The Purposes Of The Messiah Essay Research

The Purposes Of The Messiah Essay, Research Paper

INTRODUCTION Luke sums up the mission of Jesus Christ in one quote, “For the Son ofMan came to seek and to save what was lost. ” By studying Messianic prophecyone is able to see in particular what Christ’s purposes were – just howindeed He sought and saved that which was lost. By comparing these detailsto the record of His life as found in the four gospels, one gets a clear ideaof Jesus’ mission, and what the response to this should be.ISAIAH’S SERVANT SONG Undoubtedly, one of the most remarkable prophecies concerning thepromised Messiah was uttered by Isaiah, in his fourth servant song, inparticular the section which states: Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all. 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 her shearers is silent, so he did not open his mouth. By oppression and judgment, he was taken away. And who can speak of his descendants. For he was cut off from the land of the living; for the transgression of my people he was stricken. 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. Yet it was the LORD’s will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand. After the suffering of his soul, 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. Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors. Firstly, however, it must be demonstrated that this passage ispredictive of the promised Messiah, for there are other interpretations incurrent usage . Gerald Sigal is quoted by Ankerberg et. al. as saying, “WhatJews find even more amazing and mystifying is how any person who studies thischapter critically can possible believe it alludes to Jesus. . . . Isaiah 53speaks of the nation of Israel. . . . ” Certainly, Ringgren, in line withhis theory that Messianism is simply king ideology, sees this passage asconcerning the relationship of Israel to the world . Bentzen describes theinterpretation of this passage as “less soluble than most” but asserts that”It is doubtful whether they [scholars] will ever arrive at the answer of theChurch. ” Still others believe that Isaiah is actually referring to himself .It is surmised by some that the Ethiopian eunuch learned this interpretationfrom Jerusalem rabbis when asking Philip, “Tell me, of whom does the prophetspeak. Of himself, or of somebody else. ” These interpretations are incorrect. The suffering servant “had doneno violence, nor was any deceit found in his mouth. ” Yet, Isaiah said, “Iam a man of unclean lips, and I live among a people of unclean lips. “Similarly, Isaiah confessed on behalf of Israel, “Our offenses are many inyour sight, and our sins testify against us. ” Finally, Isaiah 53:8 states,”For the transgression of my people, he was stricken.” The “my people” canonly refer to Israel, thus “the servant” cannot. Similarly, Throughout this passage, the Servant is portrayed as an individual. It speaks of what He has done; how He was despised; how He was rejected, and how the Lord laid on Him the iniquity of us all. All of this the Servant did on behalf of “My people.” This passage speaks of the Messiah. This is the view applied in someof the Targums’s and Midrash’s . Ankerberg et. al. mention many Jewishscholars who see this passage as Messianic . In fact, many early Rabbisconceived of two Messiahs in order to resolve this passage with theirexpectancy of a triumphant and victorious Messiah . Scholem elaborates, “TheMessiah ben Joseph is the dying Messiah who perishes in the Messianiccatastrophe. . . . By contrast. . . . all of the utopian interest isconcentrated on the Messiah ben David. ” Manson demonstrates anotherRabbinic explanation for the suffering Messiah which involves the Aramaictext of the Targum on Isaiah 53. In this, verse eight is rendered such, Out of chastisements and punishments he will bring our captives near; the wondrous things done to us in his days who shall be able to tell. for he will cause the dominion of the Gentiles to pass away from the land of Israel, and transfer to them the sins which my people have committed.Of course, Manson’s comments are the obvious, It would scarcely be possible to conceive a more complete perversion of the whole central idea of the Hebrew prophet’s vision than is here revealed in the Targum. The latter recognises that the Servant is the Messiah, but deliberately contorts everything in Isa. liii. into conformity with the worst excesses of Jewish nationalistic doctrine. . . . In place of the prophet’s “He was cut off from the land of the living: for the transgression of m