(Continued-Chapter Three-The Outline of Messiah's Career)

In this study we have learned from psychology and from the Scriptures that it is possible for God to come to this earth clothed in a human body and still not be recognized, even by the religious leaders of the chosen people of Israel. Hence we are convinced that the inference drawn from the data of Psalm 110 relative to Messiah's rejection upon His first appearance in Israel is sound psychologically and Scripturally.

After being rejected by His own people, Messiah receives an invitation from God in heaven to leave the earth and to ascend into the glory-world. To Him is extended the honor of a seat at the right hand of the Almighty: "Sit thou at my right hand until I make thy enemies the footstool of thy feet."¹ Far greater is the honor and glory conferred upon Him by the Lord than the ignominy and shame heaped upon Him by blinded men.

This passage gives no light on the special crisis which calls forth the invitation for Messiah to return to heaven. The details may be gathered from parallel statements. The famous passage in Isaiah 52:13-53:12 doubtless will give us information concerning the great tragedy constituting the first crisis in Messiah's earthly career. Before we can make use of the data found in this passage, however, we must first determine without a doubt whether or not this passage is a prediction of Messiah. All things being equal, those interpretations of Messianic predictions which antedate the controversies between the Jews and the Christians should have great weight with both sides of the dispute. Therefore they should be given the most serious consideration and careful study, and should be rejected only after the evidence is seen to be overwhelmingly against them. With this principle as a criterion let us now examine the ancient synagogal interpretation. Jonathan ben Uzziel (1st century A.D.), who translated one of the Targums (Aramaic version of the Hebrew text), rendered Isaiah 52:13 thus: "Behold, my Servant Messiah shall prosper; He shall be high and increase, and be exceeding strong." Notwithstanding his clear insight into this verse, he is without doubt wrong in his applications of the statements of the sufferings² mentioned in this passage to the disasters and calamities of the Jewish nation.

Among the various opinions in the Babylonian Talmud concerning Messiah, we find this one: "The Messiah what is His name? ...The Rabbis say the 'leprous one'; (those) of the house of Rabbi (say), 'the sick one' as it is said, 'Surely He hath borne our sickness'" (Baron). Other names of Messiah appearing in this passage are: "Shiloh" (Gen. 49:10); "Yinnon" (Psalm 72:17); "Haninah" (Jer. 16:13); "M'nahem" (Lam.1:16). The calling of Messiah "the leprous one" arose from a misunderstanding of נָגוּעַ which means "stricken" or "plagued" and not "leprous" (Isa. 53:4). This quotation, therefore, shows that the writer of this section of the Babylonian Talmud believed in a personal Messiah and considered Isaiah 53 as Messianic.

Now let us consider later interpretations. The Jewish writer, Abarbanel, who had no bias in favor of the Christian interpretation of Isaiah 53, makes the following significant statement: "Jonathan ben Uzziel interprets it in the Targum of the future Messiah; and this is also the opinion of our learned men in the majority of their midrashim." Another famous Jewish writer of the second half of the sixteenth century, Alshech, makes a similar confession: "Our Rabbis with one voice accept and affirm the opinion that the prophet (in Isa. 52:13-53:12) is speaking of King Messiah." According to the late David Baron, a prince among commentators, "the Messianic interpretation of this chapter was almost universally adopted by Jews, and his (Rashi's) view, which we shall examine presently, although received by Aben Ezra, Kimchi, and others, was rejected as unsatisfactory by Maimonides, who is regarded by the Jews as of highest authority, by Alshech (as stated above), and many others, one of whom says the interpretations adopted by Rashi 'distorts the passage from it's natural meaning,' and that in truth it was given of God as a description of the Messiah, whereby, when any should claim to be the Messiah, to judge by the resemblance or non-resemblance to it whether he were the Messiah or no.'"

A careful study of the entire passage convinces the candid mind that the prophet was talking of the suffering of an individual for the entire nation.

Some have interpreted this prediction as referring to the Jewish nation and its long sufferings. Without doubt the expression my servant in certain connections does refer to the nation Israel, while in other passages it signifies the godly remnant. Again it undoubtedly designates an individual, as is clearly seen from certain contexts. What does the present context indicate? Can this servant be the nation? In reply I wish to call attention to three facts which show without a doubt that it is not. First, the servant, according to 52:13, deals or acts wisely. If the nation is the servant here mentioned, she acts wisely. What is the verdict of the past? The historical books of Tenach narrate one continuous course of backslidings on the part of Israel. The prophets constantly raised their voices against the wickedness of the people. God through Moses called Israel a stiff-necked people (Ex. 32:9; 33:3,5) and the prophets likewise constantly reminded them of this fact. They were ever turning to idolatry. During the times of the judges God had to turn Israel over to oppressors because of her sins; at the time of the exile the people suffered because of their idolatry and wickedness; and for nineteen hundred years they have been scattered throughout the world because of their iniquity. Israel's checkered history from the birth of the nation (deliverance from Egypt) to the present time is characterized by apostasy from God and persistence in her own rebellious ways--approximately 3500 years of failure on Israel's part and 3500 years of patience and long-suffering by the Lord.³ In view of these 3500 years of delinquencies and failures, could the prophet have said in serious discourse, as in this prediction, that my servant (the nation of Israel) deals wisely? This question demands a most emphatic denial. Since to fear the Lord is the beginning of wisdom, Israel can in no sense be said to deal wisely, for she has not feared Him, according to the significance of these terms.

Secondly, the servant of this passage suffers without protest--not even opening his mouth. A glance at Jewish history shows that such meekness, non-retaliation, and submissiveness have never characterized the nation. On the contrary, the Jews have vigorously protested and at times even fought fiercely for their rights. Submissiveness has never characterized the nation.

Thirdly, throughout 53:1-9 the servant is clearly distinguished from the nation for whom He suffers without resistance.

The reasons given above also show that the remnant of Israel is not in view in this passage. On the other hand, they point unmistakably to the conclusion that an individual of the nation is presented as suffering and making atonement for it. (For a full discussion of the proper interpretation of this wonderful prediction see chapter 18 of The Eternal God Revealing Himself to Suffering Israel and to Lost Humanity by the present author.)

What information does this Messianic passage give relative to the ascension of this Servant of the Lord? The answer is found in the following statement: הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד. "Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high" (Isa. 52:13). Let us approach the question involved in this quotation by ascertaining first the literal meaning of each of the verbs and then the derived significance. Next in order we will test the passage by learning which meaning accords with the context.

The verb שָׂכַל is a denominative and primarily means to have understanding, knowledge which is the result of attentiveness. In the Hiphil, the form occurring in this passage, it means to have insight, to act prudently or deal wisely, hence, to prosper. יָרוּם translated "be exalted" also has the literal meaning of being raised, lifted. For example, see Isaiah 49:11. In other connections it signifies to rise as in Genesis 7:17, where the ark is said to rise from the ground. It is translated to mount up in the statement, "When the cherubim lifted up their wings to mount up from the earth" (Ezek. 10:16, cf. v. 17). It also occurs in the statement, "And the glory of Jehovah mounted up" (v. 4). In Genesis 31:45 this same word is rendered "set up" in the statement relative to Jacob's lifting up a stone as a pillar. In many other places it has the literal meaning of being raised up or rising, whereas frequently it has the figurative idea of being exalted, honored, or proud. Therefore the context alone can decide which meaning is to be chosen in each case. נִשָּׂא is niphal perfect, third person, singular, with וְ conversive, and means literally, be lifted up or lift one's self up. Likewise it has figurative or metaphorical significations. As in the case of the other verbs, the context must decide what is the intended meaning in each given case. גָבַהּ means to be high, exalted. It is used both literally and figuratively. The data given in the connection must always decide its use.

A careful study of the prediction shows that this servant is not honored or exalted among men but, on the contrary, is reproached and despised by them and finally executed in a most horrible manner-- "He was cut off out of the land of the living" (53:8). The divine reason for permitting such cruelty is that He submits to execution "for the transgression of my people to whom the stroke was due" and that He may "make his soul an offering for sin" (53:10). But after His death "he shall prolong his days, and the pleasure of the Lord shall prosper in his hand" (53:10).

Since יָרוּם means literally to rise, and since this servant prolongs his days after his death, it is evident that the literal meaning of rising from the dead should be given it in this context. As seen above, נִשָּׂא means to lift up or carry, both literally and figuratively. Since rising from a state of death is demanded by the context as the meaning of the preceding verb, the trend of thought doubtless favors the literal meaning of this verb. Being in the niphal, the passive or reflexive form, it indicates that this servant is literally lifted up or lifts Himself up. Being thus lifted up, He is "exceedingly high."

Therefore this prediction, studied in the light of the entire context, is an epitome of the career of Messiah when He comes to earth and is rejected by His own people. Briefly stated, it announces that He will act wisely, nevertheless will be put to death. But the grave cannot imprison its holy victim because it is written: "For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption" (Ps. 16:10). Therefore, He rises from the tomb, a triumphant conqueror. Being restored to life, He "is lifted up" or "lifts himself up"--the second stage in the exaltation of Messiah after His rejection and suffering. The result of His being lifted up is that He shall be exceedingly high. When these facts are studied in connection with Psalm 110, it immediately becomes evident that each prediction supplements the other. The facts gathered from both passages and arranged in proper sequence are: first, the rejection of Messiah by His people; second, His execution; third, His resurrection from the dead; fourth, His ascension to heaven; and fifth, His session at the right hand of God.

The statement, "Sit thou at my right hand until I make thine enemies thy footstool," must be studied with all its implications. In the preceding section we learned that Messiah, at the invitation of God, ascends to heaven after His resurrection. Hence the sitting mentioned in this quotation refers to His session at the heavenly court. As has already been noted, for a king to extend to another the honor of sitting at his right hand was, to the oriental mind, an acknowledgment of equality on the part of the sovereign. May I repeat with emphasis that to David's auditors such language could mean nothing less. Since the Spirit of God would not lead a prophet to use language with a connotation different from that in ordinary use without indicating such a departure, it is absolutely certain that He used these words exactly as they were understood by the people of that day. Therefore this language in the mouth of David implies the equality of Messiah with the eternal God.

The prophet Zechariah, in no uncertain sound, declared the same fact: חֶרֶב עוּרִי עַל־רֹעִי וְעַל־גֶּבֶר עֲמִיתִי "Awake, O sword, against my shepherd, and against the man that is my fellow" (Zech. 13:7). In this passage He whom God terms "my shepherd" is "the man that is my fellow." The word גֶּבֶר shows that this shepherd is a man; but He is more than a man. He is עֲמִיתִי "my fellow," says God. The latter word occurs ten times in the Hebrew Scriptures: in this passage and nine times in the Book of Leviticus. In the nine other occurrences it is used as a synonym for אָח brother which refers either to a blood relative or to one who is living nearest to another. Since a man's brother is of the same nature and essence as himself, the man whom God thus speaks of as עֲמִיתִי my fellow is of the same divine nature and essence as God Himself. Hence upon His return to the heavenly court He is given the honor of equality with the eternal God.

How long will He remain seated at the right hand of God? This question can be answered only in a general way. The statement, "Until I make thine enemies thy footstool," is to us indefinite since our knowledge is limited and since God in no other passage has told us how long He will remain there. The implication, however, is that when the enemies have been subdued He will cease to remain seated in the heavens. This inference is strengthened by a statement in the next verse which will be studied later.

Another inference drawn from the statement, "Until I make thine enemies thy footstool," is that God deals with Messiah's enemies during His session at His right hand. From the Scriptures we learn that God overrules everything for the advancement of His purposes. He has His way not only in heaven but also among men. It is not to be inferred, however, that men are doing the will of God on earth now. But the Lord overrules the wickedness of men to His praise. The kings of the ancient world thought that they were doing exactly as they pleased but the Lord declared that He was using them to accomplish His purposes (see Isa. 10:5-11). Hence today the providential hand of God is working in the world in general, but especially in Israel to bring her to the point where she will submit to Him and accept His sovereignty. In doing this thing the Lord does not coerce the will but brings man to the point where he is glad to do the will of God. It was and is His will that Israel accept her Messiah. But when He first comes, according to the prediction, she rejects Him, He returns to heaven, and God silently yet surely works with the nation until it does come to the point of accepting Him, at which time He will return to earth.

Since she rejects Him at His first coming, does the Lord cast off Israel? Is God through with His chosen earthly people? God is not changeable. He may be delayed in carrying out His plans but He never turns from them. Eventually He overrules and brings to fruition His original plans. In regard to the perpetuity of the Davidic throne and kingdom, the Lord declares that He will not alter the promise which has gone forth from Him (Ps. 89:34-37; Jer. 33:19-22). That He has not cast off Israel is evident from Jeremiah 31:35-37. These promises are to be taken literally, for they mean exactly what they say. Hence God deals with the Jews in a providential way during Messiah's session in heaven, and will eventually bring them to acknowledge their iniquity in rejecting Him. At that time, as we shall see, He will begin to use the Chosen People in dispensing His blessings to the whole world.

Though Israel, during the time of Messiah's session at the right hand of God, is set aside and unusable for the carrying out of His plans, is the Lord without a people through whom He may work? Do the prophets speak concerning this matter? Moses gave us Israel's national anthem in the form of a prophecy (Deut. 32). In this forecast the great law-giver told the nation ahead of time that it would forget God, that He in turn would hide His face from it, and that He would call another people and thereby provoke it to jealousy. Read this prediction very carefully.

"Of the Rock that begat thee thou art unmindful. And hast forgotten God that gave thee birth. And Jehovah saw it, and abhorred them. Because of the provocation of his sons and his daughters. And he said, I will hide my face from them, I will see what their end shall be: For they are a very perverse generation, Children in whom is no faithfulness. They have moved me to jealousy with that which is not God; They have provoked me to anger with their vanities: And I will move them to jealousy with those that are not a people; I will provoke them to anger with a foolish nation" (Deut. 32:18-21).

Though this prophecy is given in general terms, its meaning is unmistakable. In verse 18 appears a general forecast of the apostasy of the entire nation, but no details are given as to the specific nature of its departure from God. Verses 19 and 20 vividly portray God's displeasure and forewarn the nation that He will give it up, hiding His face from it. In the next verse a marvelous revelation is given: when He does hide His face--set the nation aside temporarily--He will use another people and will thereby move Israel to jealousy. The implication of this last verse is that when Israel has been moved to a holy jealousy for her God, He Will cease to work through this unnamed people only and will again use her in the advancement of His earthly plans. Isaiah makes a similar prediction.

"I am inquired of by them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. I have spread out my hands all the day unto a rebellious people, that walk in a way that is not good, after their own thoughts, a people that provoke me to my face continually, sacrificing in gardens, burning incense upon bricks; that sit among the graves, and lodge in the secret places; that eat swine's flesh, and broth of abominable things is in their vessels; that say, Stand by thyself, come not near to me, for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day" (Isa. 65:1-5).

Verse 1 of the quotation above foresees a time when a people other than Israel seeks God, finds Him, and is accepted by Him. The reason assigned for extending to this hitherto unknown people an opportunity of coming to God is that all the day long the Lord had stretched out His hands to disobedient Israel in vain. The relation of cause and effect is clearly discernible in the prediction of the setting aside of rebellious Israel and the acceptance of another people. This prediction is an excellent illustration of the principle that what is one's loss is another's gain. God makes even the shortcomings of men to praise Him. Man's failures do not thwart the going forward of the Almighty's purposes.

We have already seen that during the time Messiah is seated in heaven Israel is set aside. In our study of Psalm 110 we shall presently see that when she accepts Him He returns and begins once more to work out His plans through His ancient people. According to the necessary inference drawn from Moses' forecast when Israel forgets God and is rejected, He enters into covenant relation with another people and works through them but as soon as she returns to Him, He ceases to use them exclusively and begins again to work through her. These facts lead to the inevitable conclusion that during the time of Messiah's stay in glory and Israel's rejection, the Lord calls and uses another people in blessing the world. Who are these people? The prophets of the Tenach do not answer this question. Suffice it at the present stage of this investigation to know that such is the forecast by Israel's greatest king and Psalmist. Hence each faithful Hebrew should accept the prediction and seek to find further information on the subject.

Before our leaving this phase of the investigation, another question presses upon us for an answer. Are there any indications at the present time that Israel's period of wandering and suffering is drawing to a close? In reply, I wish to call attention to a prediction of Daniel the prophet in chapter 7. In this passage four world-empires are set forth symbolically. A careful study of it and a comparison with world history show that we are approaching the end of Gentile dominion. It is evident that the fourth beast--diverse from the three former ones--which devours the whole earth, treads down the residue, and breaks in pieces all that it cannot appropriate is now rising. This statement being true, the time is rapidly approaching for the saints of the Most High (the Hebrew people) to receive the kingdom. (For a full discussion of this important subject see The World's Greatest Library Graphically Illustrated.)

According to verse 1 of Psalm 110 God will subdue the enemies of Israel's Messiah. Who are they? In the preceding discussion it has been seen that the people of Zion reject Messiah upon His first appearance. Hence they are included among the enemies whom the Lord God will put under His feet. But from other passages it is evident that there are others who are hostile to Him. As we shall learn in a study of Psalm 2, there is to be an international atheistic politico-religious convention for the express purpose of opposing God and His Messiah. In this conference a resolution will be proposed and passed "against Jehovah, and against his anointed." Again we see in Psalm 45 the enemies of the King. From these and other passages it is clear that Messiah has enemies not only among the people of Zion but also among the Gentiles.

The subjection of Messiah's enemies is in this Psalm attributed to the Lord God, but in other connections to the Messiah himself. There is no contradiction in these representations. In common parlance we frequently speak of one's doing that which he himself does with his own hands and also that which he causes to be done by others. Thus the Lord may correctly be said to do that which He does through others, as well as that which He does directly.

The normal impression which the words, "Until I make thine enemies thy footstool," make upon the average reader is that, upon Messiah's accepting the invitation to ascend to God's right hand, the latter begins to bring about the submission of His enemies. This expression is strengthened by statements found elsewhere. The Lord takes cognizance of the thoughts and motives of every heart; likewise He deals with each individual and nation according to its works. As He providentially works in history, He respects the personality and will of each; nevertheless He guides all things surely and certainly towards one great consummation--the establishment of His kingdom on earth. At that time all peoples will be righteous and do the will of God. Satan, the great opponent of God and man, will finally make a fatal move. Then world affairs will be precipitated and the crisis of crises will come. Then will all Messiah's enemies be subdued. Then will sinners be purged from Zion, as it is written, "when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of justice, and by the spirit of burning" (Isa. 4:4). "Therefore saith the Lord Jehovah of hosts, the Mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies; and I will turn my hand upon thee, and thoroughly purge away thy dross, and will take away all thy sin; and I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called the city of righteousness, a faithful town. Zion shall be redeemed with justice, and her converts with righteousness" (Isa. 1:24-27). The poet was correct in saying:

"The mills of God grind slowly, yet they grind exceeding small; Though with patience He stands waiting, with exactness grinds He all." Friedrica Von Logau.

Time brings mighty and startling changes. The very Messiah who, upon His first coming to earth, is rejected by the Holy City, and who, together with the Lord God Almighty, is declared at the close of this age by vote of the international atheistic convention to be a non-entity or myth, will receive an entirely different reception when He returns---an enthusiastic ovation, indescribably sublime and unquestionably genuine. With all enemies subdued, He will mount the throne of David and reign, for the second verse of this poem declares, "Jehovah will send forth the rod of thy strength out of Zion: Rule thou in the midst of thine enemies."

Is this passage to be taken literally? The universal rule governing the interpretation of all languages is that every word is to be taken in its primary ordinary literal meaning unless the context indicates otherwise. Since nothing in the psalm precludes the literal meaning, we are forced to accept this statement at its face value. Confirmation of this position is found in many predictions, the literal meaning of which cannot logically be set aside. For instance, a beautiful picture of the tranquility and blessedness of Zion when King Messiah reigns is given in Isaiah 33:17-24: In verse 17 reference is made to her King and in verse 22 He is called God. "For Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king; he will save us." The place where He reigns is "Zion, the city of our solemnities" (Isa. 33:20). The context shows indisputably that this passage must be taken literally. The vision of Isaiah (Isa. 2:1-4) describes the country of Judah and the city of Jerusalem as they shall be when the God of Jacob shall be there and shall teach the people who go there from year to year. The words, "Judah and Jerusalem," in 1:1 cannot be taken as other than literal. The context will allow of no other version. Thus when the same words occur in this passage and there is nothing to indicate a figurative meaning, one must accept the literal meaning here also. Nevertheless, someone insists, the statement that "The mountain of Jehovah's house shall be established on the top of the mountains, and be exalted above the hills; and all nations shall flow unto it" cannot be taken literally, but must be interpreted as a reference to the establishment of the Kingdom of God among men. Does not the prophet Jeremiah compare the Kingdom of Babylon to a mountain, "O destroying mountain, which destroyest all the earth" (Jer. 51:25)? In this context mountain is used in a metaphorical sense. How did the people of Isaiah's day understand the expression, "mountain of Jehovah's house"? A statement from Micah, Isaiah's contemporary, will determine its meaning. "Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. But in the latter days it shall come to pass, that the mountain of Jehovah's house shall be established on the top of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it" (Micah 3:12-4:1). In the first verse of this quotation "Zion," ''Jerusalem," and "the mountain of the house" cannot be taken otherwise than literally, as the context clearly indicates. This verse makes a prediction of the impending judgment of God that shall soon (from the prophet's time) fall upon the city. The hill of Zion constitutes the southwestern portion of the city of Jerusalem, and the Mountain of the house (Mount Moriah) the southeastern. Jerusalem here refers to the city proper. Hence without doubt the three names are to be understood as referring to literal Jerusalem with its two outstanding hills. The following verse presents a great contrast to it--a forecast of the great changes that shall take place in Jerusalem when "the God of Jacob" (Messiah) shall teach all nations who go up there from year to year. Since, therefore, "the mountain of the house" in 3:12 is literal, "the mountain of Jehovah's house" must be likewise understood. Construed otherwise, the language means nothing.

In Psalm 87 the writer declares that God has chosen Zion in preference to the dwellings of Jacob, and then calls it "the city of God." In Psalm 132:13,14 God affirms that He has chosen Zion for an everlasting resting-place. These passages, when studied in the light of their contexts, cannot be interpreted otherwise than literally. From the foregoing testimony it is evident that Zion is to be the capital of the earth when Messiah comes to reign.


Footnotes:

¹ Some have thought that this language means nothing more than that the Judean king, whether of the Davidic or Hasmonean dynasty, is urged by the poet to build his royal palace to the south of the temple on Mount Moriah. The supposition underlying this suggestion is that God dwelt in the temple and, since it faced the east, the royal palace located to the south would be at the right hand of God. Since the Shekinah departed from the temple prior to the captivity and did not return at the time of the restoration--a fact known to all--no one would use such language as Psalm 110 during the time of the Maccabean period to refer to the royal palace in relation to the sacred edifice. To use it in such a sense even during the days of the Davidic kings is to force an unnatural meaning upon the words and to deal with a serious subject in an insincere way. Hence one must take the words at their face value and believe that the statement is an invitation of the Lord God to King Messiah to ascend to heaven and to sit at His right hand.

² No one acquainted with Israelitish history will question for a moment the unparalleled sufferings of the Jewish people. The saddest feature of their trials is that they have been slaughtered by so-called Christians and in the name of Jesus. I wish to state emphatically that no genuine, enlightened Christian will persecute the Jew or anyone else. On the contrary, he will do all in his power to assist the Jewish people, for he realizes that they are God's chosen earthly people who will yet become the channel of blessing for the entire world.

³ Let no Gentile think himself better than the Jew, for the history of the nations is characterized by the same wickedness and failures. Again let no one conclude that the entire house of Israel has been steeped in sin without a single exception to the rule. Many godly men and women adorn the pages of Jewish history from ancient days to the present. But the picture given above is faithful to the facts concerning the nation as a whole.

(Continued on the next page)