Great Chapters of the Bible
Isaiah 53
Suffering Messiah

A Sermon by Dr. Neil Chadwick


Prejudice is a powerful indicator that there is such a thing as original sin. The tendency seems to be in everyone to a greater or lesser degree - even Christians often succumb to this evil. Simply put, prejudice happens when we judge the many according to our experience with, or incomplete information about one or a few. It's an example of what we should put in the category of "stinkin' thinkin'".

Throughout history prejudice has been a problem which has resulted not only in attitudes of disrespect and even hate, but also in terrible and violent crimes against individuals, families and entire races in what we now call "genocide" and "ethnic cleansings." One widespread and reoccurring prejudice has happened so often it has received its own name, "anti-Semitism." We would like to think that this kind of prejudice is limited to the ungodly, or to the victims of European Dark Ages ignorance, but sadly this form of prejudice is also observable in our enlightened age, even in the US. Although more subtle in form, anti-Semitism can at times be even found among Christians. Because Jesus renounced some of the Jews as being "blind leaders of the blind" and "hypocrites", and because some were rejecters and killers of our beloved Savior, we quickly form a prejudicial attitude that all Jews are the same. At best, we look down on them, thinking they are somehow inferior because they did not accept Jesus as the Messiah.

What does this have to do with Isaiah 53?

For us who look back at the cross through the 2,000 year lens of Christian history, Isaiah 53 is so obviously a prophecy of the Suffering Messiah, we become convinced that there must be something wrong with the Jews for not "getting it." In fact, a rumor has been started to strengthen this prejudice. This is a rumor that says Isaiah 53 is purposefully omitted from Sabbath Day Synagogue readings for fear that those who hear these words will find out that Jesus, the Jew whose crucifixion was graphically foretold 700 years earlier by the prophet, is the Messiah. Believe me, Isaiah 53 is not purposely omitted - the report is false. Besides, it makes no sense at all because when Isaiah is read, there is an entirely different interpretation placed on it.

Think about it, if it was so obvious that Jesus was referred to in Isaiah, why didn't His disciples get it? Certainly Jesus' enemies, such as Herod, who had access to the best Biblical scholars of his time (Matthew 2, Luke 23) didn't think that the Messiah was supposed to be killed - otherwise why would he help the cause by trying to kill him?

Actually, those who believe Isaiah considered Israel to be the Suffering Servant have many good reasons to hold to their interpretation.

* First, within the context, it's clear that Isaiah was talking about Israel. In chapter 52 Israel was described as "oppressed without cause" (v.4) and "taken away" (v.5), yet God promised a brighter future ahead, one in which Israel would again prosper and be redeemed in the sight of all the nations (v.1-3, 8-12). Chapter 54 further elaborated upon the redemption which awaits the nation of Israel.

* No chapter divisions existed in Isaiah's prophecies, so the immediate passage really begins at 52:13 ("See, my servant will act wisely"). It can be noted that Israel was often called the "servant" (singular) in Isaiah (41:8-9; 44:1-2; 45:4; 48:20; 49:3). Note also Jeremiah. 30:10 (and the parallel between Jeremiah 30:17 and Isaiah. 53:4); as well as Jeremiah 46:27-28; Psalm 136:22; and Luke 1:54.

* Reference was made concerning the illnesses of the Servant (53:3), but in fact, Israel's adversities were frequently likened to sickness (Isaiah 1:5-6; Jeremiah 10:19; 30:12).

* A proper translation of the Hebrew in 53:8 could be, "was the stroke upon them" or "there was injury to them." There are Hebrew scholars who point out that the 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.")

* When reference was made to "his seed" (53:10), it must have meant physical descendants (Genesis 12:7; 15:13; 46:6; Exodus 28:43). A different word, generally translated as "sons", was used to refer to spiritual descendants (see Deuteronomy 14:1).

* The expression "justify many" (53:11) could well be translated "cause many to be just," and we recall that the Jewish mission was to serve as a "light to the nations" which would ultimately lead the world to a knowledge of the one true God.

* Furthermore, some statements don't fit well or exclusively with Jesus:

    "He was despised and rejected of men"(53:3) - in fact Jesus was immensely popular (Luke 4:14-15; Matthew 4:25);

    "He was silent" (53:7) - this is not totally true of Jesus;

    "He was like a lamb that is led to slaughter" - David described Israel as "sheep to be slaughtered" (Psalms 44:22,11);

    "He had done no violence" (53:9) - what about the cleansing of the temple? (Matthew 21:12; also, "Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword." - Matthew 10:34);

    "He will prolong his days" (53:10) - Jesus died at age 33.

While these arguments are not iron-clad, let's at least acknowledge that they are worthy, and thoughtful, and we can well understand why the Jews are not easily convinced that Isaiah 53 refers to the Messiah. On the other hand, there are also good reasons to believe that the suffering Servant of Isaiah 53 cannot be Israel, but rather must refer to an individual, the Messiah. Consider the following:

* The first verse in this passage, 52:13, says that the Servant will be "exalted and extolled" ("high and lifted up"), which is the exact same expression used of the Almighty (Isaiah 6:1; 57:15). Concerning the use of the "Servant" identity, it must be pointed out that Jesus called Himself a "Servant," as did Paul. (Matthew 8:17; Mark 15:28; Luke 22:37; John 12:37,38; Acts 8:32,33; Romans 10:16; Philippians 2; I Peter 2:24,25)

* Isaiah 52:15 states that it would be the Messiah who would "sprinkle" many nations. The word translated "sprinkle" or sometimes "startle" is found in Leviticus 4:6; 8:11; 14:7, and Numbers 8:7, 19:18-19 with references to priestly sprinklings. Thus the Messiah will act as a priest who applies atonement, anoints to consecrate, and sprinkles to make clean. (This vision of the Messiah as both priest and king is also found in Zechariah 6:12-13 - "Tell him this is what the LORD Almighty says: `Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the LORD. It is he who will build the temple of the LORD, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.").

* The "tender shoot" imagery in Isaiah 53:2 makes it clear that this prophecy is Messianic. The kingdom of David was to be cut down in judgment like a felled tree, but it was promised to Israel that a new sprout, Messiah, would shoot up from the stump. Particularly notice Isaiah 11, which virtually all rabbis agreed refers to the Messiah, where the words "shoot" (hoter) and branch (netser) were used to describe the Messianic King. (See also Jeremiah 23:5; Isaiah 4:2; and Zechariah 3:8; 6:12.)

* There is a clear distinction between the speakers (the people of Israel), and the Servant. In verse 8, Isaiah declares that the Servant was put to death "through the transgressions of my people". If the Servant died for the children of Israel, the Servant cannot also be the children of Israel.

* It is also clear that the Servant is innocent, and His suffering was not for His own sin but for the sins of others. However, Isaiah never characterizes Israel as innocent. To the contrary, Isaiah says of Israel, "But we are all as an unclean thing, and all our righteousness are as a filthy garment" (Isaiah 64:5). Here in chapter 53, Isaiah is first of all speaking of Israel when he says, "We all, like sheep, have gone astray" (v.6). Since Isaiah affirms the Servant's innocence while at the same time affirming Israel's guilt, Israel cannot be the Servant.

* Isaiah presents the Servant as being a voluntary and unresisting Sufferer (53:7-12). Certainly the Jewish people have suffered immensely, but they have not received it willingly.

* The Hebrew word used in Isaiah 53:10 for "sin-offering" is "asham," which means "sin-offering" (see Leviticus 5 and 6). Whoever Isaiah 53 speaks of, the figure described suffers and dies in order to provide a legal payment for sin so that others can be forgiven. This cannot be true of the Jewish people as a whole.

* The passage says that the Servant was "cut off out of the land of the living" (53:8) and that "he hath laid open his soul unto death"(53:12), but it is obvious that the Jewish people have never, as a whole, been put to death. In fact, in Jeremiah 31:34-36, God promises that the children of Israel will exist forever.

* One of the main points of the passage is that the Servant died as a substitute for the sins of others. Nowhere do the Scriptures teach that Israel would suffer for the sins of others, only at the hands of others. On the other hand, no other person has laid claim to being a Messiah who would suffer for mankind.

We then believe that although Isaiah did not fully understand the very prophecy he himself was inspired to utter, in retrospect, it truly foretold of a coming Messiah, one who would be sacrificed in order to bring cleansing from sin for all who would accept it. And there is no doubt remaining that Jesus is that Messiah.

If then this be true, what would then be our appropriate response?

First, we will readily admit that we are included in the "all we." "All we like sheep have gone astray, we have turned every one to his own way." (Isaiah 53:6) Admission of our own sinfulness is absolutely necessary to start us upon the road to forgiveness and restoration.

Second, we will realize there is a penalty for sin, i.e., separation or alienation from God. "the punishment that brought us peace" (Isaiah 53:5) But what is the nature of this "punishment"? It's interesting to note that while the word used here has to do with discipline, like that of a parent, it also hints at "restraint" or "bond". Of course Jesus was bound to the tree, and he bore that punishment so that we would be freed from the bondage of sin and eternal separation from God. By His removing the punishment, we now have peace with God. (Romans 5:1)

Third, we will believe that He took the penalty - His death on the cross was willingly accepted so that our peace with the Father could be restored. "He took up our infirmities and carried our sorrows . . . 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." (Isaiah 53:4,5)

It is sobering yet comforting to know that what we deserved, He took. Let's quickly review the passage and note all that Jesus accepted in our stead:

    Verse 2 - He endured ugliness to provide beauty.

    Verse 3 - He endured being despised and rejected so we could be accepted by His Father; He experienced sorrows so we could be comforted, and was acquainted with grief (which means "malady, anxiety, calamity or disease") so we could enter into the promise of pleasures for evermore.

    Verse 4 - He took on our griefs and sorrows, and was stricken, smitten of God, and afflicted so that we could receive God's favor.

    Verse 5 - He accepted wounds and bruises to provide for our healing.

    Verse 7 - In our stead He was oppressed, afflicted, and was brought as a lamb to the slaughter so that the offering sacrificial lamb would provide a blood covering for our sins.

    Verse 8 - For us he was cut off out of the land of the living (long hand for "killed") so we might have life.

    Verse 9 - Even though innocent, He made His grave with the wicked so we could rise again and dwell forever with the righteous.

    Verse 10 - He accepted His bruising as God's Will so we could learn it was God's will that none should perish.

    Verse 11 - He endured travail of soul so we could enter into His rest.

    Verse 12 - He poured out His soul unto death, and was numbered with the transgressors to make good on the promise of eternal life for all who would believe.

The arguments have been made for the identity of the Suffering Servant as being none other than Jesus the Christ (Messiah). But this wasn't meant to be an exercise in academia, but a call to belief. In order to validate all He did, all that is required is faith. Do you believe that Jesus is the Messiah, crucified on a cruel cross to take your place under the judgment of God? If you do, then enter into the joy of our Lord.

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