shabbat 105b)
In order to shed much needed light on the famed Servant Songs, numerous rabbinic commentators hold up Jewish heroes as a paradigm of Isaiah 53’s “servant.” Accordingly, while on one hand the Talmud, Zohar, and other ancient rabbinic texts state explicitly that the “servant” of Isaiah 53 refers to the faithful of corporate Jewry,16 the same sources frequently point to renowned saints of Israel as an archetype of the Suffering Servant. These virtuous individuals include saints such as Moses, Elijah, Jeremiah, the messiah the son of Joseph and David – each of them embodies perfect examples of God’s servant, the righteous remnant of Israel.Bear in mind that the rabbinic commentary on Isaiah 53 is not dualistic or multilateral. Meaning, the sages of old did not suggest that Isaiah 53 refers to either the righteous remnant of Israel, Moses, Jeremiah, or an anointed leader. Rather, the servant in all four Servant Songs are the faithful descendants of Abraham. Isaiah 53 attests to an unprecedented worldwide repentance of all of mankind – a redemptive achievement accomplished by no other saint in history. Therefore, rabbinic commentators tend to lift up the messiah’s name more frequently than the names of other faithful servants of God.
While the bulk of rabbinic commentary seeks to provide the pshat – the principal analysis which illuminates the plain meaning of sacred literature – there is, broadly speaking, a second, and distinct stream of rabbinic commentary which explores the drash. In general terms, the drash delves into the deeply profound, yet often less precise homiletic method of exegesis used to interpret the Hebrew Scriptures. This sacred material is often referred to as midrashic, literally “derived from a drash.”
In Jewish thought, the pshat conveys the foundational understanding of any text in Tanach; this is the commentary which elucidates the clear and basic meaning of a verse. As the sages declare in the Talmud, “A verse cannot depart from its plain meaning.” (Shabbat 63a; Yev. 11b, 24a). Accordingly, the midrashic interpretation of a biblical verse is never intended to nullify, contradict, or injure the natural sense of a text. On the contrary, thepshat always supplies the primary meaning of a passage. Moreover, it is impossible to fully grasp the inspirational midrashic commentary without first comprehending the simple meaning of a text.
On the other hand, without the sublime illumination of the Midrash, seminal, seemingly-disconnected principles throughout various regions of Tanach can be challenging to harmonize and fully comprehend. In other words, with only the pshat commentary, Biblical principles when studied independently, can only be understood on a fundamental level.Yet the separate, straightforward commentaries of the pshat may appear incompatible and disjointed from other regions of scripture without the midrashic commentary. Midrashic literature, generally speaking, weaves together and painstakingly merges Judaism’s Written and Oral tradition into a transcendent revelation. Because the Midrash illuminates rabbinic thought to its fullest, holistic expression, it stands out as a vital tool for the student of sacred literature.
Few chapters in Tanach better illustrate the vital role the Midrash plays in expounding Biblical texts than Isaiah 53. The straightforward rabbinic approach to elucidate Isaiah 53 begins by identifying the astonished speakers in Isaiah 53:1-9 and the “Servant” in Isaiah 52:13 and 53:11. The rabbinic annotations, i.e. the pshat, convey the clear and essential commentary. They describe how these passages record the reaction of the astonished and contrite kings of nations when they discover that the faithful members of Israel were always God’s true servant. As mentioned, the identities of the speakers and the servant are evident from the surrounding chapters of Isaiah 53.
The Midrash, however, illuminates a most profound, yet often overlooked central theme of Isaiah 53; never before in history has any servant of God brought about the mass repentance of the gentiles. Whereas the patriarch Abraham redeemed only 70 souls in Haran, the future scion of the House of David will usher in an unprecedented epoch, where gentile kings of nations will repent, as vividly described in the fourth Servant Song. In other words, the messiah will bring about an age when the most important feature of Isaiah 53 will materialize – the worldwide repentance of the gentiles. Whereas Moses drew only a single nation from Egypt into the service of God, the messianic king will redeem the other nations as well. At this epic, redemptive moment in the future all the nations will perceive that Judaism is the only true faith, as it is written:
“For then I will make the peoples pure of speech, so that they all invoke the name of the Lord and serve Him with one accord.”
(Zephaniah 3:9)
Thus, in the messianic age, the gentiles will confess aloud the remorseful and repentant words sketched in Isaiah 53. In essence, the sequence of events outlined in the fourth Servant Song will be an unparalleled occasion in history. Never before throughout the annals of time have “the gentiles come to your light, and kings to the brightness of your rising” (Isaiah 60:3).Consequently, although various rabbinic literature highlights numerous Biblical saints whose lives exemplify the Suffering Servant of Israel in Isaiah 53, the future messiah is held up more frequently and prominently than any other pious Jew in this startling context; for the future anointed Davidic king will usher in this dramatic epoch in which the gentiles will repent, as outlined in Isaiah 53. In other words, the stunning narrative of the fourth Servant Song will be made possible by the reign of the messiah, the foremost member of God’s Suffering Servant, Israel. Only the messiah will accomplish this global achievement in the final redemption, which neither Abraham, Moses, or Jeremiah were able to accomplish. Only the messianic age will spawn worldwide repentance of the nations. Therefore, the rabbis teach,
“My servant shall be high, and lifted up, and lofty exceedingly – he will be higher than Abraham, more exalted than Moses, loftier than the angels.”17
(Midrash Tanchuma)
In short, the messiah will ignite the contrition of Israel’s neighbors as outlined in Isaiah’s fourth Servant Song.Because of the deeply esoteric and widely elastic nature of midrashic writings, these millennia-old texts are vulnerable to misuse by opponents of the Jewish faith. Isaiah 53 – the chapter in the Bible which has for ages formed one of the principal battlefields between Jews and their Christian opponents – is no exception to this rule.
Under ordinary circumstances, traditional Church apologists regard rabbinic commentaries with sneering derision, casting them at best as damaging to spiritual enlightenment. However, ancient midrashic annotations on Isaiah 53 which can be ripped out of context and portrayed as supportive of Christian teachings are wildly quoted and cheerfully paraded by missionaries with the hope of winning more unclaimed souls to the Cross. The fact that the Christian interpretation of Isaiah 53 is not supported by the chapters that surround it, only adds to the Church’s desperate feeding frenzy on these ancient rabbinic texts. It is astonishing that missionaries would use rabbinic texts to support Christian doctrines given that each and every one of the rabbis that they zealously quote utterly rejected the teachings of Christianity.
The most frequently quoted rabbinic text in Christian literature is, without doubt, the second-century Targum Yonatan ben Uziel on Isaiah 53. Although the word “Targum” literally means a “Translation,” the Targum Yonatan ben Uziel is not at all a word-for-word translation of Tanach. Rather, this unique, highly-regarded Aramaic annotation on the Hebrew Scriptures fuses together
both drash and pshat – the homiletic and plain meaning of a text – in its running, dynamic commentary on the Prophets. Accordingly, it is the messiah who is raised up as God’s ideal servant in the Targum Yonatan ben Uziel on Isaiah 52:13, yet on the following verse, the Targum identifies the faithful of Israel who suffer vicariously (Isaiah 52:14).As expected, missionaries selectively quote the Targum Yonatan ben Uziel on Isaiah 52:13, which identifies God’s servant as the messiah.
The Targum’s rendering of Isaiah 52:13 is as follows:
“Behold my servant Messiah shall prosper; he shall be high, and increase, and be exceedingly strong.”
Yet the Targum’s commentary on the following verse, Isaiah 52:14, identifies Israel as the long-suffering and humiliated servant:“As the house of Israel looked to him during many days, because their countenance was darkened among the peoples, and their complexion (darkened) beyond the sons of men.”
As expected, the commentary of Targum Yonatan ben Uziel on Isaiah 52:14 is nowhere to be found in Christian missionary material. There is not a single Church apologist who quotes the Targum’s elucidation on Isaiah 53:10. For it is upon these words of Isaiah, “He is crushed and made ill,” where the Targum identifies the suffering servant as the nation of Israel who suffers unbearable chastisement in the following commentary:“But it is the Lord’s good pleasure to refine and cleanse the remnant of His people in order to purify their souls from sin; they shall see the kingdom of the messiah, they shall increase their sons and daughters, they shall prolong their days; and those who perform the Law of the Lord shall prosper in good pleasure.”
Although the above quotation from Targum Yonatan ben Uziel on Isaiah 53:10 is deliberately ignored by Christendom’s missionaries, this two-millennia-old message remains immortal. The nation of Israel, God’s servant, suffered unimaginable torment at the hands of her gentile neighbors so that her sins would be washed away.“Speak tenderly to Jerusalem, and declare to her: Her term of service is over, her iniquity is expiated; for she has received at the hand of the Lord double for all her sins.”
(Isaiah 40:2)
Simply put, there are 15 verses in the Targum’s annotation on Isaiah 53 (52:13-15 and 53:1-12), yet with surgical precision, missionary conversionist tracts selectively and deliberately ignore almost all of them with the exception of the first verse on Isaiah 52:13. This is a well-worn technique of wielding rabbinic literature as an evangelical sledgehammer, in order to drive home the well-crafted message to unlettered Jews that ancient rabbis concealed the truth that Isaiah 53 is speaking of Jesus, and not the nation of Israel. Nothing, of course, could be further from the truth.Midrash Rabbah (Numbers XXIII.2), Zohar (Genesis & Leviticus), Talmud (Brochos 5a), Rashi, Joseph Kara, Ibn Ezra, Joseph Kimchi, David Kimchi, Nachmanadies, Abarbinbanel, et all
Ibn Ezra on Isaiah 53
Origen, Contra Celsum, Chadwick, Henry; Cambridge Press, book 1, chapter 55, page 50
Isaiah 41:11; Micah 7:15-16; Jeremiah 16:19-20;
Isaiah 41:8-9; 43:10; 44:1; 44:21; 45;4; 48:20; 49:3
The New English Bible, Oxford Study Edition, page 788-789. See also the Revised Standard Bible, Oxford Study Edition, page 889.
Acts 8:28-34
Luke 22:37
John 12:38
I Peter 2:22
The Christian New English Bible, Oxford Study Edition, annotation on Isaiah 52:13-53:12 explains:The “fourth Servant Song, the Suffering Servant, Israel, the servant of God, has suffered as a humiliated individual. However, the servant endured without complain because it was vicarious suffering (suffering for others). 52:13-15: Nations and kings will be surprised to see the servant exalted. 53:1: The crowds, pagan nations, among whom the servant (Israel) lived, speak here (through verse 9), saying that the significance of Israel’s humiliation and exaltation is hard to believe (page 788-789). See also the Revised Standard Bible, Oxford Study Edition, page 889.
Walter Brueggemann Ph.D., Isaiah 40 – 66 (Louisville: Kentucky, 1998), p. 143, states:“There is no doubt that Isaiah 53 is to be understood in the context of the Isaiah tradition. Insofar as the servant is Israel – a common assumption of Jewish interpretation – we see that the theme of humiliation and exaltation serves the Isaiah rendering of Israel, for Israel in this literature is exactly the humiliated (exiled) people who by the powerful intervention of Yahweh is about to become the exalted (restored) people of Zion. Thus the drama is the drama of Israel and more specifically of Jerusalem, the characteristic subject of this poetry. Second, although it is clear that this poetry does not have Jesus in any first instance on its horizon, it is equally clear that the church, from the outset, has found the poetry a poignant and generative way to consider Jesus, wherein humiliation equals crucifixion and exaltation equals resurrection and ascension.”
Talmud, Sotah 14a and the Sifri on Deuteronomy 355 applies Isaiah 53:12 to Moses
Rabbi Sadyah Gaon (tenth century), Oxford Ms. (Poc 32
Jerusalem Talmud, Shkalim V.I.
Ezekiel 18:20-23
Midrash Rabbah (Numbers XXIII.2), Zohar (Genesis & Leviticus), Talmud (Brochos 5a),
Yalkut, ii, 571 on Zachariah 4:7Undebunking “The Forbidden Chapter” Isaiah 53 Conspiracy
The 17th century Jewish historian, Raphael Levi, admitted that long ago the rabbis used to read Isaiah 53 in synagogues, but after the chapter caused “arguments and great confusion” the rabbis decided that the simplest thing would be to just take that prophecy out of the Haftarah readings in synagogues. That’s why today when we read Isaiah 52, we stop in the middle of the chapter and the week after we jump straight to Isaiah 54.
What happened to Isaiah 53, you might be wondering? That is exactly what this article is about.
In the Bible, in the book of Isaiah, chapter 53 the prophet prophesies about the Messiah that he would be rejected by his people suffer and die in agony and that God would see his suffering and death as an atonement for the sins of humanity. Isaiah lived and prophesied about 700 BCE. According to his prophecy in chapter 53 the leaders of Israel would recognize they had made a mistake at the end of days when they rejected the Messiah, so Isaiah put the prophecy in past tense and because he saw himself as part of the people of Israel he used third person plural (we).
AT THE END OF CHAPTER 52 ISAIAH WRITES AN INTRODUCTION TO CHAPTER 53:
“Behold, my servant shall prosper…”The term “servant” is supposed to connect back to sections earlier in the book that speak of “the Servant of the Lord” (for example, in chapters 42, 49 and 50, where the Messiah is described as a servant that suffers).
“He will be high and lifted up and greatly exalted.”
This is to emphasize the eminence of the Messiah who would in fact rise from the dead, and ascend to the heavens and sit next to the Father. His actions would give him a higher status that every human king or ruler.
“Just as many were appalled at You—His appearance was disfigured more than any man, His form more than the sons of men.”
Before the Messiah is exalted he would suffer and be humiliated. His body would be abused and tortured so badly that he would be completely disfigured and unrecognizable.
“So He will sprinkle many nations. Kings will shut their mouths because of Him, for what had not been told them they will see, and what they had not heard they will perceive.”
Despite the horrific suffering the day would come when even kings would come to look to him with reverence.
AND NOW, LET’S DIVE INTO CHAPTER 53 ITSELF…
“Who has believed our report?”
This is describing the lack of faith among the people of Israel who don’t believe what they’ve heard.
“To whom is the arm of Adonai revealed?”
Isaiah calls the Messiah the “Arm of the Lord”. Earlier, in chapter 40 Isaiah declares that the “Arm of the Lord” would rule for him. In chapter 51 the gentiles put their hope in the “Arm of the Lord”, and the “Arm of the Lord” would redeem. In chapter 52 the “Arm of the Lord” brings salvation. Now, in 53, Isaiah reveals to us that the “Arm of the Lord” is in fact the Messiah. The Messiah is very much part of God himself.
For He grew up before Him like a tender shoot,
like a root out of dry ground.
He had no form or majesty that we should look at Him,
nor beauty that we should desire Him.He was a shoot in spiritually dry ground – there had been no word from God for 400 years.
“He had no beauty that we should desire Him”.
He was not appealing to us. We didn’t want him. His appearance wasn’t particularly glorious or impressive, and the way he showed up didn’t cause people to desire him. In contrast to what rabbinic Halacha teaches today, according to this prophecy, the Messiah would not be born to a prestigious rabbinic family or grow up in the grand residences of wealthy rabbis. We can say with near certainty that the external appearance of the Messiah was nothing extraordinary at all.
He was despised and rejected by men,
a man of sorrows, acquainted with grief,
One from whom people hide their faces.
He was despised, and we did not esteem Him.The life of the Messiah was characterized by pain, rejection and suffering. He didn’t get the honor due to the Messiah, but was despised and rejected by the leaders of his people. We considered him some kind of social misfit – someone we might hide our faces from when we pass someone on the street that we are embarrassed to see.
We didn’t think he was the Messiah. We didn’t even register it could be him.Surely He has borne our griefs
and carried our pains.
Yet we esteemed Him stricken,
struck by God, and afflicted.The Messiah suffered in our place – he carried our sicknesses, our suffering, our pain… and the sins we committed, while our people – while we – thought he was being punished, and that his suffering was God’s punishment for sins that he himself had committed. We didn’t understand that it was for OUR sin.
But He was pierced because of our transgressions,
crushed because of our iniquities.
The chastisement for our shalom was upon Him,
and by His stripes we are healed.The Hebrew says wounded, pierced. He died. Like someone who has fallen wounded, or someone perforated with bullets – not for any fault of his own, but it was our wrongdoing. He was crushed because of our inequities, our sins – the punishment and discipline we deserved went to him. The “stripes” are hard blows that leave marks, and by his scars we are healed. In exactly this way, hundreds of years later, the prophecy was fulfilled. Yeshua was went to the cross in order to take the death we deserved.
We all like sheep have gone astray.
Each of us turned to his own way.
So Adonai has laid on Him the iniquity of us all.The Hebrew talks of going astray like sheep wander off and get lost. We all, people of Israel, ignored him and went on our way, but despite this, God put all our sin and iniquity on him – on the Messiah.
He was oppressed and He was afflicted
yet He did not open His mouth.
Like a lamb led to the slaughter,
like a sheep before its shearers is silent,
so He did not open His mouth.The Hebrew says he was exploited, abused… his dignity and right to a fair trial were taken from him. The Hebrew says he was afflicted – tortured – but he didn’t open his mouth. This shows that he did not resist his unjust sentence. He didn’t try to rebel or escape, and he didn’t take legal representation in spite of the fact he was facing a death sentence, but he was led like a sheep to the slaughter, or to be sheared without resisting the injustices being done to him.
Because of oppression and judgment He was taken away.
As for His generation, who considered?
For He was cut off from the land of the living,
for the transgression of my people—
the stroke was theirs.They arrested him and took his to trial. As a result of the trial he was “cut off from the land of the living”. A death sentence. Not for his own crimes, but those of his people. In the Scriptures, “My people” always means the people of Israel. The Messiah would die not for his own sin but for the sin of his people – the people who should be taking the punishment for their own sins – but the Messiah took it upon himself. He is the one who died.
His generation wouldn’t care to bring him up in conversation, but would rather sweep his existence under the carpet. So for the last 2000 years, Yeshua the Messiah has been the best kept secret in Judaism, and this is precisely why he was labelled “Yeshu” in Judaism, which stands for “May his name and memory be blotted out”.
His grave was given with the wicked,
and by a rich man in His death,
though He had done no violence,
nor was there any deceit in His mouth.Even though he was taken out to be executed like a criminal, even though he did nothing wrong, and never lied, in his death he was to be buried in the fancy tomb of a rich man. Yeshua really was killed on the cross and was buried in the grave of a rich man a member of the Sanhedrin, Joseph of Arimathea. It’s a clear symbol of the ironic situation in which the Messiah receives honor for the noblest deed of them all – taking the death sentence we deserve on himself.
Yet it pleased Adonai to bruise Him.
He caused Him to suffer.
If He makes His soul a guilt offering,
He will see His offspring, He will prolong His days,
and the will of Adonai will succeed by His hand.So who is responsible for the death of the Messiah? “The Jews”? As so many Catholics have accused us of in the past? Maybe the Romans? They were the ones who actually crucified him? No.
“God was pleased to bruise him”. God is the only one able to forgive and bring salvation to the world and he turned himself into a sacrifice. What kind of sacrifice? A guilt offering. The death of the Messiah was no accident – God used his own stiff-necked people as priests in order to bring about the forgiveness of sins not only for his people Israel, but for the whole of humanity. In contrast to the Yom Kippur sacrifice which was only valid until the following year and just ‘covered over’ sin, the atonement of the Messiah took away our sin once and for all! None of us as human beings are perfect – we are not able to be that perfect sacrifice. Only God himself could do that.
After that comes a very interesting statement:“He will see His offspring, He will prolong His days,”
In spite of the fact he would be killed, he would also prolong his days. He would rise again from the dead and would see the “fruit of his seed”, planted in his resurrection. By the way, we also have a video on the resurrection of Yeshua.
As a result of the anguish of His soul
He will see it and be satisfied by His knowledge.
The Righteous One, My Servant will make many righteous
and He will bear their iniquities.The Messiah would see and be satisfied by his labor, because many would be made righteous by the suffering he endured, as a righteous man when he took on himself the sins and iniquities of many. All who recognize him as the Messiah will be his “seed” in a spiritual sense.
Therefore I will give Him a portion with the great,
and He will divide the spoil with the mighty—
because He poured out His soul to death,
and was counted with transgressors.
For He bore the sin of many,
and interceded for the transgressors.The Messiah was the one interceding for us an advocate for us as sinners before a holy God. The Messiah took on his shoulders the sin of all who believe in him. It’s an encouraging prophecy of hope and a future. God is not just interested in forgiveness expressed in words but also demonstrated in actions. That’s why he took on the appearance of a servant and took the punishment that we deserve on himself.
THE JEWISH SAGES THOUGHT ISAIAH 53 WAS ABOUT THE MESSIAH
It’s important to understand we’re not just talking about a Christian interpretation here – the Jewish Sages of ancient times also always interpreted Isaiah 53 to be about the Messiah. In fact, the well-known term “Messiah ben Yosef” is actually from this very text.
In the ancient Jewish translation of Yonatan ben Uzziel (Targum Jonathan) from the first century opened the section with the words “The Anointed Servant” that is to say Ben Uzziel connected the chapter to the Messiah, the Anointed One.
Rabbi Yitzhak Abravanel who lived centuries ago admitted that “Yonatan ben Uzziel’s interpretation that it was about the coming Messiah was also the opinion of the Sages (of blessed memory) as can be seen in much of their commentary.”The Book of the Zohar recognizes the principle of substitution that the suffering of the Messiah would come to take the suffering that others deserved for their sins. On the verse “Surely He has borne our griefs”, the Book of the Zohar says, “There is in the Garden of Eden a palace named the Palace of the Sons of Sickness. This palace the Messiah enters, and He summons every pain and every chastisement of Israel: All of these come and rest upon Him. And were it not that he had thus lightened them off Israel and taken them upon himself, there had been no man able to bear Israel’s chastisements for the transgression of the law.”
Midrash Konen in discussing Isaiah 53 puts the following words in the mouth of Elijah the prophet: “Thus says the Messiah: Endure the sufferings and the sentence your Master who makes you suffer because of the sin of Yisroel. Thus it is written, “He was wounded because of our transgressions, he was crushed because of our iniquities”, until the time the end comes.”
Tractate Sanhedrin in the Babylonian Talmud (98b), writes about the name of the Messiah
“His name is ‘the leper scholar,’ as it is written, “Surely he hath borne our griefs, and carried our sorrows yet we did esteem him a leper, smitten of God, and afflicted”.
In Midrash Tanhuma it says, “Rabbi Nachman says, it speaks of no one but the Messiah, the Son of David of whom it is said, here a man called “the plant”, and Jonathan translated it to mean the Messiah and it is rightly said, “man of sorrows, acquainted with grief”.
Midrash Shumel says this about Isaiah 53: “The suffering was divided into three parts: One for the generation of the Patriarchs, one for the generation of Shmad, and one for the King Messiah”.
The prayers for Yom Kippur, the ones we all know also relates Isaiah 53 to the Messiah. The prayer added for Yom Kippur by Rabbi Eliezer around the time of the seventh century: “Our righteous Messiah has turned away from us we have acted foolishly and there is no one to justify us. Our iniquities and the yoke of our transgressions he bears and he is pierced for our transgressions. He carries our sins on his shoulder, to find forgiveness for our iniquities. By his wounds we are healed.”The deeper we go into this prayer for Yom Kippur the more significant it gets. The prayer brings the sense that the Messiah left his people. “The righteous Messiah turned [away]”. That is to say, the Messiah has already come and left. Also, the Messiah suffered in the place of the people, and the sins of people were put on him then after the Messiah suffered, he left them that was the reason for their concern and so the people are praying for his return. A large part of this prayer is taken straight out of Isaiah 53, so from this we can prove that up to the 7th century the Jewish perception – also among the rabbis – was still that Isaiah 53 was about the Messiah.
In Genesis Rabbah, Rabbi Moshe haDarshan says that God enabled the Messiah to save souls but that together with that, he would suffer greatly. Also Maimonides relates Isaiah 53 to the Messiah in his Epistle to Yemen. Rabbi Shimon bar Yochai wrote, “And Messiah of Ephraim died there and Israel mourns for him as it is written: ‘He is despised and rejected of men’, and he goes back into hiding, for it says: ‘and we hid, as it were, our faces from him’.”Also in Tractate Sotah 14, Midrash Rabbah Parasha 5, Midrash Tanhuma, Midrash Konen, Yalkut Shimoni and actually the whole Talmud always related the chapter to the Messiah, as did all the rabbis until about a thousand years ago. Everyone agreed that Isaiah 53 prophesies about the Messiah.
RASHI’S REVISION IN THE MIDDLE AGES
Rashi lived, as we know, in Spain, at a time when Jews and Christians lived together and so naturally, arguments arose between them. Christian friends and neighbors of Rashi tried to convince him that Biblical prophecy pointed to Yeshua. Among other prophecies, they of course showed him Isaiah 53. Because the prophecy in Isaiah 53 is so sharp and clear, Rashi had no choice. He obviously didn’t want to admit that Yeshua was the Messiah, so he had to try to reinterpret the prophecy so that it was no longer about the Messiah but instead about the people of Israel. Rashi’s claim was that the suffering servant is a metaphor of the people of Israel who suffered at the hands of the gentiles.Many different rabbis – Gaon Rabbi Saadia, Rabbi Naphtali ben Asher, and Rabbi Moshe Alshich adamantly opposed Rashi’s new interpretation, and demanded that the Sages of Israel should ignore him and return to the original interpretation, the most famous of among them was Mamonides, who categorically declared that Rashi was completely mistaken.
But today, it is Rashi’s interpretation that is accepted among the rabbis who also are not interested in admitting that Yeshua could have been the Messiah who was rejected, suffered and died exactly as Isaiah prophesied.
A good example comes from Rabbi Haim Rettig, who writes, “Is it possible that any Christian anywhere in the world could fit the description of the Servant of the Lord that is led like a sheep to the slaughter? It cannot be that Isaiah the prophet could prophesy about a Christian event rather than a Jewish one. The prophecy of Isaiah is talking about the people of Israel throughout the generations, the Israel has given itself to be the innocent lamb”. What irony! Despite the fact that rabbis twisted Yeshua’s name into “Yeshu the Christian”, changing his name didn’t turn him into a Christian. The official religion of Christianity was only established in the third century. Yeshua was in fact Jewish, from the line of David, who lived here in Israel.
Also, when Rabbi Rettig claims that the prophecy of Isaiah 53 is not about the Messiah but about Israel, that gave itself up as an innocent lamb, can we really say that the people of Israel could be described as “an innocent lamb”? Innocent lamb is a Biblical definition for one without sin, who is blameless, spotless, never does evil and would never sin, but is perfect, pure and clean from sin. Does the people of Israel really this description? It’s enough just to open the paper or listen to the news to get your answer.
And since we’re talking about Isaiah the prophet, we’ll let Isaiah answer this question as well. Notice the words to the people of Israel just six chapters after chapter 53:“For your hands are defiled with blood and your fingers with iniquity. Your lips have spoken lies, your tongue mutters wickedness. No one sues justly, and none pleads a case honestly. Their feet run after evil. They rush to shed innocent blood. Their thoughts are thoughts of iniquity. Violence and ruin are on their highways. They do not know the path of peace, and there is no justice in their tracks. They have made their paths crooked. Whoever walks in them will not experience shalom.”
One thing’s for sure, as far as Isaiah’s concerned Israel was no “innocent lamb”!
HERE ARE A FEW MORE REASONS THAT MAKE IT IMPOSSIBLE FOR THE CHAPTER TO BE ABOUT ISRAEL
The Suffering Servant is consistently presented as an individual and not as a plurality or collective noun, like a people group. Verse 8 says, “For the transgressions of My people He was stricken”. What people was Isaiah part of? The people of Israel, of course. So “my people” refers to the people of Israel. Therefore Israel cannot be the Suffering Servant of the Lord. If the people of Israel was the Servant of the Lord here, who would be “my people”?
Moreover, the Servant of the Lord suffers willingly submissively and without objection. The people of Israel have never suffered willingly! According to the Torah, the suffering of Israel was a result of sin not because of their righteousness whereas the Servant of the Lord suffered as a righteous person not because he had sinned The Servant of the Lord was guiltless but according to the Torah the people of Israel were always punished and suffered because of their sin and the gentiles didn’t get healing from God because Jewish people were persecuted.
The Servant of the Lord died in our place as a sacrifice for our sin. The people of Israel, on the other hand, didn’t suffer for the gentiles but because of their wickedness.
The Servant rose from the dead, but the people of Israel were never “cut off” completely and so could not “rise from the dead”. If the Servant of the Lord is Israel and not the Messiah, the concept of “Messiah ben Yosef” suddenly disappears as if it never existed.
In summary, we did wrong, the Messiah was punished. We sinned, and he suffered. We deserve death, and he was crucified in our place. A perfect God took on the likeness of a Servant in order to reveal himself to us as one of us. He allowed us to humiliate him, reject him, and to torture him to death in order to take our sins upon himself. So it’s also up to us to suffer for the good of others who sin against us. If God who is perfect can forgive us, imperfect as we are, how much more should we forgive one another? This is the wonderful message of the Suffering Servant: The God who loves us has done for us what we could never do for ourselves!“For the transgressions of My people He was stricken”. What people was Isaiah part of? The people of Israel, of course. So “my people” refers to the people of Israel. Therefore Israel cannot be the Suffering Servant of the Lord.
Hi proclaimer,
“For the transgressions of My people He was stricken”. What people was Isaiah part of? The people of Israel, of course. So “my people” refers to the people of Israel. Therefore Israel cannot be the Suffering Servant of the Lord.
Here is the verse by verse interpretation of Isaiah 53;
ISAIAH 53
In the original Hebrew texts, there are no chapter divisions, and Jew and Christian alike agree that chapter 53 is actually a continuation of the prophecy which begins at 52:13. Accordingly, our analysis must begin at that verse.52:13 “Behold, My servant will prosper.” Israel in the singular is called God’s servant throughout Isaiah, both explicitly (Isa. 41:8-9; 44:1-2; 45:4; 48:20; 49:3) and implicitly (Isa. 42:19-20; 43:10) – the Messiah is not. Other references to Israel as God’s servant include Jer. 30:10 (note that in Jer. 30:17, the servant Israel is regarded by the nations as an outcast, forsaken by God, as in Isa. 53:4); Jer. 46:27-28; Ps. 136:22; Lk. 1:54. ALSO: Given the Christian view that Jesus is God, is God His own servant?
52:15 – 53:1 “So shall he (the servant) startle many nations, the kings will stand speechless; For that which had not been told them they shall see and that which they had not heard shall they ponder. Who would believe what we have heard?” Quite clearly, the nations and their kings will be amazed at what happens to the “servant of the L-rd,” and they will say “who would believe what we have heard?”. 52:15 tells us explicitly that it is the nations of the world, the gentiles, who are doing the talking in Isaiah 53. See, also, Micah 7:12-17, which speaks of the nations’ astonishment when the Jewish people again blossom in the Messianic age.
53:1 “And to whom has the arm of the L-rd been revealed?” In Isaiah, and throughout our Scriptures, God’s “arm” refers to the physical redemption of the Jewish people from the oppression of other nations (see, e.g., Isa. 52:8-12; Isa. 63:12; Deut. 4:34; Deut. 7:19; Ps. 44:3).
53:3 “Despised and rejected of men.” While this is clearly applicable to Israel (see Isa. 60:15; Ps. 44:13-14), it cannot be reconciled with the New Testament account of Jesus, a man who was supposedly “praised by all” (Lk. 4:14-15) and followed by multitudes (Matt. 4:25), who would later acclaim him as a prophet upon his triumphal entry into Jerusalem (Matt. 21:9-11). Even as he was taken to be crucified, a multitude bemoaned his fate (Lk. 23:27). Jesus had to be taken by stealth, as the rulers feared “a riot of the people” (Mk. 14:1-2).
53:3 “A man of pains and acquainted with disease.” Israel’s adversities are frequently likened to sickness – see, e.g., Isa. 1:5-6; Jer. 10:19; Jer 30:12.
53:4 “Surely our diseases he carried and our pains he bore.” In Matt. 8:17, this is correctly translated, and said to be literally (not spiritually) fulfilled in Jesus’ healing of the sick, a reading inconsistent with the Christian mistranslation of 53:4 itself.
53:4 “Yet we ourselves esteemed him stricken, smitten of G- D and afflicted.” See Jer. 30:17 – of God’s servant Israel (30:10), it is said by the nations, “It is Zion; no one cares for her.”
53:5 “But he was wounded from (NOTE: not for) our transgressions, he was crushed from (AGAIN: not for) our iniquities.” Whereas the nations had thought the Servant (Israel) was undergoing Divine retribution for its sins (53:4), they now realize that the Servant’s sufferings stemmed from their actions and sinfulness. This theme is further developed throughout our Jewish Scriptures – see, e.g., Jer. 50:7; Jer. 10:25. ALSO: Note that the Messiah “shall not fail nor be crushed till he has set the right in the earth” (Isa. 42:4).
53:7 “He was oppressed and he was afflicted, yet he did not open his mouth. Like a lamb that is led to slaughter, and like a sheep that is silent before its shearers, so he did not open his mouth.” Note that in the prior chapter (Isa. 52), Israel is said to have been oppressed and taken away without cause (52:4-5). A similar theme is developed in Psalm 44, wherein King David speaks of Israel’s faithfulness even in the face of gentile oppression (44:17- 18) and describes Israel as “sheep to be slaughtered” in the midst of the unfaithful gentile nations (44:22,11).
Regarding the claim that Jesus “did not open his mouth” when faced with oppression and affliction, see Matt. 27:46, Jn. 18:23, 36-37.
53:8 “From dominion and judgement he was taken away.” Note the correct translation of the Hebrew. The Christians are forced to mistranslate, since – by Jesus’ own testimony – he never had any rights to rulership or judgement, at least not on the “first coming.” See, e.g., Jn. 3:17; Jn. 8:15; Jn. 12:47; Jn. 18:36.
53:8 “He was cut off out of the land of the living.”
53:9 “His grave was assigned with wicked men.” See Ez. 37:11-14, wherein Israelis described as “cut off” and God promises to open its “graves” and bring Israel back into its own land. Other examples of figurative deaths include Ex. 10:17; 2 Sam. 9:8; 2 Sam. 16:9.
53:8 “From my peoples’ sins, there was injury to them.” Here the Prophet makes absolutely clear, to anyone familiar with Biblical Hebrew, that the oppressed Servant is a collective Servant, not a single individual. The Hebrew word “lamoh”, when used in our Scriptures, always means “to them” never “to him” and may be found, for example, in Psalm 99:7 – “They kept his testimonies, and the statute that He gave to them.”
53:9 “And with the rich in his deaths.” Perhaps King James should have changed the original Hebrew, which again makes clear that we are dealing with a collective Servant, i.e., Israel, which will “come to life” when the exile ends (Ez. 37:14).
53:9 “He had done no violence.” See Matt. 21:12; Mk. 11:15-16; Lk. 19:45; Lk. 19:27; Matt. 10:34 and Lk. 12:51; then judge for yourself whether this passage is truly consistent with the New Testament account of Jesus.
53:10 “He shall see his seed.” The Hebrew word for “seed”, used in this verse, always refers to physical descendants in our Jewish Scriptures. See, e.g., Gen. 12:7; Gen. 15:13; Gen. 46:6; Ex. 28:43. A different word, generally translated as “sons”, is used to refer to spiritual descendants (see Deut. 14:1, e.g.).
53:10 “He will prolong his days.” Not only did Jesus die young, but how could the days be prolonged of someone who is alleged to be God?
53:11 “With his knowledge the righteous one, my Servant, will cause many to be just.” Note again the correct translation: the Servant will cause many to be just, he will not “justify the many.” The Jewish mission is to serve as a “light to the nations” which will ultimately lead the world to a knowledge of the one true God, this both by example (Deut. 4:5-8; Zech. 8:23) and by instructing the nations in God’s Law (Isa. 2:3-4; Micah 4:2-3).
53:12 “Therefore, I will divide a portion to him with the great, and he shall divide the spoil with the mighty.” If Jesus is God, does the idea of reward have any meaning? Is it not rather the Jewish people – who righteously bore the sins of the world and yet remained faithful to God (Ps. 44) – who will be rewarded, and this in the manner described more fully in Isaiah chapters 52 and 54?
It’s really clear to anyone who has never read Isaiah 53 who in history this is talking about. Even if they do not mention Jesus as a candidate, they are probably thinking it.
And of course to those who believe Isaiah 53 is scripture and that Jesus is not the messiah, well there is no limit on how creative you can be to deny this is Jesus despite him standing out as the only contender to the unbiased mind. This is true for anyone with bias.
Flat earthers say the Torah teaches the earth is flat. Trinitarians say the New Testament teaches that God is three persons. Some say Isaiah 53 is not about the coming messiah. The list goes on. People can be as creative as they want to support any theory they want. But know this, scripture is not the catalyst for knowing God. But when you do know God and he knows you, he gives you his Spirit and from that, you are led into truth because you are connected with God. Without the Spirit you are in a dark room stumbling into things and trusting fully in your own mind which is seriously limited.
A man without the Spirit cannot see. But this one is that obvious that even those who do not believe in God will answer that it is Jesus, even if they do not believe he existed or was the Christ.
That said, I will debate with you further on Isaiah 53 when I have more time.
- You must be logged in to reply to this topic.
