Isaiah 52-53 is a prophecy of the crucifixion and resurrection of the Messiah. It is a literal prophecy with a literal fulfillment, a p'shat. In addition, this is a blend prophecy; the two comings of the Messiah are blended together in such a seamless manner that the 2000 year gap between the First and Second Comings is not visible. The First Coming of the Messiah is seen in His sufferings. The Second Coming is connected with Israel's confession of rejecting Him. The national confession of Israel which will occur just before the Messiah's Second Coming. We, the Jewish people, have to acknowledge our national sin of rejecting him, confess it and plead for his return. This will not happen until the end of the tribulation period.
Another way to state the same truth is to say that this prophecy is an example of double reference. There are two prophecies referred to here. The first reference, the first prophecy, concerns the Messiah's First Coming, suffering, death and resurrection. The second reference, the second prophecy, concerns Israel's national confession of rejecting Yeshua's Messiahship. The confession will occur at the end of the time of Jacob's trouble (the Tribulation Period).
The events of Isaiah 52-53 took place in the first century, during the suffering and death of Messiah. In the tribulation period, the faithful remnant will look back in time when they read those events in the Hebrew Scriptures and realize the significance of this passage and use it as our confession. The prophesied events happened in the first century but some time in our future, we will look back and acknowledge them.
In this passage, the Messiah's work is summarized and we gain a more detailed knowledge of His work and mission. The difficulties of the Servant's mission were also discussed briefly in previous passages (Isa. 42:1-6, Isa. 49:1-13, Isa. 50:4-9). In Isaiah 52:13 - 53:12, we are told that his physical suffering will lead to death and we learn the purpose of his suffering and death.
Now that we know the background of Isaiah 53, let us continue in the detailed study of this passage.
Isaiah 52:13-15 is an introduction to chapter 53, showing us the main concepts that we are going to explore in detail. Here, the Messiah is exalted to the greatest of heights on account of his redemptive sufferings.
Isaiah 52:13
Behold, thy servant will prosper, He will be high and lifted up, and greatly exalted.
We begin by looking at the success or exaltation of the servant in verse 13. This verse starts with the very pointed word "behold" - hiney - this word in the Hebrew calls a special attention to something. The word draws our attention to something important, the fact that the Messiah will succeed at His work.
Then, the key word translated "prosper" has a number of possible translations. It is possible to translate it "prudently" (KJV), to "act with intelligence" or "my servant will act wisely" (NIV). The NASB has caught the best meaning of this word, they chose the translation "prosper." In context, "to prosper" is the best rendering of the word and refers to the Messiah, that He will act with such intelligence and skill that He will accomplish what He has set out to do. God is saying that in spite of the outward failure and the humiliation to come, the servant will prosper.
Then, adjectives are heaped up in an effort to span the heights to which He shall be raised. Three words summarize the Messiah's post-resurrection experience and form an ascending climax. The word "high" simply means to rise and we believe it is a reference to the resurrection, stating that the Messiah will rise out of death. When we look at this entire section of Scripture, we see that His resurrection is part of the message. It will be the first step in His exaltation, the first of three steps.
Secondly, the word says "He will be lifted up." This is to ascend higher than simply to arise. It is a reference to the ascension, where He is lifted up into Heaven. He will rise out from death. He will be lifted up in the ascension and then He will be "greatly exalted." In the Hebrew, this means "to be exceedingly high," very exceedingly high. This is a reference to his present session in Heaven at the right hand of God. Raised out of death, ascended into Heaven, and seated at the highest point of glory in the universe-at the right hand of God. The servant will succeed; the servant is going to be exalted.
One important cross reference dealing with the exaltation of the Servant is found in Acts 2:31-33:
...he (David) looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His flesh suffer decay. "This Jesus, God raised up again, to which we are all witnesses Therefore, having been exalted to the right hand of God and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear."
Here is the "raising up out of death," the resurrection experience. This is Peter's Pentecost sermon and he states that the Messiah is raised to the right hand of God. In Acts 3:13, we encounter another statement:
The God of Abraham, Isaac and Jacob, the God of our fathers has glorified His servant Jesus...
Again, we see a reference to the exaltation of the Servant.
The most famous exaltation phrase is found in Philippians 2:8-9 where Paul says that Yeshua was
...found in appearance as a man and being found in appearance as a man, He humbled Himself by being obedient to the point of death, even death on a cross. For this reason also, God highly exalted Him.
All these ideas come from Isaiah 52:13, the idea that the Servant will be highly exalted. The question is, exalted out of what? This is where we come to the humiliation of the servant in Isaiah 52:14.
Isaiah 52:14
Just as many were astonished at you, My people, So His appearance was marred more than any man, And His form more than the sons of men.
Men looked at Yeshua and they were appalled, astonished by what they saw. This verse describes his appearance as so marred that He did not look like a human being. That is why they were appalled, He was so disfigured He did not even resemble a human being. All they saw on that cross was some swollen, writhing, fleshly form - it only resembled a human being. His exaltation is contrasted with the startling, astounding debasement He had experienced. However, the reason for this mistreatment is revealed in the next verse.
Isaiah 52:15
Thus He will sprinkle many nations, Kings will shut their mouths on account of Him; For what had not been told them they will see, And what they had not heard they will understand.
In this verse, we come to the victory of the servant. Is He going to be defeated by this humiliation? Verse 15 tells us no, the servant will be victorious and He will complete a mission, a mission to "sprinkle many nations" (NASB). Sprinkling is done by priests in order to bestow spiritual cleansing. An alternate translation of this word is to "startle." Why two possible translations? These words come from two identical roots in Hebrew, one root means "to sprinkle" and one root means "to startle." As a translator, you have to look at the context and determine which one would be the better one. If the correct root is the one which means "sprinkle," then the emphasis of the verse would be that the Messiah is acting out His role as the great high priest (Hebrews 10). If sprinkle is correct, He is the great high priest. However, if startle is correct, the emphasis is on the fact that He's the King of kings and Lord of lords suddenly exercising His authority over the nations of the world.
Jewish translators who wrote the Septuagint - the Greek translation of the Hebrew text - translated this verse with the idea of startle or astonishment. They felt that this is the better root. I also think the idea here is to startle many nations; the kings of the earth are going to shut their mouths as a sign of respect. They are going to realize that they have miscalculated His importance. The rulers of the world will be astonished and they will finally understand the significance of Yeshua.
Paul quotes this verse in Romans 15:20-22. He explained to the Romans the reasons why he had not visited Rome and said he wants to go where the good news has not been proclaimed, where the Messiah's name is not yet heard and so, he delays his coming to Rome.
And thus I aspired to preach the gospel, not where Christ was already named, that I might not build upon another man's foundation; but as it is written, "They who had no news of Him shall see, and they who have not heard shall understand. For this reason I have often been hindered from coming to you"
Here, Paul takes a literal prophecy and derives an application (Rom. 15:20-22). He is using one of the four ways in which the New Testament uses Old Testament prophecy. He is applying this prophecy to his own life. This is also a good application for our own lives; we still need to go to places where the good news has never been heard. Paul is going to those who have not heard.
Kings will shut their mouths because of their profound astonishment over Him, and also because there is nothing they can say publicly or politically by way of self-justification or self-reliance. His greatness overwhelms them and the righteousness of His spiritual ministry sweeps the field. The exalted Messiah is now seen in a ministry so great that it spreads far beyond His own people.
Who has believed our message? - Isaiah 53:1a
We begin with an exclamation of Israel's unbelief, bringing our attention to the scarcity of true believers among the chosen people. Who has believed this report we have been hearing for 2000 years? Only a small percentage. In the Tribulation period the remnant will understand the meaning of this verse and identify it with themselves.
John picked up this concept of unbelief in the New Testament. He says in John 12:37-38
But though He had performed so many signs before them, yet they were not believing in Him; that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? And to whom has the arm of the Lord been revealed?"
Paul, in Romans 10:16 also took up this idea "However, they did not all heed the glad tidings; For Isaiah says, 'Lord, who has believed our report?'"
This is an example of Literal Prophecy and Literal Fulfillment, for it was prophesied that we would not believe.
And to whom has the arm of the Lord been revealed? - Isaiah 53:1b
We will now find out who the arm of the Lord is. It is the Suffering Servant, the one who will redeem Israel without money and without price.
Verses 2-9 describe the career of the servant. We begin by looking at his humanity, starting at his birth and growth to ministry and death.
Isaiah 53:2
For He grew up before Him like a tender shoot, and like a root out of parched ground; He has no stately form or majesty that we should look upon Him, nor appearance that we should be attracted to Him.
We start with his birth and early years in verse 2. It states that he grew up before him like a tender shoot (NASB) or tender plant (KJV and ASV). In Hebrew the word is literally "suckling." In horticulture, a suckling is a baby plant, a tender twig that grows out of the tree or bush and is going to be a new branch. However, if it is a fruit tree, the sucklings are going to take the energy out of the tree and the tree will put all of its resources into building new branches instead of producing good fruit. For example, if you had an apple tree, you'd take the suckling off in order for the tree to produce decent apples. Leaving the sucklings on the tree will not yield much fruit because sucklings are parasitical. Those experienced with horticulture and fruit trees do not look upon sucklings as positive things.
The point here is that the suffering Servant, Yeshua, is considered a destructive parasite. He came out of the tree of Israel but caused nothing but problems. He was something that should be chopped off and thrown away.
This verse is also a time indicator, "and like a root out of parched grounds," a reference back to Isaiah 11:1 where we learn
Then a shoot will spring from the stem of Jesse and a branch from his roots will bear fruit.
These phrases are time indicators because they tell us of the lowly condition of the house of David when the Messiah would appear. The idea behind Isaiah 11:1 is that the glorious tree of David will be reduced to a mere stump. In Isaiah 53:2 the Messiah will appear when the house of David experiences the plight of a plant living in parched ground. The Messiah will not appear if the house of David is in its glory; He will only appear when it's been reduced to poverty.
We know that these things came to pass through Luke's account in Luke 2:22-24 where Miriam (Yeshua's mother) and Joseph (Yeshua's guardian) are going to take him up to the temple in order to give sacrifice for the birth of a new child.
When the days of their purification according to the Law of Moses were completed, they brought him to Jerusalem to present Him to the Lord (as it is written in the Law of the Lord, "every first-born male that opens the womb shall be called holy to the Lord."
They brought Yeshua to the temple and offered a pair of turtle-doves or two young pigeons as sacrifice. The offering of turtle-doves and pigeons refers to offerings of poverty. Yeshua did come when the house of David has been reduced to a stump.
Isaiah 53:2 states that he had no stately form or majesty. There was no outward physical beauty to the Messiah; He was an average man and had nothing unusual about his stature. There is nothing in his outward appearance to attract men to him. This is contrary from the portrayals of Yeshua in modern depictions. Isaiah's point is that Yeshua was a very common man at best and at worst he was homely or ugly.
Isaiah 53:3
He was despised and forsaken of men, a man of sorrows, and acquainted with grief; and like one from whom men hide their face, He was despised, and we did not esteem Him.
One key word in this verse is that he was rejected of men. The key word is "men." The Hebrew word is often used when referring to "men of rank" or "great men." In the Gospels we see that it was the religious leaders who led Israel to reject the Messiahship of Jesus - the Pharisees, the Sadducees, and even the political leaders the Herodians. He was rejected by men of rank.
He is also described as a man of sorrows and acquainted with grief. This description is probably better rendered as "a man of pains," or "acquainted with diseases." Throughout his ministry, we see that Yeshua healed many from the pain and sorrow of serious disease. Healing is a key part of his ministry and is one of the many ways that he identifies himself as the Messiah.
Not only did he not attract men to him, men were also repulsed by him and his teachings. Men were not simply indifferent to him, they disliked him. This is true today in the Jewish community; we are still despising him and feeling revulsion when he is mentioned.
An example of our dislike of Yeshua is seen through the many derogatory names we give him. The following are references to him throughout Jewish history:
- Yeshu: This name sounds like Yeshua but it is an acronym for thesentence "may his name and memory be blotted out." This is how he is known in Israel today.
- Chatalui: This word means the "hanged one." The rabbis would not even mention his name but they use this term to refer to the disgrace of crucifixion.
- Ben Stada: We do not know what this means but it may mean "one who turns aside," a reference to Miriam. He is the son of one who turned aside. It was taught that Miriam turned aside to immorality and he was the product. It may mean "seditious one," referring to him betraying the nation. Or it can also be a reference to "that Egyptian" because rabbinic legend says Jesus went down to Egypt and got all his magical powers there. This is a Talmudic reference.
- Ben Pandera: We are not sure what this means as well. It may mean "son of Pandora," a reference to Pandora's box from Greek mythology. In Greek mythology all the evils in the world came out of Pandora's box. In the same way, all the troubles of the world came upon Israel because of Jesus. It is also a name in rabbinic literature for "Mary's paramour." It was said that Mary had an elicit relationship with a Roman soldier named Ben Pandera and the product was Yeshu.
- Ha'ish HaHu: This means "that man" in Hebrew. Again, they refused to give him a name but refer to Jesus as indirectly as possible.
- Avon Gilyon: This means "the role of sin." It is a play on the Greek word "evangelion" - the Gospel. The rabbis refer to the New Testament as "the role of sin."
- Tolodot Yeshu: This refers to a legend that says Jesus was a magician and he seduced Israel.
Throughout our history, these names emphasized the fact that we do not esteem him. This is what the faithful remnant will realize when they read this section of Scripture at the end of the tribulation. They will say that this is the truth, we esteem him not.
Isaiah 53:4 enlarges the revelation
Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted.
Now we come to the substitutionary suffering of the Messiah. Now we focus in on the crucifixion itself. We see here in verse 4 that His sufferings were substitutionary. He bore punishment in place of others. However, while he bears these griefs and sorrows, Israel thought he was getting what he deserved. The word "stricken" means to be afflicted with shocking affliction. The crucifixion is a shocking affliction. One of the most famous commentators Rambam (Maimonides) says "he deserves his violent death."
This identification of the Messiah, being associated with the griefs and sorrows is brought out in Matthew 8:17
...in order that what was spoken through Isaiah the prophet might be fulfilled, saying, "He Himself took our infirmities, and carried away our diseases."
In Matthew 8:14-17 Yeshua physically healed Peter's mother-in-law. Matthew is saying that Yeshua identified with the physical sufferings of man and He dealt with them as well, thus identifying himself as the Suffering Servant of Isaiah 53:4.
Let us continue to verse 5
But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed.
Substitutionary sacrifice is also the main idea in verse 5. Some translations uses the word "wounded" in place of "pierced." The word means "to pierce through" and is always used in reference to a violent death, not a reference to merely a flesh wound. Through this passage we know that this is a very serious injury. Looking forward from Isaiah's vantage point, we know Yeshua was pierced through by the Roman spear in his side and the Roman nails through his hands and feet.
The phrase "crushed for our iniquities" is well translated here. He was literally crushed. In His body He was bearing the punishment that led to our peace. The Theological Wordbook of the Old Testament develops the force contained in the word “crushed.”
daka and its derivatives are applied only to people except for Ps 89:10 [H 11], which mentions the crushing of Rahab, probably a reference to God’s victory over Egypt. God is frequently the subject of the verb. He is the one who crushes the oppressor (Ps 72:4) and the wicked (Job 34:25), but he does not crush the prisoner underfoot (Lam 3:34). Job requests God to crush him and put an end to his misery (6:9). According to Isa 53:10, God did crush his servant. Verse 5 indicates that he “was crushed for our iniquities.” This emphasizes the emotional and spiritual suffering of the Savior as he became sin for us (cf. Ps 51:8 [H 10]).1
Isaiah 53:5 states that the Messiah was “scourged.” The Hebrew word underlying that translation means an injury caused by a stripe or a blow. It refers to a severe beating. We will see clearly that the physical "scourging" led to spiritual healing. The main point of His suffering was our spiritual healing. He was bearing the punishment that we deserve.
Isaiah 53:6
All of us like sheep have gone astray, each of us has turned to his own way; but the Lord has caused the iniquity of us all to fall on Him.
In this verse, we return to Israel's condition. Here the faithful remnant realizes that we are the wrong ones. It is not the servant who is in the wrong, it is Israel who is in the wrong, the Jewish people. Yet the Messiah, the suffering Servant, steps in and Israel's iniquity is credited to His account.
Peter depicts this idea of substitution very clearly in I Peter 2:24
...and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.
Yeshua was wounded so that we might die to sin. The emphasis here is spiritual healing. The rabbis would declare that this is the suffering Messiah. The first Messiah comes, they would say, and he suffers in the wars of Gog and Magog. However, the rabbis are inconsistent. They say, on one side, that this does not apply to the Messiah but, on the other hand, they have a suffering Messiah concept. They also say that this refers to the suffering nation of Israel instead of the suffering Messiah.
Isaiah 53:7
He was oppressed and He was afflicted, yet He did not open His mouth; like a lamb that is led to slaughter, and like a sheep that is silent before its shearers, so He did not open His mouth.
Now we see the silence and quietness of the servant in verse 7. In spite of suffering unjust oppression, he remained quiet and is submissive to it. This does not mean that he never said anything to anybody; he did converse with the high priest and Pilate. However, in regard to the unjust oppression he was suffering, he submitted quietly. His submissiveness was remarkable in the eyes of Pilate. All the four Gospels agree and point out very clearly that Jesus suffered the injustice quietly. For example, Mark 14:60-62:
And the high priest stood up and came forward and questioned Jesus, saying "Do You make no answer? What is it that these men are testifying against You?" But He kept silent, and made no answer. Again the high priest was questioning Him, and saying to Him, "Are You the Christ, the Son of the Blessed One?" And Jesus said, "I AM; AND YOU SHALL SEE THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING WITH THE CLOUDS OF HEAVEN."
He remained quiet through questions pertaining to his suffering and unjust accusations. He responded when the high priest asked him for his identity. We see here that Jesus is not absolutely quiet, he is submitting to the unjust punishment.
In Mark 15:3-5, we see that Pilate was amazed by Jesus' reaction:
And the chief priests began to accuse Him harshly. And Pilate was questioning Him again, saying "Do You make no answer? See how many charges they bring against You!" But Jesus made no further answer; so that Pilate was amazed.
Pilate has never seen anybody act like this. The average criminal in the same situation did not act like this. Jesus acted like a lamb. Other verses which depict the same event are: Matthew 26:62-63, Matthew 27:12-14, Luke 23:8-9 and John 19:10.
Many rabbis often claim that the Suffering Servant in Isaiah 53 is Israel. However, we see that the Servant's suffering is voluntary, willing and silent, which has never been true of Israel. Leo Trepp wrote in A History of the Jewish Experience:
Courage, determination, military toughness have always been prime characteristics of the Jews. When Abraham learned that his nephew Lot had been made a prisoner, he armed the men of his clan and defeated a vastly superior army (Gen. 4). The Scripture is so confident of the courage among Israel that it makes the ruling to issue a call before battle: let those who are afraid stay home, we do not want them lest they discourage others (Deut. 20:8).... We are reminded of the Battle of the Warsaw Ghetto, when a small band of starving Jews took on the entire Nazi might with arms smuggled in from outside…. The victories of the Israelis over large armies are by recent history; and he who wishes to lay eyes on a soldier whose toughness is written right on his face and body need only to go to Israel today.
This incident was also noted in Acts 8:30-38. Here we have an example of the use of this prophecy in the life of the Ethiopian eunuch. Philip was transported to the Negev in Southern Israel and sees the eunuch in a chariot in the distance. Philip approached and heard him reading Isaiah the prophet. He asked the eunuch if he understood the passage. The eunuch replied "well how could I, unless someone guides me?" So he invited Philip into the chariot and questioned him. The eunuch did not know who Isaiah was talking about but he saw it as a singular personality. The eunuch does not see it as the nation Israel. He is reading the plain meaning of the text and he simply does not know if the person is Isaiah or someone else. Philip then opened his mouth and beginning from this Scripture, he preached Jesus to him and the man came to faith in Yeshua.
A good application for us is to use Isaiah 53 while witnessing to your Jewish friends. Simply read Isaiah 52:13 - 53:12 to them and ask them to tell you who it is about and where it is written. They will say that this is about Jesus and it is out of the New Testament. You can tell them it is from Isaiah the prophet and it is about Jesus. Although the plain meaning of the text is very clear, most Jewish people have never read this section of Scripture and many do not know that it is in the Bible. In synagogues, only certain sections of the Prophets are read in the Bible and this is not one of them.
Isaiah 53:8
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, for the transgression of my people to whom the stroke was due?
In verse 8 we encounter the trial and death of the servant. Here, He is taken from prison and judgment. In other words, He went through a judicial trial, was confined and then led away to be crucified. It says "who considered," the Hebrew word "consider" there means to give thoughtful consideration to something, to think about something deeply. Who in his generation gave thoughtful consideration of what happened? Very few people did.
Then he was cut off from the land of the living, a reference to physical death. In fact, the term "cut off" means to be judged in a legal sense. So why did he undergo this legal punishment? It was "for the transgression of my people." Whose people are these? Isaiah's people, and it can only be Israel. He went through the suffering for Israel's transgressions; it was upon Israel that the penal judgment should have fallen. Instead, it fell on Jesus. Again, this is the remnant's great confession, they will realize the truth at the end of the Tribulation period.
Isaiah 53:9
His grave was assigned with wicked men, yet He was with a rich man in His death, because He had done no violence, nor was there any deceit in His mouth.
In verse 9, we come to the burial of the servant. He should have died as a criminal, He should have been buried as a criminal but He was not. He was not buried as a criminal, He was buried in a rich man's tomb. Then His sinlessness is brought out. The phrase "he had done no violence" refers to outward sin. He never committed outward acts of sin. "There is no deceit in His mouth" speaks of inward sin: sins of the heart, sins of attitude and thought. Both outwardly and inwardly, He had no sin.
Paul picked up this idea in II Corinthians 5:21 when he says
He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him.
Here, we see the clear concept of substitution. Peter also picked this up in I Peter 2:21-22
For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH.
Now, how is Isaiah 53:9 fulfilled? Matthew says in Matthew 27:57-60
And when it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given over to him. And Joseph took the body and wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away.
Isaiah 53:9 would be a very puzzling verse if not for the explanation found in Matthew 27, Mark 15:42-46, Luke 23:50-54 and John 19:38-42. Verse 9 is a very confusing verse that has a very clear explanation in the New Testament.
1 Harris, R. L., Harris, R. L., Archer, G. L., & Waltke, B. K. (1999, c1980). Theological Wordbook of the Old Testament (electronic ed.) (Page 188). Chicago: Moody Press.
Isaiah 53:10
But the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the Lord will prosper in His hand.
Now, what do these things mean? Firstly, this means that the Suffering Servant is an offering for sin. This whole section of Scripture describes an offering for sin. Here we learn that although it looked like the servant was suffering from the hand of man, the One who was really in control was God. It was God's will; the Father Himself is ultimately responsible for the Messiah's death. He was pleased to crush the Servant, to bruise him. This is again a reference to his death. The word "grief" means mental or physical anguish. God was pleased to put him through mental and physical anguish. Why? Because his death is a guilt offering,
A common question is "how can a dead man see his seed?" The answer is resurrection. He will be resurrected and he will resurrect those who trust in Him. He will see his seed and prolong his days through resurrection. Now we have come full circle. The pleasure of the Lord will prosper in his hand. He will succeed in the mission, His suffering and death is not a failure but is a complete success.
Isaiah 53:11
As a result of the anguish of His soul, He will see it and be satisfied; by His knowledge the Righteous One, My Servant, will justify the many, as He will bear their iniquities.
Secondly, these things mean that he brings justification. The first part of the verse refers to God. God will see the work of His soul and God will be satisfied. He will be satisfied by the death of the Servant. In other words, the sin offering will be accepted. This results in justification for many and the means of this justification will be the knowledge of him. "Knowledge" means experiential knowledge of Him. Not just the facts, the intellectual record of his suffering. But an experiential and personal relationship with the servant and his suffering. In other words, they receive him, they believe in him, they trust in him. So he becomes the substitute to all those who trust in Him. This is not limited to Israel. We know that the Servant's mission was to go to the entire world.
Isaiah 53:12
Therefore, I will allot Him a portion with the great, and He will divide the booty with the strong; because He poured out Himself to death, and was numbered with the transgressors; yet He Himself bore the sin of many, and interceded for the transgressors.
In the final verse we see this Servant is rewarded. Since the servant did what he did, he will be greatly rewarded. Three statements summarized what he did: poured out his soul to death, he was numbered with transgressors, and he bore the sins of man. Bearing the sins of many is exactly what the ancient Levitical priests had done (Ex. 28:38, Lev. 10:17, Num. 18:1, cf. Ezk. 4:4-5). That is what he did in the past. He is also described as making intercession for transgressors. This act started in the past but it continues on even today. His intercession started when he was experiencing the crucifixion, when he says "Father, forgive them for they know not what they do." Today he intercedes for us as our great high priest.
One final aspect comes out in Luke 22:37
For I tell you, that this which is written must be fulfilled in Me, 'And He was numbered with the transgressors;' for that which refers to Me has its fulfillment.
Yeshua knew exactly what he was facing. He knew this section of Scripture by heart and he submitted to it, even though he knew he had to undergo physical and mental anguish. Nothing caught him by surprise.
The fulfillment of Isaiah 53 is evident in the New Testament writings. In addition to the quotations contained within our study of Isaiah 53, we can add:
John 12:37-38 (on Isa. 53:1)
But thought He had performed so many signs before them, yet they were not believing in Him; that the word of Isaiah the prophet might be fulfilled, which he spoke, "LORD, WHO HAS BELIEVED OUR REPORT? AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED?"1Romans 10:16 (on Isaiah 53:1)
However, they did not all heed the glad tidings; for Isaiah says, "LORD, WHO HAS BELIEVED OUR REPORT?"2Matthew 8:16-17 (on Isaiah 53:4)
And when evening had come, they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill in order that what was spoken through Isaiah the prophet might be fulfilled, saying, "HE HIMSELF TOOK OUR INFIRMITIES, AND CARRIED AWAY OUR DISEASES."3John 19:6-12 (on Isaiah 53:7)
When therefore the chief priests and the officers saw Him, they cried out, saying, "Crucify, crucify!" Pilate said to them, "Take Him yourselves, and crucify Him, for I find no guilt in Him." The Jews answered him, "We have a law, and by that law He ought to die because He made Himself out to be the Son of God." When Pilate therefore heard this statement, he was the more afraid; and he entered into the Praetorium again, and said to Jesus, "Where are You from?" But Jesus gave him no answer. Pilate therefore said to Him, "You do not speak to me? Do you not know that I have authority to release You, and I have authority to crucify You?" Jesus answered, "You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me up to you has the greater sin." As a result of this Pilate made efforts to release Him, but the Jews cried out, saying, "If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar."John 1:29 (on Isaiah 53:7)
The next day he saw Jesus coming to him, and said, "Behold, the Lamb of God who takes away the sin of the world!"Philippians 2:9-11 (on Isaiah 52:15)
Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, that at the name of Jesus EVERY KNEE SHOULD BOW, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.Romans 4:25 (on Isaiah 53:5-6)
He who was delivered up because of our transgressions, and was raised because of our justification.Revelation 5:6 (on Isaiah 53:7)
And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth.
1 The New American Standard Bible, (La Habra, California: The Lockman Foundation) 1977.
2 Ibid.
3 Ibid.
A major point of conflict is the identity of the Servant mentioned in Isaiah 52:13. HaDavar's position is that it refers to the personal Messiah. All ancient rabbis with one exception took this passage to be Messianic as well. Rashi in 1050, did not. For a thousand years, with only one exception, the rabbis agree that this speaks of the personal Messiah.
1 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 21; Elowitz, Gus, Even You Rabbi?
2 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries 1981, Pg. 27-28
3 Elowitz, Gus, Even You Rabbi?; Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 28
4 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 31
5 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 18
6 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 14-15
7 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 15
8 Elowitz, Gus, Even You Rabbi?
9 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 14; Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 33-34
10 Elowitz, Gus, Even You Rabbi?
11 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 15; Elowitz, Gus, Even You Rabbi?
12 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 30; Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 33
13 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 26; "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 30
14 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 30
15 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 31
16 "The Suffering Servant of Isaiah," (Eugene, Oregon, Wipf & Stock Publishers), Pg.374-375
17 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 16
18 "How to Recognise the Messiah," (Johannesburg, South Africa, Good News Society), Pg. 31
19 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 28; Patai, Raphael, The Messiah Texts, (New York, New York: Avon Books) 1979, Pg. 115
20 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 28; Elowitz, Gus, Even You Rabbi?
21 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 28-29
22 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 29; Elowitz, Gus, Even You Rabbi?
23 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 30
24 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 30
25 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 31
26 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 32
27 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 33
28 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 34
29 Fruchtenbaum, A. G., Jesus Was A Jew, (San Antonio, TX: Ariel Ministries) 1981, Pg. 34
30 Fruchtenbaum, A. G., Messianic Christology, (Tustin, CA: Ariel Press) 1998, Pg. 125
31 Patai, Raphael, The Messiah Texts, (New York, New York: Avon Books) 1979, Pg. 112
Rabbi Schneerson:
The Ultra-Orthodox group Chabad Lubavitch claims that Rabbi Menachem Mendel Schneerson is the Messiah. Ezra Goldstein with The Jerusalem Report states:
Menachem Mendel Schneerson's Chabad become the first mass movement since 17th century Sabbateanism not only to proclaim the messianic era but to name an actual messiah.1
Yossi Klein Halevi, also with The Jerusalem Report quotes:
I believe the rebbe met every criterion for being the Messiah.2 - Jay Litvin.
It is self evident that rabbi Schneerson, who died in 1994, does not fit the messianic qualifications laid out in Isaiah 53.
The Jewish people:
Modern rabbinic position says that the Suffering Servant is the nation Israel. The Soncino Bible Commentary states:
The servant is ideal Israel or the faithful remnant. That he is not an individual is the opinion of all Jewish and most modern non-Jewish commentators.
The one argument against this is found in a non-Jewish source, originating in one of the church fathers. Origen made a comment in Contra Selsa and said "I remember on one occasion at a disputation held with certain Jews who were reckoned wise men I quoted these prophecies (Isa. 53). To which my Jewish opponent replied that these predictions were a reference to the whole people, regarded as one individual..."
The Jewish community does not know who this particular rabbi is, they can only refer us to a Gentile source. This idea is a definite minority and an obscure opinion among the rabbis as it is only found in a non-Jewish source.
It has all been fulfilled:
In the Hertz Pentateuch the rabbi recognizes that the passage speaks of a singular individual but he minimizes the fact by taking the position that it has all been fulfilled.
Hertz Pentateuch:
"The fifty-third chapter of Isaiah. For eighteen hundred years Christian theologians have passionately maintained that it is a Prophetic anticipation of the life of the Founder of their Faith. An impartial examination of the chapter, however, shows that the Prophet is speaking of a past historical fact. And is describing one who had already been smitten to death. Consequently, a reference to an event which is said to have happened many centuries later is excluded... Modern scholarship has shattered the arguments from the Scriptures which missionaries have tried, and are still trying, to impose upon ignorant Jews." (Emphasis mine)
If it has all been fulfilled then the passage is meaningless. Why would Isaiah talk about this past historical fact? What would be his point? Who would the innocent sufferer be prior to Isaiah? When were Gentile kings astonished before Isaiah? How and why did He die for Israel? Where is the justification and spiritual healing that supposedly came about before Isaiah came on the scene?
REFUTATION
Please note the distinctive pronouns used in this passage. Look for pronouns like we, us, our, speaking of Isaiah and the Jewish people. Pronouns like he, him, his, refers to someone other than Isaiah and the Jewish people; it refers to the Messiah. Look for the fact that the "Servant of the Lord" is portrayed as a singular human personality rather than a nation. There is no allegory or personification of this servant as the nation of Israel.
In Isaiah 53:4-6 and Isaiah 53:8-9, we see that the servant is innocent but Israel is not. Isaiah 1:4 addresses Israel as "O sinful nation." We are hardly innocent.
In verse 7, we see that the suffering of the Servant is voluntary, willing and silent. This has not been the case with Israel. We have not suffered for the last 2000 years, willingly, silently, or voluntarily. The rabbis will say, "look what happened during the Holocaust, the Jews just walked into the ovens without protest." Incredibly, anyone who says that discounts revolts like the Warsaw Ghetto Uprising, where the Jews in the ghetto held off the entire might of the German army for quite a while. The point is that the Jews did not walk voluntarily into the ovens. They may be silent, but they did not walk in voluntarily or willingly.
In verse 8, the servant dies for "my people." Isaiah's people were the Jews and God's people were the Jews. The nation is not dying for the nation. To hold that the Suffering Servant is the nation renders verse 8 nonsensical.
CONCLUSION
The plain reading of the text makes the position that Israel is the Suffering Servant, impossible.
In verses 4-6 and 8, 10 and 12, the servant suffers a vicarious and substitutionary death, but Israel does not suffer on anyone's behalf. We do not substitute for anyone in our history.
In verses 5 and 11, the suffering of the servant brings justification and spiritual healing to those who accepts it. That is not the case of Israel and the Gentiles. The nation has never brought justification or spiritual healing for the Gentiles of the world.
In verses 8 and 12, the servant dies. The nation of Israel has always survived; we are dispersed all over the world but we have survived. The servant is resurrected, but Israel never dies so there no need for resurrection.
1 The Jerusalem Report [April 7, 1994] "Can Chabad Outlive the Rebbe?" by Ezra Goldstein, p.19
2 The Jerusalem Report [July 28, 1994] "Keeping the Rebbe Alive" by Yossi Klein Halevi, p.22
The Four Types of Messianic Prophecy
Now, before we get into Zechariah 9:9-10, I need to review the fact that this prophecy is a Blend Prophecy. A Blend Prophecy? I'm sure some of you are thinking, "what is a blend prophecy?" What I'm referring to is the fact that there are four types of Messianic Prophecies in the Bible.
The first type of Messianic prophecy is called a First Coming Prophecy. A First Coming Prophecy deals only with the events of the First Coming and nothing more. An example would be Micah 5:2.
The second type of Messianic prophecy is called a Second Coming Prophecy. A Second Coming Prophecy deals only with the events of the Second Coming and nothing more. An example of this kind of Messianic Prophecy would be Isaiah 63:1-6.
A third type of Messianic prophecy is called a Complete Career Prophecy. A Complete Career Prophecy covers all aspects of the Messiah's career. A Complete Career Prophecy would cover aspects of the First Coming, then the interval between the First and Second Coming, then it would touch on the Second Coming and it would finally tell us something about the Messianic Kingdom. An example of a Complete Career Prophecy would be Psalm 110.
The final type of prophecy is what we have here in Zechariah 9:9-10 - a Blend Prophecy. A Blend Prophecy covers events related to the First and Second Coming of Yeshua. However, it blends the two comings together in such a way that the interval between the First and Second Coming is not readily apparent.
With this background, let's go ahead and read Zechariah 9:9-10. We'll start with Zechariah 9:1-8.
Historical Background - Zechariah 9:1-8
The burden of the word of the Lord is against the land of Hadrach, with Damascus as its resting place (for the eyes of men, especially of all the tribes of Israel, are toward the Lord), and Hamath also, which borders on it; Tyre and Sidon, though they are very wise. For Tyre built herself a fortress and piled up silver like dust, and gold like the mire of the streets. Behold, the Lord will dispossess her and cast her wealth into the sea; and she will be consumed with fire. Ashkelon will see it and be afraid. Gaza too will writhe in great pain; also Ekron, for her expectation has been confounded. Moreover, the king will perish from Gaza, and Ashkelon will not be inhabited. And a mongrel race will dwell in Ashdod, and I will cut off the pride of the Philistines. And I will remove their blood from their mouth, and their detestable things from between their teeth. Then they also will be a remnant for our God, and be like a clan in Judah, and Ekron like a Jebusite. But I will camp around My house because of an army, because of him who passes by and returns; and no oppressor will pass over them anymore, for now I have seen with My eyes.
Verses 1-8 contain the historical background of Zechariah 9:9-10. In verses 1-8, Zechariah predicts the invasion of the land by a Gentile king. This invasion occurred during the days of Alexander the Great. Alexander reached Jerusalem but spared the city and temple, which is the point of verse 8. Verses 1-8 refer to Alexander's invasion into the Middle East and his approach to Jerusalem. But in contrast to the Greek Gentile king, we come to verse 9 which speaks of a Jewish king who will come to the same city.
Zechariah 9:9-10 is a Blend Prophecy. The First Coming is mentioned in verse 9 when the Messiah/King comes to Jerusalem the first time. The Second Coming of the Messiah/King to Jerusalem is found in verse 10.
Let's read verse 9.
The Humility of the Messiah - Zechariah 9:9
Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey.
Zechariah 9:9 highlights the humility of the Messiah. First of all, Zechariah states, "Your king is coming." Not Alexander the Great, not a Gentile king, but Your king. His coming to Jerusalem is an occasion for great rejoicing.
Zechariah continues by stating that He is just and endowed with salvation. He possesses two resources that will enable Him to rule properly.
He's personally righteous in character, and thus, He's fit to rule. In God's eyes - character counts in a ruler. Character may not count in modern politics, but it counts with God.
He's offering salvation, not oppression. He's very different in character from Alexander. Zechariah continues to describe him as humble and mounted on a donkey. More particularly, this word donkey means a young animal which has never before been ridden, but which still follows its mother around.
In Zechariah's day, royal dignity called for chariots and horses, so the Messiah's appearance on this young donkey is strikingly lowly.
The choice of a donkey over a horse speaks to the peaceful character of His approach. Horses were associated with military strength. One could compare riding on a horse to parading, either in a chariot, or in modern terms, in a bullet-proof limousine.
The Glory of the Messiah - Zechariah 9:10
As we move to verse 10, we jump from the first coming of the Messiah in the first century, to the Second Coming of the Messiah in the far future. Between the coming of verse 9 and the coming of verse 10 lies the two thousand years of the church age, the age of grace, which was completely unforeseen by the prophet.
The church age was a mystery unrevealed in the Hebrew Scriptures. In true prophetic fashion, the prophet blends the two comings of the Messiah together. It takes the New Testament's perspectives to separate them.1
At this point, we jump at least 2,000 years ahead on the time line, the Second Coming is radically different than the first.
And I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the bow of war will be cut off.
In the first half of the verse, we encounter the first effect of the Messianic age.2 The first result of the Messianic Age will be the destruction of all implements of war.
God says, "I will cut off the chariot." The chariot was the equivalent of Israel's modern Merkava tank. The chariot was a major piece of military equipment. All weapons of war and all military equipment will be banished from the land in the coming reign of peace (cf. Hos. 2:20, Mic. 5:9). His mention of Ephraim directs our attention to the Northern Kingdom. This Kingdom was destroyed by the Assyrians in 722 BC.
But now the prophet pictures the tribes of the Northern Kingdom as restored to their homes and enjoying with Judah the happiness of the Messianic age. His mention of Ephraim together with Jerusalem lets us know that at that time, the nation will be completely restored.
The ten northern tribes will be reunited with the two southern tribes.3 Then, the Messiah will speak peace unto the nations. In contrast to the nations who declare war, who speak war, He'll maintain peace in the world by His just rule.
Peace will not be an option presented to the nations of the world, as though they had a choice. It will be authoritatively imposed upon them. Yeshua will rule this planet with a rod of iron.
By His spoken word Messiah will be able to accomplish what mankind, in all of his years of inhabiting the earth, has not been able to accomplish.
Let's read the rest of verse 10.
And He will speak peace to the nations; and his dominion will be from sea to sea, and from the River to the ends of the earth.
The second half of the verse tells us the extent of Messiah's kingdom and rule.4 From sea to sea - the words are used to signify indefiniteness. Therefore, the thought is that the Messiah's rule will embrace the whole world.
The River here is a reference to the Euphrates river. The river Euphrates is the point where the kingdom begins. The ends of the earth are the limits to which it extends.
This statement about the worldwide extent of the Messianic Kingdom brings the prophecy to a close. At this point, I have to ask a question.
The question is this, "am I correct when I states that Zechariah 9:9-10 is a messianic verse? Am I alone in my assessment of the prophecy? Have I just been deceived by some non-Jewish theologian intent on tricking ignorant Jews into changing their religion?
That's a charge that is often leveled at those of us involved in Jewish outreach. Because we're often accused of deception, I want to move on to the next part of my message. In the next section, I'll briefly present rabbinic material that supports my contention that Zechariah 9:9-10 is a Messianic prophecy.
1 KJV Bible Commentary. 1997, c1994 (electronic ed.) (1825). Nashville: Thomas Nelson.
2 Cohen, Dr. A., Soncino Books of the Bible, (New York, NY: The Soncino Press. LTD) 1992, The Twelve Prophets, p. 306.
3 KJV Bible Commentary. 1997, c1994 (electronic ed.) (1825). Nashville: Thomas Nelson.
4 Ibid.
Rabbinic Literature
We'll start with the selection entitled Sanhedrin 99a. This is a selection from the Talmud.
Sanhedrin (99a): R. Hillel said 'There shall be no Messiah for Israel, because they have already enjoyed him in the days of Hezekiah.' R. Joseph said: 'May God forgive him (for saying so). Now, when did Hezekiah flourish? During the first Temple. Yet Zechariah, prophesying in the days of the second, proclaimed, 'Rejoice greatly o daughter of Zion; shout, o daughter of Jerusalem; behold thy king cometh unto thee! He is just, having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.'1
In Sanhedrin 99a, Rabbi Hillel states his position concerning the Messiah. Rabbi Hillel was a first century rabbi and a contemporary of Yeshua. Rabbi Hillel states that the Messiah had already come and gone because the Messianic person was none other than King Hezekiah.
Rabbi Joseph immediately recognizes a problem with Hillel's position. Hezekiah passed off the scene long before Zechariah prophesied. Zechariah is not looking back in time to Hezekiah. Zechariah is looking forward in time when he utters this prophecy.
Rabbi Joseph realizes that this prophecy can't possible refer to Hezekiah. Hezekiah is long gone and yet Zechariah says the Messiah is still to come. Therefore, Rabbi Joseph utters this exclamation, "may God forgive Rabbi Hillel for his incorrect teaching." "May God forgive Rabbi Hillel for this teaching which will discourage Israel." "May God forgive Rabbi Hillel for teaching that the Messianic hope is over and done with."
Then Rabbi Joseph proves Rabbi Hillel wrong by quoting Zechariah 9:9. The Messiah is yet to come and he will come in the manner specified by Zechariah.
Rabbi Hillel is dead wrong, there still exists a Messianic hope for Israel. The ironic part of this whole exchange lies in the fact that Hillel was a contemporary of Yeshua. For this, I'd like us to turn to Luke 2:41-47, which states:
And His parents used to go to Jerusalem every year at the Feast of the Passover. And when He became twelve, they went up there according to the custom of the Feast; and as they were returning, after spending the full number of days, the boy Jesus stayed behind in Jerusalem. And His parents were unaware of it, but supposed Him to be in the caravan, and went a day's journey; and they began looking for Him among their relatives and acquaintances. And when they did not find Him, they returned to Jerusalem, looking for Him. And it came about that after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. And all who heard Him were amazed at His understanding and His answers.
When Yeshua visited the Temple at age twelve, Rabbi Hillel was one of the prominent sages of the time. Rabbi Hillel was, more than likely, one of those teachers who came face-to-face with this 12 year old boy. Yeshua listened to Rabbi Hillel and asked him questions and Rabbi Hillel was amazed at Yeshua's understanding and answers. Rabbi Hillel, who said that Israel's Messianic hope had come and gone, looked at the Messiah square in the face and didn't recognize Him - a sad and ironic exchange, he looked at the messiah square in the face and didn't recognize Him.
Let's move on to what Rabbi Saadiah Gaon said about Zechariah 9:9-10
Saadiah Gaon (to Daniel 7:13): But is it not written of the Messiah, 'Lowly and riding upon an ass'? Yes, this shows that He will come in humility, and not in pride upon horses.2
In Daniel 7:13-14, the Messiah is seen coming in glory. But Saadiah Gaon knows there is another side to the Messianic person, a humble side. Consequently, in his comments on Daniel 7:13, Saadiah Gaon quotes Zechariah in order to prove the Messiah's humility. The Messiah will be both humble and glorious.
Next, let's look at one of the Jewish communities' most respected commentators - Rashi
Rashi: This can only refer to King Messiah of whom it is said, "And his dominion shall be from sea to sea, since we do not find any ruler with such wide dominion during the days of the Second Temple.3
Rashi clearly states that Zechariah 9:9-10 refers to the Messiah. Why? Because no Jewish king has ever appeared and attained such a wide ranging authority.
Next, the rabbinic commentary Pesiqta also clearly identifies the one entering Jerusalem on a donkey as the Messianic person.
Pesiqta (34): 'He is just and victorious' (Zechariah 9:9), that is the Messiah (who is so called).4 ... riding upon an ass describes the Messiah.5
Finally, the rabbinic commentary Ecclesiastes Rabbah compares the Messiah of Zechariah 9:9-10 to Moses.
Ecclesiastes Rabbah 1:9: Like the first redeemer so is the last redeemer. Just as it is said of the first redeemer, "And Moses took his wife and sons and put them on a donkey" (Exd. 4:20), so it is said of the last redeemer, "Gentle and riding on a donkey."
When Ecclesiastes Rabbah makes this comparison between Moses and Messiah, the verse it quotes is Zechariah 9:9.
I think I have clearly established the fact that respected Jewish commentators agree with us when we state that Zechariah 9:9-10 refers to the Messiah. Our interpretation is not some wild theology dreamed up by a Gentile missionary designed to trick ignorant Jews into changing their religion.
The Two Messiah Theory
Now we come to an amazing problem that the rabbis have when interpreting Messianic prophecy. The problem is this: the rabbis could never reconcile the prophecies about a rejected and suffering Messiah with the prophecies about a glorious and reigning Messiah. They could never put those two contrasting pictures together in one package.
The struggle becomes apparent as they try to interpret Zechariah 9:9-10. For example, look at the comment in Sanhedrin 98a:
Sanhedrin (98a): R. Alexandrai said: R. Joshua opposed two verses: it is written, 'And behold, one like the son of man cometh with the clouds of heaven' (Daniel 7:13); whilst (elsewhere) 'lowly and riding upon an ass'.6
Notice, Rabbi Joshua opposed two verses. He saw an apparent contradiction between the two. Daniel 7:13 describes a Messianic person who is very different than the one Zechariah 9:9 describes. Is he a glorious Messiah or a humble Messiah? Does he come in grandeur or in humility? On the clouds of heaven or on a donkey?
Since the rabbis couldn't harmonize these two very diverse pictures of the Messiah, they developed what is known as the Two Messiah Theory. The Two Messiah position states that there will be two Messiahs for Israel. The first Messiah will be Messiah, Son of Joseph. He'll come and lead Israel for a time but will be killed in the wars of Gog and Magog. In other words, he'll suffer and die. Then the second Messiah will arise, Messiah Son of David. Messiah, Son of David will lead Israel, defeat her enemies, resurrect Messiah, Son of Joseph and institute the Messianic Kingdom.
That's the Two Messiah Position of the rabbis down to the present day. In contrast, the Bible teaches that there will only be one Messiah for Israel, but that He will come two times. The first time He comes will be in humility, riding on a donkey. In addition, other prophecies state that He'll be rejected by Israel, suffer, die and be resurrected. Then He'll return to Israel a second time. The second time He comes will be in glory riding on a horse. When He returns He will save Israel physically and spiritually, and institute the glorious Messianic Kingdom.
Such a description can only fit one man - Yeshua of Nazareth. The Jewish Christians of the First Century understood the identity of Yeshua. They understood who He was, and they endured untold suffering when they steadfastly proclaimed His Messiahship to Israel and the world.
1 "How to Recognise the Messiah," p. 20
2 Ibid.
3 Cohen, Dr. A., Soncino Books of the Bible, (New York, NY: The Soncino Press. LTD) 1992, p. 305
4 "How to Recognise the Messiah," p. 20
5 Braude, William G., Pesikta Rabbati, (New Haven and London, Yale University Press) 1968, p. 668
6 "How to Recognise the Messiah," p. 20
Matthew 21:1-11
And when they had approached Jerusalem and had come to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, "Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them, and bring them to Me. And if anyone says something to you, you shall say, 'The Lord has need of them,' and immediately he will send them." Now this took place that what was spoken through the prophet might be fulfilled, saying, "SAY TO THE DAUGHTER OF ZION, 'BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.'" And the disciples went and did just as Jesus had directed them, and brought the donkey and the colt, and laid on them their garments, on which He sat. And most of the multitude spread their garments in the road, and others were cutting branches from the trees, and spreading them in the road. And the multitudes going before Him, and those who followed after were crying out, saying, "Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!" And when He had entered Jerusalem, all the city was stirred, saying, "Who is this?" And the multitudes were saying, "This is the prophet Jesus, from Nazareth in Galilee."
John 12:12-16
On the next day the great multitude who had come to the feast, when they heard that Jesus was coming to Jerusalem, took the branches of the palm trees, and went out to meet Him, and began to cry out, "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel." And Jesus, finding a young donkey, sat on it; as it is written, "FEAR NOT, DAUGHTER OF ZION; BEHOLD YOUR KING IS COMING, SEATED ON A DONKEY'S COLT." These things His disciples did not understand at first; but when Jesus was glorified, then they remembered that these things were written of Him, and that they had done these things to Him.
Mark 11:1-10
And as they approached Jerusalem, at Bethphage and Bethany, near the Mount of Olives, He sent two of His disciples, and said to them, "Go into the village opposite you, and immediately as you enter it, you will find a colt tied there, on which no one yet has ever sat; untie it and bring it here. And if anyone says to you, 'Why are you doing this?' you say, 'The Lord has need of it;' and immediately he will send it back here. And they went away and found a colt tied at the door outside in the street; and they untied it. And some of the bystanders were saying to them, "What are you doing, untying the colt?" And they spoke to them just as Jesus had told them, and they gave them permission. And they brought the colt to Jesus and put their garments on it; and He sat upon it. And many spread their garments in the road, and others spread leafy branches which they had cut from the fields. And those who went before, and those who followed after, were crying out, "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Blessed is the coming kingdom of our father David; Hosanna in the highest!"
Luke 19:29-38
And it came about that when He approached Bethphage and Bethany, near the mount that is called Olivet, He sent two of the disciples, saying, "Go into the village opposite you, in which as you enter you will find a colt tied, on which no one yet has ever sat; untie it, and bring it here. "And if anyone asks you, 'Why are you untying it?' thus shall you speak, 'the Lord has need of it.'" And those who were sent went away and found it just as He had told them. And as they were untying the colt, its owners said to them, "Why are you untying the colt?" And they said, "The Lord has need of it." And they brought it to Jesus, and they threw their garments on the colt, and put Jesus on it. And as He was going, they were spreading their garments in the road. And as He was now approaching, near the descent of the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen, saying, "BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!"
As we read these four sections of Scripture we see that Jesus - Yeshua - issued a very deliberate command on a very particular day. The command He issued is related to riding on the donkey into Jerusalem. This is something that He had never done before even though He had been to Jerusalem many times. Why did He choose to do that?
This is the only time it's recorded that He rode an animal of any sort into Jerusalem. In addition to riding the donkey, why did he choose this particular day to perform this very unusual act? Let me start by explaining the significance of the day Yeshua chose to ride this donkey into Jerusalem. The significance of the day lies in its relationship to Passover. The significance of this day lies in the fact that the ministry of Yeshua is portrayed through the events of the Passover. We learn from I Corinthians 5:6-7 that the Passover lamb portrays the ministry of Yeshua.
I Corinthians 5:6-7
Your boasting is not good. Do you not know that a little leaven leavens the whole lump of dough? Clean out the old leaven, that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed.
Christ our Passover has been sacrificed. The Apostle Paul understood that the Passover lamb portrayed the person and work of our Savior.
Let's not forget John 1:29 either
John 1:29
The next day he saw Jesus coming to him, and said, "Behold, the Lamb of God who takes away he sin of the world!"
Yeshua is the Lamb of God. His person and work were portrayed through the sacrifice of the Passover Lamb. But how does that fact relate to the day Yeshua rode a donkey into Jerusalem? For the answer to that question, let's turn to the Book of Exodus.
Exodus 12:1-2
Now the Lord said to Moses and Aaron in the land of Egypt, "This month shall be the beginning of months for you; it is to be the first month of the year to you.
In verses 1 and 2 we find ourselves at the beginning of the Biblical calendar. It's the month that's currently known as Nisan. At one time the month was named Abib, but that name was changed during the Babylonian captivity to Nisan. You'll see both names in your Bible. However, both Abib and Nisan refer to the same month.
Exodus 12:3-5
"Speak to all the congregation of Israel, saying, 'On the tenth of this month they are each one to take a lamb for themselves, according to their fathers' households, a lamb for each household. Now, if the household is too small for a lamb, then he and his neighbor nearest to his house are to take one according to the number of persons in them; according to what each man should eat, you are to divide the lamb. Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats.
As we move to verse 3, a particular day is mentioned - the 10th day of the month. On the 10th day of the month the Jewish family was commanded to select a lamb for the Passover.
In verse 4 they were to select that lamb in accordance to the number of people in the household. This lamb was not to be casually selected. It was to be selected specifically considering each member of the family. It was selected specifically considering each member of the family. It was selected expressly for the fact that each individual in the family was to get their share of the lamb during the Passover meal. Every individual counted and was important because the entire lamb was to be eaten at the meal. Nothing was to be left over.
The lamb was supposed to adhere to certain quality standards as well. In verse 5 it was to be unblemished. There was to be no physical fault or deformity or abnormality present. The lamb was to be a perfect specimen from the sheep or the goats.
Now, as we come to verse 6, we come to another very important day.
Exodus 12:6
And you shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight.
Here, the date for the sacrifice of the lamb is specified as the 14th day of the month. So, in summary here's what the Jewish family was commanded to do. On the 10th day of the month of Nisan, the Jewish family was commanded to choose their Passover lamb. From the 10th of the month until the 14th of the month, they were to examine the selected lamb. They were to examine it thoroughly and diligently in order to ascertain that it was free from any defect of any kind. If that lamb was found worthy, if that lamb was found defect free, it was qualified to be the Passover offering.
Then on the 14th day of the month the family was to sacrifice that perfect lamb. So, the two significant days relating to Passover are the 10th of the month, when the lamb was selected and set aside to be examined. And the 14th of the month when the lamb was offered as the Passover sacrifice.
Now, let's get back to the triumphal entry.
The significance of all this in regard to Yeshua is the fact that the triumphal entry took place on the 10th of Nisan. The Triumphal Entry marks the setting aside of the Lamb of God. On the day that the Jewish family selected their Passover lambs, God the Father also set aside His Passover Lamb. Then from the 10th day of the month until the 14th, the lamb was examined to see that it was without spot or blemish. In the same way, Yeshua, God's Passover Lamb was examined to see if He was without spot or blemish. From the 10th to the 14th, Yeshua was examined in the Temple, by three groups of antagonistic people - the Pharisees, the Sadducees, and the Herodians.
Let's take a peek at some samples of the interrogations He endured.
Matthew 21:23-27
And when He had come into the temple, the chief priests and the elders of the people came to Him as He was teaching, and said, "By what authority are You doing these things, and who gave You this authority?" And Jesus answered and said to them, "I will ask you on thing too, which if you tell Me, I will also tell you by what authority I do these things. The baptism of John was from what source, from heaven or from men?" And they began reasoning among themselves, saying, "If we say, 'From heaven,' He will say to us, 'Then why did you not believe him?' But if we say, 'From men,' we fear the multitude; for they all hold John to be a prophet." And answering Jesus, they said, "We do not know." He also said to them, "Neither will I tell you by what authority I do these things."
Here, the Chief Priests and Elders tried to find fault with his teaching and authority. They failed.
Matthew 22:15-22
Then the Pharisees went and counseled together how they might trap Him in what He said. And they sent their disciples to Him, along with the Herodians, saying, "Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any. Tell us, therefore, what do You think? Is is lawful to give a poll-tax to Caesar, or not?" But Jesus perceived their malice, and said, "Why are you testing Me, you hypocrites? Show Me the coin used for the poll-tax." And they brought Him a denarius. And He said to them, "Whose likeness and inscription is this?" They said to Him, "Caesar's." Then He said to them, "Then render to Caesar the things that are Caesar's; and to God the things that are God's." And hearing this, they marveled, and leaving Him, they went away.
In Matthew 22, the Pharisees and the Herodians tried to find fault and failed.
Matthew 22:34-46
But when the Pharisees heard that He had put the Sadducees to silence, they gathered themselves together. And one of them, a lawyer, asked Him a question, testing Him, "Teacher, which is the great commandment in the Law?" And He said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and foremost commandment. The second is like it, 'you shall love your neighbor as yourself.' On these two commandments depend the whole Law and the Prophets." Now while the Pharisees were gathered together, Jesus asked them a question, saying, "What do you think about the Christ, whose son is He?" They said to Him, "The son of David." He said to them, "Then how does David in the Spirit call Him 'Lord,' saying, 'The Lord said to my Lord, "Sit at My right hand, until I put thine enemies beneath Thy feet"'? If David then calls Him 'Lord,' how is He his son?" And no one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question.
Here the Pharisees try again and they're absolutely silenced.
Yeshua emerged from His time of testing unstained and unblemished. From the 10th to the 14th of Nisan He was proven to be without blemish or defect in regard to His doctrine and His character. He was indeed, qualified to be God the Father's perfect Passover lamb.
That's why the Triumphal Entry is such an important event. It marks the setting aside of the true Passover Lamb just prior to Passover. But there's a second facet to the Triumphal Entry that should capture our attention as well.
Did you notice, as we read Matthew 21 and John 12 that both accounts quoted the same prophetic section? Both accounts of the Triumphal Entry understood the event to be the fulfillment of Zechariah 9:9-10.
In regard to the fulfillment of Zechariah 9:9-10, the Soncino Books of the Bible makes the terse comment that Rabbi Ibn Ezra considered this an allusion to Judas Maccabeus.1 Judas Maccabeus was the hero of the events surrounding the festival of Chanukah.
Consequently, Ibn Ezra sees the events of Zechariah 9:9-10 as fulfilled in the years 167-164 BC. However, Judas Maccabeus hardly fulfills the portrait of a gentle, humble king riding on a donkey.
Encyclopedia Judaica, in the article entitled Judah Maccabee makes these comments regarding him:
JUDAH MACCABEE, one of the great warriors of history, who laid the foundation of the future Hasmonean state.... His exceptional military talent made him the natural choice as military commander of the rebels, and the author of I Maccabees is unstinting in praise of his valor. ... at the beginning of the struggle he succeeded in defeating a small Syrian force under the command of Apollonius, who was killed. Judah took possession of his sword which he used until his death as a symbol of vengeance... the Jewish commander succeeded in overcoming the numerically superior enemy in a great battle near Beth-Zur. This victory opened up the road to Jerusalem, which Judah entered at the head of his army.2
Entering Jerusalem at the head of your army hardly fulfills Zechariah 9:9. Judah Maccabee is not the king of Israel predicted in Zechariah 9:9-10.
1 Cohen, Dr. A., Soncino Books of the Bible, (New York, NY: The Soncino Press. LTD) 1992, The Twelve Prophets, p. 305.
2 Encyclopaedia Judaica CD ROM Edition, (Jerusalem, Israel: Keter Publishing House Jerusalem Ltd.) 1972.
That brings me to the last subject I was to cover this session. I want to introduce that subject with a question.
The question is this: If Jesus is so obviously the Messiah, then why does 99 percent of the world-wide Jewish community reject His Messiahship today?
The answer to that question lies in the fact that the rabbis ignore and avoid the prophecies that proclaim a suffering and rejected Messiah. The typical objection you'll get to the Messiahship of Jesus goes something like this: Jesus never brought peace so He can't be the Messiah or Jesus never rescued Israel from her enemies so He can't be the Messiah. Or you will hear something similar to these questions. The rabbis reject the Messiahship of Jesus by holding up the Second Coming prophecies and saying Jesus didn't fulfill them so He can't be the Messiah. They deliberately truncate the Messianic promise by limiting the promise to a glorious and reigning Messiah. Because they ignore the prophecies of a rejected and suffering Messiah, they miss the fact that Jesus is the Jewish Messiah.
In relation to Zechariah 9:9-10, what do they do? They focus on Zechariah 9:10 and ignore Zechariah 9:9. And it's very true that Jesus has not fulfilled the Second Coming prophecies but He has fulfilled the First Coming prophecies.
In closing, let me encourage you not to get side-tracked or intimidated by such an approach to Messianic prophecy. Keep alert and learn to spot an unbalanced focus on Second Coming prophecies.
If your Jewish friend rejects the Messiahship of Jesus on the basis of Second Coming prophecy, tell him that he's ignoring a whole body of Messianic material. Tell him that he's bypassing the predictions of a suffering, rejected, and humble Messiah. Then take your friend to Zechariah 9:9-10 and to the Gospels. Show your friend how Yeshua fulfilled Zechariah 9:9 during the Triumphal Entry.
Then go on and show your friend that Jesus is also portrayed in the Passover lamb. Show him Exodus 12:1-6, take him to I Corinthians 5:6-7. Show your Jewish friend how Jesus was the perfect spotless Lamb of God during the Triumphal Entry as well.
Then let the Word of God do its job in your Jewish friend's heart.