(This series is excerpted from our book, The Case for Jesus the Messiah (ATRI Publishing, 2014)
The term “Messiah” is taken from Psalm 2:2 and Daniel 9:25-26 where Mashiach (Hebrew), Messias (Greek) means “Anointed One.” The term took its meaning from the Jewish practice of “anointing” prophets, priests and kings to their respective offices. As a generic term it could be applied to an earthly king such as David (2 Samuel 19:21) who was “anointed” to fulfill the divine purpose of his office.
In this article we will look at a fourth clue to help us identify the Messiah. Is He the one whose birth we celebrate at Christmas?
Isaiah 53 — Who Was Crushed and Pierced for Our Transgressions So That We Would Be Healed by His Wounds; upon Whom Did the Lord Lay the Iniquity of All Mankind?
Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all. He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth. By oppression and judgment he was taken away…. For he was cut off from the land of the living; for the transgression of my people he was punished.… For he bore the sin of many, and made intercession for the transgressors. (Isaiah 53:4-8, 12)
This passage is about the “Servant of the Lord.” We find that the “Servant of the Lord” is a future individual Isaiah describes in what are called his “Servant Song” passages. Most agree that the passages devoted to describing the Servant are Isaiah 42:1-7; 49:1-7; 50:4-10; and 52:13-53:12.
In these passages, we discover “the Servant” is the Messiah. What evidence proves this?
The texts themselves prove this, for “the Servant” is “the chosen One in whom Jehovah delights”(Isaiah 42:1), His mission is to bring the nation of Israel back to Jehovah (Isaiah 49:5), and He is to be “a light to the Gentiles”—in other words, to all the nations of the earth (Isaiah 42:1,6). This is not Israel because “the Servant” “has not been rebellious” (Isaiah 50:5).
Isaiah 52:13-53:12 is the fourth and longest of the four Servant passages. Significantly, the passage is quoted and applied to Jesus Christ more frequently by New Testament writers than any other passage in the Hebrew Scriptures.
In the text itself, Jehovah God calls this individual “My Servant” (Isaiah 52:13) and states His Servant will ultimately be successful; “He will be raised and lifted up and highly exalted” (Isaiah 52:13). In the Hebrew these are the same words used by Isaiah to describe the Lord (Jehovah of Hosts) in Isaiah 6:1,3.
But in verses 14 and 15, it doesn’t look as if the Servant is successful. At the first appearance of the Servant, God informs us, “Many will be appalled at him” since His appearance is disfigured, marred, and almost beyond human likeness (Isaiah 52:14). But then, very mysteriously and quickly, the picture changes. The text says, “Just as there were many who were appalled at him [the first picture],so will many nations shut their mouths at Him” the next time they see Him (Isaiah 52:15, emphasis added).
Could verse 14 be referring to Jesus Christ’s first coming, when He is smitten, bruised, and beaten? Could verse 15 be His second coming when He will return as the triumphant Messiah who rules in power?
As Dr. Walter Kaiser has correctly pointed out, according to the text, “men would reject the Servant’s message[1], His person (verse 2), and His mission (verse 3). But His vicarious suffering would accomplish an atonement between God and man (verses 4-6); and though He would submit to suffering (verse 7), death (verse 8), and burial (verse 9), He would subsequently be raised to life, exalted and richly rewarded (verses 10-12).”[2]
Who could Isaiah’s Servant be? Who else but Jesus Christ ever claimed He was the Messiah (Matthew 26:63-65; John 4:25-26), claimed His blood was poured out for many for the forgiveness of sins (Matthew 26:28, cf. Isaiah 53:12), and rose again from the grave (Luke 24:45-46, cf. Isaiah 53:10-11) to validate His claims?
Does this chapter really refer to the Person of the Messiah? Even though Isaiah writes that the Servant was personally chosen by Jehovah (Isaiah 42:1) and was given the mission of bringing the nation of Israel back to God (Isaiah 49:5), there are some who still believe this passage does not refer to the Messiah.
Rather, they think that the Servant who suffers in Isaiah 52 and 53 is actually Isaiah the prophet himself. Others suggest that the suffering Servant stands for the nation of Israel. But there are reasons why these two interpretations should be rejected.
First, the biblical text itself teaches us the suffering Servant could not be Isaiah or the nation of Israel. The reason for this is found in verses 9 and 10 where we are told the Servant “had done no violence, nor was any deceit in his mouth.” This couldn’t be Isaiah or the nation since Isaiah himself clearly states, “I am a man of unclean lips, and I live among a people of unclean lips” (Isaiah 6:5, emphasis added).
In another place Isaiah confesses, “Our offenses are many in your sight, and our sins testify against us” (Isaiah 59:12). So the biblical text itself proves neither Isaiah nor Israel fits the description of the suffering Servant who had “done no violence, nor was any deceit in his mouth” (v. 9).
There is another reason why this passage must be a description of the coming Messiah and cannot be referring to either Isaiah or the nation of Israel. That reason is found in verse 10. There we learn the suffering Servant gives his life as a “guilt offering,” a “trespass offering.”
According to the Hebrew Scriptures, a trespass offering must be a lamb without blemish; it must be perfect (Leviticus 6:6-7). The life that’s given must be a perfect life. Here again, Isaiah the prophet admits neither he nor the nation of Israel qualifies. They are not perfect, rather, they are both guilty of sin.
Finally, proof that Isaiah is speaking of the coming Messiah and not the nation of Israel is found in 53:8 where the text states, “For the transgression of My people, he was stricken.” Who are the “my people” spoken about? This must be Israel. But, if the “Servant” is stricken for the transgression of “My people,” then the servant can’t be Israel. This must be the Messiah who will suffer.
Throughout this passage, the Servant is portrayed as an individual. It speaks of what He has done; how He was despised; how He was rejected, and how the Lord laid on Him the iniquity of us all. All of this the Servant did on behalf of “My people.”
(1) “But he was pierced for our transgressions” (53:5).
And when they came to the place called the Skull, there they crucified him... (Luke 23:33).
Jesus, while on the cross, was pierced in His side by a soldier’s spear, bringing a sudden flow of blood and water (John 19:34).
(2) “He was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (53:5).
“He himself bore our sins” in his body on the cross, so that we might die to sin and live for righteousness; “by his wounds you have been healed” (1 Peter 2:24).
(3) “We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all” (53:6).
God was in Christ reconciling the world to himself, not counting their trespasses against them,... (2 Corinthians 5:19).
Peter said about Jesus’ death on the cross, “For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God.” (1 Peter 3:18); “...for you were like sheep going astray,...” (1 Peter 2:25).
(4) “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before his shearers is silent, so he did not open his mouth” (53:7).
When he was accused by the chief priests and the elders, he gave no answer. Then Pilate asked him, “Don’t you hear the testimony they are bringing against you?” But Jesus made no reply, not even to a single charge—to the great amazement of the governor (Matthew 27:12-14).
(5) “By oppression and judgment he was taken away” (53:8).
“Am I leading a rebellion,” said Jesus, “that you have come out with swords and clubs to capture me? Every day I was with you, teaching in the temple courts, and you did not arrest me. But the Scriptures must be fulfilled.” Then everyone deserted him and fled.... The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find any. Many testified falsely against him, but their statements did not agree.... They all condemned him as worthy of death. Then some began to spit at him; they blindfolded him, struck him with their fists, and said, “Prophesy!” And the guards took him and beat him (Mark 14:48-50, 55-56, 64, 65).
[Editor’s note: Because of the length of this “clue” explanation, we have chosen to divide it into two sections. Part 2 will pick up the discussion at this point.]