- Category: WHY ARE CHRISTIANS & MESSIANICS TURNING TO GOD?
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(Talmud Berachos 5a)
The ancient Midrash Rabba on Numbers 23 likewise attests that Isaiah 53 refers to the nation of Israel:
“I have eaten my honeycomb with my honey” (Song of Songs 5:1): because the Israelites poured out their soul to die in captivity, as it is said, “Because he poured out his soul to die.”
(Midrash Rabba Isaiah 53:12)
Interestingly, the traditional Church did not completely satisfy the Christian mind with their stock interpretation of Isaiah 53. There is, therefore, a consensus among many modern, liberal Christian commentators which is in accord with this prevailing rabbinic exegesis on this most debated chapter. For example, the commentary of the 11th century Rashi and the 20th century Christian Oxford New English Bible are strikingly similar. Both clearly identify the “suffering servant” in Isaiah 53 as the nation of Israel, who suffered as a humiliated individual at the hands of the gentile nations.
Conservative Christians, on the other hand, strongly argue against the Jewish interpretation of Isaiah 53 for a number of expected reasons. Historically, the Church has relentlessly used Isaiah 53 as its most important proof-text in order to demonstrate the veracity of the Gospels. They argue that this chapter proves that Jesus’ death was explicitly prophesied in the Hebrew Scriptures. In fact, the author of the Book of Acts claims that Philip converted an Ethiopian eunuch using Isaiah 53, and the author of Luke, John and I Peter associate Isaiah 53 with Jesus as well. While evangelicals routinely claim that Jesus is alluded to in several hundred verses throughout the Hebrew Bible, there is only a handful of passages in Tanach that the Church insists irrefutably identify Jesus alone as the messiah; Isaiah 53 is chief among these polemical texts.
Consequently, since time immemorial, missionaries fervently used Isaiah 53 to proclaim that the Hebrew prophet Isaiah predicted the advent of Christianity centuries before the birth of Jesus. Accordingly, the traditional Church recoils at the rabbinic interpretation of the fourth Servant Song. Such a monumental concession would require Christendom to abandon one of its most cherished polemical chapters used to defend its own teachings, and a vital part of its textual arsenal used against its elder rival, Judaism.
Besides, the systemic suffering of the Jews plays no essential role in Christian theology. The suffering of Jesus, on the other hand, is the cornerstone of Church doctrine. In fact, widespread Christian teachings throughout history concluded that the suffering of the Jews illustrates the wrongness of their beliefs, while the suffering of Jesus and his followers illustrates the truth and veracity of the Cross. As a result, conservative Christians are unyielding in their rejection of the Jewish interpretation of Isaiah 53.
Liberal Christian scholars, on the other hand, are frequently in accord with the classic rabbinic commentaries on Isaiah 53. Unlike their conservative coreligionists, liberal Christians do not use or depend on Church dogma or creedal statements to interpret the Bible. In other words, liberal Christian Bible commentators tend to interpret scripture without any preconceived notion of the correctness of Church teaching. Instead, they apply the same modern hermeneutics used to understand any ancient writings to their interpretation of the Bible. Given that Isaiah’s first three Servant Songs clearly identify Israel as God’s servant, and the surrounding chapters of Isaiah 53 clearly speak of Israel as a suffering and humiliated individual, liberal Christian scholarship frequently ascribes the servant in Isaiah’s fourth Servant Song to the nation of Israel.
Rabbinic commentaries that state Isaiah 53 refers to the messiah
According to rabbinic thought when Isaiah speaks of the “servant,” the prophet is not speaking of all the Jewish people. Rather, the “servant” in these uplifting prophetic hymns refers to the righteous remnant of Israel – the most pious of the nation. The faithful members of Israel who willingly suffer for Heaven’s sake are identified in Tanach as God’s servant. These are the devout that call upon the name of the Lord (43:7), who bear witness to His unity (43:11), and are therefore charged to restore the rest of Jacob (49:5).
“You are my witnesses declares the Lord, and My servant whom I have chosen.”
In essence, God’s “servant” are the cherished few – the faithful who walk in the footsteps of Abraham, whom the Almighty called “My friend.”
“But you, O Israel, My servant, Jacob, whom I have chosen, you, descendants of Abraham My friend”
Simply put, the Servant Songs address only the believers of Israel who emulate the first patriarch of the Jewish people. As Abraham endured trials and adversity in his walk with God, so too would His servant, the righteous remnant of Israel, endure ordeals and affliction in its sacred path (Isaiah 49:3; 51:21; 54:11; Psalm 44:11-15).
The Hebrew prophet Zephaniah vividly describes in two seminal verses the cherished remnant of Israel in the following manner:
“And I will leave in the midst of thee an afflicted and poor people, and they shall take refuge in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth; for they shall feed and lie down, and none shall make them afraid.”
In rabbinic thought, all of God’s faithful, gentiles included (Zechariah 13:8-9), endure suffering on behalf of God (Isaiah 40:2; Zechariah 1:15). Thus, Jewish leaders of the past, such as Moses and Jeremiah,) Rabbi Akiva, as well as future eschatological figures, such as the messiah ben Joseph and the messiah ben David, are held up in rabbinic literature as individuals who exemplify the “servant” who willingly suffers on behalf of Heaven.
Therefore, when the Talmud (Sanhedrin 98a) describes the predicament of the messiah as he is waiting to be summoned by God, the rabbis cast him as:
“sitting among other paupers, all of them afflicted with disease. Yet, while all the rest of them tie and untie their bandages all at once, the messiah changes his bandages one at a time, lest he is summoned for the redemption at a moment’s notice.”
While this story may be understood allegorically, its jarring message is clear: The messiah, like other afflicted members of Israel, endures the agony and trials assigned to the faithful. However, unlike the other suffering saints who completely remove all their bandages before patiently replacing them with a fresh dressing, the messiah must methodically replace each bandage, one at a time. In other words, the messiah does not suffer more or less than other servants of God. Rather, according to the Talmud, the messiah is different from other men of God because he must be ready at a moment’s notice to usher in the deliverance of his beleaguered people. Because he is prepared to be summoned for the redemption at all times, he is never in a predicament where his bandages are fully removed.
When Isaiah speaks of the suffering remnant of Israel, the messianic king is, therefore, included. The final heir of David’s throne is an integral member of the pious of Israel. This is, according to rabbinic interpretation, the pshat, or the plain meaning of the text in Isaiah 52:13 – 53:12. Therefore, when both ancient and modern rabbinic commentators expound on the clear meaning of the text, they ascribe the suffering servant in Isaiah 53 to the nation of Israel. Moreover, while Ezekiel warned that the righteous can never suffer or die as a sacrificial atonement for the wicked. The Talmud teaches:
“Whosoever weeps over the [suffering] of the righteous man, all his sins are forgiven.”