Rabbis, Skeptics and the Suffering Messiah
If anyone was a skeptic about Jews believing in Jesus, I was. Born to second-generation Jewish American parents in Brooklyn, I experienced much anti-Semitism growing up in the 1950s and ’60s. Since my persecutors weren’t Jewish, I assumed they were Christian. When I was fourteen, there was talk that a certain Jewish family in my neighborhood had converted to Christianity. I was filled with disgust. How could Jews do such a thing?
As a young adult, I had a lot of pent up resentment against Christianity. I enjoyed ridiculing anyone who tried to talk with me about Jesus. But I was spiritually hungry. I moved to Israel, lived on a kibbutz, visited a Hasidic yeshiva to ask questions, but returned to the United States still wondering how to really connect with God – a Jewish God, not a Christian one.
People kept telling me about Jesus. I had a great problem with him. Many Jews had died in his name, and many who hated Jews called themselves Christian. And the idea of someone dying on a cross for me seemed like a bunch of hocus-pocus.
But I kept meeting Christians who seemed genuine in their love and concern for me, and their prayers for me seemed to “work.” So finally I prayed, “God, if Jesus is the Savior and Messiah that the Hebrew prophets wrote about, you’re going to have to show me.”
As I studied the Bible, I began to see how Jesus could have fulfilled many of the prophecies in the Hebrew Scriptures. I also discovered that the New Testament wasn’t something arbitrarily tacked onto the Hebrew Bible by people who hated Jews. I was shocked to learn that Jews had written it and that Jesus himself was a Jew.
One of the most convincing passages showing that the Messiah would make the ultimate sacrifice and die for our sins was Isaiah 53.
Present-day rabbis disagree. Rashi (1040-1105 a.d.) might have been the first to deny that this incredible passage is messianic. But many Jewish sages, before and after Rashi, saw the Messiah in Isaiah 53.
The highly regarded first-century Rabbi Shimon Ben Yochai stated: “The meaning of the words ‘bruised for our iniquities’ [Isaiah 53:5] is, that since the Messiah bears our iniquities, which produce the effect of his being bruised, it follows that whoso will not admit that the Messiah thus suffers for our iniquities, must endure and suffer them for them himself.“
Rabbi Moshe Alshich, a famous sixteenth-century scholar, asserted: “[Our] Rabbis with one voice, accept and affirm the opinion that the prophet [Isaiah 53] is speaking of king Messiah.
In contrast, today’s rabbis have rallied around the assertion that the “Suffering Servant” of Isaiah 53 is the nation of Israel and not the Messiah. Let’s take a look:
Who has believed our message and to whom has the arm of the Lord been revealed? He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem.
Throughout Isaiah 53, the masculine singular pronoun “he” is used to designate the suffering servant. This pronoun is very rarely used in regards to Israel. More usually, Israel is referred to as “you,” “she/her.” and “they/them.” But there is no problem at all using “he” in reference to the Messiah.
Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all.
Just a quick read through the Prophets will show that Israel could not even bear its own sins, let alone those of others. It was our Jewish people who had “gone astray” and “turned to our own way.”
According to the revered twelfth-century Jewish scholar Ramban (Nachmanides), the Redeemer is the Messiah:
“Yet he carried our sicknesses, being himself sick and distressed for the transgressions which should have caused sickness and distress in us, and bearing the pains which we ought to have experienced. But we, when we saw him weakened and prostrate, thought that he was stricken, smitten of God. The chastisement of our peace was upon him – for God will correct him; and by his stripes we were healed.“
While today’s rabbis deny substitutionary atonement – one man dying for the sins of the world – this had not previously been the case. The mystical Zohar records:
“The children of the world are members one of another. When the Holy One desires to give healing to the world, he smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying, “‘He was wounded for our transgressions, bruised for our iniquities“‘ (Isaiah 53:5)” (Numbers, Pinchus, 218a).
He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth.
We cannot find any biblical references to affirm that Israel was silent in the face of oppression. But we do find that this is true of Jesus. Before the Sanhedrin, he remained silent. When he finally spoke, it only aided the prosecution:
“But Jesus remained silent and gave no answer. Again the high priest asked him, “‘Are you the Messiah, the Son of the Blessed One?'” “‘I am,'” said Jesus. ‘”And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.'” The high priest tore his clothes. ‘”Why do we need any more witnesses?'” he asked” (Mark 14:61-63).
Jesus astonished Pilate with his silence:
“Then Pilate asked him, ‘Don’t you hear the story they are bringing against you?’ But Jesus made no reply, not even to a single charge – to the great amazement of the governor” (Matthew 27:13-14).
By oppression and judgment he was taken away. Yet who of his generation protested? For he was cut off from the land of the living; for the transgression of my people he was punished. He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth.
Jesus was deprived of justice (“judgment”) and was killed. Israel was not “cut off from the land of the living.” It is also clearly untrue that Israel “had done no violence, nor was any deceit in his [Israel’s] mouth.” At times, the prophets charged that our people had morally descended below the gentiles. The Gospels declare that Jesus’ grave was with both the wicked and the rich, as he died with sinners and was buried in a rich man’s tomb.
Yet it was the Lord’s will to crush him and cause him to suffer, and though the Lord makes his life an offering for sin, he will see his offspring and prolong his days, and the will of the Lord will prosper in his hand. After he has suffered, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities.
There is no reason to suppose that Israel’s death could represent “an offering for sin.” Sin offerings had to be without any blemish. But we were covered with them. How could the knowledge of Israel “justify many?” But faith (knowledge) in the Messiah will.
This servant, who dies as a sin offering for the people, will eventually “see the light of life and be satisfied.” He will live subsequent to his death – a cryptic reference to the resurrection.
Isaiah says that this servant will bear the iniquities of many. When I first studied this passage as a young man, it began to dawn on me that I personally needed to be forgiven for my wrongdoing, what the Bible calls “iniquities.” And this servant – who was looking to me more and more like Jesus – had made that possible.
Jesus told the Jewish religious leaders of his day,
“You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me” (John 5:39).
Do Isaiah 53 and other Hebrew Scriptures speak of Jesus? Does the New Testament confirm this? Do as I did. Read and decide.
Daniel Mann, a Jewish believer in Jesus, has been teaching Apologetics and Theology at the New York School of the Bible since 1992. For a more in-depth look at Isaiah 53, read his article at