Continued from Chapter 22x
53:12: “because he had poured out his soul to death”
Many have poured out their soul to death
“Because he has poured out (‘arah) his soul to death” is the reason the servant will be rewarded.
This cannot refer to the Gospels’ Jesus if the phrase means to die willingly. Jesus “poured out his soul,” that is, died on the cross unwillingly, saying at the last moment: “My God, my God, why have You forsaken me?” (Matthew 27:46, Mark 15:34). According to Matthew/Mark, his last words from the cross expressed a sense of frustration, not obedience. This final statement from the cross contradicts the assertion that Jesus “learned obedience through what he suffered” (Hebrews 5:8) and that he freely submitted to God’s will (Matthew 26:39, 42; Mark 14:36; Luke 22:42).
In those last moments of life, the Gospels say, Jesus expressed himself in such a way that his death cannot be considered a voluntary sacrificial death made in response to a call from God. Jesus went to his death feeling abandoned by God. Jesus’ final words on the cross appear in three different forms: “My God, my God, why have you forsaken me?” (Matthew 27:46, Mark 15:34); “Father, into Your hands I commit my spirit.” (Luke 23:46); “It is finished!” (John 19:30). Although Luke and John try to give a more positive final statement they are constrained by the earlier Gospels of Matthew and Mark. Only one form out of the three can be Jesus’ last words or none at all.
Many in the servant community of the people of Israel have poured out their soul to death, some to the brink of death, others dying for the Sanctification of the Name of God. In one way or another, the servant community of Israel as a corporate entity has “poured out his soul to death.”
53:12: “[H]e was numbered with the transgressors; and he bore the sin of many”
Reviewing the Christian myth of Jesus bearing the sins of transgressors
It is said of the servant, “And he was numbered with the transgressors; and he bore the sin of many,” but what assurance is there that it refers to Jesus? While many people throughout history have been “numbered with the transgressors” who can truthfully claim to have borne “the sin of many.” In the case of Jesus, there is no proof anywhere that he literally “bore the sin of many.” This is a contention of Christianity that is based on wishful thinking. He did not fulfill the rest of the servant passage when it comes to things that can be tangibly observed so why should we expect that he fulfilled the non-tangible? There is no tangible proof to support the claim that Jesus at any time bears the iniquities of anyone.
53:12: “[He] made intercession for the transgressors”
Did Jesus make “intercession for the transgressors”? It is said that Jesus in his supposed post-resurrection state intercedes with God on man’s behalf and, as heavenly advocate, pleads man’s cause before God (Romans 8:34; see also Hebrews 7:25, 9:24; 1 John 2:1). If Jesus is part of a triune deity in which all three beings are in total agreement with each other and of one essence how can he make intercession for transgressors who follow him? The very claim that God (the Father) accepts or rejects Jesus’ petition shows a separation of ideation. It shows Jesus to be God’s inferior. What is more, an intercessor stands between those he represents and the one receiving the request and deciding on its merit. Jesus would in essence be defense attorney and judge simultaneously. If Jesus is part of a totally synchronized triune deity then there is no one with whom to intercede. But, of course, there is no proof that this intercession is going on. It is solely a non-verifiable contention of certain New Testament authors.
Of God and Israel
As mentioned above a verse by verse explanation of how the people of Israel are the fulfillment the Suffering Servant prophecy can be found in, Gerald Sigal, Isaiah 53: Who is the Servant? In answer to those who deny this biblical truth and question how Israel can be called the “righteous one” when the people of Israel have not always obeyed God’s commandments God’s word declares otherwise. This passage describes the culmination of a long historical period and marks the time of the final redemption from exile. Obviously, if Israel as a nation is repentant there is no problem. But, what if that is not the case and Israel does not fully repent? It should be noted that God is often merciful and forgiving even when there is an absence of sincere repentance. God declares: “I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Exodus 33:19). The psalmist writes: “But He, being full of compassion, forgives iniquity, and does not destroy; many a time He turns His anger away and does not stir up all His wrath. For He remembered that they were but flesh; a wind that passes away, and comes not again” (Psalms 78:38-39). The prophet Micah declares: “Who is a God like You that pardons the iniquity, and passes by the transgression of the remnant of His heritage? He retains not His anger forever, because He delights in mercy” (Micah 7:18).
Even when Israel is figuratively blind and deaf God still considers the nation as His servant and messenger (Isaiah 42:19). Isaiah records that redemption may be forthcoming even when undeserved, for God’s own reasons: “I, even I, am He that blots out your transgressions for My own sake, and will not remember your sins” (Isaiah 43:25; see also Ezekiel 20:14, 22). The prophet informs us that in some cases God’s redemption precedes Israel’s return: “Remember these things, O Jacob, and Israel, for you are My servant; I have formed you, you are My servant: O Israel, you should not forget Me, I have blotted out, as a thick cloud, your transgressions, and as a cloud, your sins. Return to Me, for I have redeemed you…. The Lord has redeemed Jacob, and does glorify Himself in Israel” (Isaiah 44:21-23). God redeems His people even though they do not deserve this redemption according to strict justice. Divine need is the decisive factor and His promises to the patriarchs are unconditional and still binding (e.g., Genesis 17:7). Thus, God declares to the prophet Isaiah: “And your people, they are [as a unit] all righteous” (Isaiah 60:21).
Individually there is no atonement without repentance. However, in the case of Israel, after causing the nation to suffer for her sins, God forgives for His own sake lest the other nations mock Him (Isaiah 43:25). Thus, God’s redemption is not always dependent on repentance preceding forgiveness. God considers a forgiven Israel as completely righteous, all past misdeeds forgiven and so to speak forgotten by God. So, although Israel has suffered in the past for its sins at the juncture mentioned in the passage, a new era begins. In sum, the major issue concerning the suffering servant passage has been the Christian allegation that it refers to Jesus. It should be obvious that the passage does not describe Jesus whatsoever.
Although cited by several New Testament authors, as if it referred to Jesus, there is no way of escaping the fact that the opposite is true. Some Christians realizing that Isaiah 52:13-53:12 refers to Israel but still clinging to the New Testament’s identifying this passage with Jesus say its greater fulfillment is Jesus. As we have observed this is not true. Nevertheless, all Jews, good or bad, even Jesus and Paul, are part of the historic national entity of corporate Israel that makes up the servant people of God. As such, what happens to one, be it being “led to the slaughter” or “sharing in the spoils” is considered as if it was experienced by all the people; all Israel is responsible one for the other. The word of God is quite clear as to who is the servant: But you, O Israel, My servant, Jacob, you whom I have chosen, offspring of Abraham who loved Me ̶ ̶ you who I shall grasp from the ends of the earth and shall summon from among all its noblemen, and to whom I shall say, “You are My servant” ̶ ̶ I have chosen you and not rejected you. Fear not, for I am with you; be not dismayed, for I am your God; I have strengthened you, even helped you, and even sustained you with My righteous right hand. Behold, all who become angry with you will be shamed and humiliated; those who fight with you shall be like nothingness and shall perish. (Isaiah 48:8-11)
Continued