(Continued-Chapter XVII)<\/p>\n
The event which precipitated, according to these verses, the destruction and the dissolution of the nation was their weighing out the price of a slave to God as their estimate of Him for what He had done for them (v. 13). Since such an act did bring about the annihilation of the Jewish state in the year A.D. 70, it is of paramount importance to each Hebrew to investigate carefully and prayerfully the history of the nation during the century prior to that time to learn in what way and at what time the nation thus acted toward God. Having learned the facts concerning the cause of the national calamity, each Hebrew reader should disavow and repudiate in his heart and life any approval of such an act and, since each one is responsible to God for himself, should seek the favor of God.<\/p>\n
B. Israel’s Punishment and the Period of Her Rejection
\nWhen She is Out of Fellowship with God<\/p>\n
Having impersonated God in the first act presented in 11:4-14, in the second act (vs. 15-17) the prophet now impersonates a cruel, heartless shepherd into whose power God delivers Israel because of her rejection of Him. This time the prophet steps forth having the instruments of a foolish shepherd who, being indifferent to the needs and the suffering of the flock, simply eats the flesh of the fat ones and deliberately destroys the sheep. In verse 17 the Lord pronounces a woe upon this worthless shepherd that destroys the flock and does not protect it and meet its needs. This prediction without doubt is fulfilled after Israel, as seen above, rejects her true Shepherd in God’s giving her to be controlled and persecuted by the Roman Government and the other nations of the world that have been indifferent to the rights of the Hebrew people and have in innumerable instances persecuted them beyond description. At present she is shepherded by the foolish shepherd and will continue to suffer until she turns unto her true Shepherd Who only can bring deliverance to her. The present period, as has been seen in the investigation of the preceding chapters, is the period of Israel’s rejection and will be terminated by her turning to the Lord in genuine repentance in the midst of her great distress.<\/p>\n
C. Israel’s Accepting Her True Shepherd<\/p>\n
Chapter 12, though beginning a different oracle, takes up the theme where Chapter 11 leaves off and describes graphically the final distress and deliverance of the Hebrew people. This new oracle begins with the solemn words, „The burden of the word of the Lord concerning Israel.“ They indicate the seriousness and gravity of the situation which lies out before Israel. Serious is the mistake which Israel makes when she rejects her true Shepherd, her Messiah, considering Him no more than a slave, which error involves the nation in untold distress. Serious and grave is Israel’s condition during the period when she is rejected in turn by her true Shepherd. Serious and most heart-rending is the situation into which she shall be brought, as is described by the prophet in this chapter.<\/p>\n
At the time when this prophecy is fulfilled the international situation will be very complex. The nations of the world will be involved in the controversy over the Hebrew race–her prosperity–and hence will send their armies to besiege Jerusalem. At that time, says the prophet, the Lord „will make Jerusalem a cup of reeling unto all the peoples round about.“ What a cup of liquor is in the hands of a drunkard, that will Jerusalem be, in a figurative sense, to those nations which become involved in Jewish affairs. A second figure used by the prophet to give the same warnings to the nations is that of one’s attempting to lift a rough, heavy stone which bruises or cuts his hands when he attempts to lift it. Thus those nations that become involved in the complex Jewish situation will suffer great injury. In her great distress the Hebrew race will realize that in God only is her help; hence, she will turn unto Him as never before. In verse 8 the Lord promises protection and help to the inhabitants of Jerusalem; furthermore, He promises to strengthen each individual so that the feeble in the camp will be as strong as David, and that those of the house of David will be as God, comparatively speaking. Continuing the promise, the Lord says that „it shall come to pass in that day, that I (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4) will seek to destroy all of the nations that come against Jerusalem.“ This destruction of the nations fighting against Jerusalem by the Lord Himself is described fully in 14:1-8, at which time the Lord Himself descends to the Mount of Olives and fights against those nations as he fought in the day of battle.<\/p>\n
At that time the Lord will fulfill the following promise, „And I (\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4) will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto me whom they have pierced; and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.“ This passage, though very plain, has been a storm-center of ceaseless controversy and has been translated differently, according to theological bias, by different ones. Aben Ezra, who wrote after Rashi, says: „All the heathen shall look to me to see what I shall do to those who pierced Messiah, the son of Joseph.“ Abarbanel, who was familiar with the expositions of Rashi and Kimchi, comments as follows: „It is more correct to interpret the passage of Messiah, the son of Joseph, as our rabbis, of blessed memory, have treated it in the treatise Sukkah, ‚For he shall be a mighty man of valor of the tribe of Joseph, and shall at first be captain of the Lord’s host in that war (namely, against Gog and Magog) but in that war shall die.'“ This comment suggests an ancient interpretation current in Jewish circles concerning the two Messiahs: Messiah ben Joseph and Messiah ben David. The former, who is of the tribe of Ephraim, according to this interpretation, in the final catastrophe when Jerusalem is besieged by the armies of the world (Ezek. 38,39; Zech. 14:1-8) will lead the hosts of Israel against Gog and Magog or Gog of the land of Magog. In the midst of the struggle he will be slain. Hence Aben Ezra says that the heathen shall look unto Me (God) to see what I will do to those who have pierced Messiah, the son of Joseph. The latter, who is Messiah ben David, is a descendant of David, who will reign in power and glory over Israel when she is no longer the tail of the nations but the head. This doctrine of the two Messiahs, which can be traced back only to the third or fourth century of the Common Era, probably is the exposition of certain Jewish scholars in explaining the seemingly irreconcilable teachings of the prophets concerning the sufferings and the glories of Messiah. Had these scholars studied carefully the Scriptures which are the basis for Chapters IX-XVII of this book, they would not have invented the doctrine of two Messiahs but would have seen the two comings of the one and only Messiah: the first when He comes in humiliation and is rejected by His people; the second when He returns from heaven, to which He goes after His rejection and suffering, to reign in power and glory over the earth.<\/p>\n
Moses Alshech, of Safed, Palestine, who flourished in the second half of the sixteenth century, commenting on the death of Messiah ben Joseph, sees the work of atonement in his death: „I will do yet a third thing, and that is, that ‚they shall look unto Me,‘ for they shall lift up their eyes unto Me in perfect repentance, when they see Him whom they pierced, that is, Messiah, the Son of Joseph; for our Rabbis, of blessed memory, have said that He will take upon Himself all the guilt of Israel, and shall then be slain in the war to make an atonement in such manner that it shall be accounted as if Israel had pierced Him, for on account of their sin He has died; and, therefore, in order that it may be reckoned to them as a perfect atonement, they will repent and look to the blessed One, saying that there is none beside Him to forgive those that mourn on account of Him who died for their sin; this is the meaning of ‚They shall look upon Me.'“<\/p>\n
Since there are not two Messiahs but one Who is seen at His two different advents, if one will remove the expression, „the Son of Joseph,“ from the quotation above and insert, „the Son of David,“ he will have a fairly accurate interpretation of the atoning death of the real Messiah Who is „pierced“ for the sins of the nation as is seen in Isa. 53, which is explained in Chapter XVIII. Of course, the position that Messiah is slain in battle is without Scriptural authority. The substitutionary death of Messiah is plainly reflected in this quotation. Likewise, the way to appropriate the atonement of Messiah’s death is clearly stated: „therefore, in order that it may be reckoned to them as a perfect atonement, they will repent and look to the blessed One,“ etc. Since nothing is said in the context of Zech. 12 of the atoning work of Messiah, except the fact that He has been pierced, and since the teaching of this passage on Zech. 12:10 from Alshech corresponds to that of Isa. 53 in the matter of the atoning death of the Pierced One, it is evident that Alshech and „our Rabbis, of blessed memory,“ recognized a most vital connection between these two passages. Not knowing the Scriptural teaching of „the Outline of Messiah’s Career“ and being unable to harmonize the seemingly irreconcilable teaching of the sufferings and glories of Messiah, they invented the doctrine of the two Messiahs and attributed the atoning death to the imaginary Messiah ben Joseph.\u00b9<\/p>\n
A second Jewish translation is that found in the „Jewish Family Bible,“ which was printed with the sanction of (the late) Rev. Dr. Adler, the chief rabbi. („This version (British) is claimed to be the Authorized or Anglican Version, revised by Friedl\u00e4nder, Principal of the Jews‘ College, published in 1881“). This passage is thus translated: „But I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication, and they whom the nations are piercing shall look upon me, and shall mourn over it.“ To one who is familiar with the original text this quotation is not a translation but is an interpolated Targum designed for polemic purposes. It is very evident to scholars that words have been inserted into the text in order to eliminate all reference to a suffering and atoning Messiah. Therefore this rendering needs no further comment.<\/p>\n
A third Jewish translation is that found in the „Appendix of the Revised Version,“ issued by the Jewish Community in England in 1896. The translation is as follows: „And they (i.e., the house of David and the inhabitants of Jerusalem) shall look up to me because of him whom they (i.e., the nations which come against Jerusalem) have pierced.“ This translation was suggested by Rashi, adopted by Kimchi, and later elaborated by Rabbi Isaak, of Troki, who thus comments: „If it should happen that any of the Israelites should be pierced, namely, in that war, even though it should be one of the most inconsiderable, they shall wonder greatly how this could happen, and will think that this is the beginning of a fall and defeat before their enemies, as Joshua did. When the men of Ai smote thirty-six of Israel he said: ‚Alas! 0 Lord God, why didst Thou cause this people to pass the Jordan?‘ And again: ‚What shall I say when Israel turn their backs before their enemies?‘ (Josh. 7). So will it be at that time if they should see any of them pierced, they will be astonished, and look on Me on account of Him whom they pierced.“ This translation is contrary to the grammar and to the natural sense of the context. The words \u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 cannot possibly mean „because of Him whom but simply „whom“ which is preceded by \u05d0\u05b5\u05ea, the definite sign of the object. This translation, like that in the translation of the Jew. Pub. Soc., makes „the house of David“ and „the inhabitants of Jerusalem“ the subject of the verb „shall look,“ but the „nations“ of verse 9, which come against Jerusalem, the subject of the verb „pierced.“ It is a well-established and universally known rule of every language that the noun which immediately precedes a verb is, unless the context indicates otherwise, the subject of said verb. Since these two verbs come together so very closely in this short sentence and are connected by „and,“ and since nothing indicates otherwise, to suppose that the prophet had a different subject for each of these verbs is illogical. Therefore, this translation is unjustifiable.<\/p>\n
The fourth translation is that given by Isaac Leeser: „But I will pour out over the house of David, and over the inhabitants of Jerusalem, the spirit of grace and of supplications: and they will look up toward me (for every one) whom they have thrust through, and they will lament for him, as one lamenteth for an only son, and weep bitterly for him, as one weepeth bitterly for the first-born.“ The translator has inserted the phrase, „for every one“ into the text. He has, however, placed it in parentheses by which fact evidently he intended to let it be known that it is not in the original. Instead of making the text plainer by his explanatory phrase, he has obscured its meaning. Doubtless, he would say that „the house of David“ and „the inhabitants of Jerusalem“ are the subject of the verb, „will look.“ What is the subject of „have thrust through?“ He probably would say, „the nations.“ Who are those who „will lament?“ The following context shows that they are the inhabitants of Jerusalem. The interpolated phrase has thrown the sentence into hopeless confusion. Since this phrase is not in the original, and since it beclouds the issue, this translation cannot be accepted.<\/p>\n
One wonders why there is such a diversity of opinion among the different translators. The following facts may throw light upon the subject. Rashi (1040-1105) in his commentary on the Bible on this passage, according to David Baron, says: „‚They shall look back to mourn because the Gentiles had pierced some amongst them and killed some of them.‘ But in his commentary on the Talmud he says: ‚The words, „the land shall mourn,“ are found in the prophecy of Zechariah, and he prophesies of the future that they shall mourn on account of Messiah, the son of Joseph, who shall be slain in the war of Gog and Magog‘ (Sukkah, fol. 52, Col. 1).“ Continuing his comments on Rashi’s methods of exegesis, Baron states: „for instance, Isa. 53, which, in his commentary on the Bible, he expounds of the Jewish people; but in his commentary on the Talmud he explains of Messiah.“ One could explain the contradictory interpretations of the same passage upon the basis that he wrote these commentaries at different times and that he changed his views between his writing the first work and the second, if it were not for his statement in his commentary on Psa. 21, where he says: „Our rabbis have expounded it of the King Messiah, but it is better to expound it further of David himself, in order to answer heretics“ (Baron). Hence it is certain that Rashi was moved by theological bias. It is altogether possible that the same factor has entered into the translations presented above. Such predisposition, however, did not enter into the rendering of the translation of Jew. Pub. Soc., which is true to the original; but this theological bias does find expression in the footnote.<\/p>\n
The original text is as follows:<\/p>\n
\u05d5\u05b0\u05e9\u05c1\u05b8\u05e4\u05b7\u05db\u05b0\u05ea\u05bc\u05b4\u05d9 \u05e2\u05b7\u05dc\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d3\u05bc\u05b8\u05d5\u05b4\u05d9\u05d3 \u05d5\u05b0\u05e2\u05b7\u05dc \u05d9\u05d5\u05b9\u05e9\u05c1\u05b5\u05d1 \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b7\u05b4\u05dd \u05e8\u05d5\u05bc\u05d7\u05b7 \u05d7\u05b5\u05df \u05d5\u05b0\u05ea\u05b7\u05d7\u05b2\u05e0\u05d5\u05bc\u05e0\u05b4\u05d9\u05dd \u05d5\u05b0\u05d4\u05b4\u05d1\u05bc\u05b4\u05d9\u05d8\u05d5\u05bc \u05d0\u05b5\u05dc\u05b7\u05d9 \u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8\u05be\u05d3\u05bc\u05b8\u05e7\u05b8\u05e8\u05d5\u05bc \u05d5\u05b0\u05e1\u05b8\u05e4\u05b0\u05d3\u05d5\u05bc \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5<\/p>\n
„And I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and supplications, and they shall look unto me whom they pierced“ (Author’s Tr.).<\/p>\n
„I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplications.“ The expression „I will pour“ is the same promise of the coming of God’s Spirit as is mentioned by Joel 2:28 ff; Ezek, 39:29; Isa. 44:3, etc.<\/p>\n
„The Spirit of grace and supplications“ is none other than the Holy Spirit of Whom Isaiah speaks in 11:2. Here He is called „the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.“ He is thus spoken of because it is He who imparts the graces enumerated to those who trust in Him. In the present passage He is called the spirit of grace and supplications because He will melt the heart and dispose the soul of the penitent remnant toward God. He will likewise cause it to pray as it has never before. The words „grace“ and „supplications“ are related as cause and effect.<\/p>\n
„They shall look.“ While the original word means simply looking with the physical eye, it also carries the idea of „trustful hope and longing.“ It likewise means „to regard,“ „to consider,“ and „to contemplate.“ It is used thus in Num. 21:9: „And Moses made a serpent of brass that if a serpent had bitten any man, when he beheld it (or ‚looked unto‘), the serpent of brass, he lived.“ The same word is likewise used in Num. 12:8 in referring to Moses‘ looking upon God. Thus the penitent remnant of Israel at the second advent, being thoroughly convicted of sin, will look with hopeful trust unto Him whom the nation pierced at His first coming.<\/p>\n
The words \u05d5\u05b0\u05d4\u05b4\u05d1\u05bc\u05b4\u05d9\u05d8\u05d5\u05bc \u05d0\u05b5\u05dc\u05b7\u05d9 (they shall look unto me) of the Masoretic text have been the occasion of much dispute both by Jews and rationalistic critics. This reading is supported by the ancient versions and extant manuscripts with very few exceptions. It is also accepted as correct by the four Jewish versions quoted above. Some few manuscripts have „unto him“ as their marginal reading (\u05e7\u05e8\u05d9). This marginal reading has in several instances been incorporated into the text through mistake. Since, however, the ancient versions and the majority of the manuscripts are against it, it cannot be correct.<\/p>\n
The ancient scholars evidently knowing that „Me“ refers to God (the speaker), seeing that He is pierced and being unable to understand how such can be the case, placed „unto him“ in the margin as an explanation of the difficulty. The speaker, as is stated in verse 1, is „the Lord who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.“ As is seen in Isa. 48:12-16, He is the first one of the two Divine Persons mentioned there whom \u05d0\u05b2\u05d3\u05b9\u05e0\u05b7\u05d9 \u05d9\u05b3\u05d4\u05d5\u05b8\u05d4 sent. In other words, He is the second one of the Divine Personalities.<\/p>\n
„They shall look unto me whom they have pierced.“ The word translated „pierced“ occurs in Num. 25:7,8 and also in Zech. 13:3 and means to pierce or thrust through with a spear or lance as is clear from the context. This piercing of the Lord is evidently the piercing of „the servant of the Lord“ of Isa. 53 and „the silent sufferer“ of Psa. 22. The facts presented in Chapters XIV and XVIII show that the Pierced One of these Scriptures is none other than Messiah. The Pierced One of this passage, as has been interpreted by the earliest Jewish scholars, is also Messiah, God manifest in the flesh. The seeming difficulty connected with the piercing of God becomes very clear in the light of Isa. 9:5,6 which, as has been seen, foretells God’s taking human form, while Isa. 7:14 states that it is by virgin birth. Therefore after God assumes human form, the inhabitants of Jerusalem pierce Him. No one is to think that this passage means that all of the inhabitants of Jerusalem actually do the piercing. A thing is said to be done by the man who gives the order as well as by the one who actually carries out his instructions. Furthermore, since throughout the Tenach the solidarity of the Jewish race is assumed, and oneness of spirit animates the nation throughout its history, the besieged and distressed remnant of the nation in the final conflict is said to have pierced Him.<\/p>\n
„They shall mourn for him.“ In the preceding clauses it is said that the inhabitants of Jerusalem look unto me (God) but in this clause it is said „they shall mourn for ‚Him.'“ There is a sudden and abrupt change from the first person to that of the third which has occasioned much controversy among scholars. The flow of thought demands, however, that the „Him“ have „Me“ as its antecedent. Why such a change? Throughout the Psalms the writers frequently change very abruptly, in a dramatic way, from the second to the third person and vice versa. One has no difficulty, however, in understanding the import of such passages. Why should one experience any trouble here? „But just as the words, ‚They shall look unto me,‘ set forth the essential oneness of the Pierced One with the Lord, so does the sudden transition in the same verse from the first person to the third, and the words, ‚they shall mourn for him,‘ teach us that, as to His person, He is yet distinct from God.“ Thus appears in this glorious passage the teaching of the Tri-Unity of the God of Israel: the Lord God, the Holy Spirit, and the Pierced Messiah–a Divine Person in human form. At the time Israel accepts Him Whom she pierced, the following prophecy will be fulfilled: „in that day shall the Lord be one, and his name one,“ which statement is but an abbreviated method of saying God will be recognized as „the God of all the families of Israel, and they shall be my people“ (Jer. 31:1). He will also be the God of all families of the earth and be worshipped by all.<\/p>\n
„And they shall mourn for him, as one mourneth for his only son.“ The suffering remnant shall see the mistake of centuries, both its own and that of their fathers, and in genuine contrition and repentance will mourn over him. It will be such intense mourning as that which only fond parents can experience over a first born son. Since the Messiah is God manifest in the flesh and is called by the Lord „My Son,“ He is God’s Son in a special and unique sense. He has a human mother, as is declared by the prophets, but no human father. Therefore in a very real sense He is God’s „first-born.“ The mourning, on the part of the remnant, over Him will be, therefore, like the mourning for an only son, as the subsequent verses declare.<\/p>\n
With spiritual vision illuminated and with an overwhelming sense of guilt when the surviving remnant looks upon God Whom they have pierced, there will be such a universal mourning and genuine repentance as has never been throughout the annals of history. The entire nation will see its mistake and whole-heartedly will accept the pierced Messiah as its real Shepherd. By so doing they will be enabled to see the Fountain for sin and for uncleanness which was opened for them when Messiah came at first and was pierced for their transgressions (13:1; Isa. 53).<\/p>\n
D. The Smiting of the Shepherd of Israel.<\/p>\n
In chapter 13 the prophet, looking beyond the time when Israel shall accept her long-rejected Messiah, predicts that spiritism and false prophecy will vanish from the world. Sentiment will be so very strong against such that even those who before their acceptance of Messiah engaged in such will utterly repudiate any connection with the same. In speaking of the severity of the punishment which shall be meted out to any who might dare to dabble in the occult, the prophet foretells an instance of a young man who has prior to his conversion engaged in such spiritistic practices and who will make the claim that the wounds between his arms are not those which he inflicted upon himself while engaging in such spiritistic exercises but those which he received in the house of his friends.<\/p>\n
From the narration concerning this young man the inspired prophet goes immediately to the smiting of him whom God termed „my fellow“: „Awake, 0 sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered; and I will turn my hand upon the little ones.“ As already stated, the Lord God of Israel is her Shepherd (Psa. 80:1). Again, in Ezek. 34:11-16, God having spoken against the unfaithful shepherds who had not fed the flock promised, saying „Behold, I myself, even I, will search for my sheep, and will seek them out … And I will bring them out from the peoples, and gather them from the countries, and will bring them into their own land and I will feed them upon the mountains of Israel … I myself will be the shepherd of my sheep, and I will cause them to lie down, saith the Lord God. I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but the fat and strong I will destroy; I will feed them in justice.“ In explaining how He will perform the office of a shepherd to Israel, the Lord declared in verse 23, „And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.“ Since the Lord declares emphatically that He will be the shepherd of His people, and that His servant David shall be shepherd over them, it is evident that David, His servant, Who is recognized by the Jewish commentators as the Messiah, is God Himself in human form, shepherding His people Israel. Ezekiel’s promise is confirmed by Zech. 13:7, which is now under consideration.<\/p>\n
Again, God’s addressing the sword and calling upon it to awake is but a rhetorical manner of expressing His overruling providence in putting the Messiah to death for „the transgression of my people to whom the stroke is due.“<\/p>\n
He Whom God terms „my shepherd“ is „the man that is my fellow.“ The word \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 shows that this shepherd is a man; but he is more than a man. He is \u05e2\u05b2\u05de\u05b4\u05d9\u05ea\u05b4\u05d9 „my fellow,“ says God. This latter word occurs ten times in the Hebrew Scriptures–in this passage and nine times in the Book of Leviticus. In the nine occurrences in Leviticus it is used as a synonym for \u05d0\u05b8\u05d7 „brother“ which refers either to a blood relative or to one who is living nearest to another. Since a man’s brother is of the same nature and essence as he himself, the man whom God thus speaks of as \u05e2\u05b2\u05de\u05b4\u05d9\u05ea\u05b4\u05d9 „my fellow“ is of the same divine nature and essence as God Himself. That this interpretation is correct is seen from the fact that Jewish commentators have also attached the same significance to it. Aben Ezra interprets it as a reference to Gentile kings who in their pride styled themselves as divine and thus called themselves „God’s fellows.“ Again, Kimchi gives this passage the same interpretation and adds „think himself my Fellow.“ „Rabbi Izaak of Troki, in the Chizzuk Enunah, interprets the whole of the King of Ishmael, ‚called also the King of Turkey,‘ who in his pride and greatness of his heart ‚counts himself like God.'“ It is evident from these quotations that these Jewish commentators realized the correct significance of the word but claimed that this passage referred to different heathen or Gentile kings who made false claims to deity. While they are correct in their interpretation of its significance, they are wrong in their interpretation of the passage, for God speaks of this one as „My Fellow,“ or, „Equal.“ Therefore this Shepherd, the Man, God’s Fellow, is none other than one of the Divine Personalities in human form Who, according to the predictions of Isaiah (7:14; 9:5,6) (4,5) is born of The Virgin, and is Immanuel (God with us), and the Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace, the Lord in human form.<\/p>\n
„Smite the shepherd, and the sheep shall he scattered.“ This Shepherd Who is smitten is the One for Whom the nation doles out, in the person of its leaders, the thirty pieces of silver as His hire. The sheep that are scattered are „the flock of slaughter“ of chapter 11, namely, the Hebrew race. It is clear from the connection that the sheep are scattered as a result of the smiting of the Shepherd. Since the nation was scattered in A.D. 70, the Shepherd was smitten prior to that time. In every calamity, however, which God permits or sends upon the nation He always protects those who are trusting in Him; thus He does on this occasion, as He declares, „And I will turn my hand upon the little ones.“ This same idiom appears in Isa. 1:25, from which context it is clear that it signifies not only the Lord’s protection of His people but of His causing them to pass through such experiences as will purge out of their lives those things which are wrong.<\/p>\n
Continuing to speak of the scattering of the flock of slaughter, God declared „that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part into the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on my name, and I will hear them: I will say, It is my people; and they shall say, the Lord is my God“ (Zech. 13:8,9). According to this prediction, when the flock is scattered two-thirds perish and the other third passes through trials which are compared to fire and which act as a refining element. This passage, of course, received a fulfillment in the year 70 A.D. but awaits its complete fulfillment in „the time of Jacob’s trouble“ which, by Isaiah, is compared to refining fire (Isa. 66:15,16). In its great distress the surviving remnant learns its utter dependence upon God, turns to Him with all of its heart, and accepts its pierced Shepherd Who returns in power and glory. At that time this pierced Messiah will say, „It is my people“ and they shall say, „The Lord is my God.“<\/p>\n
CONCLUSION<\/p>\n
From the passages discussed in this chapter it is clear that the prophet spoke of the pre-existence of the Messiah; assumed the Virgin Birth; described the ministry and lowly character at His first coming; pictured graphically His rejection by the Hebrew people; foretold the dispersion and punishment of the nation; and predicted His return and reign in glory.<\/p>\n
Footnotes:<\/p>\n
\u00b9 Though the doctrine of a Messiah ben Joseph may be traced back to the fourth century, the Servant of Isa. 53 was interpreted as Messiah ben David to the time of Rashi. Gradually in certain circles the atoning work of Messiah was attributed to the fictitious Messiah ben Joseph.<\/p>\n
<\/p>\n
TO MAKE ATONEMENT FOR SIN<\/p>\n
I. THE HISTORICAL SETTING OF ISAIAH 53<\/p>\n
IN the latter section of Isaiah\u00b9 (chapters 40-66) appear the great Servant Passages which reach the highest peaks of glory of the revelation contained in the Tenach.<\/p>\n
These twenty-seven chapters divide into three sections of nine chapters each. In the first section (chapters 40-48) Israel is seen in Babylonian captivity and Cyrus, the king of Persia, appears upon the historical horizon as the one chosen of God through whom deliverance shall be brought to the captive exiles. In the same section also appears „the servant of the Lord“ who, in a very limited and imperfect way, Cyrus typifies. In the second section (chapters 48-57) appears this Servant of the Lord as the principal actor upon the stage. Here Israel in the white light of spiritual illumination which comes from the Spirit of God is seen to be in a captivity of a far more serious nature than of being in exile in a foreign country, i.e., in the bondage and servitude to sin and unrighteousness. Here also the Servant of the Lord in the three central chapters of this middle division appears as the great deliverer of his people from this spiritual bondage. In the last section (chapters 58-66) the glorious result of the work of the Servant of the Lord has appeared, Israel has been delivered from her severe bondage to sin and is enjoying the covenant relationship with her God under the personal rule and power of the Servant of the Lord.<\/p>\n
In the central chapter of this central section of the second half of Isaiah the Servant stands forth in all His glory and beauty. This great passage (52:13-53:12) is the highest mountain peak of God’s prophetic revelation.<\/p>\n
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Just as many were astonished at thee,–so disfigured, his appearance was not like that of a man, and his form not like that of the children of men,–so will he make many nations tremble; kings will shut their mouths at him, for they see what has not been told them, and perceive what they have not heard. Who has believed what we have heard? And the arm of the Lord,–over whom hath it been revealed? And he came up like a layer-sprig before him, and like a root-sprout out of dry ground; he had no form and no beauty, and we saw him and there was no appearance that we could have found pleasure in him. He was despised and forsaken of men, a man of sorrows and familiar with sickness, and like one from whom men hide their face, despised, and we esteemed him not. Verily our sicknesses he hath borne, and our pains–he hath laden them; but we considered him as one stricken, one smitten of God, and afflicted. Whereas he was pierced because of our transgressions, bruised because of our iniquities; the punishment for peace to us lay upon him, and through his stripes came healing to us. We all like sheep went astray; we had each turned to his own way, and the Lord caused to fall on him the iniquity of us all. He was ill-treated, while he suffered willingly, and opened not his mouth; like the lamb that is led to the shambles, and like a sheep that is dumb before her shearers, and he opened not his mouth. Out of prison and out of judgment was he taken; and of his contemporaries, who considered this: ‚He was snatched out of the land of the living, seeing that, on account of the transgression of my people, vengeance fell on him?‘ And his grave was assigned to him with transgressors, and with a rich man was he in his death, because he had committed no unrighteousness, nor was there deceit in his mouth. And it pleased the Lord to bruise him; he afflicted him with disease: if his soul were to pay a trespass-offering, he should see posterity, live long days, and the purpose of the Lord should prosper through his hand. Because of the travail of his soul he will see, will refresh himself; through his knowledge will he obtain righteousness, my righteous Servant, for the many, and their iniquities will he take upon himself. Therefore I give him a share with the great, and with the strong will he share spoil; because he poured out his soul unto death, and let himself be numbered among transgressors, while he bare the sins of many, and interceded for the transgressors“ (Isa. 52:13-53:12).<\/p>\n The English translation quoted above is from the Fourth Edition of „Commentary on Isaiah“ by the late Franz Delitzsch, one of the greatest Hebrew scholars of modern times. In order to approach the study of this great „servant passage“ in a thoroughly scientific manner, it becomes necessary to investigate the other „servant passages“ and to study it in the light gleaned from them.<\/p>\n \n „But thou, Israel, my servant, Jacob whom I have chosen, the seed of Abraham my friend, thou whom I have taken hold of from the ends of the earth, and called from the corners thereof, and said unto thee, Thou art my servant, I have chosen thee and not cast thee away; fear thou not, for I am with thee; be not dismayed, for I am thy God; I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Behold, all they that are incensed against thee shall be put to shame and confounded: they that strive with thee shall be as nothing, and shall perish. Thou shalt seek them, and shalt not find them, even them that contend with thee: they that war against thee shall be as nothing, and as a thing of nought. For I, the Lord thy God, will hold thy right hand, saying unto thee, Fear not; I will help thee. Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy Redeemer is the Holy One of Israel. Behold, I have made thee to be<\/i> a new sharp threshing instrument having-teeth; thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. Thou shalt winnow them, and the wind shall carry them away, and the whirlwind shall scatter them; and thou shalt rejoice in the Lord, thou shalt glory in the Holy one of Israel“ ( Isa. 41:8-16).<\/p>\n <\/p>\n <\/b>\u05d4\u05b5\u05df \u05e2\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05b0\u05de\u05b8\u05da\u05b0\u05be\u05d1\u05bc\u05d5\u05b9 \u05d1\u05bc\u05b0\u05d7\u05b4\u05d9\u05e8\u05b4\u05d9 \u05e8\u05b8\u05e6\u05b0\u05ea\u05b8\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05e0\u05b8\u05ea\u05b7\u05ea\u05bc\u05b4\u05d9 \u05e8\u05d5\u05bc\u05d7\u05b4\u05d9 \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 \u05dc\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05d9\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05c3 \u05dc\u05b9\u05d0 \u05d9\u05b4\u05e6\u05b0\u05e2\u05b7\u05e7 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0 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\u05d1\u05bc\u05b8\u05d7\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d1\u05d5\u05b9\u05c3 \u05db\u05bc\u05b4\u05d9 \u05d0\u05b6\u05e6\u05bc\u05b8\u05e7\u05be\u05de\u05b7\u05d9\u05b4\u05dd \u05e2\u05b7\u05dc\u05be\u05e6\u05b8\u05de\u05b5\u05d0 \u05d5\u05b0\u05e0\u05b9\u05d6\u05b0\u05dc\u05b4\u05d9\u05dd \u05e2\u05b7\u05dc\u05be\u05d9\u05b7\u05d1\u05bc\u05b8\u05e9\u05c1\u05b8\u05d4 \u05d0\u05b6\u05e6\u05bc\u05b9\u05e7 \u05e8\u05d5\u05bc\u05d7\u05b4\u05d9 \u05e2\u05b7\u05dc\u05be\u05d6\u05b7\u05e8\u05b0\u05e2\u05b6\u05da\u05b8 \u05d5\u05bc\u05d1\u05b4\u05e8\u05b0\u05db\u05b8\u05ea\u05b4\u05d9 \u05e2\u05b7\u05dc\u05be\u05e6\u05b6\u05d0\u05b1\u05e6\u05b8\u05d0\u05b6\u05d9\u05da\u05b8\u05c3 \u05d5\u05b0\u05e6\u05b8\u05de\u05b0\u05d7\u05d5\u05bc \u05d1\u05bc\u05b0\u05d1\u05b5\u05d9\u05df \u05d7\u05b8\u05e6\u05b4\u05d9\u05e8 \u05db\u05bc\u05b7\u05e2\u05b2\u05e8\u05b8\u05d1\u05b4\u05d9\u05dd \u05e2\u05b7\u05dc\u05be\u05d9\u05b4\u05d1\u05b0\u05dc\u05b5\u05d9\u05be\u05de\u05b8\u05d9\u05b4\u05dd\u05c3 \u05d6\u05b6\u05d4 \u05d9\u05b9\u05d0\u05de\u05b7\u05e8 \u05dc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b8\u05e0\u05b4\u05d9 \u05d5\u05b0\u05d6\u05b6\u05d4 \u05d9\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d1\u05b0\u05e9\u05c1\u05b5\u05dd\u05be\u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05d5\u05b0\u05d6\u05b6\u05d4 \u05d9\u05b4\u05db\u05b0\u05ea\u05bc\u05b9\u05d1 \u05d9\u05b8\u05d3\u05d5\u05b9 \u05dc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b0\u05e9\u05c1\u05b5\u05dd \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d9\u05b0\u05db\u05b7\u05e0\u05bc\u05b6\u05d4\u05c3 <\/span><\/b> „Yet now hear, 0 Jacob my servant, and Israel, whom I have chosen: Thus saith the Lord that made thee, and formed thee from the womb, who will help thee: Fear not, 0 Jacob my servant; and thou, Jeshurun, whom I have chosen. For I will pour water upon him that is thirsty, and streams upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up among the grass, as willows by the water courses. One shall say, I am the Lord’s; and another shall call <\/span>himself<\/i><\/span> by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname <\/span>himself<\/i><\/span> by the name of Israel“ (Isa. 44:1-5).<\/span><\/p>\n <\/p>\n <\/b> \u05e9\u05c1\u05b4\u05de\u05b0\u05e2\u05d5\u05bc \u05d0\u05b4\u05d9\u05bc\u05b4\u05d9\u05dd \u05d0\u05b5\u05dc\u05b7\u05d9 \u05d5\u05b0\u05d4\u05b7\u05e7\u05b0\u05e9\u05c1\u05b4\u05d9\u05d1\u05d5\u05bc \u05dc\u05b0\u05d0\u05bb\u05de\u05bc\u05b4\u05d9\u05dd \u05de\u05b5\u05e8\u05b8\u05d7\u05d5\u05b9\u05e7 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05de\u05b4\u05d1\u05bc\u05b6\u05d8\u05b6\u05df \u05e7\u05b0\u05e8\u05b8\u05d0\u05b8\u05e0\u05b4\u05d9 \u05de\u05b4\u05de\u05bc\u05b0\u05e2\u05b5\u05d9 \u05d0\u05b4\u05de\u05bc\u05b4\u05d9 \u05d4\u05b4\u05d6\u05b0\u05db\u05bc\u05b4\u05d9\u05e8 \u05e9\u05c1\u05b0\u05de\u05b4\u05d9\u05c3 \u05d5\u05b7\u05d9\u05bc\u05b8\u05e9\u05c2\u05b6\u05dd \u05e4\u05bc\u05b4\u05d9 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\u05dc\u05b0\u05db\u05d5\u05bc \u05d1\u05bc\u05b0\u05d0\u05d5\u05bc\u05e8 \u05d0\u05b6\u05e9\u05c1\u05b0\u05db\u05b6\u05dd \u05d5\u05bc\u05d1\u05b0\u05d6\u05b4\u05d9\u05e7\u05d5\u05b9\u05ea \u05d1\u05bc\u05b4\u05e2\u05b7\u05e8\u05b0\u05ea\u05bc\u05b6\u05dd \u05de\u05b4\u05d9\u05bc\u05b8\u05d3\u05b4\u05d9 \u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4\u05be\u05d6\u05bc\u05b9\u05d0\u05ea \u05dc\u05b8\u05db\u05b6\u05dd \u05dc\u05b0\u05de\u05b7\u05e2\u05b2\u05e6\u05b5\u05d1\u05b8\u05d4 \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05db\u05bc\u05b8\u05d1\u05d5\u05bc\u05df\u05c3 <\/span><\/b><\/p>\n That the „servant“ refers to the entire nation in some of these passages there can be no doubt; that the same expression likewise refers to a remnant of the nation in some of them is equally certain; and that it also in some refers to an individual is beyond question. Therefore it behooves one to examine carefully all of the evidence in each passage in order to ascertain concerning which the writer is speaking. In regard to 41:8-16 the expression „Ye men of Israel“ of verse 14, which is used as a parallel to the word „Jacob,“ shows unmistakably that the servant there is the nation. In chapter 42 recurs the same expression, „my servant.“ Here, however, the marks of personality are so very prominent in the first seven verses that there can be no doubt that the servant is an individual, for God makes him „a covenant of the people (the Hebrew nation), for a light to the Gentiles.“ This verse clearly distinguishes between the servant on the one hand, and the Hebrew nation and the Gentiles on the other. Furthermore, the servant brings forth „justice and truth“ and is called „in righteousness.“ He in his righteousness and justice stands out clearly from the nation which suffers because of its own sins and unrighteousness (verses 6, 18-26). In 44:1-5 the context points unmistakably to the fact that the one referred to by „my servant“ is the nation, for the word „Jeshurun“ is used as a parallel to it and is the name of the nation as appears in Deut. 32:15. In the long passage–chapter 49:1-50:10–the servant most prominently stands aloof from the nation in that God says (49:6), „It is too light a 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 of the Gentiles that thou mayest be my salvation unto the ends of the earth.“ In the last verse of this passage the servant is distinguished from the nation by the words of the prophet who says, „Who is among you (i.e., who of the nation to whom he was speaking) that feareth the Lord, that obeyeth the voice of His servant?“ In 65:8-16 the prophet is speaking of a godly remnant of the nation which shall survive the approaching judgments which shall come upon the nation. That this interpretation is correct is certain from the language of verse 9, „And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; and my chosen shall inherit it, and my servants shall dwell there.“<\/p>\n In order that the reader may see very clearly the relationship which exists between the nation, a purified remnant of the same, and the servant of the Lord, an individual, it is well to call attention to a statement on chapter 42:1ff from Prof. Delitzsch’s commentary on Isaiah (4th Edition), Vol. 2, Page 165:<\/p>\n „But yet a connection must exist between the national sense in which ‚Servant of the Lord‘ was used in 41:8 and the personal one here. The future Saviour is not described as the Son of David, as in chaps. 7-12 and elsewhere, but appears as the embodied idea of Israel, i.e., as its truth and reality in person. The idea of Servant of the Lord, to speak figuratively, is a pyramid. The lower basis is the whole of Israel; the middle section, Israel not merely after the flesh, but after the Spirit, the summit is the person of the Mediator of salvation arising out of Israel. The Mediator is the centre (1) in the circle of the kingdom of promise–the second David; (2) in the circle of the people of salvation–the true Israel; (3) in the circle of humanity–the second Adam. In these discourses, chaps. 40-66, the doctrine of salvation reaches its second stage. Israel’s character as God’s servant, rooted in the Lord’s choice and call, and exhibited in bearing and action which harmonize with that call, is concentrated in Him, in Him alone, as its ripest fruit. God’s gracious purpose in reference to humanity, which was the governing force in Israel’s election, is carried by Him to full accomplishment.“<\/p>\n <\/p>\n Having seen that the context in each instance must determine to whom or to what the expression „my servant“ refers the reader is now invited to note carefully the context of chapters 52:13-53:12 to ascertain who is the servant here. In the first place, is the suffering servant a Personification of the nation of Israel? To this question some honest, conscientious scholars answer in the affirmative. To the writer, however, this position is untenable for six unmistakable reasons:<\/span><\/span><\/p>\n (1) The prophet speaks of the servant as „he,“ „him,“ and „his“ and clearly differentiates him from the audience with which he identifies himself and of which he speaks as „we,“ „our,“ and „us“ (See 53:1-6). Since it is to the nation that he addresses his discourse and since he distinguishes between the servant and the audience, the servant is not the nation.<\/p>\n (2) This servant suffers for the entire nation. In 53:6 the prophet declares that all Israel has gone astray, i.e., they have gone off into sin. In verse 8 he affirms that the servant „was cut off out of the land of the living for the transgression of my [Isaiah’s people, the Hebrews] people to whom the stroke was due.“ Since, therefore, the servant suffers for the guilt of the nation, he cannot be the nation.<\/p>\n (3) The servant submits to the suffering heaped upon him submissively offering NO resistance. From this standpoint it is clear that one other than the nation is the sufferer. It is a well known fact that, instead of submitting to the cruelties and atrocities heaped upon her, Israel has stubbornly resisted with physical force in innumerable instances those who persecuted her, and only submitted when overpowered by superior forces. As proof of this assertion it is well to note the following summary of some outstanding historical facts in the life of the nation, which is written by an eminent Hebrew who deals with this subject historically: „Here is one described, who bears all sorts of affliction and oppression, without making the slightest resistance, without even opening his mouth to utter reproach–one who has the meekness and gentleness of a lamb, the inoffensiveness of a sheep. Surely this does not apply to the Jews. A very hasty glance at this history is sufficient to convince us of that. As long as ever they had the power, they did resist bitterly and bloodily. We freely acknowledge that their provocations were great. We have no wish to defend the wickedness of Christian nations. We grant that their treatment of the Jews is a blot and a stain. But that is not the question. The question is, Did the Jews bear all the oppression heaped upon them like lambs? Did they suffer evil-without resisting it? History answers in the negative. The history of the Jewish captivity for the first seven centuries is a history of a series of insurrections, fierce and violent, against the nations. How desperate was the resistance to the Roman power which brought on the destruction of the temple by Titus! But when that was destroyed, the spirit of resistance still remained. A.D. 115, the Jews of Cyrene rebelled and slew 220,000 Libyans; and it was not until after several bloody battles that they submitted. A.D. 132, Bar Cochba appeared in the character of the Messiah at the head of an army, ready to shake off the Roman yoke. R. Akiba, one of those looked upon by the Rabbis as most righteous, supported his resistance to the Roman authority; a bloody war was the consequence, and it was only by force that this insurrection was put down. A.D. 415, the Jews of Alexandria revolted. A.D. 522, the Jews of Persia revolted under the conduct of R. Mid, or Miz, at their head, and declared war against the King of Persia. A.D. 535, the Jews in Caesarea rebelled. A.D. 602, the Jews at Antioch. A.D. 624, the Jews in Arabia took up arms against Mahomet. A.D. 613, they joined the armies of Chosroes, when he made himself master of Jerusalem, and put thousands to death.“<\/p>\n (4) This servant suffers VOLUNTARILY but the nation has never thus suffered. „He poured out his soul unto death.“ This statement shows that he suffers willingly, which position is strengthened by the fact that when he suffers he is silent and resigned to his lot. Nowhere in the pages of Jewish history can it be shown that the nation or a remnant of the nation has voluntarily suffered in behalf of others. Therefore from this consideration it is clear that the nation is not the subject of the prophecy.<\/p>\n (5) The servant suffers UNTO DEATH, whereas the nation is to continue. According to 53:8,12, the servant is cut off out of the land of the living, but, according to Jer. 30:11, Israel continues as a nation: „For I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee in measure, and will in no wise leave thee unpunished.“ Therefore, since the servant goes to death, but the nation survives the catastrophe which blots out all other nations, Israel cannot be the servant of this passage.<\/p>\n Footnotes:<\/p>\n \u00b9 By rationalistic critics the book of Isaiah has been dissected and apportioned to a number of different authors, the principle of dissection being determined by supposed changes in style, diction and subject matter. A close examination of the book as a whole, and a comparison of the parts after the process of dissection has been completed, prove positively that the grounds for such a dissection are purely imaginary, there being no positive data to Justify such an apportionment of the contents to different authors who lived in a period of between 200 and 300 years. For every dissimilarity that may be discovered in the two sections, there are many more similarities. A scientific investigation of the supposed evidence pointing to various authors will cause the imaginary differences to vanish. On the contrary a sound sane exegesis of the contents of the book in its historical setting points definitely to its unity.<\/p>\n <\/p>\n (Continued-Chapter XVIII)<\/i><\/span><\/p>\n Having seen conclusively that the nation cannot possibly be the subject of this prophecy, the reader is now asked to consider the question whether a pious remnant of the nation can be personified and presented as the righteous Servant. There are those who affirm that such is the case. To the writer, however, there are, again, six conclusive arguments which disprove most clearly and most positively this position.<\/span><\/span><\/p>\n (1) If a pious remnant is the servant, then, the pronouns „he,“ „his,“ and „him“ would refer to this remnant, and the pronouns „we,“ „us,“ and „our“ would likewise refer to the rest of the nation. Since Isaiah identified himself with those referred to by the latter pronouns, he would not be numbered in that class referred to by the former pronouns which, according to this interpretation, refer to the pious remnant. Therefore this supposition is reduced to an absurdity since Isaiah, a righteous man, would not be classed among the pious remnant, but with the ungodly.<\/p>\n (2) A second consideration disproving this position is that no individual can make atonement for the sins of others since each one bears his own iniquity, according to Ezek. 18:20.<\/p>\n (3) A third consideration is that there has been no individual in the nation in the past who can be said to have been free from sin; and hence able to atone for the sins of the people.<\/p>\n (4) The most pious and godly of the nation throughout its past history have whenever possible avoided suffering, which characteristic is common to mankind; but this servant suffers willingly.<\/p>\n (5) According to this passage the servant is cut off out of the land of the living; but if the servant is the remnant, it is to cease to exist; this conclusion is contrary to the predictions of the prophets, which declare that the faithful remnant will continue.<\/p>\n (6) The most pious and godly among the Hebrews have acknowledged their sinfulness, but this servant does not. Isaiah, when the Lord appeared to him, confessed his sinfulness (Isa. 6:5). In making a prediction concerning the nation in the „end time“ Isaiah in 64:5-7 says: „Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou wast wroth, and we sinned: in them have we been of long time; and shall we be saved? For we are all become as one that is unclean, and all our righteousnesses are as a polluted garment: and we all do fade as a leaf; and our iniquities, like the wind, take us away. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee; for thou hast hid thy face from us, and hast consumed us by means of our iniquities.“ It is very clear from this passage that even the most pious and godly of the nation of the future will make this great confession of their sinfulness.<\/p>\n From the six considerations just enumerated it is impossible to avoid the conclusion that this servant cannot be a pious remnant of the nation.<\/p>\n <\/p>\n Since the considerations noted above prove clearly that the servant is neither the nation personified nor a pious remnant of the nation thus considered, it is now in order to investigate a third interpretation, namely, that this servant is Israel’s Messiah of whom the prophets spoke frequently. The evidence at hand is overwhelming that the ancient synagogue thus interpreted it as Messianic. Jonathan ben Uzziel (first century of the common era) begins his Targum on this passage: „Behold, my Servant, Messiah, shall prosper; He shall be high and increase, and be exceedingly strong.“ In this passage he interprets all of the statements which refer to an exalted Messiah to an individual, but those statements which refer to sufferings he applies to the nation. In order to do this he juggles with the words, not permitting them to speak for themselves. „The Babylonian Talmud likewise reflects this same ancient interpretation in Sanhedrin:<\/i> „The Messiah–what is his name? … Rabbis say the ‚leprous one‘; (those) of the house of Rabbi (say), ‚the sinful one,‘ as it is said ‚Surely He hath borne our sicknesses.'“<\/span><\/span><\/span><\/p>\n Even Abarbanel admits the Messianic interpretation, though in a polemic against the Nazarenes he applies it to the Jewish nation. „The first question,“ says he, „is to ascertain to whom (this Scripture) refers: for the learned among the Nazarenes expound it of the man who was crucified in Jerusalem at the end of the second Temple, and who, according to them, was the Son of God and took form in the Virgin’s womb, as is stated in their writings. Jonathan ben Uzziel interprets it in the Targum of the future Messiah; and this is also the opinion of our learned men in the<\/i> majority of their Midrashim.“<\/i> Likewise, Jafet, the Karaite, interprets the passage as Messianic in his presenting the career of the Messiah from birth to the throne and appeals to Benjamin ha-Nahawendi, of the same Jewish sect, as authority for his interpretation.<\/p>\n This Messianic interpretation of the passage seems to have been universal up to the days of Rashi (Rabbi Solomon Yizchaki) 1040-1105, who applied it to the Jewish nation. In commenting on the change of interpretation David Baron, the eminent Hebrew scholar, says: „The Messianic interpretation of this chapter (Isa. 53) was most universally adopted by Jews, and his view, which we shall examine presently, although received by Aben Ezra, Kimchi, and others, was rejected as unsatisfactory by Maimonides, who is regarded by the Jews as of highest authority, by Alshech (as stated above) and many others, one of whom says the interpretation adopted by Rashi ‚distorts the passage from its natural meaning,‘ and that in truth ‚it was given of God as a description of the Messiah, whereby, when any should claim to be the Messiah, to judge by the resemblance or non-resemblance to it, whether he were the Messiah or not,‘ and another says: ‚The meaning of „was wounded for our transgressions, … bruised for our iniquities,“ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.'“<\/p>\n Not only have Hebrew scholars in the past interpreted this passage as Messianic, but the liturgy for the Day of Atonement in the Musaph Service confesses: „We are shrunk up in our misery even until now! Our Rock hath not come nigh unto us: Messiah our Righteousness (or ‚our righteous Messiah‘) has departed from us: Horror hath seized upon us and we have none to justify us. He hath borne the yoke of our iniquities and our transgressions and is wounded because of our transgressions. He beareth our sins on His shoulders that He may find pardon for our iniquities. We shall be healed by His wound at the time the Eternal will create Him (Messiah) as a new creature. Oh bring Him up from the circle of the earth, raise Him up from Seir to assemble us the second time on Mount Lebanon, by the hand of Yinnon.“ This excerpt is conclusive proof that the writer of this section of the liturgy, who is said to have been Eleazer ben Katin, and who lived in the ninth century, likewise interpreted this passage as Messianic. In the Daily Prayer Book in Hebrew and English, published by the Hebrew Publication Society, on pages 250 and 251 the Messiah is called ‚the Son of David, Thy Servant.‘ This use of the term is an echo of the Messianic interpretation of Isa. 53.<\/p>\n <\/p>\n From the foregoing discussion it is clear to the reader that the subject of this prophecy is the personal Messiah of whom the prophets have spoken. In the three verses for consideration in this section appears an outline of the entire career of the Messiah. Verse 13, in the briefest manner, outlines his career from the time of his entrance into the world unto his exaltation at the right hand of God; verse 14 explains graphically his deep humiliation and suffering which are presupposed in verse 13; and verse 15 advances beyond verse 13 in that it speaks of his future glories when he shall return to the earth and become King of kings, and Lord of lords. The prediction begins with the exclamation <\/b>\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 <\/span><\/b> „Behold.“\u00b9 Thus God points out His servant to the nation.<\/span><\/span><\/span><\/p>\n He „deals wisely“ or „prospers.“ His wisdom expresses itself in His action and He is successful in accomplishing the work which He has to do.<\/p>\n Next the statement is made, „He will rise, and be exalted, and be very high.“ The word <\/b>\u05d9\u05b8\u05e8\u05d5\u05bc\u05dd <\/span><\/b> translated by Delitzsch „He will rise“ has as its inherent meaning the idea of rising but one has to learn from the context the nature of the rising. The English versions with which the author is acquainted translate it „be exalted.“ This translation is rather vague because one cannot learn from it whether the servant is exalted among men, i.e., he is highly esteemed by men, or he is exalted by the Lord who esteems him highly because „he deals wisely.“ The context precludes the idea that he is exalted by men for in 53:2,3 the prediction is made that he is despised of men and rejected. Nor can it mean that he is exalted by the Lord in a providential way to a position of glory and power among men because he is cut off out of the land of the living. These statements being true, the context will have to be consulted to ascertain the meaning of <\/b> \u05d9\u05b8\u05e8\u05d5\u05bc\u05dd<\/span><\/b>, translated in most versions „be exalted,“ but by Delitzsch „will arise.“ Furthermore, since his life of rejection by his people terminates with an ignominious death (53:8,9), there is no place for greatness prior to death; therefore the meaning of the term must be sought in the literal facts connected with the case. He is literally ill-treated (52:14) and put to death (53:8,9,12). These facts suggest that a literal resurrection from the dead may be the import of this word. This supposition ceases to be an hypothesis but becomes an established fact when viewed in the light of 53:10 which states that after he has made his soul an offering for sin „He shall prolong his days.“ Therefore a literal resurrection from a state of death accords best with all of the facts presented by the context.<\/p>\n After he rises he is „lifted up.“ Since the rising is literal, it is quite likely that the being lifted up is also literal. This supposition is lifted up into the category of probabilities by the prediction of Psa. 110:1,2 which shows that after Messiah is rejected by the inhabitants of Jerusalem, the Lord God invites him to leave the earth and to ascend to His right hand. The word translated „lifted up“ is <\/b>\u05e0\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0 <\/span><\/b>which is the niphal stem and can be translated in a reflexive sense or passively, i.e., „lift himself up“ or „be lifted up.“ In either sense this passage in the light of Psa. 110 refers to Messiah’s ascension to the right hand of God. Finally, the statement is made „and shall be very high.“ This statement simply affirms that having ascended to the right hand of God he remains there in that position of honor and glory. On these three Hebrew words Delitzsch comments as follows: „If we consider that <\/b> \u05d9\u05b8\u05e8\u05d5\u05bc\u05dd <\/span><\/b> signifies not only to be high, but to rise up (Prov. 11:11) and become exalted, and also to become manifest as exalted (Psa. 21:13 (14), and that the word \u05e0\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0<\/span><\/b>, according to the immediate and original reflexive of the niphal, signifies to raise one’s self, whereas \u05d2\u05b8\u05d1\u05b7\u05d4\u05bc \u05de\u05b0\u05d0\u05b9\u05d3 <\/span><\/b>expresses merely the condition without the subordinate idea of activity, we obtain this chain of thought: he will rise up; he will raise himself still higher, he will stand on high. The three verbs (of which the two perfects are defined by the previous future), consequently denote the commencement, the continuation, and the result or climax of the exaltation; and Stier is not wrong in recalling to mind the three principal steps of the exaltation<\/i> in the historical fulfillment, namely, the resurrection, the ascension, and the sitting down at the right hand of God. The addition of \u05de\u05b0\u05d0\u05b9\u05d3<\/span><\/b> ‚exceedingly,‘ shows very clearly that \u05d2\u05b8\u05d1\u05b7\u05d4\u05bc<\/span><\/b> is intended to be taken as the final result; the Servant of \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/span><\/b>rising from stage to stage, reaches at last the immeasurable height that towers above everything besides.“ Jalkut in commenting on Isaiah recognizes the three stages here mentioned but interprets them differently. \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 <\/span><\/b>„Behold, my servant deals wisely; this is King Messiah; he will rise from (above) Abraham and be higher than Moses and exceedingly higher than the angels of service.“<\/p>\n The sufferings of the Messiah appear in verse 14. It is quite evident that he is subjected to some form of very cruel torture which disfigures and mars his appearance to the extent that he no longer has the appearance of a man, or suffers more than any man has ever suffered. Furthermore, his sufferings are registered upon his countenance to such an extent that those who behold him are nonplussed, i.e., they are literally confounded because that has occurred which they would not have thought to be possible. This verse viewed in the light of 53:4-9 is seen to refer to torture and death at the hands of enemies.<\/p>\n In verse 15 the sufferings have passed and the Messiah stands forth in glory with authority and power. At the time of his torture and suffering many individuals were caused to wonder and to be confounded; at the time of his appearing in power and glory he confounds not simply many individuals but many nations. The kings of the earth who, according to Psa. 2, rage both against God and King Messiah, appear here upon the scene in the most humble and submissive attitude, which fact is indicated by the statement: „Kings shall shut their mouths at him.“ The unexpected has occurred. They see things which they have never seen and understand things which have never been told them. Of course, it is clear that the things which they see and understand and which had never been told them are the exaltation, glory, and authority of this Servant of the Lord, Messiah, Son of David. It is evident that for some reason the Messiah has been veiled so that the kings of the world never see nor hear of him until he comes in glory and power. Upon whose shoulders rests the responsibility for not giving the message of the Messiah to the kings of the world? The answer is easy. Those to whom God gave His Word are primarily responsible for the failure. Secondly, each individual king and person is responsible because he has neither longed nor searched for the knowledge of God, since, according to Prov. 2:1-5, everyone who seeks shall know the truth of God.<\/p>\n <\/p>\n In these verses appears the confession which penitential Israel shall make when she sees her mistake and returns to the Lord her God. That this passage is a confession which the nation shall make is evident from the fact that the prophet repeatedly in these verses states that „He (the Servant) hath borne our (the Hebrew nation’s) griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God and afflicted.“ That the nation will do this thing is evident from a number of passages. In Psa. 110:3 God says that Messiah’s people who reject him at first will become „free willingnesses“ in the day of the latter’s power. (For a discussion of this point see chapter XIII). Both Jeremiah (3:20-22) and Zechariah (12:10-14) tell of this same national repentance. Again Jeremiah in 50:4,5 declares: „In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together; they shall go on their way weeping, and shall seek the Lord their God. They shall inquire concerning Zion with their faces thitherward, saying,<\/i> Come ye, and join yourselves to the Lord in an everlasting covenant that shall not be forgotten.“ Thus far Israel has never made this confession; but, since God says that she will, the time will come when the nation will be brought to that condition of heart and mind. For the sake of clearness let it be said that this national repentance will occur in the year 1928 plus X– that is, A.D. 1928 plus the number of years which intervenes between the present and the fulfillment of this prediction. (Original manuscript written in 1928.)<\/span><\/span><\/span><\/p>\n <\/p>\n The questions „Who has believed what we have heard? And the arm of the Lord,–over whom hath it been revealed?“ are simply rhetorical ones to indicate that comparatively few have believed the reports which have been heard. The ones expressing these sentiments are the penitent nation in the „end time.“ They admit that they have heard the message concerning this Servant but very few of them, comparatively speaking, believed it. In the preceding verse this Servant is revealed to the kings who have never heard of him but in this verse he is now revealed to those who have heard of him and who disbelieved up until the time of this confession. Their amazement at their blindness is so very great that they are led to give expression to these questions. From 53:1-9 it is evident that the Messiah has been hidden from the nation as a whole, although a few individuals have seen the truth and accepted him, as is implied in the questions referred to above.<\/span><\/span><\/span><\/p>\n Who is responsible for Israel’s not seeing the Messiah? Each individual Hebrew is responsible to God for his knowledge or lack of knowledge. Isaiah (29:13,14) explains one reason for her failure to recognize him. „And the Lord said, Forasmuch as this people draw nigh unto me,<\/i> and with their mouth and with their lips do honor me, but have removed their heart far from me, and their fear of me is a commandment of men which hath been taught them;<\/i> therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.“ According to this passage religion to the nation is reduced to a mechanical ritualistic performance which has been taught them „by rote.“<\/i> Though one subscribe to correct doctrinal statements and observe scrupulously divine precepts, he can never see the truth of God and the working of His power when his religion is simply mechanical and lifeless. A little different aspect of the reason of Israel’s failure to recognize her Messiah is presented by Jeremiah (13:15-17):<\/p>\n <\/b> \u05e9\u05c1\u05b4\u05de\u05b0\u05e2\u05d5\u05bc \u05d5\u05b0\u05d4\u05b7\u05d0\u05b2\u05d6\u05b4\u05d9\u05e0\u05d5\u05bc \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05d2\u05b0\u05d1\u05bc\u05b8\u05d4\u05d5\u05bc \u05db\u05bc\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d3\u05bc\u05b4\u05d1\u05bc\u05b5\u05e8\u05c3 \u05ea\u05bc\u05b0\u05e0\u05d5\u05bc \u05dc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 \u05d1\u05bc\u05b0\u05d8\u05b6\u05e8\u05b6\u05dd \u05d9\u05b7\u05d7\u05b0\u05e9\u05c1\u05b4\u05da\u05b0 \u05d5\u05bc\u05d1\u05b0\u05d8\u05b6\u05e8\u05b6\u05dd \u05d9\u05b4\u05ea\u05b0\u05e0\u05b7\u05d2\u05bc\u05b0\u05e4\u05d5\u05bc \u05e8\u05b7\u05d2\u05b0\u05dc\u05b5\u05d9\u05db\u05b6\u05dd \u05e2\u05b7\u05dc\u05be\u05d4\u05b8\u05e8\u05b5\u05d9 \u05e0\u05b8\u05e9\u05c1\u05b6\u05e3 \u05d5\u05b0\u05e7\u05b4\u05d5\u05bc\u05b4\u05d9\u05ea\u05b6\u05dd \u05dc\u05b0\u05d0\u05d5\u05b9\u05e8 \u05d5\u05b0\u05e9\u05c2\u05b8\u05de\u05b8\u05d4\u05bc \u05dc\u05b0\u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea \u05d9\u05b0\u05e9\u05c1\u05b4\u05d9\u05ea \u05dc\u05b7\u05e2\u05b2\u05e8\u05b8\u05e4\u05b6\u05dc\u05c3 \u05d5\u05b0\u05d0\u05b4\u05dd \u05dc\u05b9\u05d0 \u05ea\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e2\u05d5\u05bc\u05d4\u05b8 \u05d1\u05bc\u05b0\u05de\u05b4\u05e1\u05b0\u05ea\u05bc\u05b8\u05e8\u05b4\u05d9\u05dd \u05ea\u05bc\u05b4\u05d1\u05b0\u05db\u05bc\u05b6\u05d4 \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b4\u05d9 \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d2\u05b5\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d3\u05b8\u05de\u05b9\u05e2\u05b7 \u05ea\u05bc\u05b4\u05d3\u05b0\u05de\u05b7\u05e2 \u05d5\u05b0\u05ea\u05b5\u05e8\u05b7\u05d3 \u05e2\u05b5\u05d9\u05e0\u05b4\u05d9 \u05d3\u05bc\u05b4\u05de\u05b0\u05e2\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9 \u05e0\u05b4\u05e9\u05c1\u05b0\u05d1\u05bc\u05b8\u05d4 \u05e2\u05b5\u05d3\u05b6\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4\u05c3 <\/span><\/b><\/span><\/span><\/span><\/p>\n „Hear ye, and give ear; be not proud; for the Lord hath spoken. Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness. But if ye will not hear it, my soul shall weep in secret for your<\/i> pride; and mine eye shall weep sore, and run down with tears, because the Lord’s flock is taken captive.“ When God calls to the nation or an individual and he fails to respond wholeheartedly, He will send spiritual darkness as judicial punishment, which will cause him to stumble.<\/span><\/span><\/span><\/p>\n The message which has formerly been rejected, but which now penitent Israel accepts, is the message concerning „the arm of the Lord.“ Who or what is referred to by this expression? It occurs in various places. For instance, the Israelites in speaking of His delivering them from Egyptian bondage say, „The Lord brought us forth out of Egypt with a mighty hand, and with an out-stretched arm, and with great terribleness, and with signs and with wonders.“ The historical record shows that the one who brought Israel out of bondage was „the angel of the Lord,“ or, as he is called in other places, the Lord himself. Therefore those expressions are but figures of speech referring to the Lord. Isaiah was fond of using this expression which in some of the contexts may be interpreted as a reference to a manifestation of God’s power; but the question is what does it mean here? The context will have to decide. The preceding verses undoubtedly refer to the Messiah, an individual. The following verses continue that personal description and show that the Messiah was not recognized by the nation. Therefore the context demands that it be understood as a personal reference to the Messiah Himself.<\/p>\n <\/p>\n „The Lord’s Servant does not burst upon the world all at once in sudden splendor of daring or achievement, dazzling eyes and captivating all hearts. He conforms to God’s slow, silent law of growth.“ Another writer most effectually describes the obscurity of the Servant by the exclamation: „He grew up in obscurity and lowliness. Not as a prince royal on which the hopes and eyes of the nation are fixed, and whose movements are chronicled in Court Gazette or Circular. Here is one living a lowly life in lowlier environments. … Men expected a plant of renown fairer and statelier than all the trees in the garden of God, with boughs lifted cedar like in majesty; instead, there is a suckling, a sprout from the root of a tree that had been cut down, with nothing fair or majestic about it. It owes nothing to the soil in which it grows. The ground is dry, an arid waste without moisture.“ Notwithstanding this unfavorable environment the Servant grows, develops, and prospers in his work. Israel at the time of her return to God looks back over the desolate waste of the centuries, spiritually speaking, and confesses that „And he came up like a layer-sprig before Him and like a root-sprout out of dry ground; he had no form and no beauty, when we saw him and there was no appearance that we could find pleasure in him.“<\/span><\/span><\/span><\/p>\n <\/p>\n Strange to say, this Servant is despised and rejected by the men of rank of his nation. The word \u05e0\u05b4\u05d1\u05b0\u05d6\u05b6\u05d4<\/span><\/b> „despised“ occurs in 49:7 with \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 <\/span><\/b>„soul“ added. [This verse has well been called Isa. 53 in an abridged form.] The significance of the addition of \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 <\/span><\/b>„soul“ to \u05e0\u05b4\u05d1\u05b0\u05d6\u05b6\u05d4 <\/span><\/b>„despised“ is that the hatred toward him is rooted in the very depths of the being of these enemies. A usage similar to this one is found in Psa. 17:9 and is translated „deadly enemies“; hence the hatred which the men referred to have for him has permeated their entire being. Not only do they hate him, but they also stand aloof from him. The ones here referred to are evidently the leaders of the nation. For, by Isaiah especially, \u05d0\u05b4\u05d9\u05e9\u05c1\u05b4\u05d9\u05dd<\/span><\/b> is used to refer to the ruling, powerful class, and \u05d0\u05b8\u05d3\u05b8\u05dd<\/span><\/b> to the masses of men. On this point see Isa. 5:15. Since the men of influence and power withhold their influence and support from him and oppose him, his influence is very much curtailed. Furthermore, since the masses of men are influenced entirely by the leaders and since they rejected him, it is not surprising that the entire nation, with few exceptions, likewise rejected him.<\/span><\/span><\/span><\/p>\n Not only is he despised and rejected of men, but he is acquainted with grief; or, literally, „familiar with sickness, and like one from whom men hid their face, despised, and we esteemed him not.“ The fact that he is acquainted with sickness is not to be understood that his body was frail and weak, and subject to every disease but, as Delitzsch explains, is to be understood that „the wrath instigated by sin, and the zeal of self-sacrifice, burnt like the fire of a fever in his soul and body.“<\/p>\n Since he did not come as they expected–as a prince heralded with a blast of trumpets–but came in a humble, unobtrusive manner, his generation turned from him as one turns away the face from that which is disagreeable or which does not appeal to him. The entire race with the exception of a few has lightly esteemed him, thinking that he was unworthy of even the least consideration.<\/p>\n <\/p>\n In violent contrast to the low estimate placed upon him by his race through the centuries, the penitent nation, in the future, will confess the serious mistake and blunder which was made by the forefathers and which has been continued through the years, when it declares: „Verily our sicknesses he hath borne, and our pains–he hath laden them; but we considered him as one stricken, one smitten of God and afflicted.“ The use of the words \u05e1\u05b8\u05d1\u05b7\u05dc \u05e0\u05b8\u05e9\u05c2\u05b8\u05d0 <\/span><\/b>„bore and<\/i> carried“ immediately suggests the use to which they are put with reference to expiation and atonement in the Torah. Delitzsch in speaking of them says: „It is evident that both the verbs used in this verse, ‚he hath borne,‘ and ‚he carried,‘ are to be understood in the sense of an expiator bearing … The meaning is not merely that the Servant of God entered into the fellowship of our sufferings but that He took upon Himself the sufferings which we had to bear, and deserved to bear, and therefore not only took them away … but bore them in His own person, that He might deliver us from them.“ In other words, He became the Lamb of atonement which bore Israel’s sins.<\/span><\/span><\/span><\/p>\n In bearing the sins of the nation He was \u05de\u05b0\u05d7\u05b9\u05dc\u05b8\u05dc <\/span><\/b>„pierced“ „because of our transgression, bruised because of our iniquities.“ That \u05de\u05b0\u05d7\u05b9\u05dc\u05b8\u05dc <\/span><\/b> means to „pierce“ is seen by its use in Isa. 51:9 where it is translated both by Isaac Leeser and the translators of the Jewish Publication Society, „pierced.“ Even today in the Daily Prayer Book on page 18 the same word, in noun form, is used and translated „vessels“ meaning the blood vessels. These facts show that the primary meaning of the word is to bore or make a hole. Therefore the penitent nation confesses that the Servant was pierced because of its transgressions and iniquities, and that the price of peace and health for it was purchased by Him.<\/span><\/p>\n <\/p>\n In continuing its confession the nation will admit that it has entirely strayed as wandering sheep away from The Shepherd, each man having turned to his own way. With its spiritual eyes open it will see the real reason for the suffering of the Servant, namely, „The Lord caused to light upon Him the iniquity of all of us.“ The verb used here means „to cause to meet.“ An illustration will make plain the thought. When a bi-convex lens is held in such a position that the sun may pass through it, all the rays striking the surface focus at one small point; thus the Lord „caused to meet on Him“ or focused upon Him the sin of the entire race.<\/span><\/span><\/span><\/p>\n <\/p>\n The word <\/span> \u05e0\u05b4\u05d2\u05bc\u05b7\ufb2b<\/span><\/b> literally means „mercilessly and tyrannically treated,“ indicating the most severe treatment to which one may be subjected. Likewise, He was afflicted but was nonresistant, not opening His mouth in protest. Again, in describing the submissiveness of the Servant the prophet compares Him to a lamb and a sheep which are led to the slaughter but which are dumb. These figures of speech suggest again the lamb which bears away the sins of the nation.<\/span><\/span><\/span><\/p>\n <\/p>\n In verse 8 the statement is made that „out of prison and out of judgment was he taken.“ This statement assumes the arrest of the Servant and of His being cast into prison. Since, according to verse 7, he is unmercifully treated by those in whose power he is, and since he is taken from prison and from judgment, it is most likely that the same harsh cruel treatment is given to him in taking him from prison and rushing him through a hasty trial.<\/span><\/span><\/span><\/p>\n The rest of this verse has been variously translated and interpreted. There are two possible translations which may be in accordance with the rules of grammar; hence it is difficult to determine which is the one in the prophet’s mind. For the benefit of the reader both are given. (1) „And as to his generation, who protested or complained? for he was cut off out of the land of the living because of the transgression of my people to whom the stroke was due.“ (2) „And as to his generation, who considered that he was cut off out of the land of the living because of the transgression of My people to whom the stroke was due?“ The former translation means that when the Servant was arrested and tried, no one protested against the injustice which was being done. The latter affirms, in the form of a rhetorical question, that no one of his generation realized the real significance of the suffering of the Servant, i.e., he was suffering not for his own sins, but for the sins of his nation to whom the stroke was due. Though one may not be positive and affirm which meaning was in the prophet’s mind, he can be certain that no contemporary realized the significance of the suffering. Furthermore, since this Servant is so very unpopular and is in the hands of the ruling class which is hostile to Him, it is also most likely that no one offers a word of protest in His favor.<\/p>\n Footnotes:<\/p>\n \u00b9 This word God uses in calling attention to Himself and to His Messiah. In Isa. 40:9, 10 God says \u05d4\u05e0\u05d4 \u05d0\u05dc\u05d4\u05d9\u05db\u05dd <\/span><\/b>„Behold, your God! behold, the Lord <\/span>\u05d9\u05d4\u05d5\u05d4<\/span><\/b> will come as a Mighty One, and His arm will rule for Him.“ Again, in Jer. 23:5 in introducing King Messiah he uses the same word: „Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.“ In Zech. 6:12 God, viewing Messiah, speaks of him as „the man,“ and exclaims, „Behold, the man whose name is the Branch.“ Again, looking at King Messiah God says, „Behold, thy king cometh unto thee (Jerusalem).“<\/span><\/p>\n <\/p>\n weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"
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\n<\/b><\/span>\u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05e2\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d1\u05bc\u05b0\u05d7\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 \u05d6\u05b6\u05e8\u05b7\u05e2 \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d0\u05b9\u05d4\u05b2\u05d1\u05b4\u05d9\u05c3 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05b6\u05d7\u05b1\u05d6\u05b7\u05e7\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 \u05de\u05b4\u05e7\u05b0\u05e6\u05d5\u05b9\u05ea \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d5\u05bc\u05de\u05b5\u05d0\u05b2\u05e6\u05b4\u05d9\u05dc\u05b6\u05d9\u05d4\u05b8 \u05e7\u05b0\u05e8\u05b8\u05d0\u05ea\u05b4\u05d9\u05da\u05b8 \u05d5\u05b8\u05d0\u05b9\u05de\u05b7\u05e8 \u05dc\u05b0\u05da\u05b8 \u05e2\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9\u05be\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d1\u05bc\u05b0\u05d7\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05de\u05b0\u05d0\u05b7\u05e1\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8\u05c3 \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05d9\u05e8\u05b8\u05d0 \u05db\u05bc\u05b4\u05d9\u05be\u05e2\u05b4\u05de\u05bc\u05b0\u05da\u05b8 \u05d0\u05b8\u05e0\u05b4\u05d9 \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b8\u05e2 \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05d0\u05b4\u05de\u05bc\u05b7\u05e6\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 \u05d0\u05b7\u05e3\u05be\u05e2\u05b2\u05d6\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 \u05d0\u05b7\u05e3\u05be\u05ea\u05bc\u05b0\u05de\u05b7\u05db\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8 \u05d1\u05bc\u05b4\u05d9\u05de\u05b4\u05d9\u05df \u05e6\u05b4\u05d3\u05b0\u05e7\u05b4\u05d9\u05c3 \u05d4\u05b5\u05df \u05d9\u05b5\u05d1\u05b9\u05e9\u05c1\u05d5\u05bc \u05d5\u05b0\u05d9\u05b4\u05db\u05bc\u05b8\u05dc\u05b0\u05de\u05d5\u05bc \u05db\u05bc\u05b9\u05dc \u05d4\u05b7\u05e0\u05bc\u05b6\u05d7\u05b1\u05e8\u05b4\u05d9\u05dd \u05d1\u05bc\u05b8\u05da\u05b0 \u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc \u05db\u05b0\u05d0\u05b7\u05d9\u05b4\u05df \u05d5\u05b0\u05d9\u05b9\u05d0\u05d1\u05b0\u05d3\u05d5\u05bc \u05d0\u05b7\u05e0\u05b0\u05e9\u05c1\u05b5\u05d9 \u05e8\u05b4\u05d9\u05d1\u05b6\u05da\u05b8\u05c3 \u05ea\u05bc\u05b0\u05d1\u05b7\u05e7\u05b0\u05e9\u05c1\u05b5\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05ea\u05b4\u05de\u05b0\u05e6\u05b8\u05d0\u05b5\u05dd \u05d0\u05b7\u05e0\u05b0\u05e9\u05c1\u05b5\u05d9 \u05de\u05b7\u05e6\u05bc\u05bb\u05ea\u05b6\u05da\u05b8 \u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc \u05db\u05b0\u05d0\u05b7\u05d9\u05b4\u05df \u05d5\u05bc\u05db\u05b0\u05d0\u05b6\u05e4\u05b6\u05e1 \u05d0\u05b7\u05e0\u05b0\u05e9\u05c1\u05b5\u05d9 \u05de\u05b4\u05dc\u05b0\u05d7\u05b7\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8\u05c3 \u05db\u05bc\u05b4\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05de\u05b7\u05d7\u05b2\u05d6\u05b4\u05d9\u05e7 \u05d9\u05b0\u05de\u05b4\u05d9\u05e0\u05b6\u05da\u05b8 \u05d4\u05b8\u05d0\u05b9\u05de\u05b5\u05e8 \u05dc\u05b0\u05da\u05b8 \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05d9\u05e8\u05b8\u05d0 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05e2\u05b2\u05d6\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9\u05da\u05b8\u05c3
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\n„Behold, my servant, whom I uphold; my chosen, in whom my soul delighteth: I have put my Spirit upon him; he will bring forth justice to the Gentiles. He will not cry, nor lift up his voice, nor cause it to be heard in the street. A bruised reed will he not break, And a dimly burning wick will he not quench: he will bring forth justice in truth. He will not fail nor be discouraged, till he have set justice in the earth; and the isles shall wait for his law. Thus saith God the Lord, he that created the heavens, and stretched them forth; he that spread abroad the earth and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: I, the Lord, have called thee in righteousness, and will hold thy hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house …. Hear, ye deaf; and look, ye blind, that ye may see. Who is blind, but my servant? or deaf, as my messenger that I send? who is blind as he that is at peace <\/span>with me,<\/i><\/span> and blind as the Lord’s servant? Thou seest many things, but thou observes not; his ears are open, but he heareth not. It pleased the Lord, for his righteousness‘ sake, to magnify the law, and make it honorable. But this is a people robbed and plundered; they are all of them snared in holes, and they are <\/span>hid<\/i><\/span> in prison-houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. Who is there among you that will give ear to this? that will hearken and hear for the time to come? Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord? he against whom we have sinned, and in whose ways they would not walk, neither were they obedient unto his law. Therefore he poured upon him the fierceness of his anger, and the strength of battle; and it set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart“ (Isa. 42:1-7 … 18-25).<\/span><\/p>\n
\n„But now thus saith the Lord that created thee, 0 Jacob, and he that formed thee, 0 Israel: Fear not, for I have redeemed thee; I have called thee by thy name, thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee. For I am the Lord thy God, the Holy One of Israel, thy Saviour; I have given Egypt as thy ransom, Ethiopia and Seba in thy stead. Since thou hast been precious in my sight, <\/span>and<\/i><\/span> honorable, and I have loved thee; therefore will I give men in thy stead, and peoples instead of thy life. Fear not; for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back; bring my sons from far, and my daughters from the end of the earth; every one that is called by my name, and whom I have created for my glory, whom I have formed, yea, whom I have made. Bring forth the blind people that have eyes, and the deaf that have ears. Let all the nations be gathered together, and let the peoples be assembled: who among them can declare this, and show us former things? let them bring their witnesses, that they may be justified; or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen; that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and besides me there is no saviour. I have declared, and I have saved, and I have showed; and there was no strange <\/span>god<\/i><\/span> among you: therefore ye are my witnesses, saith the Lord, and I am God. Yea, since the day was I am he; and there is none that can deliver out of my hand: I will work, and who can hinder it?“ (Isa. 43:1-13).
\n<\/span><\/p>\n
\n<\/span><\/p>\n
\n„Listen, 0 isles, unto me; and hearken, ye peoples, from far: the Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name: and he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me: and he hath made me a polished shaft; in his quiver hath he kept me close: and he said unto me. Thou art my servant; Israel, in whom I will be glorified. But I said, I have labored in vain, I have spent my strength for nought and vanity; yet surely the justice <\/span>due<\/i><\/span> to me is with the Lord, and my recompense with my God. And now saith the Lord that formed me from the womb to be his servant, to bring Jacob again to him, and that Israel be gathered unto him (for I am honorable in the eyes of the Lord, and my God is become my strength); yea, he saith, It is too light a thing that thou shouldst 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. Thus saith the Lord, the Redeemer of Israel, <\/span>and<\/i><\/span> his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of the Lord that is faithful, <\/span>even<\/i><\/span> the Holy One of Israel, who hath chosen thee“ (Isa. 49:1-7). … „The Lord <\/b><\/span>\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/span><\/b>hath given me the tongue of them that are taught, that I may know how to sustain with words him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught. The Lord <\/b><\/span>\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/span><\/b>hath opened mine ear, and I was not rebellious, neither turned away backward. I gave my back to the smiters, and my cheeks to, them that plucked off the hair; I hid not my face from shame and spitting. For the Lord <\/b><\/span>\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/span><\/b>will help me; therefore have I not been confounded: therefore have I set my face like a flint, and I know that I shall not be put to shame. He is near that justifieth me; who will contend with me? let us stand up together: who is mine adversary? Let him come near to me. Behold, the Lord <\/b><\/span>\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/span><\/b>will help me; who is he that shall condemn me? behold, they all shall wax old as a garment; the moth shall eat them up. Who is among you that feareth the Lord, that obeyeth the voice of his servant? he that walketh in darkness, and hath no light, let him trust in the name of the Lord, and rely upon his God. Behold, all ye that kindle a fire, that gird yourselves about with firebrands; walk ye in the flame of your fire, and among the brands that ye have kindled. This shall ye have of my hand; ye shall lie down in sorrow“ (Isa. 50:4-11).<\/span><\/p>\n
\nIII. WHO IS THIS SERVANT OF ISAIAH 52:13-53:12?<\/span><\/p>\n
\n<\/span><\/span><\/p>\n
\nA. Is Israel This Servant?<\/span><\/span><\/p>\n
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\n(6) The servant is RIGHTEOUS whereas the nation, according to all of the prophets, is unrighteous and sinful. According to Isa. 53:11, God declares that he is righteous, and according to verse 9, which is a part of Israel’s penitential confession, he does no violence, neither is deceit in his mouth. Since every man has to suffer for his own sins (Ezek. 18:20, „The soul that sinneth, it shall die“), and since the Servant does not suffer for his own sins but for the sins of others, he is free from sin; hence righteous in the absolute sense of the term. Such cannot be said of the nation for all like sheep have gone astray. In order to see the great abyss of sin and unfaithfulness into which the nation is plunged, see Isa. 59. THEREFORE ISRAEL IS NOT THE SERVANT.
\n<\/span><\/span><\/p>\n
\nB. Is a Pious Remnant the Servant?<\/span><\/span><\/p>\n
\nC. Is The Messiah This Servant?
\n<\/span><\/span><\/p>\n
\nIV. THE CAREER OF THE MESSIAH 52:13-15
\n<\/span><\/span><\/span><\/p>\n
\nV. ISRAEL’S PENITENTIAL CONFESSION ISA. 53:1-9 <\/span><\/span><\/span><\/p>\n
\nA. Messiah’s Person Veiled Isa. 53:1<\/span><\/span><\/span><\/p>\n
\nB. The Obscurity of the Messiah in Early Life Isa. 53:2 <\/span><\/span><\/span><\/p>\n
\nC. Messiah Despised and Rejected of Men Isa. 53:3 <\/span><\/span><\/span><\/p>\n
\nD. The Servant Suffers for Others Isa. 53:4,5 <\/span><\/span><\/span><\/p>\n
\nE. The Lost Nation Isa. 53:6<\/span><\/span><\/span><\/p>\n
\nF. The Submissiveness of the Servant Isa. 53:7 <\/span><\/span><\/span><\/p>\n
\nG. Imprisonment, Trial, and Death of the Servant Isa. 53:8 <\/span><\/span><\/span><\/p>\n
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