Isiah 53 does not speak about Jesus but the nation of Israel

 

Below is a breakdown of the last few verses of Isaiah 52 (verses 13–15) and Isaiah 53 (verses 10–12), which together form the Fourth Servant Song (Isaiah 52:13–53:12) in the Hebrew Bible, focusing on who is speaking and why Rabbi Tovia Singer interprets the “servant” as the nation of Israel rather than Jesus. The analysis draws on the text itself, its context, and Rabbi Singer’s arguments, incorporating relevant insights from Jewish and scholarly perspectives, including those found in available sources. All translations are based on Jewish Publication Society (JPS) or similar Jewish translations to reflect the Hebrew text accurately, and I’ll address the speaker for each section and Singer’s reasoning.

Context of Isaiah 52:13–53:12

The Fourth Servant Song is part of Deutero-Isaiah (Isaiah 40–55), written during the Babylonian exile (circa 6th century BCE). This section addresses Israel’s suffering, redemption, and future exaltation in the Messianic Age. The “servant” is a recurring motif in Isaiah, explicitly identified as Israel/Jacob in earlier passages (e.g., Isaiah 41:8–9, 44:1–2, 44:21, 45:4, 49:3). The debate centers on whether the servant in this passage is a collective (Israel) or an individual (e.g., the Messiah, interpreted by Christians as Jesus). Rabbi Tovia Singer, a prominent Jewish scholar and counter-missionary, argues that the servant is unequivocally the nation of Israel, not Jesus.

Breakdown of Isaiah 52:13–15 and 53:10–12

Isaiah 52:13–15 (Introduction to the Fourth Servant Song)

• Text (JPS Translation):
  • 52:13: “Behold, My servant shall prosper, he shall be exalted and lifted up, and shall be very high.”
  • 52:14: “Just as many were astonished at him—so marred was his appearance beyond that of man, and his form beyond that of the sons of men—“
  • 52:15: “So shall he startle many nations, kings shall shut their mouths because of him; for that which had not been told them shall they see, and that which they had not heard shall they understand.”
• Who is Speaking?:
  • The speaker is the prophet Isaiah, conveying God’s message. The passage begins with God (or Isaiah as God’s mouthpiece) introducing the servant, describing his future exaltation and the astonishment of nations and kings. The shift to third person (“My servant”) indicates God speaking about the servant, not the servant himself speaking. The “many nations” and “kings” are the gentile observers who will be shocked by the servant’s transformation from suffering to glory.
• Context and Interpretation:
  • The servant is introduced as one who will “prosper” and be “exalted,” despite having been “marred” and despised. The gentile nations and their kings, who previously oppressed or misunderstood the servant, will be stunned by his unexpected redemption and elevation. This sets the stage for Isaiah 53, where the nations reflect on their misjudgment.

Isaiah 53:10–12 (Conclusion of the Fourth Servant Song)

• Text (JPS Translation):
  • 53:10: “Yet it pleased the LORD to crush him by disease; if his soul shall make itself an offering for guilt, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.”
  • 53:11: “Out of the travail of his soul, he shall see light, and be satisfied; by his knowledge shall My servant, the righteous one, justify the many, and their iniquities he shall bear.”
  • 53:12: “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.”
• Who is Speaking?:
  • In these verses, the speaker is God, summarizing the servant’s suffering, redemption, and reward. The text shifts from the nations’ perspective in 53:1–9 (where they express astonishment at the servant’s suffering and vindication) to God’s voice in 53:10–12, outlining the servant’s ultimate triumph and role in bearing the iniquities of others. The use of “My servant” (53:11) and “I will divide him” (53:12) clearly indicates God as the speaker, addressing the servant’s fate and divine purpose.
  • Some Jewish sources suggest that the nations’ voice may extend into these verses, but the consensus, as reflected in Rabbi Singer’s interpretation and traditional Jewish exegesis (e.g., Rashi, Ibn Ezra), is that God speaks here, affirming the servant’s vindication after the nations’ earlier monologue.

Rabbi Tovia Singer’s Interpretation: Why the Servant is Israel, Not Jesus

Rabbi Tovia Singer argues that Isaiah 52:13–53:12 refers to the nation of Israel, specifically the righteous remnant, and not Jesus as a messianic figure. His interpretation is rooted in the text’s context, Hebrew language, and Jewish tradition. Below are the key points of his argument, particularly for the last few verses, supported by his writings and lectures (e.g., Outreach Judaism, 53isaiah.com):

1. Contextual Evidence: Israel as the Servant:
   • Explicit References in Isaiah: Singer emphasizes that Isaiah repeatedly identifies the servant as Israel in earlier chapters (e.g., Isaiah 41:8–9: “But thou, Israel, My servant, Jacob whom I have chosen”; 44:1: “Yet hear now, O Jacob My servant, and Israel, whom I have chosen”). This establishes a consistent pattern where “servant” denotes the collective nation, often personified as a singular entity (e.g., Nehemiah 8:1: “the people gathered as one man”).

     

     
   • Surrounding Chapters: Isaiah 52 and 54 reinforce this identification. In 52:4, Israel is “oppressed without cause” by Assyria, mirroring the servant’s suffering in 53:4–5. In 54:6–11, Israel is described as “despised” and “afflicted,” echoing 53:3–4. Singer argues that the continuity of theme—Israel’s suffering and redemption—makes it clear that 53 refers to the nation, not an individual.

     
   • Nations as Speakers: In 52:15–53:9, the gentile nations and kings speak, expressing shock at Israel’s unexpected redemption after centuries of suffering. Singer points out that 52:15 (“many nations… kings shall shut their mouths”) sets up the nations as the narrators who, in 53:1–9, admit their role in oppressing Israel (“by his wounds we were healed,” 53:5). This collective gentile perspective rules out an individual Messiah, as the nations are reflecting on Israel’s historical suffering in exile.

     
2. Problems with Jesus as the Servant:
   • Isaiah 53:10—Long Life and Seed: Singer highlights that 53:10 promises the servant “shall see his seed” (Hebrew: zera, meaning physical offspring) and “prolong his days” (long life). Jesus, who died young (around age 33) and had no biological children, does not fit this description literally. In contrast, Israel, as a nation, persists through generations (seed) and has endured despite suffering, fulfilling the promise of prolonged days. Singer argues that Christian interpretations of “seed” as spiritual followers or resurrection as prolonged life are forced and not grounded in the Hebrew text.

     

     
   • Theological Inconsistency: Singer contends that if Jesus is God (per Christian theology), verses like 53:10 (“it pleased the LORD to crush him”) and 53:12 (“I will divide him a portion”) are problematic. Why would God crush Himself or reward Himself? In contrast, Israel as a suffering nation fits the narrative of God redeeming His chosen people after exile.

     

     
   • Mistranslations in Christian Texts: Singer points to translation issues, particularly in 53:8 (“for the transgression of my people he was stricken”). The Hebrew lamo (a plural pronoun, “to them”) suggests the servant is a collective entity suffering for the nations’ sins, not a singular individual. Christian translations often render lamo as “he,” implying Jesus, which Singer calls a deliberate mistranslation to fit Christology.

     
3. Jewish Tradition and Historical Suffering:
   • Rabbinic Consensus: Singer cites ancient Jewish sources, like the Talmud (Berakhot 5a) and Rashi, which identify the servant as Israel, suffering vicariously for the nations’ sins. The righteous remnant of Israel, through its faithfulness to God despite persecution, serves as a “light to the nations” (Isaiah 42:6), vindicating God’s covenant in the Messianic Age.

     
   • Historical Context: Israel’s suffering in exile (e.g., Babylonian, Assyrian oppression) matches the servant’s description—despised, afflicted, and bearing the nations’ iniquities (53:4–6). Singer argues that the nations’ astonishment (52:15, 53:1) reflects their realization that Israel’s suffering was unjust, not a divine punishment for their own sins, as they assumed. This aligns with prophecies in Ezekiel 36:6–9 and Jeremiah 30:8–13 about Israel’s redemption.

     
   • Rejection of Human Sacrifice: Singer emphasizes that Jewish theology rejects human sacrifice or vicarious atonement through death (e.g., Deuteronomy 24:16: “each man shall be put to death for his own sin”). The idea of Jesus dying for humanity’s sins contradicts this principle, whereas Israel’s suffering is seen as a consequence of gentile oppression, not a sacrificial act.

     
4. Allegorical Messiah vs. Literal Israel:
   • Singer acknowledges that some Jewish sources (e.g., Targum Jonathan on 52:13) apply the servant allegorically to the Messiah, but only as a member of Israel who shares in the nation’s suffering. This does not support a divine or dying Messiah but reinforces Israel’s collective role. For example, Numbers 4:19–20 shows individuals (like the Kohathites) bearing burdens for the nation, a model for the Messiah as part of Israel, not a separate figure.

     
   • In contrast, Christian interpretations, starting with early figures like Justin Martyr (2nd century CE), apply 53:12 to Jesus’ crucifixion and resurrection (e.g., Luke 22:37). Singer argues this retrofits Jesus into the text, ignoring the broader context of Israel’s narrative.

     
5. The “Forbidden Chapter” Myth:
   • Singer debunks the Christian claim that rabbis removed Isaiah 53 from synagogue readings to hide its messianic significance. He notes that no rabbinic edict prohibits reading Isaiah 53, and the Haftarah cycle, established before Christianity (pre-2nd century BCE), skips 53 because it doesn’t align with specific Torah portions or holidays, not due to suppression. Isaiah 9:6, another passage Christians cite, is included in readings, showing no conspiracy to hide messianic texts.

     

     

Why Singer Rejects Jesus as the Servant

Singer’s core argument is that the servant’s identity as Israel is clear from the text’s context, language, and Jewish interpretive tradition. The servant’s suffering, exaltation, and role in bearing iniquities align with Israel’s historical experience in exile and its prophesied redemption, not with Jesus’ life or Christian theology. Specific issues with the Jesus interpretation include:

• Literal vs. Figurative Reading: The promises of “seed” and “prolonged days” (53:10) fit a nation’s endurance, not an individual who died childless. Christian figurative readings (e.g., disciples as “seed”) stretch the Hebrew meaning.

  
• Singular vs. Plural Language: The Hebrew lamo (53:8) and other grammatical clues suggest a collective servant, not an individual.

  
• Theological Misalignment: The idea of a divine Messiah or human sacrifice conflicts with Jewish monotheism and Torah principles (e.g., Numbers 23:19: “God is not a man”).

  
• Contextual Disconnect: Christians often isolate 53 from 52 and 54, ignoring the consistent theme of Israel’s suffering and vindication. Singer stresses that reading the entire book of Isaiah reveals Israel as the servant throughout.

  

Counterarguments from Christian Perspective

For balance, some Christian scholars (e.g., Eitan Bar, cited in) argue that Isaiah 53 points to an individual Messiah (Jesus) because:

• The singular pronouns (“he,” “him”) suggest an individual, not a collective (though Jewish scholars counter that nations are often personified singularly in Hebrew).
• The servant’s sinlessness (53:9: “he had done no violence, nor was any deceit in his mouth”) doesn’t fit Israel, which scriptures describe as sinful (e.g., Isaiah 43:24). Singer responds that the “righteous remnant” of Israel, not the entire nation, is meant, and their faithfulness amidst suffering fulfills this description.

  
• The servant’s voluntary suffering and death (53:7, 12) align with Jesus’ crucifixion, not Israel’s forced exile. Singer counters that Israel’s endurance under oppression is portrayed as a willing testimony to God’s covenant, and “death” is metaphorical for near-destruction in exile.

  

Conclusion

In Isaiah 52:13–15, Isaiah (as God’s mouthpiece) introduces the servant’s future exaltation, with gentile nations reacting in shock. In 53:10–12, God speaks, affirming the servant’s suffering, vindication, and role in justifying others through knowledge. Rabbi Tovia Singer argues that the servant is Israel, not Jesus, based on:

• Explicit references to Israel as the servant in Isaiah and other scriptures.
• The contextual narrative of Israel’s suffering and redemption in Isaiah 52–54.
• Linguistic evidence (e.g., lamo as plural) and theological issues (e.g., no human sacrifice in Judaism).
• Historical Jewish exegesis and the lack of evidence for rabbinic suppression of the text.

Singer’s interpretation emphasizes a collective, historical, and prophetic reading rooted in Jewish tradition, contrasting with Christian readings that apply the passage to Jesus’ life and death. For further study, Singer’s resources on Outreach Judaism (outreachjudaism.org) or 53isaiah.com provide detailed analyses, and Jewish translations like the JPS Tanakh clarify the Hebrew text.