We continue from where we left off.

In this section we are going to deal with the texts that Singer uses to prove that the Servant of Isaiah 53 is the nation of Israel. We will try to quote from the very chapter that Singer himself cites from in order to show from the context itself that Israel CANNOT possibly be the Servant that suffers for the sins of the world so as to bring about the salvation of all the nations. However, it is important for the readers to have first read Singer’s article since, instead of quoting the verses themselves, we will simply post the references that Singer employs.

1. Isaiah 41:8-9.

“Behold, all who are incensed against you shall be put to shame and confounded; those who strive against you shall be as nothing AND SHALL PERISH. You shall seek those who contend with you, but you shall not find them; those who war against you shall be as nothing at all.” Isaiah 41:11-12

Far from being saved by Israel’s afflictions, those nations that wage war against her shall actually be destroyed, a point made in other prophetic writings:

“For I am with you to save you, says the Lord; I will make a full end of all the nations among whom I scattered you, but of you I will not make a full end. I will chasten you in just measure, and I will by no means leave you unpunished.” Jeremiah 30:11

“‘Do not be afraid, Jacob my servant, for I am with you,’ declares the Lord. ‘Though I completely destroy all the nations among which I scatter you, I will not completely destroy you. I will discipline you but only in due measure; I will not let you go entirely unpunished.’” Jeremiah 46:28

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Muslim polemicist Paul Williams posted an article by noted anti-Christian rabbi Tovia Singer titled, “Who is God’s Suffering Servant? The Rabbinic Interpretation of Isaiah 53”, seemingly because Williams assumed that the rabbi would refute the claim of Christians that Isaiah 53 announces that the Messiah would offer up his soul as a guilt offering in order to make atonement for the sins of the world. Note what this amazing prophecy actually says:

“Who would have believed our report, and to whom was the arm of the Lord revealed? And he came up like a sapling before it, and like a root from dry ground, he had neither form nor comeliness; and we saw him that he had no appearance. Now shall we desire him? Despised and rejected by men, a man of pains and accustomed to illness, and as one who hides his face from us, despised and we held him of no account. Indeed, he bore our illnesses, and our pains-he carried them, yet we accounted him as plagued, smitten by God and oppressed. But he was pained because of our transgressions, crushed because of our iniquities; the chastisement of our welfare was upon him, and with his wound we were healed. We all went astray like sheep, we have turned, each one on his way, and the Lord accepted his prayers for the iniquity of all of us. He was oppressed, and he was afflicted, yet he would not open his mouth; like a lamb to the slaughter he would be brought, and like a ewe that is mute before her shearers, and he would not open his mouth. From imprisonment and from judgment he is taken, and his generation who shall tell? For he was cut off from the land of the living; because of the transgression of my people, a plague befell them. And he gave his grave to the wicked, and to the wealthy with his kinds of death, because he committed no violence, and there was no deceit in his mouth. And the Lord wished to crush him, He made him ill; if his soul makes itself restitution, he shall see children, he shall prolong his days, and God’s purpose shall prosper in his hand. From the toil of his soul he would see, he would be satisfied; with his knowledge My servant would vindicate the just for many, and their iniquities he would bear. Therefore, I will allot him a portion in public, and with the strong he shall share plunder, because he poured out his soul to death, and with transgressors he was counted; and he bore the sin of many, and interceded for the transgressors.” Isaiah 53:1-12 – (The Complete Jewish Bible with Rashi Commentary)

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