The significance of public reading of God's Word in early churches is discussed, followed by an introduction to Isaiah 53 and its controversies within Judaism and Christianity.

Importance of Public Reading

Exploration of how Isaiah 53 was treated in Jewish synagogues historically, along with a discussion on the structure and meaning of the servant songs in Isaiah.

Historical Context and Structure of Isaiah 53

Two key questions about the identity and suffering of the servant are introduced, contrasting the Jewish expectation of a powerful Messiah with the suffering servant.

Questions on the Servant's Identity

Explanation of the chiastic structure in Isaiah 52-53, followed by a detailed analysis of the first stanza of Isaiah 52:13-15.

Chiastic Structure and First Stanza Analysis

Discussion on the contrast between the servant's exaltation and suffering, including the imagery of sprinkling in relation to atonement and purification.

Significance of the Servant's Appearance

Linking the description of the servant in Isaiah 53 to Isaiah 6, with insights from the second stanza regarding the servant's rejection.

Connecting Isaiah 6 and 53

Understanding the 'arm of the Lord' and its connection to the servant's identity, along with a discussion on why the people did not recognize the servant.

The Arm of the Lord and Recognition of the Servant

Explaining the concept of vicarious suffering in relation to the servant's role and exploring the reasons behind the servant's suffering for humanity's benefit.

Vicarious Suffering and Its Purpose

An analogy comparing humans to sheep and the nature of sin, linking the servant's suffering to the symbolism of the Day of Atonement.

The Nature of Sheep and Day of Atonement

Defining vicarious suffering and its implications in the context of faith, followed by an introduction to the fourth stanza focusing on the servant's oppression and silence.

Vicarious Suffering Defined and Fourth Stanza Overview

Discussion on the reflexive nature of the servant's affliction and its voluntary aspect, along with the servant's acceptance of his fate and its parallels with sacrifice.

Reflexive Affliction and Acceptance of Fate

Exploration of the cultural importance of leaving behind a legacy, followed by an analysis of the servant's role as a sin-bearing sacrifice fulfilling Yahweh's will.

Cultural Significance and Yahweh's Will

Assurance that God is satisfied with the sacrifice of the servant, providing peace for believers regarding their sins, and discussing the necessity of Jesus' death for salvation.

God's Satisfaction and Necessity of Sacrifice

A closing invitation for individuals to accept Christ as their Savior and a prayer for guidance, emphasizing the importance of personal response to the gospel.

Invitation to Accept Christ

# Weekly Newsletter: Exploring the Depths of Isaiah 53

## Good Morning!

Welcome to this week's edition of our newsletter! Today, we'll delve into the significance of the public reading of God's Word and explore the profound message found in Isaiah 53.

## The Importance of Public Reading

- In the early church, the public reading of Scripture was vital.
- Records show that some churches had designated readers, emphasizing the importance of sharing God's Word with the congregation.
- This tradition mirrors practices in Jewish synagogues, where Scripture is read publicly every Sabbath.

## The Controversy Surrounding Isaiah 53

Isaiah 53, often referred to as the "Forbidden Chapter," has sparked debate between Judaism and Christianity. Here are some key points:

- Before Christ, Jewish scholars viewed Isaiah 53 as a prophecy about the Messiah.
- After the spread of Christianity, this chapter became contentious within Judaism due to its parallels with Jesus' life.
- Historical accounts reveal that rabbis eventually removed Isaiah 53 from synagogue readings due to the confusion it caused.

## Understanding the Servant Songs

In our exploration of Isaiah, we will focus on the fourth of the servant songs, addressing two crucial questions:

1. **Who is the mysterious servant?**
2. **Why did he suffer so much?**

### Context of the Servant Songs

- The original manuscripts of the Bible did not have chapters; these were added later for ease of reference.
- The division of Isaiah 52 and 53 is not ideal, as the last verses of 52 should be read as part of 53.

### The Nature of the Messiah

- Jewish expectations of the Messiah included a powerful king who would deliver them from their enemies.
- The suffering servant described in Isaiah challenges these expectations, leading to confusion among the Jewish people.

## Analyzing the Chiastic Structure

To better understand Isaiah 52 and 53, we will examine a chiastic structure, which highlights the relationship between different verses:

- **Stanza 1:** Exaltation and suffering contrasted
- **Stanza 2:** The servant's humble beginnings
- **Stanza 3:** The central theme of vicarious suffering
- **Stanza 4:** The servant's silent acceptance of suffering
- **Stanza 5:** The ultimate triumph and purpose of the servant

## Key Insights from Isaiah 53

### Stanza 1: The Servant’s Contradiction (Isaiah 52:13-15)

- **High and lifted up:** The servant will be exalted.
- **Marred appearance:** His suffering will leave him unrecognizable.
- **Sprinkling many nations:** A reference to the purification and atonement for sin.

### Stanza 2: The Servant’s Humility (Isaiah 53:1-3)

- The servant grows up like a root out of dry ground, emphasizing his ordinary and humble nature.
- He is despised and rejected, highlighting the contrast between expectations and reality.

### Stanza 3: The Vicarious Suffering (Isaiah 53:4-6)

- The servant bears our griefs and sorrows, suffering not for his own sins but for ours.
- This passage emphasizes the concept of vicarious suffering, where one suffers on behalf of others.

### Stanza 4: The Servant’s Silent Endurance (Isaiah 53:7-9)

- The servant does not defend himself, willingly accepting oppression and judgment.
- His silent suffering reflects his voluntary submission to God’s plan.

### Stanza 5: The Will of the Lord (Isaiah 53:10-12)

- It was the will of the Lord to crush the servant, indicating a divine purpose behind his suffering.
- The servant, though cut off and without posterity, ultimately bears the sins of many and makes intercession for transgressors.

## Conclusion

As we reflect on Isaiah 53, we see a profound depiction of the suffering servant who embodies both humility and exaltation. The mysteries of this passage challenge our understanding of the Messiah and invite us to explore the depths of God's plan for redemption.

The message of Isaiah 53 reminds us that our salvation is not based on our goodness but on the sacrificial love of Jesus Christ. If you haven't received Him as your Savior, we encourage you not to put it off any longer.

Thank you for joining us this week! We look forward to continuing our exploration of Scripture together.

---

Stay tuned for more insights and discussions in our upcoming newsletters!

"Unlocking the Secrets of Isaiah 53: The Suffering Servant"

- Importance of public reading of God's Word in early churches, with designated readers.
- Historical context of Isaiah 53, seen as a prophecy of the Messiah before the rise of Christianity.
- Jewish rabbis stopped reading Isaiah 53 in synagogues due to its alignment with Jesus' life and work.
- Discussion of the fourth servant song in Isaiah, focusing on two questions: the identity of the "mysterious servant" and the reason for his suffering.
- The contrast between the Jewish expectation of a powerful Messiah and the suffering depicted in Isaiah.
- Introduction of a chiastic structure in Isaiah 52-53 to highlight key themes and contrasts.
- Examination of the first stanza of Isaiah 52:13-15, showcasing the duality of the servant's exaltation and suffering.

- The term "sprinkle" in the Old Testament refers to priests sprinkling sacrificial blood on the mercy seat of the Ark of the Covenant.
- The Ark contained the Ten Commandments, symbolizing God's laws, which the people were failing to obey.
- The blood sprinkled represented atonement and the death of a sacrificial lamb in place of sinners.
- The passage discusses the servant who will purify many nations, linking to the idea of Jesus as the servant.
- Isaiah 53 describes the servant as being despised, ordinary, and without beauty, yet significant in God's plan.
- The "arm of the Lord" symbolizes God's power and presence, revealing that the servant is God acting in salvation.
- The servant's suffering is vicarious, bearing the griefs and iniquities of others, highlighting the theme of suffering in the world.

- Suffering can lead to greater good, as exemplified by dental visits and personal ailments.
- God allows suffering for a greater purpose, even when it's hard to understand.
- Christ's suffering was for humanity's sins, not His own.
- The concept of vicarious suffering means suffering in place of others for their benefit.
- The Old Testament ritual of the scapegoat symbolizes the removal of sin through Christ.
- Jesus willingly accepted suffering, as seen in prophetic scripture, demonstrating His voluntary sacrifice.
- The narrative emphasizes God's intention behind suffering and the redemptive nature of Christ's affliction.

- The speaker emphasizes the importance of self-defense against false accusations but aims to practice Christian grace by trusting the Lord for vindication.
- Reflects on the suffering of Jesus, comparing Him to a silent lamb, illustrating His acceptance of fate without resistance.
- Discusses the cultural significance of dying without posterity and how Jesus, who died young and alone, faced this fate.
- Highlights the theological concept that Jesus’ suffering was part of God's will, leading to the justification of many through His sacrifice.
- Stresses that salvation requires a personal response to the gospel and that Jesus' death is for those who turn to Him.
- Encourages listeners to accept Christ as their Savior and expresses a desire for deeper appreciation of Jesus' sacrifice.

- Public reading of God's Word was significant in early churches.
- Isaiah 53 viewed as a Messianic prophecy before Christianity.
- Jewish rabbis ceased reading Isaiah 53 due to its connection to Jesus.
- Focus on the identity and suffering of the "mysterious servant" in Isaiah.
- Contrast between Jewish expectations of a powerful Messiah and the suffering depicted.
- Chiastic structure in Isaiah 52-53 highlights key themes.
- Isaiah 52:13-15 explores the servant's exaltation and suffering.
- "Sprinkle" refers to priestly atonement practices in the Old Testament.
- The Ark of the Covenant symbolizes God's laws and the need for atonement.
- The servant purifies nations, linking to Jesus' role.
- Isaiah 53 describes the servant as despised yet significant in God's plan.
- "Arm of the Lord" symbolizes God's power in salvation.
- The servant's suffering is vicarious, bearing others' griefs and iniquities.
- Suffering can lead to greater good, reflecting on personal experiences.
- God's purpose behind suffering can be hard to understand.
- Christ's suffering was for humanity's sins, not His own.
- Vicarious suffering represents suffering for others' benefit.
- Scapegoat ritual symbolizes sin removal through Christ.
- Jesus accepted suffering willingly, demonstrating voluntary sacrifice.
- Emphasizes the redemptive nature of Christ's affliction.
- Importance of self-defense against false accusations while practicing grace.
- Jesus compared to a silent lamb, accepting fate without resistance.
- Cultural significance of dying without posterity reflected in Jesus’ fate.
- Jesus’ suffering part of God's will, leading to many justifications.
- Salvation requires a personal response to the gospel.
- Encourages acceptance of Christ as Savior and appreciation of His sacrifice.

I love to hear God's word read in public, read well, read properly, and we saw that this morning.

I was reading recently, maybe a couple of years ago, that in 1 of the early churches that among the officers in their church they had 5 elders, a bishop, 6 or 7 deacons, and 30 readers.

The public reading of God's Word in the local church in the beginning was so important that they had people who were designated to read God's Word in public.

Now we understand that perhaps there are many people in those days that did not read, certainly copies of God's Word were not in the pulpit, were not for sale for a few dollars like they are today, although people read more those days than we like, than some people like to think.

In the Jewish synagogue, before the time of our Lord and after the time of our Lord and even today, they read God's word publicly every Saturday, every Sabbath.

And it's important to them, and they have a schedule, They know what chapter of the Bible, of the Old Testament, will be read every Sunday.

There's an article I found recently, which I found quite interesting, often called the Forbidden Chapter.

Isaiah 53, which we'll be considering today, is a significant source of controversy.

Not just before, between Judaism and Christianity, but even between, within Judaism itself.

Up until Christ came, the Jewish sages and rabbis roundly agreed that Isaiah 53 was a prophecy about the Messiah but once the Christian gospel started to spread this chapter in Isaiah began to cause problems within Judaism because of the overt resemblance in the life and work of Yeshua, Jesus, as the Messiah.

The 17th century Jewish historian Rafael Levy admitted that long ago the rabbis used to read Isaiah 53 in synagogues but after the chapter caused arguments and great confusion after the death of Christ the rabbis decided that the simplest thing would be to just take that prophecy out of the readings in the synagogues.

That's why today when they read Isaiah 52, they stop in the middle of the chapter.

And the week after, they jump right straight to Isaiah 54.

We're gonna be looking at the fourth of the servant songs.

For the last 3 weeks we've considered the first and second servant song.

We're looking at the fourth servant song.

And we're going to be answering 2 questions.

The Jewish people who read Isaiah 52 and 53, and we need to understand that chapters in the Bible, There were no chapters in the original manuscripts.

Chapters were added in about the 12th and 13th century, and that's a good thing they did.

Could you imagine if in your Bible you didn't have verses or chapters and I told you, well, open your roll and turn your roll 32 turns and little turns.

And so it's a good thing that we have chapters, but they're not inspired.

And in the case of Isaiah 52 and 53, I think is badly divided.

The last 3 verses of chapter 52 should be part of chapter 53.

So we're going to answer 2 questions that the Jewish original readers of Isaiah read, asked themselves as they read that verse, that show that chapter, that passage, which we can ask ourselves too.

We've hinted at it for the last couple of weeks, but we're gonna get a, I think, a clear answer on that question.

And the second is, why did he suffer so much?

To the Jewish people, Messiah would be a mighty, powerful king who would deliver them from their enemies and install and store an eternal kingdom where they would no longer be vanquished by their enemies and be deported and exiled.

And they looked at the suffering surer and they say, why is our messiah suffering?

That's not what we thought should happen.

Now I've given you a handout because this is a fairly heavy subject and we're not going to have time to look at it completely this morning.

And I brought a copy of that up here, but it's up on the screen.

I brought a little red light which I hope works.

And I want to show to you, and I think you've seen on your, on this, again, that you have that I've made it like this.

It's in the form of an X, and the Greek letter for X is key, And we call that a keyism in theology.

And what it's basically saying is that there's a structure in Isaiah 52, 53, these verses we're looking at, that's like this.

And you'll see that in this structure that the first and last verses, which I put in green and whatever the cover that is, I'm kind of colorblind, they go together.

You notice that the last thought in the first straff, the first stanza, is he will prosper And the last thought in the last verse is, he will prosper.

So in a chiastic structure, and all the Psalms, and all the Psalms in the Old Testament had that structure if you look at it long enough.

The second and last, the second and fourth, second and second last, which I put in the same color, have the same subject.

And in the middle, it's always interesting, in the Catholic structure, the middle contains the main thought what's happening in that passage.

So we come to the middle, the middle verses, we'll know what this passage is all about.

And I'm just going to put those verses on the screen, those stanzas on the screens.

Each of those stanzas have a number of lines.

I'll be looking at them and considering what they have to say.

And we'll be looking at some of the main thoughts.

We've already read these passages, but I'm going to read each strophe, the 3 verses, each time so that we can consider it together carefully.

Stanza 1, Isaiah 52, verses 13 to 15, a remark that there's 5 stanzas, each stanza has 3 verses, it's a poem in the original, and of course when we translate poems we lose a lot of the poetic structure.

Behold, my servant shall act wisely, It's 1 of the servant songs, it's talking about God's servant.

He shall be high and lifted up and shall be exalted.

As many were astonished at you, His appearance was so marred beyond human semblance and is formed beyond that of the children of mankind.

Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand." Do you see the contrast in this verse?

Verse 13 tells us that he's going to be high and lifted up.

And verse 14 tells us that his appearance is so marred beyond human resemblance, he doesn't even look like a human being.

No wonder that our dear Jewish friends were confused.

In verse 13, he prospers, he's highly exalted, he's lifted up.

We look at him, is it a dead dog or is it a dead human being?

These are kings in the pagan world, in the world around the nations.

The servant supreme exaltation at the end of this stanza is elaborated by the picture of the kings which are silent before him.

Like nowadays the politicians, some of the politicians we have, they have all the answers, at least they think they do.

And in this passage, we read that the kings are so astonished when they learn about this servant that they shut up and they listen and they learn something new.

The suffering here is hinted at in the second psalm, it's developed in the third psalm, and it's climaxed in this psalm.

And notice here that he's raised up, speaks just of the resurrection.

He's lifted up, speaking of Christ's ascension to heaven, and he's highly exalted as he is in heaven today.

Now, in verse 15, there's a wonderful thought in the first line of verse 15.

It says, so shall he sprinkle many nations.

Because this word sprinkle is used in the Old Testament to describe how the priests would take the blood from the sacrifices and sprinkle it on the mercy seat in the Ark of the Alliance.

In the tabernacle, in the temple, there was this piece of furniture which was called the Ark of the, Arch, what do you say in English?

Ark of the Covenant, thank you very much.

I'm sorry, my mind sometimes stays in French.

There were angels above this box and in that box were the 10 Commandments.

And these 10 commandments contained God's will, God's laws for His people, and God's people were not obeying those commandments.

And these cherubim, these angels represented the holiness of God, gazing down into this box on God's law and realizing that God's people were not obeying that law and were subject to judgment.

And this golden plate cover for this ark was on the day of atonement once a year they sprinkled the blood on it.

This blood was evidence of death, evidence that the lamb had died in the place of the sinner.

Their sinner was hidden at least, covered perhaps the sins.

And in the Old Testament, blood was often sprinkled.

And that's what this is referring to here.

And it's a wonderful passage because in a Jewish book, talking to a bunch of Jews, He's telling us that this servant will sprinkle Purify sprinkling the blood was the purification will sprinkle many Nations that's us This 1 last thought in this verse Listen to these words in verse 13.

Now does that remind you of a passage that we looked at in Isaiah a few months ago?

The guy that preached in Isaiah chapter 6 was me, so you probably were sleeping.

In the year that King Uzziah died, I saw the Lord, I lifted up.

It's less, it's clear in the English I think, but it's much, much clearer than Hebrew.

And Isaiah, Isaiah here under the inspiration of the Holy Spirit was helping us to understand who the servant is.

This servant is the Lord of Isaiah 6, who's high and lifted up, and here he is high and lifted up.

This helps us identify who this servant is.

Let's go to the second stanza, Isaiah 53 verse 1 to 3.

And we read, who has believed what he has heard from us?

And to whom has the arm of the Lord been revealed?

For he grew up before him like a young plant, and like a root out of a dry, out of dry ground.

He had no form or majesty that we should look at Him, and no beauty that we should desire Him.

He was despised and rejected by men, a man of sorrows unacquainted with grief, and is 1 from whom men hide their faces.

He was despised and we have seen him not.

Now it's interesting here that the expression that is used, the Lord God Yahweh, God the Father I believe here, is saying that the arm of the Lord has been revealed.

That this servant is the arm of the Lord.

The arm of the Lord is being revealed here.

What does that speak about in the Old Testament?

In Isaiah chapter 40, verse 10, we read, the arm of the Lord, see the sovereign Lord comes with power, and he rules with a mighty arm.

In 51.9 we read, awake, awake armor of the Lord, clothe yourselves with strength.

Awake as the days gone by and as in generations of old.

Was it not you who cut Rahab to pieces and who pierced that monster through?

Rahab is always speaking of Egypt in the Old Testament.

Psalm 44, for not by their own sword did they win the land, nor did their own arms save them but your right hand and your arm.

The arm of the Lord is not something apart from the Lord.

It's the Lord's personal presence in personal power.

And the people here need to realize that they're seeing a person.

They're seeing the Lord Himself operating in power.

Isaiah 52, 10, we read this, the Lord has bared his holy arm before the eyes of all the nations, and in the ends of the earth shall see the salvation of our God, acting in deliverance in salvation." Is this not another indication of who the servant is?

He's the Lord God Himself acting in power and in salvation.

And there are hints here in this second stanza in Isaiah chapter 53.

He comes from the dry ground, from the earth.

An atom was formed from the earth, and he was very human, speaks of the humanness, very, very ordinary.

And He grew up as a young plant, like a root of a dry ground.

When I go to the forest, I like to look at beautiful trees.

A lot of my family members now live in Vancouver.

My dad moved out there after I left home.

And I like to go on Victoria, on Vancouver Island, and look at the mighty cedars.

There's 1 where you drive your car through, I guess, which I remember driving through years ago.

I don't look at the little tiny shoots in the ground.

The Jews will often speak in the Old Testament about trees and how powerful they are, how strong they are.

But our Lord when he came was just a root out of dry ground, no value, and he was no beauty.

He often told me that often officers were sometimes promoted not because of their competence, but because they were good looking.

He was a chief petty officer, which is the highest of the non-commissioned officers.

A lot of authority over the men, the great technicians in the Navy.

And sometimes he, especially young officers, didn't have a lot of use for them.

And he would say they were probably because they were good looking.

And it's true that we like to be with people that are good looking.

In our chiastic structure, our X structure, the middle verse is a verse where the theme of the passage comes through.

Surely has borne our griefs and carried our sorrows.

Yet we esteemed and stricken, smitten by God, afflicted.

But he was pierced for our transgressions.

Upon him was the chastisement that brought us peace and with his wounds we are healed.

The Lord has laid on him the iniquity of us all.

What we have here is vicarious suffering.

I think we've tried to answer the question, who is the servant?

Now we're going to talk about why he suffered.

He suffered but they're not his own sufferings.

He was bearing our griefs, he was bearing our sufferings.

Reading a book recently, why is there so much evil and suffering in the world?

I think the title is, why is there suffering and evil in the world and so much of it?

And I've heard the arguments from neighbors who don't want to talk up with the Lord who will say if there was a God in heaven why is my mother so sick or why did my son die and why is there suffering 1 of the answers to that if you want to think about it.

Suffering is good if it brings out something that's better.

I put off my cleaning of my teeth twice in the last 5 months.

I know that when I go, he's going to find another cavity and he's going to drill it out and I hate being drilled.

I suspect he's going to do, I think it's a bad case, and he's probably going to do a Rue Canel.

But you know that dentist is going to make me suffer.

Or is he going to do more good in making me suffer than if he didn't make me suffer?

And that, when you ask the question, why am I suffering, just remember that our sovereign God allows suffering always for a greater good.

And that isn't always Easy to believe I had 3 kidney stones in a period of over a month and a half this summer operated on 2 operations and 2 minor operations and It wasn't pleasant And I was on morphine for nearly 2 months, and I suffered and the morphine didn't do much good to me, okay?

And I wasn't, I got to admit that I wasn't thinking, oh Lord, thank you for this suffering.

You're going to bring a greater good through this.

You know, I mean, I'd like to be able to tell you that I thought that, but I didn't.

So I understand that suffering isn't pleasant.

And our Lord's suffering here, when we ask, why did Messiah suffer?

When you remember He wasn't suffering because of His sins, He was suffering because of our sins.

In verse 4 the word he is emphatic in the original.

No 1 else can look after our sins, can pay for our sins.

In verse, we're not mentioned in this, we don't, we're not part of this verse, that the stress stands here, but in verse 6 it turns to us and it says that we are sinners, we constantly go astray.

There are a few sheep farms between Trois-Rivières and Quebec City, I see, but not a lot.

We raise a lot of cows and other animals here in Quebec, not sheep.

I know that in the farms between Trois-Rivières and Quebec City, they have llamas.

A coyote knows if he goes close to a llama, the llama is going to kick his brains in.

They're very, very quick, very defensive, very, very territorial.

And there might be 200 sheep there, they can't look after themselves, but the llamas look after them.

And you always find 1 or 2 llamas with the sheep.

So we're sheep, and sheep go astray, sheep get lost.

And the verse tells that the Lord has laid on him the iniquity of us tall.

See all Unknown transcripts on Generic

11-24-2024