We have been explaining Isaiah 53, and in the first four parts of our video series, we demonstrated that the Servant of God is identified repeatedly as the nation of Israel, as a single unit. When the nations of the world witness God’s redemption of Israel from exile, they will be shocked because the people they assumed God had rejected are now being redeemed and exalted.
The nations will then confess that they bear responsibility for the excessive cruelty and persecution inflicted upon Israel.
They will also realize that Israel did not merely suffer at their hands. Through God's providence, Israel's suffering and persistent prayers for the nations allowed the world to live in peace. Furthermore, Israel’s steadfast loyalty while suffering served as a “light to the nations,” awakening the world to moral truths that bring about their spiritual healing.
In this video, part 5 of our series, we will examine specific physical criteria and promises regarding the Servant that contradict the life of Jesus but fit the nation of Israel perfectly.
First, Isaiah 53:10 says the servant will “see his seed."
Throughout the Tanakh, the Hebrew term zera (זֶרַע) strictly denotes literal, biological descendants. We see this clearly in both Genesis 12:7 and Genesis 15:5. Jesus had no biological children, whereas Israel survived centuries of persecution to see their physical offspring carry on the covenant. Some Christians argue that his disciples were his spiritual children; however, talmidim (תלמידים) or banim (בנים) would be the correct words if that were the case.
Second, Isaiah 53:10 says the servant “shall prolong his days."
The saying ya'arikh yamim (יַאֲרִיךְ יָמִים) exclusively refers to living a long, physical mortal life on earth into old age, as seen in Exodus 20:12 and Deuteronomy 5:16. Since, according to Christianity, Jesus died young at approximately 33 years old, he did not experience the prolonged physical life explicitly described in this verse.
On the other hand, the nation of Israel has had its earthly existence prolonged across millennia.
Third, Isaiah 53:3 says the servant will be "A man of pains, acquainted with illness"
The Hebrew words k'ev (כַּאֵב) and choli (חֳלִי) denote physical sickness and disease. Yet the Gospels never describe Jesus as physically ill.
By contrast, Isaiah 1:5–6 explicitly describes the nation of Israel in exile as a body inflicted, sick, and wounded from foot to head.
Fourth, Isaiah 53:12 says the servant “shall divide the spoil with the strong."
The Servant is promised a reward of physical wealth and tangible plunder (shalal) שָׁלָל֒. Jesus died with no material assets, and according to Matthew 27:35, his clothes were gambled for by Roman soldiers. However, in Isaiah 60:5–11, Israel, upon its final redemption, is promised physical restoration and restitution from the nations.
Fifth, Isaiah 53:9 says the servant will experience “deaths.”
The Hebrew word used here, b’motav (בְּמֹתָיו), literally means “in his deaths.” It carries the plural suffix “av” the same grammatical ending found in Psalm 99:7 for “His testimonies” (edotav).
Since Jesus’s death was a single event, the plural phrasing of “in his deaths” cannot refer to him. Instead, this term perfectly describes the collective nation of Israel, which has endured repeated “deaths” throughout history through exiles, pogroms, and massacres.
Sixth, Isaiah 53:7 says the servant “opened not his mouth… he was led like a lamb to the slaughter.”
A “lamb to the slaughter” offers no defense, yet the Gospels depict Jesus speaking repeatedly before his accusers. Israel, however, was historically defenseless and subjugated under Gentile rule, which explains why “sheep to be slaughtered” is explicitly applied to the nation of Israel in Psalm 44:22.
Although this is not a comprehensive list of contradictions, they demonstrate that a straightforward reading of Isaiah 53 cannot apply to Jesus. These discrepancies are so obvious that Christians resort to rationalizations and New Testament retroactive interpretations to defend their claims.
In conclusion, far from an isolated messianic prediction, Isaiah 53 stands as the climax of God's covenantal pledge to the nation of Israel. Although Israel endures the afflictions of exile, they will eventually be redeemed and exalted. At that time, the nations who witness the redemption will confess that they mistakenly thought Israel suffered because they were forsaken by God, when in fact, Israel suffered from the excessive persecution inflicted upon them by the nations.
This transformative worldview echoes the vision of Isaiah 60:3, which proclaims, “Nations will come to your light, and kings to the brightness of your dawn.”
Thank you very much.
Rabbi Bentzion Kravitz
Previous videos in the series are available on the Video page.
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