God’s Suffering Servant
Is it Israel, or Israel’s Messiah?
Isaiah 52:8“Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.”
Isaiah 53
This chapter has caused a great deal of anxiety. To some in Jewry, it is called “the bad conscience of the synagogue.”
In the new translation of the Old Covenant, this chapter has even been deleted: “It’s too controversial, so we eliminate it until the days of Messiah.” Is that a sound argument? As if you cannot think for yourself?
It is a fact that this chapter has been discussed by Jewish leaders for a very long time.
In the 10th and 11th centuries, Rabbi Rashi, an authoritative Jewish commentator, applied this chapter to the Jewish nation. Why? Notice Isaiah 53:11: “…shall my righteous servant…” Rashi claimed this “righteous servant” was the Nation of Israel. He said Isaiah 52:1 through 53:13 all referred to Israel.
Isaiah 53:1 — “The arm of the LORD” revealed (a reference to Exodus 15).
Isaiah 53:2 — “A root out of a dry ground” points to Israel’s miraculous beginning, and their appearance to the nations — one of wonder and distaste.
Isaiah 53:3 — “Israel will be despised by the nations and acquainted with grief.”
Isaiah 53:4 — “Israel bears the grief of the world,” blamed for everything.
Isaiah 53:5 — “Israel is completely rejected by the nations.”
Like many false teachings, Rashi’s view contains a small germ of truth, which lends plausibility to the error.
But by no means does Rashi’s interpretation represent the traditional Jewish view.
Ancient Rabbinic Voices
Moses Maimonides (1135–1204) — regarded as one of the highest authorities — rejected the idea that Isaiah 53 was about Israel. He said Rashi distorted the passage and that, in truth, “It was given of God as a description of the Messiah.”
Rabbi Moshi Kohen Ibn Crispin (14th century) — said those who, for controversial reasons, applied Isaiah 53 to Israel “distort the passage from its natural meaning.” He declared it was given by God as a description of Messiah, so that anyone claiming to be Messiah could be judged by whether they resembled this prophecy.
Rabbi Elijah De Vidas (16th century) — “Since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows whoso will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.”
Rabbi Moshe El-Sheikh, Chief Rabbi of Safed — “Our Rabbis, with one voice, accept and affirm the opinion that the prophet is speaking of the King Messiah, and we shall ourselves also adhere to the same view.”
The Day of Atonement Prayer
The original Messianic interpretation of Isaiah 53 has survived to this day. It is preserved in Jewish liturgy for the Day of Atonement in the Musaf prayer:
“We are shrunk up in our misery even until now: Our Rock hath not come to us; Messiah, our Righteousness, hath turned from us; we are in terror, and there is none to justify us: our iniquities and the yoke of our transgressions He will bear, for He was wounded for our transgressions; He will carry our sins upon His shoulder that we may find forgiveness for our iniquities, and by His stripes we are healed. O Eternal One, the time is come to make a new creation. From the vault of Heaven bring Him up…”
Clearly, Jews of that era (8th century) believed Messiah had already come — and they prayed He might come again.
Why Not Israel?
First of all, notice the gender. Isaiah 53 uses He or Him some 48 times. Israel is always referred to in the feminine.
Isaiah 52:1–2 — “O captive daughter of Zion…”
Isaiah 54:1 — “Children of the married wife…”
Isaiah 54:5 — “Thy Maker is thine husband…”
Isaiah 56:6 — “The LORD hath called thee a woman forsaken…”
So why the change to He and Him in chapter 53? Because this is not Israel, the servant of God — but Messiah, the Servant of God.
Verses 4–5 — “He bore our griefs… He was wounded for our transgressions… with His stripes we are healed.”
Verse 7 — “He is brought as a Lamb to the slaughter.”
Verse 10 — “…when thou shalt make His soul an offering for sin…”
Verse 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.”
Can Israel, sinful herself, bear the sins of the Gentiles? Scripture says no.
Isaiah 1:4–6“Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.”
Isaiah 42:18–19“Hear, ye deaf; and look, ye blind, that ye may see. Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD’S servant?”
Israel could not be the perfect sin offering. Messiah alone fulfills this prophecy.
Questions Raised
If Isaiah 53 is about Israel, why is it not read publicly on days of mourning, such as Tisha B’Av (when the First and Second Temples were destroyed), or at Yad Vashem (memorial to six million Jews)? If Israel’s suffering were truly the Servant’s work, this chapter should be Israel’s comfort. But instead, the interpretation leaves unanswered questions:
Has the suffering of Israel brought redemption to the entire world? No. Messiah’s death and resurrection accomplished that, and all who believe in Him can enter His salvation.
How can sinful people redeem sinful people? Deuteronomy 9:5, 7, 11; Isaiah 40:1; Ezekiel 18:20; Deuteronomy 24:16 all affirm this is impossible.
Has Israel’s suffering transformed the nations morally and spiritually? No. But Messiah’s sacrifice has brought such transformation in countless hearts worldwide.
When did Israel “die as a people”? Though their kingdom ceased, the people themselves never did. There has always been a remnant. Ezekiel 37 speaks of death and resurrection, but Israel as a nation has survived.
The Servant of the LORD
In Isaiah 49 we find that through Israel would come forth the “Servant of Israel,” who is also the “Servant of God.” This Servant would restore Jacob to the Lord and bring salvation to the Gentiles as well.
Isaiah 49:5–6 (KJV):“And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.”
This is the Messiah — God’s suffering Servant.
Isaiah 52:8“Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.”
Isaiah 53
This chapter has caused a great deal of anxiety. To some in Jewry, it is called “the bad conscience of the synagogue.”
In the new translation of the Old Covenant, this chapter has even been deleted: “It’s too controversial, so we eliminate it until the days of Messiah.” Is that a sound argument? As if you cannot think for yourself?
It is a fact that this chapter has been discussed by Jewish leaders for a very long time.
In the 10th and 11th centuries, Rabbi Rashi, an authoritative Jewish commentator, applied this chapter to the Jewish nation. Why? Notice Isaiah 53:11: “…shall my righteous servant…” Rashi claimed this “righteous servant” was the Nation of Israel. He said Isaiah 52:1 through 53:13 all referred to Israel.
Isaiah 53:1 — “The arm of the LORD” revealed (a reference to Exodus 15).
Isaiah 53:2 — “A root out of a dry ground” points to Israel’s miraculous beginning, and their appearance to the nations — one of wonder and distaste.
Isaiah 53:3 — “Israel will be despised by the nations and acquainted with grief.”
Isaiah 53:4 — “Israel bears the grief of the world,” blamed for everything.
Isaiah 53:5 — “Israel is completely rejected by the nations.”
Like many false teachings, Rashi’s view contains a small germ of truth, which lends plausibility to the error.
But by no means does Rashi’s interpretation represent the traditional Jewish view.
Ancient Rabbinic Voices
Moses Maimonides (1135–1204) — regarded as one of the highest authorities — rejected the idea that Isaiah 53 was about Israel. He said Rashi distorted the passage and that, in truth, “It was given of God as a description of the Messiah.”
Rabbi Moshi Kohen Ibn Crispin (14th century) — said those who, for controversial reasons, applied Isaiah 53 to Israel “distort the passage from its natural meaning.” He declared it was given by God as a description of Messiah, so that anyone claiming to be Messiah could be judged by whether they resembled this prophecy.
Rabbi Elijah De Vidas (16th century) — “Since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows whoso will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.”
Rabbi Moshe El-Sheikh, Chief Rabbi of Safed — “Our Rabbis, with one voice, accept and affirm the opinion that the prophet is speaking of the King Messiah, and we shall ourselves also adhere to the same view.”
The Day of Atonement Prayer
The original Messianic interpretation of Isaiah 53 has survived to this day. It is preserved in Jewish liturgy for the Day of Atonement in the Musaf prayer:
“We are shrunk up in our misery even until now: Our Rock hath not come to us; Messiah, our Righteousness, hath turned from us; we are in terror, and there is none to justify us: our iniquities and the yoke of our transgressions He will bear, for He was wounded for our transgressions; He will carry our sins upon His shoulder that we may find forgiveness for our iniquities, and by His stripes we are healed. O Eternal One, the time is come to make a new creation. From the vault of Heaven bring Him up…”
Clearly, Jews of that era (8th century) believed Messiah had already come — and they prayed He might come again.
Why Not Israel?
First of all, notice the gender. Isaiah 53 uses He or Him some 48 times. Israel is always referred to in the feminine.
Isaiah 52:1–2 — “O captive daughter of Zion…”
Isaiah 54:1 — “Children of the married wife…”
Isaiah 54:5 — “Thy Maker is thine husband…”
Isaiah 56:6 — “The LORD hath called thee a woman forsaken…”
So why the change to He and Him in chapter 53? Because this is not Israel, the servant of God — but Messiah, the Servant of God.
Verses 4–5 — “He bore our griefs… He was wounded for our transgressions… with His stripes we are healed.”
Verse 7 — “He is brought as a Lamb to the slaughter.”
Verse 10 — “…when thou shalt make His soul an offering for sin…”
Verse 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.”
Can Israel, sinful herself, bear the sins of the Gentiles? Scripture says no.
Isaiah 1:4–6“Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.”
Isaiah 42:18–19“Hear, ye deaf; and look, ye blind, that ye may see. Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD’S servant?”
Israel could not be the perfect sin offering. Messiah alone fulfills this prophecy.
Questions Raised
If Isaiah 53 is about Israel, why is it not read publicly on days of mourning, such as Tisha B’Av (when the First and Second Temples were destroyed), or at Yad Vashem (memorial to six million Jews)? If Israel’s suffering were truly the Servant’s work, this chapter should be Israel’s comfort. But instead, the interpretation leaves unanswered questions:
Has the suffering of Israel brought redemption to the entire world? No. Messiah’s death and resurrection accomplished that, and all who believe in Him can enter His salvation.
How can sinful people redeem sinful people? Deuteronomy 9:5, 7, 11; Isaiah 40:1; Ezekiel 18:20; Deuteronomy 24:16 all affirm this is impossible.
Has Israel’s suffering transformed the nations morally and spiritually? No. But Messiah’s sacrifice has brought such transformation in countless hearts worldwide.
When did Israel “die as a people”? Though their kingdom ceased, the people themselves never did. There has always been a remnant. Ezekiel 37 speaks of death and resurrection, but Israel as a nation has survived.
The Servant of the LORD
In Isaiah 49 we find that through Israel would come forth the “Servant of Israel,” who is also the “Servant of God.” This Servant would restore Jacob to the Lord and bring salvation to the Gentiles as well.
Isaiah 49:5–6 (KJV):“And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.”
This is the Messiah — God’s suffering Servant.