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Isaiah 53

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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 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

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 from the beginning of 53:1 through 53:9 the gentile kings of nations are speaking in their numbed astonishment. This narrative expressed by the surprised leaders of the surrounding gentile nations is referred to in 52:15. This alternation in speakers 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," i.e., the transgressions committed by the gentile nations against God's humble servant, Israel.

Isaiah 53 in Rabbinic Sources

Despite objections in modern Judaism to the messianic interpretation of Isaiah 53, some ancient rabbinic and Talmudic sources have shown the opposite view. The concept of a suffering messiah, Messiah ben Joseph, has been a part of Judaism since before the Christian era. The Old Testament paraphrase of Targum Jonathan begins in 52:13 with the words, "Behold, my servant the Messiah shall prosper," assigning the passage's interpretation to a suffering messiah. The ancient Babylonian Talmud asks, "Rabbi Yochanan said, ‘The Messiah - what is his name?’… And our Rabbis said, ‘the pale one… is his name,’ as it is written ‘Surely he took up our infirmities and carried our sorrows - yet we considered him stricken by G~d, smitten by him and afflicted.’"[5] This perspective on the passage has been influential in Jewish exegesis until as recently as th 16th century, when Rabbi Moshe Alshich said of the passage, "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 shall adhere to the same view."[6] Influential Jewish commentator Rashi was among the first to reject any messianic interpretation of Isaiah 53, instead assigning the subject to the suffering of the Jewish people.[7] Rashi, writing in the 11th century, was clearly in the minority in his day with this interpretation, but he did have some historical precedent. In Christian church father Origen's Contra Celsus, written in the year 248, he writes of Isaiah 53:

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. [8]

However, the first book of the Talmud Berachoth page 5a states "If the Holy One, blessed be He, is pleased with a man, He crushes him with painful sufferings. For it is said: And the Lord was pleased with [him, hence] He crushed him by disease Is 53:10. Now, you might think that this is so even if he did not accept them with love. Therefore it is said: To see if his soul would offer itself in restitution. Even as the trespass-offering must be brought by consent, so also the sufferings must be endured with consent. And if he did accept them, what is his reward? He will see his seed, prolong his days. And more than that, his knowledge [of the Torah] will endure with him. For it is said: The purpose of the Lord will prosper in his hand.,...It has been taught: R. Simeon b. Yohai says: The Holy One, blessed be He, gave Israel three precious gifts, and all of them were given only through sufferings.. These are: The Torah, the Land of Israel and the world to come."

Others say in Rashi's time the idea had become prevalent;The Mahari Kara (R' Yosef Kara, a contemporary of Rashi 11th century C.E.) on Isaiah 52:13: Quote: "Behold My servant shall prosper: Israel My servant shall be exalted and lifted up, and shall be very high. And [according to] the teachings of our Rabbis: He shall be more exalted than Abraham, as it is written: "I have raised my hand toward the L-rd..." [Gen 14:22]. He shall be more lifted up than Moses, as it is written: "... as the nurse lifts up the suckling...". And he [Israel] shall be higher than the ministering angels, as it is written: "And they had backs, and they were very high..." [Ezek 1:18].

Isaiah 53 in the New Testament

One of the first claims in the New Testament 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."[9]

Israel theory

Citing a number of Biblical verses that refer to Israel as the "servant", many of them from the Book of Isaiah,[10] many Jewish scholars, among others, have argued that the "servant" in question is actually the nation of Israel.[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.[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.[11]

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.[12][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.[1]

The Servant passages in Isaiah, and especially Isaiah 53, has to be compared with Psalm 44. Psalm 44 directly parallels the Servant Songs, it is probably the best[verification needed] defense for reading Isaiah 53 as applicable to the nation of Israel.[citation needed]

Arguments for and against the "nation of Israel" theory

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"[13]

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!"[11], 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.[11] 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.[11]

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. Ezekiel 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 (Daniel. 7:13; Isa. 27:13; 1 Thessalonians 4:14-17; 1 Corinthians 15:52-55; Gospel of Matthew 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, including Jews for Judaism founder Rabbi Bentzion Kravitz in his book "The Jewish Response To Missionaries," 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[citation needed] 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 groups that engage in active proselytization.

See also

Notes and references

  1. ^ a b c d e "Jewish viewpoint #1". Jews for Judaism. Retrieved 2006-07-05.
  2. ^ "Messianic Jews' viewpoint #3". Truthnet.org: The Messiah. Retrieved 2007-03-14.
  3. ^ "Christian viewpoint 2". grebeweb. Retrieved 2006-07-06.
  4. ^ Is Isaiah 53: refering to Jesus ?
  5. ^ Babylonian Talmud, Sanhedrin 98
  6. ^ Jewish Messianic Interpretations of Isaiah 53 [1]
  7. ^ Isaiah 53 - Who is the prophet talking about? [2]
  8. ^ Origen, Contra Celsum, Book 1.Chapter 55 [3]
  9. ^ Acts 8:34-35
  10. ^ Isaiah 41:8-9, Isaiah 44:1, Isaiah 44:21, and Isaiah 49:3
  11. ^ a b c d "Christian viewpoint 1]". Chaim. Retrieved 2006-07-05.
  12. ^ as in Isaiah 52:15
  13. ^ Sydney H. T. Page, “The Suffering Servant Between The Testaments,” New Testament Studies, 31 (1985): 491-492.
  14. ^ Ecclesiastes Rabbah 1:24 translated by Christopher P. Benton "In Search of Kohelet" http://www.maqom.com/journal/paper9.pdf p 13)
  15. ^ Jewish Encyclopedia http://www.jewishencyclopedia.com/view.jsp?artid=386&letter=D
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