Security In This Life

by Phyllis Bourque

I find it interesting that many of the subjects covered in the StandingWatch programs apply in my personal life, realizing that I am essentially subjected to the issues of this world, yet not without God’s involvement. Two recent issues that I had to face were unemployment and excessive health care costs.

Earlier this year, I lost my job. In fact, the whole transcription department of 16 people was done away with, in favor of outsourcing. My first reaction was that I would finally be able to retire! A very generous severance package would have easily bridged me over to retirement in September. I began to think of all the things I wanted to catch up on when I retired and was feeling pretty good about it… UNTIL I looked at the cost of health care. My dream of retirement was quickly overshadowed by the very steep cost of health insurance, as well as the insecurity of the Social Security system itself.

God was clearly involved, however, even before I learned I had lost my job. Within two weeks of the initial announcement, four people were rehired, but in a different capacity. This has since been reduced to three, and I am one of them. The new position, Transcription Quality Auditor, involves checking the reports transcribed by the outsource company for accuracy, along with assuring the proper work flow between the various software programs used by the hospital. I am working fewer hours but my hourly wage is higher. I still have health insurance benefits, and I still have the privilege of working from home. I know that job security, like Social Security, is weak at best, but for now, I do have a job.

I could see again that God knows what is best for me, even before I do, and that He is the only real security for me in this life, for which I am very grateful.

What is known about the biblical "Urim and Thummim"?

The first time that the Bible mentions “Urim and Thummim” is in Exodus 28:30, in connection with the garments for the high priest; especially, the “ephod” and the “breastplate of judgment.” The breastplate was to be placed on the ephod (Exodus 28:28), and verse 30 reads: “And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron’s heart when he goes in before the LORD.” A similar statement can be found in Leviticus 8:8.

In Numbers 27:21, only the Urim is mentioned [but it has been understood that it included the Thummim as well–“Urim” is used here as a summary term for both]. On this occasion, God asked Moses to transfer some of his authority to Joshua. Verse 21 reads: “He [Joshua] shall stand before Eleazar the priest, who shall inquire before the LORD for him by the judgment of the Urim–at his word they shall go out, and at his word they shall come in…”

When the high priest was to inquire for the civil leader of God’s people, he was to be dressed in his official garments, containing the Urim and the Thummim.

In Deuteronomy 33:8, the Urim and the Thummim are mentioned in reverse order [showing that both were equally important], relating to the blessing with which “Moses, the man of God,” blessed Levi: “And of Levi he said: ‘Let Your Thummim and Your Urim be with Your holy one [Lit., Your pious man]…'” In other words, God decreed that the Urim and the Thummim should be with the Levites; in particular, based on Exodus 28:30 and Numbers 27:21, with the high priest who had to be from the tribe of Levi.

In 1 Samuel 28:6, only the Urim is mentioned [but by implication, it included the Thummim]: “And when Saul inquired of the LORD, the LORD did not answer him, either by dreams or by Urim or by the prophets.” We see here that somewhat of a distinction is made between dreams and prophets, and the Urim. At the same time, some kind of prophetic revelation was involved when using the Urim and the Thummim–but it occurred through the high priest, not through dreams or prophets.

We find another direct reference to both the Urim and the Thummim in the book of Ezra, describing the time after the destruction of the first temple and before the erection and completion of the second temple. The names of several of the Jews who had returned from Babylon were not found in the registry of priests, and we read in Ezra 2:62-63:

“These sought their listing among those who were registered by genealogy, but they were not found; therefore they were excluded from the priesthood as defiled. And the governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim.” We find a repetition of this passage in Nehemiah 7:64-65. These passages might imply that at that time, no priest was able to reveal God’s Will through the Urim and the Thummim.

We might also note that the Septuagint refers to the Urim and the Thummim in its translation of 1 Samuel 14:41: “Then Saul said, ‘O Lord, God of Israel, why have you not answered your servant this day? If the guilt is in me or in Jonathan my son, O Lord, God of Israel, give Urim; and if you indicate that it is in the people of Israel, give Thummim.’ And Jonathan and Saul were taken, but the people escaped.”

However, this text is highly suspect. The New King James Bible, which is based on the Masoretic Text, simply states: “Therefore Saul said to the LORD God of Israel, ‘Give a perfect lot.’ So Saul and Jonathan were taken, but the people escaped.”

On the other hand, there IS general agreement that the previous inquiry of God (compare verses 36-37) through the high priest Ahijah, who was wearing the ephod (compare verse 3), did occur with the help of the Urim and the Thummim. Considering the close connection between the high priest’s ephod and the Urim and Thummim, it is reasonable to conclude that Saul’s inquiry involved the use of the Urim and the Thummim. But apparently, verse 41 does not refer to such kind of inquiry, but strictly and only to the casting of lots, as God had not answered Saul before through the Urim and the Thummim.

Another indirect reference to the Urim and the Thummim can be found in 1 Samuel 23:6, 9-12, when David inquired of the LORD after the high priest Abiathar arrived with the ephod (verse 6). David specifically asked for the ephod to be brought to him (verse 9).

A similar episode is described in 1 Samuel 30:7-8. In this case, the inquiry resulted not only in a specific answer to a specific question, but in additional statements from the LORD, showing that the use of the Urim and the Thummim might have involved more than (just) the casting of lots.

It is true, however, that most believe that the Urim and Thummim was a “lot” oracle, but this concept is not without problems, as we have seen. Realizing the uncertainties, the Good News Bible includes the following annotation to the description of the Urim and the Thummim: “Two objects used by the priest to determine God’s will; it is not known precisely how they are used.”

We are not told in Scripture what, exactly, the Urim and Thummim were, nor how they were used, but we are told that they were in existence at the time of Moses; that they were known at the time of Saul and apparently David; and that they were referred to in some way at the time of Ezra and Nehemiah.

Since the Bible does not describe the nature of the Urim and the Thummim, nor their physical appearance, there have been many speculative attempts to visualize and identify them.

Flavius Josephus seemed to describe the Urim and the Thummim as the twelve stones or gems of the breastplate on the ephod of the high priest (arranged in rows and engraved with the names of the twelve tribes of Israel), and possibly also with two sardonyx stones on the shoulder pieces of the ephod, saying that light flashed from them to show the presence of God. He also wrote that when the light ceased flashing, God showed His displeasure.

Another Jewish tradition has it that when one stone on the breastplate did not shine, while the others were, this phenomenon identified the guilty tribe.

When attempts are made to translate the terms “Urim” and “Thummim,” the most common renditions are “revelation and truth,” “manifestations and truth,” and “lights and perfections.” The Jerusalem Talmud writes: “Urim… illuminated Israel and Thummim… perfected the way before them.” Luther referred to them as “light and fullness,” or “light and justice.”

There is no consensus as to when God ceased to reveal His Will through the Urim and the Thummim. Josephus stated that their cessation took place about 105 B.C. The Mishna stated that the cessation took place when the first prophets died. Some refer to the first prophets as David, Samuel and Solomon, others as all the prophets except Haggai, Zechariah and Malachi, saying that the cessation took place when the first temple was destroyed. Others stated that the cessation took place when the second temple was destroyed, in 70 A.D. However, many commentaries state that the Urim and Thummim were missing in the second temple.

In John Gill’s Exposition of the Entire Bible, the following comments are made regarding Haggai 2:9:

“The Jews… themselves [say] there were several things wanting in the latter [temple] which were in the former [temple], as the ‘ark’, the ‘Urim’ and ‘Thummim’, the ‘fire’ from heaven, the ‘Shechinah’ (or, as in some books, the anointing oil, and, in others, the cherubim), and the ‘Holy Ghost’: by one of their writers…, they are reckoned in this order, the ark, the mercy seat, and cherubim, one; the Shechinah or divine Majesty, the second; the Holy Ghost, which is prophecy, the third; Urim and Thummim the fourth: and the fire from heaven the fifth…”

Albert Barnes’ Notes on the Bible adds:

“Those five things, the absence whereof they felt, were connected with their atoning worhip or God’s presence among them; ‘the ark with the mercy-seat and the cherubim, the Urim and Tummin, the fire from heaven, the Shechinah, the Holy Spirit.'”

Similarily Matthew Henry’s Commentary on the Whole Bible:

“…the Jews [say] that several of the divine glories of the first temple were wanting in this [second temple] – the ark, the urim and thummim, the fire from heaven, and the Schechinah…”

The connection between the Urim and the Thummim and the existence of the temple, and their cessation with the destruction of the (first or second) temple, could be meaningful.

In his remarkable work, “The Urim and Thummim,” Cornelis van Dam informs us on page 101 that “in medieval Judaism the messianic expectation was great. The [Urim and Thummim] were not forgotten in this context. It is noteworthy that they formed part of the vision for the restored temple, and the implication was that the [Urim and Thummim] would once again function… among Protestants it was often stressed (not only in the sixteenth but also in the seventeenth century) that the [Urim and Thummim] pointed at the Messiah.”

As there are currently attempts underway to prepare for the construction of the third temple and the beginning of sacrifices in Jerusalem prior to the coming of the Messiah, it will be interesting to see whether at the same time the Jews will also initiate the use of the Urim and the Thummim through a high priest from the tribe of Levi.

Lead Writer: Norbert Link

Preaching the Gospel and Feeding the Flock

Our new booklet on the Authority of the Bible has entered its third review cycle.

Two new German sermons were posted on the Web, titled, “Pfingsten 2010, Teil 1” and “Pfingsten 2010, Teil 2” (“Pentecost 2010, Part 1” and “Pentecost 2010, Part 2”)  

Kalon and Manuela Mitchell are happy to announce the birth of their first child, Sam Aiden Mitchell (9lbs 8oz, 21.5 inches). Sam was born on May 13, 2010, at 8:43 pm.

Building a Building

by

In counseling for baptism, we were admonished to “count the cost” before accepting the responsibility of receiving God’s Holy Spirit. We were to do an accounting of what we were getting ourselves into, before we took on the lifelong commitment and all it entailed.

In Luke 14:28-30 we read, “For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it— lest, after he has laid the foundation, and is not able to finish…”

Now that we have taken on this responsibility, how is our tower proceeding? By now we should have laid a foundation of the elementary doctrines of God (compare Hebrews 6:1-2) and built upon the Rock that cannot be shaken (compare Luke 6:48). That having been done, we are to be
working on our tower.

When constructing our building, are we using good quality materials? We need to have Christ as our Cornerstone–the One that will last (compare Matthew 21:42). Is our craftsmanship all that it should be? Is the tower crooked or are there gaps in it? Or is it fitted together appropriately (compare Ephesians 2:21)?

If we use the blueprint we have been given, we can be God’s building (compare 1 Corinthians 3:9)–one that will endure to the end (compare Matthew 24:13); one that will mold and shape us (compare Matthew 21:44); and one that will allow us to house the Holy Spirit, for which we initially counted the cost (compare 1 Corinthians 3:16).

Into Captivity — Benefits — Pentecost 2010

On May 22, 2010, Dave Harris will give the sermon from Colorado, titled, “Into Captivity.”

The services can be heard at www.cognetservices.org (12:30 pm Pacific Time; 1:30 pm Mountain Time; 2:30 pm Central Time; 3:30 pm Eastern Time). Just click on Connect to Live Stream.

On May 23, 2010, is the annual Holy Day of Pentecost. Rene Messier will give the sermon in the morning from Oregon, titled, “Benefits.” Norbert Link will give the sermon in the afternoon from California, titled, “Pentecost 2010.”

The services can be heard at www.cognetservices.org at 10:00 am and 2:00 pm Pacific Time, respectively (which is 11:00 am Mountain Time; 12:00 pm Central Time; 1:00 pm Eastern Time for the morning service; and 3:00 pm Mountain Time; 4:00 pm Central Time; 5:00 pm Eastern Time for the afternoon service). Just click on Connect to Live Stream.

Preaching the Gospel and Feeding the Flock

A new member letter was sent out this week and has been posted on the Web. In the letter, Dave Harris is asking how we should prepare for the annual Holy Day of Pentecost, and he is cautioning all of us not to give in to complacency. We are also requesting that you set aside a day of fasting prior to Pentecost.

A new StandingWatch program was posted on the Web. It is titled, “Britain and US in Trouble!” The Times wrote on May 6–Britain’s “Election Day”–that Britain is “not going forward,” but it “may go back.” So is the USA, and the parallels are staggering. Is tragedy awaiting us? Will we face Greece-like economic turmoil and civil unrest–and even nuclear devastation? Experts tell us, “it is more likely than not to occur within the next several years”; it will come as “a compete surprise”; and we will be “grossly unprepared” to handle it!

Guidance

by Simon Akl

It is hard to believe that four years have already past since the beginning of my studies, and that I will be completing my Bachelors of Health Science in two weeks. Before finishing, I need to stay focused on balancing the remaining homework assignments, exams, internships, and not to mention my job. There have been many stressful moments throughout these four years, with which I have been dealing. Those moments will surely continue after my official graduation, as I will start a new chapter in the fall at my new school.

My Christian faith has allowed me to stand up constantly and take on each obstacle or stressor, which has been sent my way. It is easy to get caught up in the many distractions and lose perspective. However, I have coped by constantly remembering that God is in charge of my life and leading it, so long as I continue to submit to His Will. It is always comforting to remind myself that I am not alone in dealing with my burden, and that I have God on my side to help me, no matter how big the challenge initially appears.

Recently, I reflected on numerous decisions that I faced throughout my academic career. I remember that I had no idea as to what I would do or where I would go. I turned to God for guidance and instruction. At no time has He ever left me or forsaken me, and I can see His direction at each crossroad. I am thankful for the blessings He has granted and for the many doors He has opened. I could have never come to this point without Him. I am assured in knowing that He has guided me completely, and I am confident that when I do my part, God will take care of the rest. I keep reminding myself that I could not have imagined being where I am today, and for this I have to give the glory to God–always.

Preaching the Gospel and Feeding the Flock

A new StandingWatch program was posted on the Web, titled, “Is the Euro Doomed?” In light of the ongoing crisis pertaining to Greece, some have proclaimed that the eurozone will fall apart and the euro will be abolished. It has even been suggested that European core nations will create their own currency. However, economic, political and spiritual reasons show that none of this will happen.

Norbert Link’s new video-recorded sermon, “To the Ephesians,” has been placed on the Web.

A new German sermon was posted on the Web. It discusses the true gospel, mainly in the book of Mark. It is titled, “Das Evangelium und Sie!” (“The Gospel and You!”).

If Isaiah 53 prophesies about the first coming of Jesus Christ, why do the Jews reject this understanding?

It is true that most Jews today do not consider the passage in Isaiah 53 as a prophecy pertaining to the first coming of the Messiah. We will discuss their rationale later in this Q&A. First, let us briefly point out that Jesus Christ was and is the Messiah; and that He fulfilled precisely the prophecy in Isaiah 53.

For instance, Isaiah 53:1 (“Who has believed our report?”) is quoted in John 12:37-38 in reference to Jesus.

Isaiah 53:3 (“He is despised and rejected by men”) finds its fulfillment in Jesus Christ (compare John 1:10-11; Luke 19:14; Mark 6:3).

Isaiah 53:4 (“Surely He has borne our griefs and carried our sorrows”) is quoted in Matthew 8:17 in reference to Jesus.

Isaiah 53:5 (“And by His stripes we are healed”) is quoted in 1 Peter 2:24 in reference to Jesus.

Isaiah 53:6 (“All we like sheep have gone astray”) is quoted in 1 Peter 2:25 in reference to the Sacrifice of Jesus.

Isaiah 53:7 (“He opened not His mouth”) was fulfilled in Jesus during His “trial” (Matthew 26:63; 27:12-14), and the passage is directly quoted in Acts 8:32.

Isaiah 53:7 (“He was led as a lamb to the slaughter”) is a clear reference to Jesus Christ (John 1:29, 36)–“the Lamb of God who takes away the sin of the world.”

Isaiah 53:8 was fulfilled in its entirety by Jesus Christ. It reads: “He was taken from prison and from judgment… For He was cut off from the land of the living.” It is quoted, in reference to Christ, in Acts 8:33. Our free booklet, “Jesus Christ–A Great Mystery,” explains that Jesus’ “arrest” and “trial” were illegal, even under Jewish law at the time, and it shows in what way He was taken “from prison” and from a “just” sentence.

Isaiah 53:9 (“He had done no violence. Nor was any deceit found in His mouth”) was fulfilled in Christ, and even Pilate admitted repeatedly that Jesus was innocent (Mark 15:14; John 18:38; 19:4, 6).

Isaiah 53:9 (“And they made His grave with the wicked–but with the rich at His death”) was fulfilled, even in death, by Jesus Christ, as stated in Matthew 27:57-60. He was placed in the grave of a rich man, while He was meant to be buried or disposed of like any other “criminal” (Luke 23:33) in the fire of the valley of Hinnom–“Gehenna.”

Isaiah 53:9 (“Nor was any deceit in His mouth”) is quoted in 1 Peter 2:22 in reference to Jesus.

Isaiah 53:12 (“And He was numbered with the transgressors”) was fulfilled by Christ in two different ways, compare Mark 15:28 and Luke 22:37. He was numbered with the transgressors because He was crucified as a criminal, together with two criminals, and also, because Peter used His sword to defend Christ at the time of His “arrest.”

Isaiah 53:12 (“And made intercession for the transgressors”) was fulfilled by Christ, as recorded in Luke 23:34.

In addition, there are further passages in Isaiah 53 which find their direct fulfillment in Christ’s first coming.

Isaiah 53:2 said that the “Servant” (Isaiah 52:13) did not have special beauty or comeliness in His appearance as a man. Jesus fulfilled this prophecy, looking like an ordinary Jew who had to be identified to the soldiers by Judas Iscariot.

Isaiah 53:3 also predicted that men would despise the “Servant” of God and hide their faces from Him. We read in the New Testament that when Jesus was bleeding on the cross, onlookers, as it were, hid their faces from Him and despised Him (Matthew 27:39). Likewise, even His closest disciples fled from Him (Matthew 26:56), and Peter flatly denied that he knew Him (Matthew 26:75).

As Isaiah 53:5 prophesied that His “chastisement” was for our peace, the New Testament confirms that Jesus Christ fulfilled and fulfills this prophecy (Romans 5:1).

As Isaiah 53:5, 8, 11, 12 pointed out that the Messiah suffered and died for our sins, so the New Testament confirms in various places that Jesus did just that (Romans 4:25; 2 Corinthians 5:21; Galatians 3:13).

And it is of course well known that Jesus Christ died for our sins and transgressions, and that through His death and life we obtain forgiveness and justification–as this was clearly prophesied to happen in Isaiah 53:8, 10, 11.

In its introduction to Isaiah 53, Adam Clarke’s Commentary on the Bible states:

“This chapter foretells the sufferings of the Messiah, the end for which he was to die… the Messiah was to suffer for sins not his own; but that our iniquities were laid on him, and the punishment of them exacted of him… He shows the meekness and placid submission with which he suffered a violent and unjust death, with the circumstances of his dying with the wicked… and that, in consequence of his atonement, death, resurrection, and intercession, he should procure pardon and salvation to the multitudes… and ultimately triumph over all his foes… That this chapter speaks of none but Jesus must be evident to every unprejudiced reader who has ever heard the history of his sufferings and death.”

Why, then, do Jewish commentaries reject the clear meaning of Isaiah 53?

It should be pointed out that not all Jews do or did this. In fact, in ancient times, the Jews understood the passage to apply to the Messiah. The Ryrie Study Bible explains:

“Traditional Jewish interpretation understood the passage to be speaking of the Messiah, as, of course, did the early Christians, who believed Jesus to be the Messiah (Acts 8:35). Not until the 12th century did the view emerge that the NATION ISRAEL is referred to, a view that has since become DOMINANT JUDAISM. But the servant is distinguished from the ‘people’ (Isaiah 53:8). He is an innocent victim, something that could not be said of the nation (53:9).”

Sadly, however, as stated above, Judaism today rejects Isaiah 53 as applying to the Messiah, but teaches that it refers to the JEWISH NATION.

Adam Clarke’s Commentary on the Bible states in his introduction to Isaiah 53: “The Jews have endeavored to apply it to their sufferings in captivity…”

The Jewish commentary, Soncino, states this view, as follows:

“The Babylonians, or their representatives, having known the servant, i.e. EXILED ISRAEL IDEALIZED, in his humiliation and martyrdom, and now seeing his exaltation and new dignity, describe their impressions and feelings…”

In line with this thinking, the Soncino commentary “explains away” rather obvious passages in Isaiah 53 in the following “unique” way:

Regarding verse 8 (“He was cut off from the land of the living”), the commentary says: “He was cut off from his homeland by the Babylonians.” Regarding verse 9, referring to “His grave,” the commentary says that this means “the graves of the Jews in exile.”

As the idea is that the “servant” refers to the people of Israel or Judah, passages which refer to the innocence of the “Servant” are interpreted in this way:

“[Regarding verse 9:] On account of his [the people of Israel’s] sufferings he was deemed to be a sinner, and, therefore, classed with them. He was, therefore, OFTEN put to death as a criminal… [Regarding verses 10-12:] The servant’s [the people of Israel’s] patiently borne suffering for other people’s sins will culminate in the spiritual uplift of many and in his own physical or spiritual rejuvenation. He will enjoy a glorious future, offspring, long life, prosperity and influence… [Regarding verse 11:] The servant will live to use his knowledge of God to justify his ways to man…”

These terrible misinterpretations do not only totally reject the saving work of Jesus Christ and with it Jesus Christ Himself, they even apply all what Christ would do FOR the people TO the people. According to their false understanding, it is now the PEOPLE of Israel and Judah–rather than the GOD of Israel and Judah–whom Isaiah is allegedly describing. It is the PEOPLE–NOT GOD–who will bring about the work of salvation!!!

Some who teach that the “servant” refers to the people–and not the individual Messiah–refer as proof to a passage in Isaiah 53:8, which reads, “For the transgression of My people HE was stricken.”

The Jewish Soncino commentary renders the passage as, “For he was cut off out of the land of the living, For the transgression of my people to WHOM the stroke was due.”

The highly unreliable Jewish Tanakh translation renders the English as follows, obscuring the true meaning even more: “For he was cut off from the land of the living, Through the sin of my people, who deserved the punishment.”

Albert Barnes’ Notes on the Bible explains that the phrase in Isaiah 53:8, “HE was stricken” is to be rendered, literally, as “the stroke upon HIM.” The commentary continues: “[The word for “HIM”] is properly and usually in the PLURAL FORM, and it has been seized upon by those who maintain that this whole passage refers not to one individual but to some collective body, as of the people, or the prophets… as decisive of the controversy… Aben Ezra and Abarbanel… maintain the same thing, and defend the position that it can never be applied to an individual.”

However, after a lengthy discussion, Barnes summarizes: “These considerations show that it is proper to render it in the singular number, and to regard it as referring to an individual.”

The Jamieson Fausset and Brown commentary sets forth the rationale for this conclusion, as follows:

“‘…was he stricken’ — Hebrew, ‘the stroke (was laid) upon Him.’ Gesenius says the Hebrew means ‘them’; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But Jerome, the Syriac, and Ethiopiac versions translate it ‘Him’; so it is singular in some passages [compare Psalm 11:7 ‘His’; Job 27:23, ‘Him’; Isaiah 44:15, ‘thereto’ (in the New King James Bible, the word is translated as “to it.’)].”

Another explanation is that, as we explained in our last Q&A on Zechariah 12:10, when Christ was stricken, so was the Father:

“Rather, we need to understand that the Father suffered when Christ suffered. Even though Jesus Christ was pierced, it was God the Father who GAVE His only begotten Son to DIE for the world (John 3:16). We read that the Father was IN the Son (2 Corinthians 5:19). He experienced the Son’s suffering as well. When the Son was pierced, the Father was pierced too in that sense–God the Father who loved the Son felt the pain and suffering of His Son; He suffered WITH Christ; He felt the piercing as Christ did. Today, in the same way, both the Father and the Son feel also our pain and suffering when we go through severe trials (compare 2 Corinthians 1:5).”

But even some of the ancient Jewish commentaries which did understand Isaiah to be speaking of the Messiah–an individual–and not the nation, terribly misunderstood the meaning of the prophecy.

Let us note the following misapplications of some Jewish and other commentaries regarding the “servant,” as described in Isaiah 53.

Adam Clarke’s Commentary on the Bible states regarding Isaiah 53:3:

“Mourners covered up the lower part of their faces, and their heads… and lepers were commanded by the law… to cover their upper lip. From which circumstance it seems that the Vulgate, Aquila, Symmachus, and the Jewish commentators have taken the word nagua, stricken, in the next verse, as meaning stricken with the leprosy.”

John Gill’s Exposition of the Entire Bible adds the following in his comments to verse 4:

“‘yet we did esteem him stricken, smitten of God, and afflicted…’ it was not for any sin of his own, as the Jews imagined, but for the sins of those for whom he was a substitute; they looked upon all his sorrows and troubles in life, and at death, as the just judgment of God upon him for some gross enormities he had been guilty of; but in this they were mistaken… the Jews call the Messiah a leper… ; they say, ‘a leper of the house of Rabbi is his name’, as it is said, ‘surely he hath borne our griefs’… which shows that the ancient Jews understood this prophecy of the Messiah, though produced to prove a wrong character of him…”

The concept that the Messiah was a sinner and that He was punished for His own sins, is, of course, blasphemous. Both Isaiah 53 and the New Testament establish that Jesus Christ was sinless (Hebrews 4:15) and that He suffered and died for OUR sins (Hebrews 9:28)–not for any sins which He had committed. The concept that the Messiah was “a leper” is equally preposterous. Isaiah 53 and the New Testament confirm that the Messiah bore OUR sicknesses; not, that He suffered Himself from sicknesses such as leprosy.

Albert Barnes’ Notes on the Bible sheds more light on the Jewish misconceptions regarding the Messiah, when making the following comments regarding Isaiah 53:12:

“‘And he shall divide the spoil with the strong’-… It is language derived from the conquests of the warrior, and means that his victories would be among the great ones of the earth; his conquests over conquerors. It was from language such as this that the Jews obtained the notion, that the Messiah would be a distinguished conqueror, and hence, they looked forward to one who as a warrior would carry the standard of victory around the world…

“Notwithstanding the evidence that it refers to the Messiah, yet it is certain also that the Jews expected no such personage as that here referred to. They looked for a magnificent temporal prince and conqueror; and an impostor would not have attempted to evince the character, and to go through the circumstances… here described. What impostor ever would have attempted to fulfill a prophecy by subjecting himself to a shameful death?…

“We are then prepared to ask an infidel how he will dispose of this prophecy. That it existed seven hundred years before Christ is as certain as that the poems of Homer or Hesiod had an existence before the Christian era; as certain as the existence of any ancient document whatever. It will not do to say that it was forged – for this is not only without proof, but would destroy the credibility of all ancient writings…”

The clear answer is that Isaiah 53 refers to Jesus Christ who, being God, became man to die for our sins. He was brutally tortured, murdered, buried and resurrected. He is acting today as our merciful High Priest, and He WILL return as a conquering hero, as many New Testament Scriptures confirm (compare Revelation 19:11-16).

There is no “salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). The time will come when everybody will understand this, and also, that Isaiah prophesied about the true and only Messiah–Jesus Christ. Then, everyone will bow his knee “at the name of Jesus,” confessing that “Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11).

Lead Writer: Norbert Link

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