Old Testament Week 21: Isaiah 4055

1) Introduction. a) [SLIDE 2] In this lesson, we cover the portion of Isaiah known as Second Isaiah or Deutero-Isaiah.1 i) As I mentioned back in part 1, tradition ascribes the Book of Isaiah to a single author: the prophet Isaiah whose ministry was in the late 8th century B.C. But doubt concerning the unity of Isaiah was expressed as early as the 12th century A.D., and since the late 18th century, scholars have widely believed that the text of Isaiah has multiple authors who wrote in different periods of time. (1) The primary reason behind this is that the vocabulary, style, tone, and message of the first 39 chapters are very different from those of chapters 40 to 66. (2) As the handout outlines, First Isaiah deals almost exclusively with judgments upon Assyria and other surrounding nations in the late 8th century B.C. (3) Second Isaiah is largely a message of comfort and restoration to a people in captivity during the Babylonian period nearly 200 years later. ii) [SLIDE 3] Some passages from Deutero-Isaiah were on the plates of brass that the Book of Mormon prophet Nephi1 took from Jerusalem just after 600 B.C., so at least these portions of the book of Isaiah had been completed by that time. (1) Isaiah 4849 and 52 were particular favorites of Book of Mormon authors, who quoted and commented on them. (2) Other portions of Deutero-Isaiah are not found in the Book of Mormon and therefore could possibly be later compositions.2 b) Timeline of the conquerors of Israel. i) After the reigns of David and Solomon, their united kingdom was split into the nations of Israel and Judah. Thereafter, the Hebrew people were under constant threat or domination from large regional powers. Since the prophecies in Isaiah refer to these powers, lets take a minute to review them: (1) [SLIDE 4] Assyria dominated the Ancient Near East region from 745 to 612 B.C., overrunning and deporting Israel and exacting tribute from Judah. (2) [SLIDE 5] The Assyrians were overthrown by the Babylonians in 612 B.C. The Babylonian king Nebuchadnezzar II made war against Judah, and carried most of her people off to Babylon in a series of deportations.3 The last and largest of these was in 586 B.C. (3) [SLIDE 6] The people of Judah remained in captivity for nearly 50 years, until the Persian king Cyrus overthrew the Babylonians in 539 B.C. and allowed all the peoples who had been captured by the Babylonians to return to their homelands.

Deuteros is the Greek word for second. Isaiah 4143 and 4647 are not quoted or alluded to at all in the Book of Mormon. See the handout from lesson 18 on Isaiah in the Book of Mormon (http://bit.ly/ldsarcot18h2). 3 Some Jews, including the prophet Jeremiah, fled to Egypt. A handful of others were able to remain in Judah.
1 2

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Old Testament: Isaiah 4055

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(a) Some Jews returned almost immediately,4 but the bulk of them remained in Babylon for another 100 years5 and slowly trickled back to the homeland. During this time, the rebuilt nation of Judah was relatively autonomous. (4) [SLIDE 7] The Persian era lasted nearly 200 years, until the Greek warrior-king Alexander the Great conquered the Persian Empire in 331 B.C.. ii) Isaiah 4049 focuses on Judahs captivity in Babylon and the Lords promise to restore Israel. (1) Some of the prophecies are about the return from Babylon. (2) Others are long-term prophecies of the permanent triumph of Israel over all her enemies. iii) The overriding message is the deliverance of Gods people (in Israel and the world) will be accomplished by God, because he is in control of the events of history. c) [SLIDE 8] The structure of Deutero-Isaiah. i) Second Isaiah is divided into two major parts: (1) Chapters 4048 focus on Judahs captivity in Babylon and the rise of king Cyrus, who would free the Jews to return to their homeland.6 (2) Chapters 4955 use an extended metaphor of the Servant of the Lord, and Zion the abandoned wife. d) Rather than review these chapters in sequence, Id like to take a topical approach this time and examine the reoccurring themes that are woven throughout this part of the book. 2) [SLIDE 9] The first theme: God has forgiven Israel and will gather them from exile. a) The book begins with a beautiful and moving passage in which the Lord forgives Judah for her sins and promises to restore them to their promised land (Isaiah 40:15). i) The mention in verse 2 of Israel receiving double for all her sins is a reference to the principle contained in the Law of Moses of paying double what was taken (Exodus 22:4, 7, 9). ii) The road (KJV highway) in the desert is for the procession of the Davidic king who will be anointed and usher in a new era of peace and prosperity. b) Israels return to their lands will be accomplished because the Lord has rallied powerful Gentiles to make it happen (Isaiah 49:2223). i) The Gentiles here probably refers to the Persians who overthrew the Babylonians. ii) In the Book of Mormon Jacob2 applied this prophecy to the Gentiles in last days and their reaction to the message of the restored gospel (2 Nephi 6:815).

4 These would include Ezra and Nehemiah, who sought to rebuild the walls of the Jerusalem temple. (This will be covered in lesson 27). 5 The story of Esther takes place in the city of Shushan during the rule of Persian king Ahasuerus (Xerxes I, reigned 485 465 B.C.). 6 Isaiah 44:2845:4 even mentions Cyrus by name (in the present tense) as one raised up by the Lord to deliver captive Judah. The passage makes pains to point out that the Lord is calling Cyrus by his name. It seems likely that this portion is an addition or emendation by a writer during Cyrus time.

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c) Watchmen will declare the good news of Judahs return, and joyous songs will break out. The Lord gave instructions on how they are to return. (Isaiah 52:712.) d) See also Isaiah 43:17, 25. 3) [SLIDE 10] The second theme: God is incomparable. a) The Lord repeatedly told the people of Judah through Isaiah that he is unique and there were no other beings worthy of their worship and reverence. i) Before me there was no God formed, neither shall there be after me. Ye are my witnesses, saith the LORD, that I am God. (Isaiah 43:1012.) ii) Beside me there is no God...yea, there is not [rock], I know not any (Isaiah 44:6, 8). (1) The final instance of God in KJV verse 8 is actually rock, referring to a large rock that would provide shelter from a storm. The Lord is frequently referred to as a rock in the scriptures.7 iii) I am the LORD, and there is none else (Isaiah 45:56, 14, 18, 2122.) iv) See also Isaiah 46:9. b) These passages have frequently been used against the Latter-day Saints as evidence that our doctrine that we can become like God is false.8 i) However, this is a distortion of Isaiahs message. The intention of these passages is to show that God stands alone as the object of worship, and cannot be worshipped along with false idols. ii) My glory I will not give to another, neither my praise to graven images (Isaiah 42:8, 17). iii) The entire passage after 44:8 discusses the vanity of idols (Isaiah 44:920). iv) Isaiah 47:710 describes the kingdom of Babylon as a false idol who says there is none else beside me, but the passage predicts her fall because of her great wickedness. 4) [SLIDE 11] The third theme: Isaiahs Servant Songs. a) In four poetical passages, Deutero-Isaiah revealed the mission of an unnamed Servant of the Lord (see handout): i) Song #1 (42:17). The Lord commissions his Servant and endows him with the Spirit. The Servant is humble and compassionate. ii) Song #2 (49:113). The Servant is called before birth, prepared as the Lords special, hidden weapon to deliver the exiles of Judah. He feels his efforts are in vain, yet he will trust in God to vindicate him. iii) Song #3 (50:49). The servant is the Lords faithful, obedient disciple. He endures insults, humiliation, and abuse, yet he continues to trust in God to vindicate him.

7 See Genesis 49:24; Deuteronomy 32:4, 15; 1 Samuel 2:2; 2 Samuel 22:2; 23:3; Psalms 18:2, 31, 46; 61:2, 6; 118:22; Isaiah 8:14; 17:10; 51:1; Acts 4:11; Romans 9:33; 1 Peter 2:8 1 Corinthians 10:4; 1 Nephi 13:36; Jacob 4:15; Helaman 5:12; D&C 50:44; Moses 7:53. 8 For a response to this claim, see

http://en.fairmormon.org/Mormonism_and_the_nature_of_God/%22No_God_beside_me%22

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iv) Song #4 (52:1353:12). The Servant atones for Israels sins and is exalted by the Lord. b) [SLIDE 12] This is an appropriate time to discuss the concept of the Messiah in the Old Testament. i) The English word Messiah is translated from the Hebrew ( mashiyach). (1) It appears 39 times in the Old Testament. The King James Version translates it 37 times as anointed and 2 times as Messiah.9 (2) The Hebrew word is an adjective derived from the verb to anoint. It has the same meaning as the Greek word (christos): anointed one. (a) The Hebrew word is used occasionally to refer to priests and prophets.10 (b) It is used most often to refer to kings whose installation to office included a ritual anointing with olive oil.11 (c) Daniel 9:2526 refers to a prophesied anointed one whose ministry was still to come. ii) The concept of a future Messiah is a theme found throughout the Old Testament and in other religious literature of the period, including the Dead Sea Scrolls. iii) According to all this literature, the features of this Messiah include: (1) He is a royal figure (king) to appear at the last days. (2) He is a descendant of David (Isaiah 11:1) who will inherit Davids throne (Isaiah 9:7). (3) He is a great military leader that delivers (saves) Israel from foreign bondage. (4) His throne is established (secured) by God forever. (5) He will rule in righteousness and establish peace and justice. (6) He is referred to by God as his son (e.g., Psalm 2:7). (7) In some traditions (especially in the Dead Sea Scrolls and Samaritan writings) he is accompanied or preceded by a Taheb (restorer).12 iv) Zechariah 3:8 identifies the Servant as the BRANCH, meaning the branch of David who is the Messiah (Jeremiah 23:5; 33:15). (1) This concept appears in Isaiah 11:15, which we discussed in a previous lesson.13 c) [SLIDE 13] The first Servant Song (Isaiah 42:17). i) The first song describes the Servants divine commission from God.

The latter in Daniel 9:25, 26. See, for example, Leviticus 4:3, 5, 16; 6:22. 11 1 Samuel 2:10, 35; 12:3, 5; 16:6; 24:6, 10; 26:9, 11, 16, 23; 2 Samuel 1:14, 16, 21; 19:21; 22:51: 23:1; 1 Chronicles 16:22; 2 Chronicles 6:42; Psalms 2:2; 18:50; 20:6; 28:8; 84:9; 89:38, 51; 105:15; 132:10, 17; Isaiah 45:1 (where it refers to the Persian king Cyrus); Lamentations 4:20; Habakkuk 3:13. 12 See, for example, Malachi 3:1 and 4:5, where Elijah is identified as the messenger who prepares the way before me. In John 1:1921 John the Baptist denies being Christ, Elijah, or that prophet. Joseph Smith filled this role in the last days (D&C 132:45). 13 See lesson 19, pages 811 (http://bit.ly/ldsarcot19n).
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ii) The Gospel of Matthew quotes verses 14 as a prophecy of Jesus Christ (Matthew 12:1821).
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Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.

Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations.
2

He shall not cry, nor lift up, nor cause his voice to be heard in the street.
3

He will not cry or lift up his voice, or make it heard in the street;
3

A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
4

He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.

a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice. 4 He will not grow faint or be crushed until he has established justice in the earth; and the coastlands wait for his teaching.
5

The Servant is the true Davidic king because (a) he has been selected by God, and (b) he brings justice to Israel and other nations. Mine elect generally refers to the covenant people of Israel14; in this case it refers to the Servant. The statement I have put my spirit upon him was fulfilled, in part, at Jesus baptism (Matthew 3:1617). The Servant will not have to publicize or make a spectacle of himself. This matches the ministry of the Savior, who was quiet, gentle, humble, meek and lowly in heart (Matthew 11:29). The crushed reed and flax wick of a dimly-burning oil lamp symbolize those who are weak and oppressed, physically and/or spiritually. The Servant will bring justice and healing to these people. For rhetorical effect the terms used to describe the bruised reed and smoking flax in verse 3 are repeated here. He protects the weak, and he himself will not become weak. People from the farthest reaches of the earth are waiting to hear the Servants teaching.

Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: 6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;

Thus says God, the LORD, who created the heavens and stretched them out, who spread out the earth and what comes from it, who gives breath to the people upon it and spirit to those who walk in it: 6 I am the LORD, I have called you in righteousness, I have taken you by the hand and kept you; I have given you as a covenant to the people, a light to the nations,

The Servant is both the fulfillment of Gods covenant with the people, and also a mediator of that covenant. This idea also appears in Servant Song #2 (49:8).

14

e.g., Isaiah 45:4; 65:9, 22; D&C 29:7; 33:6; Moses 7:62. http://bit.ly/ldsarc For personal use only. Not a Church publication.

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To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. (KJV Isaiah 42:17.)

to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. (NRSV Isaiah 42:17.)

This description is both literal and metaphorical: People who are physically blind will be healed (Matthew 11:5), and those who are spiritually blind will see the truth. The reference to prisoners would resonate with ancient readers as a prophecy of restoration from Babylonian captivity. It also has been adapted in modern revelation to apply to releasing people from spirit prison (D&C 76:7374).

d) [SLIDE 14] The second Servant Song (Isaiah 49:113). i) The Servant is called before birth, prepared as the Lords special, hidden weapon to deliver the exiles of Judah (49:3). He feels his efforts are in vain (49:4), yet he will trust in God to vindicate him. ii) The Book of Mormon prophet Nephi1 quoted this prophecy in its entirety (1 Nephi 21:19). (1) Nephi1s version has a longer introduction (1 Nephi 21:1) that may be a lost part of the original, or may be an embellishment by Nephi1 himself.15 Either way, its significant to Nephi1 because it indicates Isaiah was speaking to the scattered remnant of Israel, and it tells us why they were scattered. (Nephi1 considered himself and his family part of that scattered remnant.16) iii) Were going to read verses 59:
5

And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
6

And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

And now the LORD says, who formed me in the womb to be his servant, to bring Jacob back to him, and that Israel might be gathered to him, for I am honored in the sight of the LORD, and my God has become my strength 6 he says, It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the survivors of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth.

The Servant was foreordained to his mission. Jesus Christ was chosen in the premortal world as the Messiah. (Compare Isaiah 49:1.)

God tells the Servant that his mission to gather Israel is too easy; he will be given an additional task to bring salvation to the Gentile nations as well. This fulfills the promise given to Abraham that in thy seed shall all the nations of the earth be blessed (Genesis 22:18). Nephi comments on this in 1 Nephi 22:79.

15 And again: Hearken, O ye house of Israel, all ye that are broken off and are driven out because of the wickedness of the pastors of my people; yea, all ye that are broken off, that are scattered abroad, who are of my people, O house of Israel (1 Nephi 21:1a). 16 See 1 Nephi 10:13; 13:34; 15:14; 19:24; 2 Nephi 28:2.

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Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.

Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;

That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places. (KJV Isaiah 49:59.)

Thus says the LORD, the Redeemer of Israel and his Holy One, to one deeply despised, abhorred by the nations, the slave of rulers, Kings shall see and stand up, princes, and they shall prostrate themselves, because of the LORD, who is faithful, the Holy One of Israel, who has chosen you. 8 Thus says the LORD: In a time of favor I have answered you, on a day of salvation I have helped you; I have kept you and given you as a covenant to the people, to establish the land, to apportion the desolate heritages; 9 saying to the prisoners, Come out, to those who are in darkness, Show yourselves. They shall feed along the ways, on all the bare heights shall be their pasture. (NRSV Isaiah 49:59.)

Because of the great mission performed by the Servant, Israel will be chief among the nations and receive honor and glory from them, where before they were despised and rejected.

An acceptable time is a time of the Lords choosing. This began to be fulfilled when Jesus came (Behold, now is the accepted time2 Corinthians 6:2). Nephi1s version inserts a key phrase here: God will give thee my servant for a covenant of the people.

This is similar to 42:7 in its description of the Servant releasing prisoners from physical and spiritual bondage. Those freed from captivity will find food everywhere, along the roadside and the mountain slopes.

e) [SLIDE 15] The third Servant Song (Isaiah 50:49). i) The servant is the Lords faithful, obedient disciple. He endures insults, humiliation, and abuse, yet he continues to trust in God to vindicate him. ii) The Book of Mormon prophet Jacob2 quoted this prophecy in its entirety (2 Nephi 7:49).

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The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.
5

The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. 6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.

The Lord GOD has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens wakens my ear to listen as those who are taught. 5 The Lord GOD has opened my ear, and I was not rebellious, I did not turn backwards. 6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting.

God gives the Servant power to be his spokesman or representative. The second half of the verse either refers to Israel who has to be repeatedly awakened to hear the word of the Lord., or it refers to the Servant himself who learns by revelation what he needs to know.

God speaks to the Servant by revelation. The Servant does not turn from his appointed mission, but fulfills it completely. This is the first of the Servant Songs to directly indicate that the Servant will face opposition that he will have to overcome. (Its hinted at in 49:4.) The scourging,17 the insults,18 and spitting19 are all familiar images from the abuse Jesus Christ suffered before going to the cross. To be shaven or have ones beard pulled out was serious insult to dignity in the Ancient Near East. This describes the Servants determination to fulfill his mission. He receives aid from God and has a firm, resolute look on his face (hard, like flint), and knows that he will be victorious.

For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.
8

He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me.

The Lord GOD helps me; therefore I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame; 8 he who vindicates me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me.

This is a courtroom analogy, where the plaintiff stands before the defendant and makes his accusation to his face. In this case the questions are rhetorical challenges, because the Servant knows he will be victorious against all opposition. Jacob2s version adds the phrase and I will smite him with the strength of my mouth (2 Nephi 7:8b), indicating that the Servant has the word of God which overcomes all his enemies.

Matthew 27:26; Mark 15:15; John 19:1. Matthew 27:29, 41; Mark 15:20, 31; Luke 22:63; 23:11, 36. 19 Matthew 26:67; 27:30; Mark 14:65; 15:59.
17 18

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Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up. (KJV Isaiah 50:49.)

It is the Lord GOD who helps me; who will declare me guilty? All of them will wear out like a garment; the moth will eat them up. (NRSV Isaiah 50:49.)

The Servants enemies will be destroyed, slowly but surely, even as clothing is destroyed by time and pests.

f) [SLIDE 16] The fourth Servant Song (Isaiah 52:1353:12). i) This last passage is probably the most explicit prophecy of the mortal mission of the Messiah in the Old Testament. ii) It is quoted or paraphrased in the New Testament twelve times by six different writers.20 iii) The Book of Mormon prophet Abinadi quoted Isaiah 53 in its entirety before wicked king Noah3 and his court (Mosiah 14) in defense of his teaching that God himself shall come down among the children of men, and ...redeem his people (Mosiah 15:1; cf. 13:3334) and that he, himself, should be oppressed and afflicted (Mosiah 13:35). iv) It has five stanzas of three verses each:
Stanza 1: The Servant will succeed in his mission, although he will be injured.
52:13

Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.

52:13

See, my servant shall prosper; he shall be exalted and lifted up, and shall be very high.

14

As many were astonied21 at thee; his visage was so marred more than any man, and his form more than the sons of men:

14

Just as there were many who were astonished at him so marred was his appearance, beyond human semblance, and his form beyond that of mortals

To deal prudently is to act wisely, or, in other words, to succeed. This repetition of synonyms exalted, extolled, and very high emphasizes the degree of the servants coming exaltation. See Acts 2:33; 3:13; Ephesians 1:2023; Philippians 2:911; 3 Nephi 20:43. The astonishment here is a sense of being horrified or stunned because the Servant is so disfigured he no longer looked like a man (NET). This is likely because of the abuse he received in 50:6. See 3 Nephi 20:44; 21:10.

20 See Matthew 8:17; Mark 15:28; Luke 22:37; 24:46; John 12:38; Acts 8:32 33; Romans 10:16; 15:21; 1 Corinthians 15:3; 1 Peter 2:22, 24; 1 John 3:5; Revelation 5:6. 21 Astonied is an archaic English form of astonished.

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So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.

so he shall startle many nations; kings shall shut their mouths because of him; for that which had not been told them they shall see, and that which they had not heard they shall contemplate.

The Hebrew word rendered sprinkle in the KJV (and 3 Nephi 20:45) can be translated in different ways, depending on the context. Sprinkle is a possibility, if one understands it to refer to sprinkling blood in an act of purification (e.g., Exodus 29:16, 2021). A more likely interpretation is spring, leap, which could mean cause to leap, startle and would fit the parallelism of the verse better: Kings shall shut their mouths because they will be speechless in astonishment. See 3 Nephi 21:89; Matthew 13:1617; Romans 15:21; D&C 101:94.

Stanza 2: The Servant will be ignored and rejected.

53:1

Who hath believed our report? and to whom is the arm of the LORD revealed?

53:1

Who has believed what we have heard? And to whom has the arm of the LORD been revealed?

For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3

For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, nothing in his appearance that we should desire him.
3

He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

He was despised and rejected by others; a man of suffering and acquainted with infirmity; and as one from whom others hide their faces he was despised, and we held him of no account.

The report is the one they just heard in 52:1315. The idea is that few people believed who the Servant was and accepted him as Gods representative. Arm is a metaphor for power and strength: The Lord is a warrior who bares his arm, takes up his weapon, and crushes his enemies (e.g., Isaiah 51:910; 63:56). See John 12:3738; Romans 10:16; Mosiah 14:1. He is the Servant; him is the LORD. The tender plant is a twig. The metaphor suggests insignificance. Comeliness is majesty, and beauty means appearance (same as visage in 52:14). The idea behind this verse is he didnt look special or different, so we didnt follow him. See Isaiah 4:2; 11:1; Mark 6:23; Philippians 2:67. Sorrows means pain, and grief means sickness. Isaiah 53:34 is chiastic parallelism: Rejected of men/smitten of God sorrows, grief/griefs, sorrows hidour faces/esteemed him not The point of this chiasm is that the Servant is despised and treated as insignificant. He is compared to a diseased person who is shunned because of his horrible illness. See John 1:1011; Mark 9:12

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Stanza 3: The Servant will pay for the iniquity of Gods people.
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Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5

But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6

All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

Surely he has borne our infirmities and carried our diseases; yet we accounted him stricken, struck down by God, and afflicted. 5 But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed. 6 All we like sheep have gone astray; we have all turned to our own way, and the LORD has laid on him the iniquity of us all.

He lifted up our illnesses, he carried our pain (NET). The people believed God was attacking him for some evil he had done. See Matthew 8:17; 27:3943; 1 John 3:5. Bruised means crushed. He endured punishment that made us well (NET). Healing is a metaphor for forgiveness here. See Zechariah 12:10; John 19:34; Romans 4:255:1; 1 Corinthians 15:3; Matthew 27:2426; Mark 15:15; John 19:1; 1 Peter 2:24.

Astray means wandered off, and way refers to a path. The metaphor seems to indicate sin committed in ignorance: Sheep dont purposely wander off; they just do it because theyre sheep (i.e., by nature). Laid doesnt really capture the meaning of the Hebrew word (paga, light upon, attack); the LORD caused the sin of all of us to attack him (NET). See Romans 3:23; 1 John 1:810; Leviticus 16; Romans 4:25; cf. 1 Peter 2:25.

Stanza 4: The Servant will suffer his afflictions in silence, even though they are unjust.
7

He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth.

This verse emphasizes the Servants silent submission. The comparison to a sheep suggests a sacrificial metaphor: Christ is our Passover lamb, whose blood protects us from death and destruction. See Matthew 27:1214; Mark 14:6061; 15:35; John 19:89; Luke 23:89; John 1:29, 3536; Revelation 5:6; cf. Acts 8:3233; Mosiah 15:6.

2014, Mike Parker

http://bit.ly/ldsarc

For personal use only. Not a Church publication.

Hurricane Utah Adult Religion Class

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Old Testament: Isaiah 4055

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Week 21, Page 12

He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

By a perversion of justice he was taken away. Who could have imagined his future? For he was cut off from the land of the living, stricken for the transgression of my people.
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And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

They made his grave with the wicked and his tomb with the rich, although he had done no violence, and there was no deceit in his mouth. Stanza 5: The Servant will triumph over all his challenges.
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The precise meaning of this line is uncertain; the implication is a miscarriage of justice. He was led away after an unjust trial (NET). Declare means consider: Of those of his generation, who took notice? No one. Cut off from the land of the living means he was sent to the world of spirits (killed). Dead Sea scroll 1QIsaa reads for the transgression of his people. See Luke 22:6371. They intended to bury him with criminals, but he ended up in a rich mans tomb (NET). See Matthew 27:38, 5760; 1 John 3:5; Luke 23:1324; 1 Peter 2:22

Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

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Yet it was the will of the LORD to crush him with pain. When you make his life an offering for sin, he shall see his offspring, and shall prolong his days; through him the will of the LORD shall prosper.

11

He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

Out of his anguish he shall see light; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.

11

Pleased means desired, bruise is crush, and grief is pain, illness. The precise meaning of the second line is uncertain; it reads literally, if you/she makes, a reparation offering, his life. The idea is that the LORD has given the Servants life as a sacrificial offering for sin. His seed are his descendants, offspring. The Lords purpose will be accomplished through him (NET). See Matthew 20:28; Mark 10:45; Mosiah 5:7; 15:1013. The Servant will look back on his lifes work and will be satisfied when he understands what he has done (NET). To justify means declare not guilty, acquit. See Romans 5:15, 19; Mark 14:24.

2014, Mike Parker

http://bit.ly/ldsarc

For personal use only. Not a Church publication.

Hurricane Utah Adult Religion Class

12

Old Testament: Isaiah 4055

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Week 21, Page 13

Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

Therefore I will allot him a portion with the great, and he shall divide the spoil with the strong; because he poured out himself to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.

The Hebrew word translated great ( /rabbim) means many, multitude (it is translated so in Isaiah 52:14, 15; 53:11, and later in this verse). The idea is that the Servant has won the victory, and divides the winnings (spoil of victory) with his people (those mentioned in 53:10b, 11b). See Romans 8:1617, 34. He hath poured out his soul unto death is literally translated he laid bare his life. In other words, he willingly submitted to death. Transgressors are rebels. Bare means carried. Intercession is intervention. The Servant intervened on behalf of those who rebelled against Gods commandments (cf. 53:6a). See 1 Timothy 2:56; Hebrews 7:25; Mark 15:28; Luke 22:37; Hebrews 9:28.

Isaiahs poetic description of the [Servant] teaches much about who Jesus was and about the purpose of his mortal ministry. Contrary to what was expected by many of the Jews in the meridian of time, who were looking for an invincible millennial Messiah to come in power and glory, the mortal Messiah Isaiah described would come from humble and obscure beginnings, would look like an ordinary man, and would suffer and die. In his first coming to earth he came as a suffering servant; in his second coming he will come as a reigning King. In his first coming he would not overthrow earthy kingdoms and governments but rather conquer something far greater, even sin and death. [Isaiah 53] teaches how, through the Atonement, or the vicarious suffering of Jesus, individuals can be forgiven of sins and become the sons and daughters of Christ. They then become joint heirs with Christ to all the blessings of the Father.22

5) [SLIDE 17] Next week: a) Isaiah 5666.

D. Kelly Ogden, Isaiah chap. review: Mosiah 14 // Isaiah 53, Book of Mormon Reference Companion, Dennis L. Largey, ed. (Salt Lake City: Deseret Book, 2003), 395.
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2014, Mike Parker

http://bit.ly/ldsarc

For personal use only. Not a Church publication.