Continued from Chapter 22w
53:12: “I will divide him a portion with the great, and he shall divide the spoil with the mighty”
There is a great divide between truth (Isaiah) and fiction (the New Testament).
To have something or to have nothing that is the question. What portion did Jesus allegedly have and when did he get it?
How is a Christian interpretation of “I will divide him a portion with the great, and he shall divide the spoil with the mighty,” where the servant receives “a portion with the great” to be reconciled with Daniel 9:26: “And after the sixty-two weeks an anointed one shall be cut off, and he shall have nothing [v’ein lo].” The correct rendering of v’ein lo is “he has nothing” or “he shall have nothing.” Isaiah speaks of the servant whom he repeatedly refers to as Israel and Daniel speaks of “an anointed one” historically identified with the High Priest Alexander Yannai. Christians incorrectly identify this anointed one as being Jesus.
Understanding the problem Christians face.
V’ein lo (he shall have nothing) cannot refer to Jesus’ situation at or after death, for, unlike mere mortal bodies which decay after death, Christians claim that Jesus rose bodily into heaven, where he sits at the “right hand of the throne of Majesty.” V’ein lo certainly could not refer to a lack of wealth or followers, for this would not distinguish Jesus from the great majority of the world’s population. One who “has nothing” (Daniel 9:26) does not receive “a portion with the great” (Isaiah 53:12), does not rise bodily to heaven (Acts 1:9) and does not sit at the “right hand of the throne of the Majesty” (Hebrews 8:1).
It is precisely with his death that Jesus was allegedly able to attain his rewards. From their respective contexts, it is clear that, if applied to the Jesus of Christian theology Daniel 9:26 and Isaiah 53:12 would have to apply to a post-resurrection period, as well as cancel each other out. Therefore, “he shall have nothing” cannot refer to the Jesus of Christian theology. According to Paul, Jesus came into his greatest rewards only after his earthly death, and, indeed, as a result of that death (Philippians 2:5-11) and John’s Jesus says that “the Father loves me, because I lay down my soul, that I might take it again” (John 10:17). If verse 12 applies to Jesus, then Daniel’s statement, “he shall have nothing,” cannot refer to him, for Jesus’ rewards could only have been actually guaranteed from the moment he was “cut off.” To apply these two verses to one individual is self-contradictory.
Jesus’ wealth and power on earth and in heaven
What did Jesus give up in dying a human death? Jesus had no wealth or power as a human being. Because he was allegedly a supernatural being, he could expect, on reassuming his heavenly role, to exercise his power as one-third of the triune deity. Christian theology is saying that Jesus gave up a temporary earthly life as a god-man to return to his role in heaven, where, as part of the triune deity, he reigns as God. Clearly, it is unreasonable to say that Jesus sacrificed himself for the redemption of mankind when, by his actions, he knowingly gained more than he lost. As we have seen previously, Paul wrote: Jesus Christ, who, although he existed in the form of God, did not regard equality with God a thing to be grasped, but emptied himself, taking the form of a bondservant, and being made in the likeness of men. And being found in appearance as a man, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore also God highly exalted him, and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord to the Glory of God the Father. (Philippians 2:5-11)
Paul also said of Jesus: He [God] raised him [Jesus] from the dead, and seated him at His right hand in the heavenly [places], far above all rule and authority and power and dominion, and every name that is named, not only in this age, but also in the one to come. And He put all things in subjection under his feet, and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all. (Ephesians 1:20-23)
Where is the sacrifice if Jesus came into the world to do certain works knowing that he could not fail and that as a result he would be rewarded for doing what he himself ordained for himself as one-third of the Godhead?
The servant’s rewards for faithfulness to God
In verse 12, God speaks of the servant, who, as a result of his selflessness, is willing to give up all that he possesses in the service of God. What is the meaning of sacrifice? This is a crucial question. The alleged sacrifice of the Christian Jesus is greatly exaggerated. There is a gross misuse of the concept of “sacrifice” where one who is alleged to be a supernatural being knows that by giving up a flesh and-blood existence, something essentially unimportant to him, he will receive in return a position of eternal exaltation and power. Jesus’ death cannot be called a sacrifice. On leaving his transitory human lifespan behind him, Jesus, it is alleged, returned to heaven to once more become part of the eternal Godhead in its proper heavenly setting. Is this what Christianity calls “the Lamb of God,” a sacrificial offering?
Rewarding one’s self for obeying one’s self
The biblical sacrifice is an animal slain unaware and unknowing and without reward for the service it provides. Why should Jesus be rewarded for his alleged sacrifice, for doing what he himself, as God, wanted done? There is no point for God, of whom Jesus is allegedly a part, to say: “I will divide him a portion with the great” as an actual reward to Himself. Such reward can be properly given to one who is all-human, but not to one who is at the same time a supernatural being. Indeed, it was not the New Testament human Jesus who is rewarded but the heavenly creature who is said to now sit next to God. Reminder: That which is in any way separate from God is not part of the being of God.
Dividing the spoil with the mighty
Parallel with God’s promise to “divide him a portion with the great” is the phrase, “he shall divide the spoil [shalal] with the mighty.” The term “the mighty,” or “the mighty ones,” refers to the mighty nation, the descendants of Abraham (Genesis 18:18). The Hebrew word shalal, “spoil,” is the term used for booty of war (Genesis 49:27, Numbers 31:11, Isaiah 10:6), and always means physical wealth wherever it is used. In Proverbs shalal is used to connote an increase of wealth which does not result from one’s personal labor (Proverbs 31:11). “He shall divide” indicates that the division of the spoils will be done in an orderly fashion by the governing authorities. The entire nation of Israel will share the spoils of war (Zechariah 14:14). “He,” that is, Israel as a national unit, will evenly distribute the spoils of war among “the mighty ones,” all the Jewish people. It will not just be those who actually fought that will partake in the division of the spoils, but the spoils will be equally shared among all Israel (cf. Numbers 31:27, Joshua 22:8, 1 Samuel 30:24-25).
If Jesus is God, who can be great enough to share the spoil with him? Is it conceivable that one who is God could possibly have only “a portion” comparable to that of mere earthly rulers, or that “he shall divide the spoil” with anyone? Even if this could be rationalized, it would then run counter to what is stated in Psalm 2, which Christians claim refers to Jesus. In that psalm, God offers, to the person in question, the entire earth for a possession (not a portion) and all rulers are told to give homage to that person (verses 10-12). Isaiah 53:12 and Psalm 2 could not literally be referring to the same individual.
Jesus and the spoils of war shared with the mighty.
What portion did Jesus share with the great, what spoil did he divide with the mighty? Who are the “great” and who are the “mighty” with whom he supposedly interacted and shared the “spoil”? Where and what is the fulfillment? Is fulfillment left to the “he’s coming any day now” second coming farce? Christians, get over it, he’s not coming back ̶ ̶ not then, not now, not ever.
Continued