Does God Really Understand my Pain and Suffering?
Notes
Transcript
Handout
Handout
What do we know about Isaiah?
What do we know about Isaiah?
Isaiah—(Heb. Yeshyahu, i.e., “the salvation of Jehovah”).
Isaiah’s public ministry occurred primarily from 740–700 bc, a period marked by the rapid expansion of the nation of Assyria.
English Standard Version Introduction
He warned that the sin of the people of Judah would bring God’s judgment, yet he also declared that God is sovereign and would use Cyrus the Persian to return them from exile
Isaiah warned that some day the Babylonian armies would conquer Jerusalem One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 bc. and release Israel from exile (cf. 44:28; 45:1).
Isaiah must have begun his career a few years before Uzziah’s death, probably B.C. 762. He lived till the fourteenth year of Hezekiah, and in all likelihood outlived that monarch (who died B.C. 698), and may have been contemporary for some years with Manasseh. Thus Isaiah may have prophesied for the long period of at least sixty-four years.
Isaiah warned that some day the Babylonian armies would conquer Jerusalem One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 bc. and release Israel from exile (cf. 44:28; 45:1).
Isaiah warned that some day the Babylonian armies would conquer Jerusalem One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 bc. and release Israel from exile (cf. 44:28; 45:1).
In early youth Isaiah must have been moved by the invasion of Israel by the Assyrian monarch Pul (q.v.), 2 Kings 15:19; and again, twenty years later, when he had already entered on his office, by the invasion of Tiglath-pileser and his career of conquest. Ahaz, king of Judah, at this crisis refused to co-operate with the kings of Israel and Syria in opposition to the Assyrians, and was on that account attacked and defeated by Rezin of Damascus and Pekah of Samaria (2 Kings 16:5; 2 Chr. 28:5, 6). Ahaz, thus humbled, sided with Assyria, and sought the aid of Tiglath-pileser against Israel and Syria. The consequence was that Rezin and Pekah were conquered and many of the people carried captive to Assyria (2 Kings 15:29; 16:9; 1 Chr. 5:26). Soon after this Shalmaneser determined wholly to subdue the kingdom of Israel. Samaria was taken and destroyed (B.C. 722). So long as Ahaz reigned, the kingdom of Judah was unmolested by the Assyrian power; but on his accession to the throne, Hezekiah (B.C. 726), who “rebelled against the king of Assyria” (2 Kings 18:7), in which he was encouraged by Isaiah, who exhorted the people to place all their dependence on Jehovah (Isa. 10:24; 37:6), entered into an alliance with the king of Egypt (Isa. 30:2–4). This led the king of Assyria to threaten the king of Judah, and at length to invade the land. Sennacherib (B.C. 701) led a powerful army into Palestine. Hezekiah was reduced to despair, and submitted to the Assyrians (2 Kings 18:14–16). But after a brief interval war broke out again, and again Sennacherib (q.v.) led an army into Palestine, one detachment of which threatened Jerusalem (Isa. 36:2–22; 37:8). Isaiah on that occasion encouraged Hezekiah to resist the Assyrians (37:1–7), whereupon Sennacherib sent a threatening letter to Hezekiah, which he “spread before the Lord” (37:14). The judgement of God now fell on the Assyrian host. “Like Xerxes in Greece, Sennacherib never recovered from the shock of the disaster in Judah. He made no more expeditions against either Southern Palestine or Egypt.” The remaining years of Hezekiah’s reign were peaceful (2 Chr. 32:23, 27–29). Isaiah probably lived to its close, and possibly into the reign of Manasseh, but the time and manner of his death are unknown. There is a tradition that he suffered martyrdom in the heathen reaction in the time of Manasseh (q.v.).
Even more important was the widespread rebellion that broke out with the accession of Sennacherib in 705 bc. King Hezekiah of Judah withheld his normal tribute payment, and by 701 bc. Sennacherib had invaded Palestine to punish the rebels. The details of this campaign are given in Isaiah 36; 37 and tell how city after city was captured by the Assyrians before the invaders stood at the gates of Jerusalem and demanded total surrender. With almost no hope of survival, Hezekiah nevertheless was encouraged by Isaiah to trust in God, and in one night the angel of the Lord struck down 185,000 Assyrian soldiers, virtually wiping out Sennacherib’s army (Is 37:36, 37).
(2.) One of the heads of the singers in the time of David (1 Chr. 25:3, 15, “Jeshaiah”).
In an effort to befriend the enemies of Assyria, Hezekiah showed his treasures to envoys of the king of Babylon (39:1–4). Isaiah warned that some day the Babylonian armies would conquer Jerusalem and carry off those very treasures, along with the residents of the city (39:5–7). Not only did Isaiah predict the Babylonian captivity of 586–39 bc (cf. 6:11, 12), but he also foretold that Israel would be released from Babylon (48:20). The Chaldean kingdom led by Nebuchadnezzar would be God’s instrument of judgment upon Judah, but they too would suffer defeat. One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 bc. and release Israel from exile (cf. 44:28; 45:1). Along with the Medes (cf. 13:17), Cyrus won several important victories before sending his troops against Babylon. Isaiah hailed him as one anointed by the Lord to bring deliverance for Israel (45:1–5).
(3.) A Levite (1 Chr. 26:25). (4.) Ezra 8:7. (5.) Neh. 11:7.
Start with
2 For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
and no beauty that we should desire him.
3 He was despised and rejected by men,
a man of sorrows and acquainted with grief;
and as one from whom men hide their faces
he was despised, and we esteemed him not.
4 Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
Why do you think Israel rejected him? Why does this still happen today?
1 Who has believed what he has heard from us?
And to whom has the arm of the Lord been revealed?
7 “Though our iniquities testify against us,
act, O Lord, for your name’s sake;
for our backslidings are many;
we have sinned against you.
8 O you hope of Israel,
its savior in time of trouble,
why should you be like a stranger in the land,
like a traveler who turns aside to tarry for a night?
9 Why should you be like a man confused,
like a mighty warrior who cannot save?
Yet you, O Lord, are in the midst of us,
and we are called by your name;
do not leave us.”
The tender shoot, or root (v. 2), did not meet the people’s expectations of a Deliverer.
While Israel was looking for a royal deliverer, the Servant appeared ordinary. His appearance was unimpressive. No one would have any reason to be attracted to Him.
What is the significance of how verse 4 begins?
It’s not what Jesus did to take him to the cross, but what we did (notice the use of “our” twice)
NT Verses Describing His Rejections
NT Verses Describing His Rejections
The shoot in 11:1–12 and the branch in are both bringers of the divine will of Yahweh.
8 Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch. 9 For behold, on the stone that I have set before Joshua, on a single stone with seven eyes, I will engrave its inscription, declares the Lord of hosts, and I will remove the iniquity of this land in a single day.
There was no physical or social reason to desire the Servant; his service was, therefore, wholly unexpected. His appearance would contradict the normal expectation for a charismatic deliverer.
the Servant was despised and forsaken of men; sorrow and suffering characterized His life (v. 3). He knew grief. The term grief is often rendered “sickness” (HCSB; Dt 7:15; 28:59, 61; 1Kg 17:17; 2Kg 1:2, 4; 8:8–9; 13:14; 2Ch 16:12; 21:15, 18–19; Ps 41:3; Ec 5:16; 6:2; Is 1:5; Jr 6:7; Hs 5:13). Since the Servant was not physically ill, it may be best to translate the term as “suffering” and understand it to refer to the physical pain of a tortured and disfiguring death that He endured (52:14).
Describing the Servant as one from whom men hide their face (v. 3) suggests that those who rejected the Servant considered Him contemptible. Therefore He was despised and did not receive proper esteem. The term despised is the same Hebrew word used of the singularly contemptible Antiochus Epiphanes (Dn 11:21, translated “despicable”).
53:3 The phrase connotes quick dismissal, not a strong willful and emotional rejection. The Servant is considered worthless, not worthy of attention.
The Hebrew word usually implies physical pain. He knew and understood pain.
Judas betrays Jesus in
47 While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him, 48 but Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 49 And when those who were around him saw what would follow, they said, “Lord, shall we strike with the sword?” 50 And one of them struck the servant of the high priest and cut off his right ear. 51 But Jesus said, “No more of this!” And he touched his ear and healed him. 52 Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, “Have you come out as against a robber, with swords and clubs? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.”
47 While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him, 48 but Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 49 And when those who were around him saw what would follow, they said, “Lord, shall we strike with the sword?” 50 And one of them struck the servant of the high priest and cut off his right ear. 51 But Jesus said, “No more of this!” And he touched his ear and healed him. 52 Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, “Have you come out as against a robber, with swords and clubs? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.”
Parallels the Servant being despised and rejected. People look away to symbolize their dissociation with the Servant (compare note on 59:2).
Peter rejects Jesus on the night He is delivered into the hands of His enemies in
The nt events surrounding Jesus’ betrayal exemplify this imagery of total rejection and dissociation. After Judas betrays Jesus (Luke 22:47–53), he feels so guilty that he commits suicide (Matt 27:3–10). Also, Peter rejects Jesus on the night He is delivered into the hands of His enemies (Mark 14:66–72); Jesus even prophesies that this will happen (Mark 14:26–30).
66 And as Peter was below in the courtyard, one of the servant girls of the high priest came, 67 and seeing Peter warming himself, she looked at him and said, “You also were with the Nazarene, Jesus.” 68 But he denied it, saying, “I neither know nor understand what you mean.” And he went out into the gateway and the rooster crowed. 69 And the servant girl saw him and began again to say to the bystanders, “This man is one of them.” 70 But again he denied it. And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.” 71 But he began to invoke a curse on himself and to swear, “I do not know this man of whom you speak.” 72 And immediately the rooster crowed a second time. And Peter remembered how Jesus had said to him, “Before the rooster crows twice, you will deny me three times.” And he broke down and wept.
This rejection of the Servant by his own people is likely echoed in .
10 He was in the world, and the world was made through him, yet the world did not know him. 11 He came to his own, and his own people did not receive him.
This rejection of the Servant by his own people is likely echoed in .
Similarly, John depicts Jesus’ own disciples initially rejecting His mission after Jesus died and before they learned of His resurrection (see ).
1 After this Jesus revealed himself again to the disciples by the Sea of Tiberias, and he revealed himself in this way. 2 Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. 3 Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.
4 Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. 5 Jesus said to them, “Children, do you have any fish?” They answered him, “No.” 6 He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. 7 That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. 8 The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.
9 When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. 10 Jesus said to them, “Bring some of the fish that you have just caught.” 11 So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn. 12 Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and so with the fish. 14 This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.
What is the significance of how verse 4 begins?
35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.
John 6
It’s not what Jesus did to take him to the cross, but what we did (notice the use of “our” twice)
Its use here likely indicates that the Servant had the ability to heal—this is linked to his willingness to die on behalf of the people. This verse is applied to Jesus in .
17 This was to fulfill what was spoken by the prophet Isaiah: “He took our illnesses and bore our diseases.”
Healing was a major component of Jesus’ ministry from the beginning (Mark 2:1–12), even though it brought Him into conflict with the religious leaders (Mark 3:1–6). Jesus’ healing ministry drew many people to follow Him (Mark 3:7–12; 5:21–42).
The Servant does more than heal people—he carries their pain. See note on Isa 53:12.
The Servant rose in power and esteem, like a plant out of dry ground (v. 2)—which was God’s will. But it was also God’s will for him to fall.
Jesus understood that it was His duty to follow the will of God, no matter how painful (Matt 26:36–46). He also understood that He had risen to power because of God’s will (Luke 4:16–30).
53:4 punished by God, stricken by him. A blow by one’s god is a serious matter. Such an expression was used in the ancient texts for illness or accident. Gods or demons were considered the ones who brought disease or injury, especially ones that came suddenly.
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5 But he was pierced for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his wounds we are healed.
6 All we like sheep have gone astray;
we have turned—every one—to his own way;
and the Lord has laid on him
the iniquity of us all.
7 He was oppressed, and he was afflicted,
yet he opened not his mouth;
like a lamb that is led to the slaughter,
and like a sheep that before its shearers is silent,
so he opened not his mouth.
8 By oppression and judgment he was taken away;
and as for his generation, who considered
that he was cut off out of the land of the living,
stricken for the transgression of my people?
9 And they made his grave with the wicked
and with a rich man in his death,
although he had done no violence,
and there was no deceit in his mouth.
Look at Handout
So What Did Christ Actually Endure?
1. Prior, Christ suffered great emotional stress (as evinced by the probable hematidrosis), abandonment by His disciples
2. The instrument used by the Roman soldiers for flogging as “a short whip with several single or braided leather thongs of variable lengths, in which small iron balls or sharp pieces of sheep bones were tied at intervals
The Hebrew verb refers specifically to piercing. John likely alludes to this passage when he describes how Jesus is pierced in the side with a spear (John 19:34).
3. To position a man for scourging, soldiers tied the victim (frequently naked) to an upright post in a bent position.
4. Christ would have received repeated blows to His chest, back, buttocks, and legs by two soldiers (known as lictors), the severity of which depended mainly on the mood of the lictors at the time.
us both spiritually and bodily?
The Servant suffers on behalf of other people. See note on Isa 53:11.
5. Initial anterior blows undoubtedly would have opened the skin and underlying tissue of His chest.
6. The blood loss suffered by Christ during His scourging would have been substantial, and would have resulted in a lowered blood pressure and reduced flow of blood throughout His body.
7. Having suffered considerable blood loss from the scourging, Jesus likely was in a dehydrated state when He finally reached the top of this small knoll.
The Servant brings people into right relationship with God (vv. 11–12) and others. This could also indicate that there is a spiritual component to the Servant’s healing ministry described in v. 4.
8. Clearly, from the text we see that Christ’s hands and feet were nailed to the cross. Archaeological data indicate that the specific nails used during the time of Christ’s crucifixion were tapered iron spikes five to seven inches long with a square shaft approximately three-eighths of an inch across
9. Christ would have to slump back into a “Y” position to exhale. Jesus would be forced to continue alternating between the “Y” and “T” positions with every breath, trying all the while not to reopen the wounds He had received from the scourging. In this position, chest and respiratory muscles soon would become paralyzed from the increased strain and pain. Without strength for breath, Christ’s body would begin to suffer from asphyxia.
Paul speaks of Christians being resurrected with Christ ()—indicating that Jesus’ ministry is holistic, transforming both spirit and body.
10. Piercing likely hit the pericardial sac surrounding the heart, the right atrium of the heart itself, the pulmonary vessels, and/or the aorta. Water probably was provided by pleural or pericardial fluids (that surround the lungs and heart).
27 And as Jesus passed on from there, two blind men followed him, crying aloud, “Have mercy on us, Son of David.” 28 When he entered the house, the blind men came to him, and Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 29 Then he touched their eyes, saying, “According to your faith be it done to you.” 30 And their eyes were opened. And Jesus sternly warned them, “See that no one knows about it.”
1 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.
17 On one of those days, as he was teaching, Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was with him to heal. 18 And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus, 19 but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus. 20 And when he saw their faith, he said, “Man, your sins are forgiven you.”
Similarly, Paul speaks of Christians being resurrected with Christ (Rom 6:1–11)—indicating that Jesus’ ministry is holistic, transforming both spirit and body. Christ spiritually transforms the relationship between a person and God, and physically transforms it upon the day of the resurrection (2 Cor 4:13–15).
13 Since we have the same spirit of faith according to what has been written, “I believed, and so I spoke,” we also believe, and so we also speak, 14 knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. 15 For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God.
Why is it important to understand what Jesus went through?
Remember - this is factual history attested to by many non biblical sources!
Israel now understood that the Servant took the punishment (chastening) they deserved, that He was flogged (by His scourging) in order to bring their spiritual healing.
The substitution of the Servant for the people certainly foretells the sacrifice of the Messiah Jesus as a sacrifice for the sickness of sin ().
24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.
PASSOVER COMPARISONS
PASSOVER COMPARISONS
This imagery emphasizes Israel’s willful wandering from Yahweh, their punishment of scattering through exile, and the future hope of the ingathering under a new divinely appointed shepherd (see Isa 40:11 and note, and note on Ezek 34:11).
Shepherds and Shepherding ISBE
Sheep, Shepherd DBI
Sheep tend to get lost and be unaware of the consequences of their actions. Israel (and by extension all humanity) have wandered away from God.
Rather than people suffering the consequences for their own sinful actions, their iniquities are placed upon the Servant. He bears the punishment for their mistakes.
The Servant being cut off from the “land of the living” is symbolic of the exile of God’s people in Babylon.
Jesus unjustly dies on Passover, while hardly speaking a word (e.g., Matt 27:12–14; John 19:9). John’s description of Jesus as the “Lamb of God” (John 1:29) is likely intended to evoke this ot passage. John’s Gospel emphasizes the connections between Jesus’ death as an atoning sacrifice and the symbolism of the Passover (see John 1:29 and note).
Sacrifice DBI
Lamb DBI
53:7 like a lamb to the slaughter. Among common folks, meat was usually eaten only in ritual contexts. Consequently, this metaphor brings to mind a sacrificial scenario. The animals were too valuable alive for them to become a regular part of the diet. In an Aramaic text a metaphor occurs of a man whose enemies seek his life; the man is compared to a lamb fattened for slaughter. as a sheep before its shearers is silent. Ancient Near Eastern texts often describe the shearing of sheep, who characteristically underwent their lot in silence. Shearing was done annually in the spring using shears that were invented about 1000 BC. An individual could shear 20–30 head of sheep in a day.
The Servant, in his death, takes upon himself the very reason why the Israelites went into exile: their iniquities.
53:8 The implication is that the Servant’s treatment was completely unjust. The phrase is best understood as indicating oppressive legal treatment leading to an undeserved death sentence.
Justice
The Servant is taken away with his generation. He symbolically takes on the role of the exiled Israelites.
In doing so, he takes upon himself the symbolic punishment of exile as well. Even though God’s people deserve to be punished for their rebellion against Him, He has sent His Servant to redeem them.
The Hebrew of this phrase is best understood as a rhetorical question: “Who could have mused that [the Servant] would be cut off from the land of the living?” The Servant has not died yet in this poem—instead, the prophet is foreshadowing the Servant’s death by suggesting that it seemed improbable that the Servant would die. He was raised up just a little earlier (see Isa 53:2).
The Servant being cut off from the “land of the living” is symbolic of the exile of God’s people in Babylon. The Servant, in his death, takes upon himself the very reason why the Israelites went into exile: their iniquities. In doing so, he takes upon himself the symbolic punishment of exile as well. Even though God’s people deserve to be punished for their rebellion against Him, He has sent His Servant to redeem them.
Based on 50:7–9, it seems that the Servant’s vocation invites such hurtful actions, which is in fact (somehow) in the will of Yahweh (v. 10). The Servant’s opponents may accuse him, but they will not prove his guilt. They will fall away, while he will remain. The servant passages in chs. 40–55 reflect the Servant’s vocation in 52:13–53:12 and set the background for his role, creating an archetypal Servant vocation.
and
9 And they made his grave with the wicked
and with a rich man in his death,
although he had done no violence,
and there was no deceit in his mouth.
57 When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 And Joseph took the body and wrapped it in a clean linen shroud 60 and laid it in his own new tomb, which he had cut in the rock. And he rolled a great stone to the entrance of the tomb and went away.
The manner of Jesus’ burial fulfills the prophecy of the Suffering Servant in v. 9
1 But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.
2 The people who walked in darkness
have seen a great light;
those who dwelt in a land of deep darkness,
on them has light shone.
3 You have multiplied the nation;
you have increased its joy;
they rejoice before you
as with joy at the harvest,
as they are glad when they divide the spoil.
4 For the yoke of his burden,
and the staff for his shoulder,
the rod of his oppressor,
you have broken as on the day of Midian.
5 For every boot of the tramping warrior in battle tumult
and every garment rolled in blood
will be burned as fuel for the fire.
6 For to us a child is born,
to us a son is given;
and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
7 Of the increase of his government and of peace
there will be no end,
on the throne of David and over his kingdom,
to establish it and to uphold it
with justice and with righteousness
from this time forth and forevermore.
The zeal of the Lord of hosts will do this.
8 The Lord has sent a word against Jacob,
and it will fall on Israel;
9 and all the people will know,
Ephraim and the inhabitants of Samaria,
who say in pride and in arrogance of heart:
10 “The bricks have fallen,
but we will build with dressed stones;
the sycamores have been cut down,
but we will put cedars in their place.”
11 But the Lord raises the adversaries of Rezin against him,
and stirs up his enemies.
12 The Syrians on the east and the Philistines on the west
devour Israel with open mouth.
For all this his anger has not turned away,
and his hand is stretched out still.
13 The people did not turn to him who struck them,
nor inquire of the Lord of hosts.
14 So the Lord cut off from Israel head and tail,
palm branch and reed in one day—
15 the elder and honored man is the head,
and the prophet who teaches lies is the tail;
16 for those who guide this people have been leading them astray,
and those who are guided by them are swallowed up.
17 Therefore the Lord does not rejoice over their young men,
and has no compassion on their fatherless and widows;
for everyone is godless and an evildoer,
and every mouth speaks folly.
For all this his anger has not turned away,
and his hand is stretched out still.
18 For wickedness burns like a fire;
it consumes briers and thorns;
it kindles the thickets of the forest,
and they roll upward in a column of smoke.
19 Through the wrath of the Lord of hosts
the land is scorched,
and the people are like fuel for the fire;
no one spares another.
20 They slice meat on the right, but are still hungry,
and they devour on the left, but are not satisfied;
each devours the flesh of his own arm,
21 Manasseh devours Ephraim, and Ephraim devours Manasseh;
together they are against Judah.
For all this his anger has not turned away,
and his hand is stretched out still.
57 When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus.
53:9 The intention of those making the Servant suffer is for him to die as a wicked person next to wicked people. A connection to this prophecy can be made when Jesus is crucified next to two criminals (Mark 15:27; Luke 23:32–33). Also, Jesus is killed by wicked people. This fits with the prophet’s words as well: those who kill the Servant are deceitful and violent.
57 When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 And Joseph took the body and wrapped it in a clean linen shroud 60 and laid it in his own new tomb, which he had cut in the rock. And he rolled a great stone to the entrance of the tomb and went away.
The antithesis of this statement is that those who made him suffer were both deceitful and violent. But it is not just those who made the Servant suffer who have erred. The entire audience is called to heed the prophet’s words and listen to his account of how Yahweh, in spite of their iniquities, will redeem and restore them. This is part of the planning stage leading up to the Servant’s death in Isa 53:10.
Isaiah 53:9 NICOT Is 40–66
The narratives of the nt Gospels suggest that the manner of Jesus’ burial fulfills the prophecy of the Suffering Servant in v. 9 (see Mark 15:43–46; Luke 23:50–56). According to the Gospel writers, Joseph of Arimathea, a disciple of Jesus and a wealthy member of the Jewish council (Matt 27:57), requested permission from Pilate to take Jesus’ body and bury it in a new tomb (John 19:38 and note).
The Servant will be killed despite being peaceful.
Not only is the Servant innocent of violence, he is never deceitful.
53:7–9. Israel states that the Servant was too passive to be innocent. The Servant’s silence at His trial and His submission to death demonstrates His acceptance of suffering and His willing participation. The Servant did not proclaim His own innocence, making those who observed Him mistake His behavior for passivity and acquiescence brought about by His own guilt. But the real reason for the Servant’s acceptance of His suffering was that He understood that His suffering was coming upon Him to fulfill God’s purpose. As Goldingay notes, “He ‘bore’ and ‘carried’ not because he had to but because he agreed to. So there was no basis for or logic in protest … he was at every point a victim, but he maintained a form of control of his destiny, not letting anyone else determine his reaction to it” (Goldingay, The Message of Isaiah 40–55, 506).
Additionally, the Servant submitted to a crooked trial (v. 8). The phrase by oppression and judgment is a hendiadys, two separate words describing just one subject; they are better translated “oppressive judgment,” indicating a corrupt legal procedure. As a result, His contemporaries (His generation) considered that He brought His death upon Himself by His own sin rather than understanding the real reason for His death: to bear the punishment for the transgression of the people of Israel.
After His death, the Servant’s grave was assigned with wicked men (v. 9). The implication is that even after the Servant died, His innocence was not recognized and He would be buried as a common criminal.
Instead, however, He was with a rich man in His death. This was because the Servant was genuinely innocent (He had done no violence, nor was there any deceit in His mouth; It was as if God had said, “This far and no farther,” and spared His Servant the final humiliation of a dishonorable burial. The Servant’s innocence caused the Lord to place Him in the tomb of a rich man (cf. Mt 27:57–60).
Finish with
10 Yet it was the will of the Lord to crush him;
he has put him to grief;
when his soul makes an offering for guilt,
he shall see his offspring; he shall prolong his days;
the will of the Lord shall prosper in his hand.
11 Out of the anguish of his soul he shall see and be satisfied;
by his knowledge shall the righteous one, my servant,
make many to be accounted righteous,
and he shall bear their iniquities.
12 Therefore I will divide him a portion with the many,
and he shall divide the spoil with the strong,
because he poured out his soul to death
and was numbered with the transgressors;
yet he bore the sin of many,
and makes intercession for the transgressors.
The question in your guide asks, “How do we benefit from Jesus’ suffering?
He understands our suffering
We are set free from pain of sin and death
What does atonement mean?
Atonement means reparation. For us as believers, it is the work Christ did in His life and death to earn our salvation
It is important to realize that it was not necessary for God to save any people at all.
Was the atonement Christ provided necessary?
YES AND NO
NO: We should realize that God could also have chosen with perfect justice to have left us in our sins awaiting judgment: he could have chosen to save no one, just as he did with the sinful angels. So in this sense the atonement was not absolutely necessary.
YES:Therefore, the atonement was not absolutely necessary, but, as a “consequence” of God’s decision to save some human beings, the atonement was absolutely necessary. This is sometimes called the “consequent absolute necessity” view of the atonement.
The second aspect of the Servant’s restoration is that He will have life, not death. Despite the gruesome death described previously (52:14, 53:8–9), here He is promised prolonged days (v. 10), indicating an indirect reference to the resurrection. Third, the Servant’s restoration will include God’s pleasure and prosperity in His life rather than suffering and sorrow.
53:10 he will see his offspring and prolong his days. With the average life expectancy of the common people probably less than 40 years, a blessing would be to have a longer life (65:20) and offspring to provide support in one’s infirmity. Esarhaddon wishes a similar blessing on any who might in the future repair the temple he rebuilt. The seventh-century BC Aramaic tomb inscription of the priest Si’gabbar indicates that this blessing can be deserved by righteous behavior.
53:10–12 This passage is not a poem about the distraught feelings of a prophet. Instead, it involves a prophet speaking about the injustice done against the Servant—an injustice he has witnessed by means of divine revelation.
The Discourse in Isaiah 53:10–12 RSI
Isaiah 53:10–12 NICOT Is 40–66
Isaiah 53:10–12 TOTC Is
53:10 People may be the instruments of the Servant’s death, but it is ultimately Yahweh’s will that he suffers, dies, and is resurrected.
Not only are the events leading up the Servant’s death in Yahweh’s will, but so is His death. Via Yahweh’s triumph over the Servant’s death, He will create a new way for the sins of many to be carried (v. 12).
Isaiah 53:10 NICOT Is 40–66
Isaiah 53:10 TOTC Is
The Servant dies as a guilt offering. A guilt offering was required in cases when a wrong was unintentionally or unknowingly committed. Once the guilt was known, the offering was necessary to atone for the sin ().
17 “If anyone sins, doing any of the things that by the Lord’s commandments ought not to be done, though he did not know it, then realizes his guilt, he shall bear his iniquity. 18 He shall bring to the priest a ram without blemish out of the flock, or its equivalent, for a guilt offering, and the priest shall make atonement for him for the mistake that he made unintentionally, and he shall be forgiven. 19 It is a guilt offering; he has indeed incurred guilt before the Lord.”
It is almost universally recognized by Pauline scholars that is what provides the theological basis for much of what Paul says about the atoning, justifying death of Jesus Christ (see ).
14 The Lord spoke to Moses, saying, 15 “If anyone commits a breach of faith and sins unintentionally in any of the holy things of the Lord, he shall bring to the Lord as his compensation, a ram without blemish out of the flock, valued in silver shekels, according to the shekel of the sanctuary, for a guilt offering. 16 He shall also make restitution for what he has done amiss in the holy thing and shall add a fifth to it and give it to the priest. And the priest shall make atonement for him with the ram of the guilt offering, and he shall be forgiven.
17 “If anyone sins, doing any of the things that by the Lord’s commandments ought not to be done, though he did not know it, then realizes his guilt, he shall bear his iniquity. 18 He shall bring to the priest a ram without blemish out of the flock, or its equivalent, for a guilt offering, and the priest shall make atonement for him for the mistake that he made unintentionally, and he shall be forgiven. 19 It is a guilt offering; he has indeed incurred guilt before the Lord.”
This Hebrew phrase can be understood three different ways: (1) “If you place his life a guilt offering”; (2) “If she places his life a guilt offering”; or (3) “If his life places a guilt offering.” Translations one and two are based on the same understanding of the syntax, but a different interpretation of the person of the verb. The third translation is based on a different understanding of the syntax entirely.
Based on the progression of the narrative, the rendering “If his life places a guilt offering,” is a less probable reading than “If she/you places his life a guilt offering.” This means that the Servant is the guilt offering. Zion/Jerusalem—representing the entire religious institution of Israel—is earlier identified as the “she” or “you” in this line. Zion/Jerusalem symbolizes the people (Isa 51:16), their worship context (40:9; 51:11), and their worship place (51:11). It is Zion who makes the Servant a guilt offering. Similarly, Jesus is sentenced to death by the religious authorities of His time, who themselves represented Zion—the Jerusalem temple.
Is the Servant a Guilt Offering? RSI
Guilt Offering ISBE
11 Out of the anguish of his soul he shall see and be satisfied;
by his knowledge shall the righteous one, my servant,
make many to be accounted righteous,
and he shall bear their iniquities.
Guilt Offering ZEB Q—Z
The Suffering Servant as a Guilt Offering
The Servant is resurrected; people only “see [their] offspring” in life.
In Gen 48:11, Israel (Jacob) tells Joseph how did not expect to live to “see” Joseph’s “offspring”—Manasseh and Ephraim—when Joseph brings his sons to Israel to bless them. In Isa 61:9, the prophet—when offering a message of restoration—declares that all the nations will “see” the “offspring” of Israel and know they are blessed by Yahweh. In both passages, there is a visual identification of an offspring. Thus, these passages suggest that seeing offspring refers to a living being actually seeing descendants, either their own or those of another group of people.
The Servant will live a long life after he is made a guilt offering. Because of the Servant’s obedience to Yahweh’s will, he is resurrected and blessed. He is blessed with perhaps the two most desired things in the ancient Near East: long life and the ability to see descendants (either his own or simply that of his people).
21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
27 Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28 For we hold that one is justified by faith apart from works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also,
The phrase “prolong his days” is used to describe the way in which people should take an active role in prolonging the days of their lives by doing good deeds (e.g., Exod 20:12; Deut 17:20; Prov 3:2). People also take an active role in prolonging the days in which they will live in a specific area (e.g., Deut 4:40; 5:16, 33; 6:2; 11:9); likewise, a ruler at times takes up the same role in prolonging the duration of his rule over a particular area (Deut 17:20). It can also simply have to do with the number of years an individual or a group of people lived on earth (e.g., Josh 24:31; Judg 2:7).
God’s will is now in the hands of the Servant. He has been empowered by Yahweh.
53:11. The Servant will be satisfied because of His justification of sinners. The Servant’s exaltation will also include His own satisfaction with what He accomplished. He will not consider His death as a sign of failure, but rather be satisfied with the forgiveness He provided. From His anguish, He will see it, but the object it is not in the Hebrew text. In fact, there is no object to the verb see. Both the Septuagint and the Qumran scroll of Isaiah do have the word “light” as the object. This reading, which is more likely, indicates that after anguish the Servant will see light. The NIV translation correctly translates this as a reference to resurrection: “he will see the light of life.”
It is by His knowledge that the Servant will justify the many. This should more likely be read in the objective case (“knowledge of Him”), indicating that many people will come to know (believe in) the Servant. As a result, God’s righteous Servant will provide justification. This is a play on the words, as both righteous and justify have the same Hebrew root word. The Righteous One will “declare righteous” (justify) those who know Him. As a result, He will bear their iniquities. This is what brings the Servant satisfaction—knowing that His suffering and death will bring forgiveness to those who turn to Him. It is almost universally recognized by Pauline scholars that Is 53:11 is what provides the theological basis for much of what Paul says about the atoning, justifying death of Jesus Christ (see Rm 3:21–29).
Will the Servant “See Light”? RSI
Isaiah 53:11 Isaiah 40–55 (Hermeneia)
The Servant may be satisfied by the fact that he has fulfilled Yahweh’s will (Isa 53:10). It is also possible that he is satisfied because he has suffered for the transgressions of God’s people (vv. 5–7). Or, the Servant could be satisfied in his resurrected life.
An elaboration on the previous line. The Servant knows that he has borne the iniquities of many and will make many righteous. He has learned this through his anguish (his suffering).
Yahweh begins speaking again.
Isaiah 40:2 states that Jerusalem has served her term, that her iniquity is pardoned, and that she has received from Yahweh’s hand double for all her sins (40:2). Based on this passage, it seems that there is no further need for Yahweh to help her with her sin and iniquity problem. However, the text speaks of restoration, not a fully reconciled relationship with Yahweh (40:3–5). The sin and iniquity that resulted in God’s people being exiled has been paid for, which means that Israel’s people will be restored to the land. But for God’s people to be reconciled with Him, it is not just Israel’s previous sin and iniquities that need to be paid for; the people themselves must be made right. God’s people need to be made righteous. This is precisely what the Servant accomplishes.
God’s people may sin again after being restored to their land. For this reason, they need someone to make intercession for them, which is what the Servant does in v. 12.
The iniquities of the people are placed upon the Servant (similar to the goat on the Day of Atonement in Lev 16:22).
53:12. This intercession likely refers to the Servant’s perpetual priestly mediation for those who know Him (cf. ). The ultimate message of this Song is that God will bring glory and reward to His Servant, who endured a humiliating and horrific death to redeem sinners.
25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.
All this will be His because of His willing death and identification with transgressors (rebels against God). As such, the Servant bore the sin of those He redeemed (the many) and interceded for them. This intercession likely refers to the Servant’s perpetual priestly mediation for those who know Him (cf. Heb 7:25). The ultimate message of this Song is that God will bring glory and reward to His Servant, who endured a humiliating and horrific death to redeem sinners.
“There is only one brow upon which this crown of thorns will fit.”
“There is only one brow upon which this crown of thorns will fit.”
Only Jesus of Nazareth fulfilled the specific prophecies of this remarkable Song. What follows are ten specific fulfillments of prophecy:
1. Jesus suffered an appalling, disfiguring death (52:14).
2. Jesus’ blood sprinkled nations and brought kings to submission (52:15).
3. Jesus was rejected by Israel for being too plain (53:1–3).
4. Jesus’ suffering was considered to be punishment for His sin by Israel (53:4–6).
5. Jesus suffered and died without resistance, accepting God’s will to provide atonement for Israel and the world (53:7–8).
6. Jesus was buried in a rich man’s tomb (53:9).
7. Jesus was resurrected from the dead (53:10–11).
8. Jesus was given innumerable followers (spiritual seed) (53:10).
9. Jesus is satisfied today with the forgiveness His death provided (53:11).
10. Jesus has been rewarded by God the Father as the victor over sin (53:12).
53:12 This verse is an epilogue to Isa 53:1–11. The Servant has suffered, died, and is resurrected. Now, the prophet—via the voice of Yahweh—tells us more about the results of the Servant’s actions.
Isaiah 53:12 NICOT Is 40–66
The Servant is given a portion of that which he regained for the people—perhaps their land, or perhaps their reconciled relationship with Yahweh (or both).
Yahweh’s Servant is a warrior whose suffering involves a triumphant battle over death, resulting in resurrection. This triumph results in Yahweh’s people being made righteous (v. 11)—a victory that likely results in the reclaiming of their relationship with Yahweh and their land. The Servant then shares in the bounty of his victory.
Every time the Hebrew words for “divide” and “bounty” are coupled together, there is an actual or hypothetical bounty from a battle being divided (e.g., Gen 49:27; Exod 15:9; Josh 22:8; Judg 5:30; Zech 14:1). The Servant is likely given the bounty of the people’s reconciled relationship with Yahweh—the idea being that he shares in it. This war is not only Yahweh’s, but also the Servant’s—they are battling together for God’s people and God’s land. They are battling against the corrupt powers of other divine beings and sin itself. As vicarious sufferer, intercessor, and warrior, Yahweh’s Servant is what His people needed to be restored and have their relationship with Yahweh reconciled. Yahweh’s Servant intercedes between Him and His people, carrying forth many elements of Yahweh’s very power as warrior.
Likely a reference to men of war. The Servant is portrayed like a divine warrior. See note on Isa 53:1.
A reiteration of what has already occurred; the Servant already died in v. 10.
The Servant died with the wicked; see note on v. 9.
Indicates that the prophet likely had both sin and guilt offerings in mind in v. 10 when he said that the Servant was placed as a guilt offering. The Servant does not just bear people’s iniquities (their culpability or guilt); He also carries their sin—their actual wrongdoings. The Servant takes responsibility for all the things that people have done wrong against God and one another.
At times in Leviticus, the words “sin” and “guilt” seem synonymous, or perhaps interchangeable. In ancient Israel, there were separate offerings for guilt and sin, but they regularly practiced recompense of sin and guilt simultaneously (e.g., Lev 4:23, 5–7, 14; 19:18; 22:15). At one point in Lev 7:7, it even says that the guilt offering is like the sin offering, performed with the same ritual.
The Servant vicariously suffers for the people by bearing their iniquities and carrying their sin through becoming their guilt offering. His actions are somewhat akin to—though not entirely the same as—the role of the priests in Leviticus (Isa 53:10–12; compare Lev 10:17). Unlike the priests and prophets before him, the Servant successfully bears the iniquities of a group of people through his suffering.
Yahweh’s people thought He had forsaken and forgotten them (Isa 49:14), but He had a plan. Yahweh sends His Servant, who will not just call the people back to Yahweh like a prophet, but will also accomplish Yahweh’s very purposes. All the other prophetic attempts to bear iniquities, or bring restoration, were thwarted or unsuccessful (e.g., Ezek 4:4–8; Jer 7:16). The Servant evokes a concept of grace, which is not present in the eye-for-an-eye based thinking of some of the other prophets (e.g., Ezek 9:8–10; 13:15; 22:28–30). Isaiah 52:13–53:12 is about Yahweh sending someone to make many “righteous,” and perhaps, ultimately bring restoration and reconciliation—themes that are present throughout the book of Isaiah.
APPLICATION
APPLICATION
Go back to the title of this study. What have we discussed that answers this question?
