The prophecies regarding Jesus Christ, in Isaiah 53, are extremely compelling. The following is a detailed exposition of this chapter of scripture. It includes some quotes from some of the world’s greatest theologians, rabbis and scholars, excerpts from sound commentaries and the most awesome evidence possible: All of the New Testament authors (except Jude and James, but including Jesus Christ) interpreted Isaiah 53 as a Messianic passage of scripture that was fulfilled in Jesus Christ.
In order to navigate this lengthy web page, I'm providing the following "bookmark links." The following links highlight the main points of this Bible lesson, so if you click one, it will take you to that part of this page.
- The Viewpoint of Reputable Theologians
- The Ancient Israelites Were Hoping For and Expecting Messiah’s Intervention
- Reputable Rabbis Agree: Isaiah 53 is Messianic Prophecy
- Continued Proof and Evidence: Isaiah 53 is Messianic
- My Commentary and Introspection
- The New Testament Scriptures Shout: Isaiah 53 is Messianic Prophecy, Fulfilled by Jesus Christ
- Conclusion
The Viewpoint of Reputable Theologians
Venerable Bible scholar Henry Halley once described this text as being "...so vivid in detail that one would almost think of Isaiah as standing at the foot of the cross. It cannot possibly fit any person in history other than Christ."
Adam Clarke states, "This chapter foretells the sufferings of the Messiah, the end for which he was to die, and the advantages resulting to mankind from that illustrious event. It begins with a complaint of the infidelity of the Jews, v. 1; the offense they took at his mean and humble appearance, v. 2; and the contempt with which they treated him, v. 3. The prophet then shows that the Messiah was to suffer for sins not his own; but that our iniquities were laid on him, and the punishment of them exacted of him, which is the meritorious cause of our obtaining pardon and salvation, vv. 4-6. He shows the meekness and placid submission with which he suffered a violent and unjust death, with the circumstances of his dying with the wicked, and being buried with the great, vv. 7-9; and that, in consequence of his atonement, death, resurrection, and intercession, he should procure pardon and salvation to the multitudes, insure increasing prosperity to his Church, and ultimately triumph over all his foes, vv. 10, 11. This chapter contains a beautiful summary of the most peculiar and distinguishing doctrines of Christianity.
That this chapter speaks of none but JESUS must be evident to every unprejudiced reader who has ever heard the history of his sufferings and death. The Jews have endeavored to apply it to their sufferings in captivity; but, alas for their cause! they can make nothing out in this way. Allowing that it belongs to our blessed Lord, (and the best men and the best scholars agree in this), then who can read verses 4, 5, 6, 8, 10, without being convinced that his death was a vicarious sacrifice for the sins of mankind?"
John Wesley
Isaiah 53:1 - Who - Who, not only of the Gentiles, but even of the Jews, will believe the truth of what I say? And this premonition was highly necessary, both to caution the Jews that they should not stumble at this stone, and to instruct the Gentiles that they should not be seduced with their example. The arm - The Messiah, called the arm or power of God, because the almighty power of God was seated in him. Revealed - Inwardly and with power.
Isaiah 53:2 - As a root - And the reason why the Jews will generally reject their Messiah, is, because he shall not come into the world with secular pomp, but he shall grow up, (or spring up, out of the ground) before him, (before the unbelieving Jews, of whom he spake ver. 1, and that in the singular number, as here, who were witnesses of his mean original; and therefore despised him) as a tender plant (small and inconsiderable) and as a root, or branch, grows out of a dry, barren ground. No form - His bodily presence shall be mean and contemptible. No beauty - This the prophet speaks in the person of the unbelieving Jews. We - Our people, the Jewish nation.
Matthew Henry
The two great things which the Spirit of Christ in the Old-Testament prophets testified beforehand were the sufferings of Christ and the glory that should follow, 1 Pt. 1:11. And that which Christ himself, when he expounded Moses and all the prophets, showed to be the drift and scope of them all was that Christ ought to suffer and then to enter into his glory, Lu. 24:26, 27. But nowhere in all the Old-Testament are these two so plainly and fully prophesied of as here in this chapter, out of which divers passages are quoted with application to Christ in the New-Testament.
This chapter is so replenished with the unsearchable riches of Christ that it may be called rather the gospel of the evangelist Isaiah than the prophecy of the prophet Isaiah. We may observe here, I. The reproach of Christ’s sufferings—the meanness of his appearance, the greatness of his grief, and the prejudices which many conceived in consequences against his doctrine (v. 1-3). II. The rolling away of this reproach, and the stamping of immortal honour upon his sufferings, notwithstanding the disgrace and ignominy of them, by four considerations:— 1. That therein he did his Father’s will (v. 4, 6, 10). 2. That thereby he made atonement for the sin of man (v. 4–6, 8, 11, 12), for it was not for any sin of his own that he suffered (v. 9). 3. That he bore his sufferings with an invincible and exemplary patience (v. 7). 4. That he should prosper in his undertaking, and his sufferings should end in his immortal honour (v. 10–12).
By mixing faith with the prophecy of this chapter we may improve our acquaintance with Jesus Christ and him crucified, with Jesus Christ and him glorified, dying for our sins and rising again for our justification.
The 1599 Geneva Study Bible
53:1 - Who hath believed our report? and to whom is the arm of the LORD revealed?
(a) The prophet shows that very few will receive their preaching from Christ, and from their deliverance by him, (John 12:38; Romans 10:16).
(b) Meaning, that no one can believe but whose hearts God touches with the virtue of his Holy Spirit.
53:2 - For 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.
(c) The beginning of Christ’s kingdom will be small and contemptible in the sight of man, but it will grow wonderfully and flourish before God.
(d) Read (Isaiah 11:1).
53:3 - He is despised and rejected by 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.
(e) Which was by God’s singular providence for the comfort of sinners, (Hebrews 4:15).
53:4 - Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten by God, and afflicted.
(f) That is, the punishment due to our sins, for which he has both suffered and made satisfaction, (Matthew 8:17; 1 Peter 2:24).
(g) We judge evil, thinking that he was punished for his own sins, and not for ours.
53:5 - But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement for our peace [was] upon him; and with his stripes we are healed.
(h) He was chastised for our reconciliation, (1 Corinthians 15:3).
53:6 - All 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.
(i) Meaning, the punishment of our iniquity, and not the fault itself.
53:7 - He 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 opened not his mouth.
(k) But willingly and patiently obeyed his father’s appointment, (Matthew 26:63; Acts 8:32).
53:8 - He was taken from prison and from judgment: and who shall declare his generation? for he was cut off from the land of the living: for the transgression of my people was he stricken.
(l) From the cross and grave, after that he was condemned.
(m) Though he died for sin, yet after his resurrection he will live forever and this his death is to restore life to his members, (Romans 6:9).
53:9 - And 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.
(n) God the Father delivered him into the hands of the wicked, and to the powers of the world to do with him what they would.
53:10 - Yet 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.
(o) Christ by offering up himself will give life to his Church, and so cause them to live with him forever.
53:11 - He 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.
(p) That is, the fruit and effect of his labour, which is the salvation of his Church.
(q) Christ will justify by faith through his word, while Moses could not justify by the law.
53:12 - Therefore I will divide to him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul to death: and he was numbered with the transgressors; and he bore the sin of many, and made intercession for the transgressors.
(r) Because he humbled himself, therefore he will be extolled to glory, (Philippians 2:7-2:12).
(s) That is, of all that believe in him.
John Darby
The affliction of the day of atonement; Christ's work; the confession of the escaped remnant:
Israel's unbelief is declared. The structure of this most interesting chapter is as follows. As we have seen, in the Psalms and elsewhere, the full repentance of Israel comes after their deliverance. That is, when (as judged of Jehovah) their chastening is over, the glorious manifestation of Christ as their deliverer produces the deep sense of their sin in having rejected Him. This is Psalm 130. It is the affliction of the day of atonement. This chapter (53) expresses it. After verse 1 the Spirit speaks by the mouth of the escaped remnant of Israel. They confess their sin in having despised Him. Nevertheless there is faith now in the efficacy of His work (v. 5).
Verse I shews that the testimony of Christ, addressed to faith, had been rejected. They believe when they see Him. I need not comment on this chapter, which is engraved on every true Christian's heart. We, by the work of the Holy Ghost sent down from heaven, have anticipated, and more than anticipated, their faith in the value of that work which is here spoken of; and their sin, which, as far as the nation was concerned in it, they here acknowledge. They had esteemed Him smitten, rejected of God, but the meaning of this is now seen. In verse 11, it is my belief that the two parts of Christ's work are distinguished. By His knowledge He shall bring many to righteousness, or instruct many in righteousness, and He shall bear their iniquities.
Billy Graham
One of the most influential people of the 1900's, a person who has preached to more people on the Earth than anyone ever has understands that Isaiah 53 is Messianic and it’s fulfillment occurred in the person of Jesus Christ.
Jacob Mann
The addition of 53.4-5 [to the cycle of synagogue readings] was evidently of a Messianic purport by reason of the theory of a suffering Messiah. The earlier part of [the Haftarah] (52.7ff.) dealt with the redemption of Israel, and in this connection the tribulations of the Messiah were briefly alluded to by the recital of the above 2 verses.
John Calvin
John Calvin, in his commentary on the Book of Isaiah, makes a very interesting comment regarding the interpretation of Isaiah 53 when he says that it “is to be literally understood of the Messiah, as all expositors that I have met with agree . . .”
Dr. Josh McDowell
In his awesome book called, “Evidence That Demands A Verdict,” he considers Isaiah 53 a Messianic prophecy that was fulfilled by Jesus Christ. Citation: Evidence That Demand a Verdict, 175-176
Dr. John Walvoord
Before his recent death, Dr. Walvoord was the Chancellor of Dallas Theological Seminary (one of the most prestigious and awesome seminaries in the world). He had no doubt that Isaiah 53 was a Messianic prophecy that referred to Jesus Christ. Citation: Every Prophecy of the Bible, pgs. 114 and 115
Ed Hindson
Ed Hindson is an esteemed author and the dean of the Institute of Biblical Studies at Liberty University. He relates the 53rd chapter of Isaiah to the Messiah - Jesus Christ.
Origen - 248 A.D.
In his work called, “Contra Celsum,” he writes that he used Isaiah 53 as an evangelistic tool to some Jews.
The Ancient Israelites Were Hoping For and Expecting Messiah’s Intervention
Targum Onkelos
“He who excerciseth dominion shall not pass away from the house of Jehuda, nor the saphra from his children’s children until the Messiah come.”
Targum Jerusalem
“Kings shall not cease from the house of Jehuda… until the time that the King Meshiha shall come… How beauteous is the King Meshiha who is to arise from the house of Jehuda.”
Targum Palestine
“Kings shall not cease, nor rulers from the house of Judah ... nor sapherim teaching the Law from his seed, till the time that the King the Messiah shall come, who will arise from Jehuda.”
Sanhedrin 98b
One of the names of Messiah is Shiloh. Genesis 49:10 refers to Messiah and it reads, “The scepter shall not depart from Judah, nor a Law-giver from between His feet until Shiloh come.” Sanhedrin 98b reads, “His name is Shiloh, according to that which is written, ‘until Shiloh come.’”
Midrash on Exodus 35:4
The idea that God would place the sins of Israel upon an innocent man is alluded to in this Midrash: ”Moses spake before the Holy One, blessed be he, ‘Will not a time come upon when Israel will have neither Tabernacle nor Temple? What will happen to them (as regards atonement)?’ He replied, ‘I will take a righteous man from amongst them and make him a pledge on their account, and I will atone for their iniquities.’”
Targum from Isaiah 42:1-9
God’s Spirit would dwell on the Messiah. One Targum reads, "Behold my Servant Messiah, I will draw Him near, My chosen One, in whom my Memra (Aramaic: “word”) is well pleased."
Reputable Rabbis Agree: Isaiah 53 is Messianic Prophecy
Interpreting the suffering servant of Isaiah 53 as the nation Israel distorts the natural sense of the passage. This was also the view of the 14th Century rabbi, Moshe Cohen Crispen, and many other rabbis of his era. See The Fifty-Third Chapter According to Jewish Interpreters.
But who is this Servant? Our ancient commentators noted that the context clearly speaks of God's Anointed One, the Messiah. The Aramaic translation of this chapter, ascribed to Rabbi Jonathan ben Uzziel, a disciple of Hillel who lived early in the second century C.E., begins with the simple and worthy words: Behold my servant Messiah shall prosper; he shall be high, and increase, and be exceeding strong: as the house of Israel looked to him through many days, because their countenance was darkened among the peoples, and their complexion beyond the sons of men. (Targum Jonathan on Isaiah 53, ad Iocum)
We find the same interpretation in the Babylonian Talmud:
The Messiah -- what is his name?...The Rabbis say, the leprous one; those of the house of Rabbi say, the sick one, as it is said, "Surely he hath borne our sicknesses." (Sanhedrin 98b)
Similarly, in the Midrash Rabbah, in an explanation of Ruth 2:14:
He is speaking of the King Messiah: "Come hither" draw near to the throne "and dip thy morsel in the vinegar," this refers to the chastisements, as it is said, "But he was wounded for our transgressions, bruised for our iniquities."
Much to the point is the commentary of the great Jewish educator, Herz Homberg (1749-1841), who says: According to the opinion of Rashi and Ibn Ezra, it relates to Israel at the end of their captivity. But if so, what can be the meaning of the passage, "He was wounded for our transgressions"? Who was wounded? Who are the transgressors? Who carried out the sickness and bare the pain? The fact is that it refers to the King Messiah.
Ruth Rabbah 5:6
The fifth interpretation [of Ruth 2:14] makes it refer to the Messiah. Come hither: approach to royal state. And eat of the BREAD refers to the bread of royalty; AND DIP THY MORSEL IN THE VINEGAR refers to his sufferings, as it is said, But he was wounded because of our transgressions. (Isa. LIII, 5). -- Soncino Midrash Rabbah (vol. 8, p. 64).
The Karaite Yefeth ben Ali (10th c.)
As to myself, I am inclined, with Benjamin of Nehawend, to regard it as alluding to the Messiah, and as opening with a description of his condition in exile, from the time of his birth to his accession to the throne: for the prophet begins by speaking of his being seated in a position of eat honour, and then goes back to relate all that will happen to him during the captivity. He thus gives us to understand two things: In the first instance, that the Messiah will only reach his highest degree of honour after long and severe trials; and secondly, that these trials will be sent upon him as a kind of sign, so that, if he finds himself under the yoke of misfortunes whilst remaining pure in his actions, he may know that he is the desired one. -- S. R. Driver and A. Neubauer, editors, The Fifty-third Chapter of Isaiah According to the Jewish Interpreters (2 volumes; New York: Ktav, 1969), pp. 19-20. The English translations used here are taken from volume 2. The original texts are in volume 1. Cf. Soloff, pp. 107-09.
Another statement from Yefeth ben Ali:
By the words "surely he hath carried our sicknesses," they mean that the pains and sickness which he fell into were merited by them, but that he bore them instead. . . . And here I think it necessary to pause for a few moments, in order to explain why God caused these sicknesses to attach themselves to the Messiah for the sake of Israel. . . . The nation deserved from God greater punishment than that which actually came upon them, but not being strong enough to bear it. . . God appoints his servant to carry their sins, and by doing so lighten their punishment in order that Israel might not be completely exterminated. -- Driver and Neubauer, pp. 23 ff.; Soloff pp. 108-109.
One more statement from Yefeth ben Ali:
"And the Lord laid on him the iniquity of us all." The prophet does not by avon mean iniquity, but punishment for iniquity, as in the passage, "Be sure your sin will find you out" (Num. xxxii. 23). -- Driver and Neubauer, p. 26; Soloff p. 109.
Nachmanides (R. Moshe ben Nachman) (13th c.)
The right view respecting this Parashah is to suppose that by the phrase "my servant" the whole of Israel is meant. . . . As a different opinion, however, is adopted by the Midrash, which refers it to the Messiah, it is necessary for us to explain it in conformity with the view there maintained. The prophet says, The Messiah, the son of David of whom the text speaks, will never be conquered or perish by the hands of his enemies. And, in fact the text teaches this clearly. . . .And by his stripes we were healed -- because the stripes by which he is vexed and distressed will heal us; God will pardon us for his righteousness, and we shall be healed both from our own transgressions and from the iniquities of our fathers. -- Driver and Neubauer, pp. 78 ff.
Yalkut ii: 571 (13th c.)
Who art thou, O great mountain (Zech. iv. 7.) This refers to the King Messiah. And why does he call him "the great mountain?" Because he is greater than the patriarchs, as it is said, "My servant shall be high, and lifted up, and lofty exceedingly" -- he will be higher than Abraham,... lifted up above Moses, . . . loftier than the ministering angels. -- Driver and Neubauer, p. 9.The same passage is found in Midrash Tanhuma to Genesis (perhaps 9th c.), ed. John T. Townsend (Hoboken, NJ: Ktav, 1989), p. 166.
Yalkut ii. 620 (13th c.), in regard to Psalm 2:6
I.e., I have drawn him out of the chastisements. . . .The chastisements are divided into three parts: one for David and the fathers, one for our own generation, and one for the King Messiah; and this is that which is written, "He was wounded for our transgressions," et. -- Driver and Neubauer, p. 10.
R. Sh'lomoh Astruc (14th c.)
My servant shall prosper, or be truly intelligent, because by intelligence man is really man -- it is intelligence which makes a man what he is. And the prophet calls the King Messiah my servant, speaking as one whosent him. Or he may call the whole people my servant, as he says above my people (lii. 6): when he speaks of the people, the King Messiah is included in it; and when he speaks of the King Messiah, the people is comprehended with him. What he says then is, that my servant the King Messiah will prosper. -- Driver and Neubauer, p. 129.
Rabbi Moshe Alshekh (El-Sheikh) of Sefad (16th c.)
I may remark, then, that our Rabbis with one voice accept and affirm the opinion that the prophet is speaking of the King Messiah, and we ourselves also adhere to the same view. - Driver and Neubauer, p. 258.
It's commonly maintained that Isaiah 53 was never considered messianic by rabbis and Jewish sages. Sometimes the statement is phrased as, "Judaism teaches" that Isaiah 53 refers to the nation of Israel. The fact is that Isaiah 53 (more precisely, 52:13 to 53:12) has been interpreted in messianic terms by a wide variety of Jewish commentators over a long period of time. Other interpretations have certainly been offered, including the view first popularized by Rashi in medieval times that the prophet speaks of the nation of Israel. Nevertheless the messianic interpretation has a long history in Jewish Bible exegesis.
Rav Asher Soloff
We know that messianic homilies based on Joseph's career (his saving role preceded by suffering), and using Isaiah 53 as the prophetic portion, were preached in certain old synagogues which used the triennial cycle...
Citation: Rav Asher Soloff, "The Fifty Third Chapter of Isaiah According to the Jewish Commentators, to the Sixteenth Century" (Ph.D. Thesis, Drew University,1967), p. 146.
Maimonides (also called Rambam)
“Maimonides himself affirmed the messianic interpretation of Isaiah 53.” Citation: S. R. Driver and A. Neubauer, ed., The Fifty-third Chapter of Isaiah According to the Jewish Interpreters vol.1, p. 322
Rashi (Rabbi Solomon Yizchaki, 1040-1105)
Many consider Rashi the father of the concept that “the Servant” of Isaiah 53 was referring to Israel and not the Messiah. There are a couple of earlier, obscure references to this notion, but he was the one who made it somewhat popular among rabbis.
However, Rashi was not consistent with his view of the identity of "the Servant of the Lord". Rashi stated that "eved adonai" was the nation of Israel in his exposition of Isaiah 53, but in his Talmudic commentary of this same chapter he contradicted himself by writing that "eved adonai" refers to the Messiah!
Eleazer ben Kalir
There is an interesting quotation from the liturgy for Yom Kippur (i.e., The Day of Atonement) which makes a clear connection between the Messiah and the one who carried the Jewish people’s iniquities and transgressions. This liturgy also states that this Messiah was wounded because of their transgressions. According to some sources the author of this liturgy was Eleazer ben Kalir (9th century C.E.).
Rabbi Elijah Ben Moshe De Vidas (1575 C.E.)
This rabbi was a Kabbalistic (mystical) scholar at Safed (upper Galilee) and he also believed that the Servant in Isaiah 53 referred to the Messiah. He wrote that the phrase in Isaiah 53:5 refers to the Messiah who "was wounded for our transgressions . . . bruised for our iniquities." According to Elijah Ben Moshe De Vidas, this verse meant that whoever will not accept the fact that the Messiah suffered for their iniquities will have to suffer for those transgressions.
Raphael Patai
According to an ancient Jewish tale, God asked Messiah if he wanted to take upon himself the suffering for Israel’s sins. The Messiah replied, “With gladness in my soul and with joy in my heart I accept it, so that not a single one of Israel should perish; and not only those who will be alive should be saved in my days, but even the dead who have died from the days of Adam the First man until now.” Citation: Raphael Patai, The Messiah Texts, citing Pesikta Rabbati, pp. 161a-b
Sanhedrin 98b
Regarding Isaiah 53, “The identification of the suffering, leprous one as the Messiah was not merely the opinion of one writer. It was the commonly accepted interpretation of this passage by the Tannaim (c. 200-400 C.E.).”
Continued Proof and Evidence: Isaiah 53 is Messianic
Three Important Points
(1) The Messiah (also called the “Servant”) was to be despised and rejected by His fellow Jews.
Isaiah 53:3-5 reads, “He is despised and rejected by men, A Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our griefs And carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed.”
How could the entire Jewish people by despised and rejected by the entire Jewish people?
(2) He would be put to death following a judicial proceeding.
Isaiah 53:7 and 8 reads, “He was oppressed and He was afflicted, Yet He opened not His mouth; He was led as a lamb to the slaughter, And as a sheep before its shearers is silent, So He opened not His mouth. He was taken from prison and from judgment, And who will declare His generation? For He was cut off from the land of the living; For the transgressions of My people He was stricken.”
How could this happen to the entire Jewish people?
(3) He would be guiltless.
Isaiah 53:9 reads, “And they made His grave with the wicked—But with the rich at His death, Because He had done no violence, Nor was any deceit in His mouth.”
Were the Jewish people guiltless?
If you have not conceded this argument and the debate, then you need to offer a valid argument for Isaiah 53. Right now, you don’t have one. If this passage of scripture isn’t referring to the Messiah (and it couldn’t possibly be referring to the Israelites - as a whole), then who is it talking about? Furthermore, you now have two posts of unanswered information about Isaiah 53 and how it must be Messianic and fulfilled by Jesus Christ. In light of the gospel accounts of Jesus Christ, is it even fathomable that you could begin to prove that Jesus did not fulfill this chapter of scripture?
The Servant’s Environment
“He grew up before him like a tender shoot, and like a root out of dry ground.” (Isaiah 53:2a)
Isaiah predicted that this Suffering Servant would be like “a root out of dry ground.” He would be like a beautiful flower growing in the driest of deserts.
The Roman Empire was probably the cruelest and most decadent nation that has ever existed. Its legions massacred any nation or city that dared to stand in its way. Rebels against the empire were crucified and their followers were enslaved. Over 50% of the Roman population consisted of slaves. The worship of sex and pleasure in the prostitution temples of Diana and Venus were the main religions of the day. It was this morally dry nation that would crucify the Creator God of the universe.
Israel was enslaved by this evil Roman Empire. They were not free. Their Judaism was dry and barren and filled with empty rituals. The religious leaders were corrupt puppets of Rome who did not want a Messiah to deliver them from under its iron heel.
Into this dryness, the Servant would come. The loveliest flower of humanity came from the driest spot and period of world history. There is no way that either of these nations could have produced a Jesus. Evolution has always tried to get rid of Christ, but it cannot produce a Jesus. Neither could Rome or Israel, yet Isaiah predicted that the Servant would come during these dry times.
His Substitution
I love that word. I happen to believe very strongly in a doctrine called "substitutionary
atonement", which means it was Jesus Christ who took our place as a substitute. Look at the last part of verse 6. I'm serious when I say I believe these are the twelve greatest words in the Bible: " ... and the Lord has laid on him the iniquity of us all." In other words, we deserved the punishment for sin. We deserve to suffer. We deserve sorrow. But God laid on Jesus the iniquity, the sins, the transgressions, the mistakes, the failures of all of us. Citation.
Did the Lord lay the iniquity of us all on . . . the Jews? . . . on another human being? If so, why?
The False, Deutero-Isaiah Theory
Some liberal scholars have asserted that Isaiah had two or even three authors. However, there is little evidence for this theory. In fact, the author coins the phrase, “the Holy One of Israel” that is used through both “alleged halves” of the book (1-39 and 40-66). See Isaiah 1:4; 17:7; 37:23; 45:11; 55:5; 60:14.
The discovery in John 12 also disproves the Deutero-Isaiah Theory. This chapter has many marvelous insights, but we will concentrate on verses 37-41:
37) But though he had done so many miracles before them, yet they believed not on him:
38) That the saying of Isaiah the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
39) Therefore they could not believe, because that Isaiah said again,
40) He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
41) These things said Isaiah, when he saw his glory, and spake of him.
In this passage we first encounter a quote, in verse 38, familiar to many of you, that begins the famous chapter of Isaiah 53. This would be in the section attributed to the "Second Isaiah."
In verse 40 we have a quote from Isaiah Chapter 6 (v. 10), as verse 41 also highlights what occurs when Isaiah beholds the throne of God. This is, of course, in the first section of Isaiah.
Oh, how I am grateful for verse 39! Notice that John tells us "that Isaiah said again" when he links the two passages and, thus, the two sections and attributes them both to "that" (same) Isaiah! If you take John seriously, and recognize the inspiration of the Holy Spirit, then you need not doubt the authorship of Isaiah - both "sections."
My Commentary and Introspection
From the Scriptures
Isaiah 53:11 reads, “He shall see the labor of His soul, and be satisfied. By His knowledge My righteous Servant shall justify many, For He shall bear their iniquities.”
Israel never “bore” someone else’s iniquities. In fact, being a separated people they called the Gentiles “dogs.” Why would the people of Israel die for “their” iniquities? Was this ever a legitimate concept in ancient Israel (their entire people dying for the sins of their enemies)? Applying this scripture to the entire people of Israel is obviously a forced method of eisegesis and a very unnatural rendering.
Justify?
The New Testament scriptures explain the theological concept of justification. Paul explains it like this - Romans 5:18 and 19 reads, “Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.”
Isaiah 53:11 tells us that “He will justify many.” How could this refer to the Jews? Who did they justify? Would the death of a sinful Jew (as all humans beside Christ are sinful) justify anyone?
Sinners cannot justify anyone. They are still in their sins. Only a blameless person, Jesus Christ Himself, could justify us. Isaiah 53:11 prophesies about this awesome justification and Paul explains and reiterates it. He attributes it to Christ and Christ alone.
If you extend the application of this verse to the Jews, then the Jewish people are capable of justifying sinners and forgiving them unto salvation. This is a ridiculous extension, but it easily and wholly follows your (il)logic and eisegesis.
The Servant’s Death
The first part of Isaiah 53:8 reads, “He was cut off from the land of the living.” If this refers to the entire Jewish people, as you have claimed, then why are they still living? Do you honestly think there will be a day when every Jew is put to death? This seems like a sickening extension and eisegesis, but it is the leap you are making as you misinterpret Isaiah 53.
The rest of Isaiah 53:8 reads, “For the transgressions of My people He was stricken.” How could all of the Jews be put to death for all of the Jews’ sins? There wouldn’t be any Jews left!
One Question
Isaiah 53:7 "He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and a sheep before her shearers is silent, so he did not open his mouth.
How many have been charged and been innocent and not defended himself?
One Statement
Isaiah 53:9 "He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any decide in his mouth."
Jesus was crucified between two thieves, but was buried in the tomb of one of the richest men.
The New Testament Scriptures Shout: Isaiah 53 is Messianic Prophecy, Fulfilled by Jesus Christ
The final section of this post is the most compelling. All of the major characters in the New Testament KNEW that Isaiah 53 was a Messianic prophecy that was fulfilled by Jesus Christ. This will be verified as I cite New Testament scriptures that prove JESUS CHRIST, MATTHEW, MARK, LUKE, JOHN, PAUL, PETER and PHILIP all knew, without a doubt, that Isaiah 53 was a Messianic prophecy that was fulfilled by Jesus Christ!
Jesus Christ - the Messiah, Lord and Savior
In Luke 22:36 and 37, Jesus Christ applies Isaiah 53:12 to Himself. It reads, “Then He said to them, ‘But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: And He was numbered with the transgressors. For the things concerning Me have an end.’”
If Jesus Christ considered Isaiah 53 a Messianic prophecy that applied to Him, then shouldn’t we consider it a Messianic prophecy, too?
Peter - an apostle of Christ
Peter quoted Isaiah 53:9 and applied it to Christ. Here is the passage of scripture.
1 Peter 2:21-25 reads, “For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: ‘Who committed no sin, Nor was deceit found in His mouth’; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed. For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.”
Peter definitely understood Isaiah 53 to be Messianic. He quoted it and applied it to Jesus Christ - someone he knew very well and followed quite closely for several years. Rejecting a Messianic translation of Isaiah 53 is rejecting Peter’s testimony. If you cast doubt or error on Peter’s testimony and application of the scriptures, then this injures the integrity of all of his writings and even the entire New Testament.
The author of Matthew
Matthew knew that Christ was the Messiah and he also knew that the 53rd chapter of Isaiah spoke of Him. In the following passage, he applies the Messianic prophecy in Isaiah 53:4 to Jesus Christ.
Matthew 8:16 and 17 read, “When evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying: ‘He Himself took our infirmities And bore our sicknesses.’”
If you refuse to accept the Messianic interpretation of Isaiah 53, then you discredit Matthew’s testimony. If you discredit Matthew’s testimony, then his entire gospel is in considerable question. However, if you want to call Matthew a liar or a person in error, then you need to explain why he would write such a thing and apply it to Christ. An error of this magnitude would injure the credibility of the New Testament.
The author of Mark
Mark recorded the events surrounding and including Jesus’ crucifixion. As He recorded His death, He wrote the following: “With Him they also crucified two robbers, one on His right and the other on His left. So the Scripture was fulfilled which says, ‘And He was numbered with the transgressors.’” This is found in Mark 15:27 and 28. Mark quotes Isaiah 53:12 as a predictive, Messianic prophecy and he includes it here to indicate the fact that Jesus Christ fulfilled it.
Philip - an apostle of Christ
The Ethiopian Eunuch was uncertain about Isaiah 53. He met Philip and specifically asked him about Isaiah 53:7 and 8. According to Acts 8:32 and 33, the Eunuch read, “He was led as a sheep to the slaughter; And as a lamb before its shearer is silent, So He opened not His mouth. In His humiliation His justice was taken away, And who will declare His generation? For His life is taken from the earth.”
The next two verses, Acts 8:34 and 35 read, “So the eunuch answered Philip and said, ‘I ask you, of whom does the prophet say this, of himself or of some other man?’ Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him.”
If you are correct about Isaiah 53 referring to Israel and not Jesus Christ, then Philip made an enormous error! If you are correct, then did Philip lead the Ethiopian Eunuch to Hell? He led him somewhere, “beginning at this Scripture (and) preached Jesus to him.” The following verses reveal how the Eunuch believed and trusted the Messiah for his salvation.
Essentially, attributing Isaiah 53 to Israel and not Jesus Christ severely undermines the authenticity of Philip, the book of Acts and even the entire New Testament.
Luke - the author of Luke and Acts
We can accept that Luke knew Isaiah 53 was Messianic and referred to Jesus Christ. We know this because he recorded these things in Luke 15 and Acts 8 (see above). In Acts 1 (and elsewhere in his writings), we read that Luke saw and believed the things he recorded.
Acts 1:1-3 reads, “The former account I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.”
John - an apostle of Christ
In John 12:37 and 38, John refers to a Messianic prophecy from Isaiah and it’s fulfillment by Jesus Christ. These verses read, “But although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke: ‘Lord, who has believed our report? And to whom has the arm of the LORD been revealed?’
John 12:41 puts the punctuation mark on this Messianic, prophecy and it’s fulfillment. It reads, “These things Isaiah said when he saw His glory and spoke of Him.”
If you are correct about Isaiah 53 referring to Israel and not the Messiah, then you are undermining the apostle John (who wrote the gospel of John, 1st, 2nd and 3rd John and Revelation) and even the entire New Testament. Did John make a gigantic error? What would this mean to his writings and Christianity if the apostle John made a mistake of this magnitude? It seems quite unfathomable.
John is definitely talking about Jesus Christ fulfilling the obviously Messianic prophecy/prophecies in Isaiah 53. John recognized the truth about Isaiah and the truth about Jesus Christ. His words were not corrected. He did not retract his statement. He knew it to be true as honest, legitimate scholars know it to be true.
Paul - the writer of over half of the New Testament books
In Romans 10:16 and 17, Paul quotes Isaiah 53:1 and applies it to the gospel of Jesus Christ and the people who rejected it. Consequently, Paul recognizes this as a Messianic prophecy that referred to Jesus Christ.
Romans 10:16 and 17 read, “But they have not all obeyed the gospel. For Isaiah says, ‘LORD, who has believed our report?’ So then faith comes by hearing, and hearing by the word of God.”
Conclusion
If a person wishes to deny that Isaiah 53 is a Messianic prophecy that was fulfilled by Jesus Christ, then that person has rejected EVERY New Testament writer except Jude and James! Even more importantly, rejecting Isaiah 53 as a Messianic prophecy also means rejecting Jesus Christ! He claimed that Isaiah 53 was talking about Him, so how could one take Jesus seriously if one of His Messianic claims were false? If Jesus was wrong, then what other conclusions could one make? Wouldn’t this make Jesus prone to all kinds of errors? Wouldn’t this make the very message of salvation questionable?
The reliability of the scriptures and the integrity of the Word of God must be defended. The Bible is without error because it was inspired by the perfect, Holy Spirit of God. As soon as one performs eisegesis and denies the authority of a passage of scripture that is agreed upon AND INTERPRETED by ALL of the major, New Testament characters, the Word of God has no more power or authority. All quotes, all stories, all commands and all claims from the Bible are instantly weakened and rejected.
Here is the most sound exegetical method under the Sun: Interpret the scriptures with the scriptures. Before inserting your own ideas, before inputting your biases, before consulting commentators and theologians, read the Bible. What do the scriptures say about the scriptures? What do the characters in the Bible say about the scriptures?
Would you prefer to accept CG Schuster’s word or the words of Jesus Christ? I prefer Jesus Christ.
Would you rather believe Wheeler Robinson’s word or the writings of Paul? I choose Paul.
Is it wiser to trust Bernhard Anderson or the apostle Peter? I choose Peter.
Do you want to believe Sydney Page or the author of John, 1st, 2nd and 3rd John and Revelation? I choose John.
Will you embrace Christopher North or the author of Luke and Acts? I choose Luke.
Sincerely,
Jason Gastrich
