Information about Isaiah 53

Isaiah 53 "The Suffering Servant" (KJV) 52:13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. 52:14As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men: 52:15So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. 1Who hath believed our report? and to whom is the arm of the LORD revealed? ²For he shall grow up before him as a tender plant , and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him. ³He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not. 4Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed. 6All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither [was any] deceit in his mouth. 10Yet it pleased the LORD to bruise him; he hath put [him] to grief: when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the LORD shall prosper in his hand. 11He shall see of the travail of his soul, [and] shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12Therefore 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.

Isaiah 53, taken from the Book of Isaiah, is the last of the four Songs of the Suffering Servant, and tells the story of "The Suffering Servant". The passage is famous for its interpretation by many Christians to be prophesy of the coming of Jesus, being written over 700 years before his birth. This interpretation is strongly rejected by Jewish theologians, most of whom believe the servant to be the nation of Israel.^[1][2] Many Christians view the entire chapter, and particularly this passage to refer to the suffering Jesus faced as well as the absolution of sins believed to be made possible by his death.^[3]

⁵But he was pierced for our transgressions,

he was crushed for our iniquities;

the punishment that brought us peace was upon him,

and by his wounds we are healed.

-- New International Version, see also King James Version at right

Jewish and Christian scholars both agree that 52:13 is the natural beginning of the section, which is reasonable when one considers that the original Hebrew does not have the modern chapter breaks.^[4] The speaker from 52:13 to the end of chapter 52 is God himself, whereas beginning with 53:1 it is considered to be Isaiah speaking, or, more broadly, the Jewish people. Another possibility is that the intermediate verses are spoken by the surrounding nations referred to in 52:15. This alternation is evident in that verses 52:13 and 53:11 speak of "My [i.e. God's] servant," while the intervening verses refer to "our transgressions," etc.^[5]

Isaiah 53 in the New Testament

One of the first claims of Isaiah 53 to be a prophecy of Jesus comes from the Book of Acts, in which its author, Luke, describes a scene in which God commands Philip the Apostle to approach an Ethiopian eunuch who is sitting in a chariot, reading aloud to himself from the Book of Isaiah. The man explains that he does not understand what he is reading, (Isaiah 53), and Philip explains to him that it is Jesus to whom the passage refers. "And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? Of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus."^[6]

Israel theory

Citing a number of Biblical verses that refer to Israel as the "servant", many of them from the Book of Isaiah,^[7] many Jewish scholars, among others, have argued that the "servant" in question is actually the nation of Israel.<ref name="Jewish viewpoint 1" /> These scholars also argue that verse 10 cannot be describing Jesus. The verse states:

¹⁰he shall see [his] seed, he shall prolong [his] days

This description, when taken literally, is inconsistent with the short, childless life of Jesus.<ref name="Jewish viewpoint 1" /> Christian theologians contend that verse 10 is not to be taken literally: the "children" referred to is the Church, and the "long life" refers to the Resurrection.<ref name="Christian viewpoint 1" />

The reason that the Servant is referred to in the third person may be that these verses are written from the point of view of Gentile nations amazed at Israel's restoration, or it may simply be a method of figurative description.^[8]<ref name="Jewish viewpoint 1" /> Supporters of this theory argue that the reason for the use of past tense is based on the differences between Proto-Isaiah and Deutero-Isaiah. Chapters 40-55 of Isaiah are referred to as "Deutero-Isaiah" because the themes and language are different from the rest of the book, leading some scholars to believe it was written by another author. Deutero-Isaiah differs from Proto-Isaiah in that it refers to Israel as already restored, which could account for the past-tense of the passage.<ref name="Jewish viewpoint 1" />

According to many modern Christian scholars, most ancient Jewish scholars believed that Isaiah 53 referred to the Messiah, and it was not until the 10th century that another view was offered.^[9][10] In stark contrast to this opinion is the following statement in Contra Celsus of the Christian church father Origen about these passages, written in the year 248:

Now I remember that, on one occasion, at a disputation held with certain Jews, who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied, that these predictions bore reference to the whole 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. ^[11]

Many modern Christian scholars cite the Babylonian Talmud as the "earliest indisputable, firsthand evidence of a rabbinic interpretation of Isaiah 53 which takes the servant as the Messiah, and attributes suffering to him"^[12]

Arguments for and against the "nation of Israel" theory

Christians argue that the "servant" could not have been the nation of Israel because of scriptural contradictions that would arise. Primarily, the servant is described as "innocent and guiltless," but Isaiah 1:4 declares the nation of Israel to be "...a people laden with iniquity. A brood of evildoers, children who are corrupters!"^[13], along with countless other verses that declare Israel's iniquity including Isaiah 64:6. Many Jews see no contradiction and view the descriptions of Israel's iniquity as being hyperbolic. This is in contrast to the Christian doctrine of Supersessionism.

In addition, Christians argue that if the "servant" were Israel, verse 10 ("It pleased the LORD to bruise him") would thereby be illogical because it entails God enjoying the sufferings of His elect people, which would seem to have no purpose, whereas the suffering of Jesus would ultimately mean an absolution of sin and victory for mankind.<ref name="Christian viewpoint 1" /> It has also been argued that the nation of Israel, even through all of its suffering and torment can not have "atoned" for the sins of mankind because they were not guiltless.<ref name="Christian viewpoint 1" />

Most Jewish scholars equate the phrase "It pleased..." with the concept of divine kingship. All royal acts in an absolute kingdom take place at the "pleasure" of the king, regardless of whether they bring the king actual joy or not. Additionally, Jewish theologians contend that one need not be guiltless for his suffering to have meaning.

Another Christian argument is that, although Isaiah does elsewhere refer to "my servant Israel," it is reasonable to argue that this "Israel" is not in fact the nation of Israel, but the Messiah. Just as the Messiah is sometimes referred to as "David," after his progenitor (cf. Ezek. 34:23-24, 37:24), it is not unreasonable that he might be referred to as "Israel."

As a proof to this idea, in Isaiah 49:3 KJV, the LORD states, "Thou art My servant, O' Israel, in whom I will be glorified." Shortly thereafter, the scripture reveals that this servant called "Israel" would be responsible "to bring Jacob again to Him (the LORD), though Israel be not gathered..." (Isa. 49:5), and the LORD declares that the servant called "Israel" should be "My servant to raise up the tribes of Jacob, and to restore the preserved of Israel..." Furthermore, the LORD states, "...I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth" (Isa. 49:6). This "Israel" could be seen as the Messiah, who is to be responsible for raising Jacob and re-gathering Israel (Dan. 7:13; Isa. 27:13; 1 Thes. 4:14-17; 1 Cor. 15:52-55; Matt. 24:29-31).

On the other hand, many Jewish scholars view this text as referring to the righteous among Israel bringing all of Israel back to Him, after which the entire nation would serve as an example for other nations to follow. Furthermore, if the verse in question is punctuated differently, it is not the servant who will gather Israel, but God.

Critics of the Christian viewpoint claim that the Isaiah 53 passage is mistranslated in Christian Bibles to support theological concepts. The original Hebrew, they argue, portrays a different picture. For example, the preposition "mi" in Isaiah 53:5 and 53:8 is commonly translated as "for." The meaning of "mi" is not for but rather "from" or "because of". Thus the Judaica Press Tanach translates Isaiah 53:5 as: "But he was pained because of our transgressions, crushed because of our iniquities; the chastisement of our welfare was upon him, and with his wound we were healed." Other examples of translation errors are Isaiah 53:8 where the Hebrew phrase "mi-pesha’ ‘ami niga’ lamo" is translated as "for the transgression of my people was he stricken". The word "lamo" is the poetic form of the Hebrew "lahem" which means their/them not him and is used as such throughout the Hebrew Bible. The Jewish rendition of Isaiah 53:8 then is: "because of the transgression of my people, a plague befell them." Based on this, the servant is argued to be a collective entity not a person. This claim is supported by the fact that the Hebrew word for "death" in the following verse of Isaiah 53:9, "And he made his grave with the wicked, and with the rich in his death;" is plural.

Debate about Isaiah 53 in Jewish/Christian relations and their consequences

Before 1000

The earliest known example of a Jew and a Christian debating the meaning of Isaiah 53 is the example from 248 cited by Origen stated above. The discourse between Origen and his Jewish counterpart does not seem to have had any consequences for either party. This was not the case for the majority of centuries that have passed since that time. In Ecclesiastes Rabbah 1:24, written in the 700s, a debate about a much less controversial topic results in the arrest of the Jew engaging in the debate ^[14]

1000–1500

In 1263 at the Disputation of Barcelona, Nahmanides expressed the Jewish viewpoint of Isaiah 53 and other matters regarding Christian belief about Jesus's role in Hebrew Scripture. The disputation was awarded in his favor, and as a result the Dominican Order compelled him to flee from his home country for the remainder of his life. Passages of Talmud were also censored. In a number of other disputations, debate about this passage resulted in forced conversions, deportations, and the burning of Jewish religious texts.^[15]

Modern era

The use of Isaiah 53 in debates between Jews and Christians still often occurs in the context of Christian missionary work among Jews, and the topic is a source of frequent discussion that is often repetitive and heated. Some devout Christians view the use of the Christian interpretation of Isaiah 53 in proselytization efforts as an act of love. A common view among Jews today is that, while the persecutions of the Middle Ages that resulted from disputations are in the past, Jews still suffer under the threat that their children will be drawn into Christian sects that engage in active proselytization. Many Jews view the suffering of their people that often results from Jewish/Christian debate about this particular passage as a historical verification of their interpretation of the passage itself.

See also

• Messianic prophecies of Jesus

Notes and references

External links

• Isaiah 52:13-53:12
• Messiah Truth
• A Jewish refutation of Christian interpretation
• Why the Suffering Servant cannot be Israel, but must be the Messaiah
• One Christian's interpretation of Isaiah 53
• A Christian examination of Isaiah 53
• A Jewish explanation of the text from Rabbi Dov