Preface
A library could literally be filled with books dedicated only to commentaries on the two passages that we will explore in this study. (Psalm 22 and Isaiah 53) Most of those published works are definitely more scholarly than what I intend for this article. My goal in writing this study is to make this remarkable information accessible to the “regular” person who might be interested in predictive prophecies in the Bible but is not a Biblical scholar. This is written to make this explosive information available to anyone even if they know very little about the Bible. There are no prerequisites for this study. Perhaps after reading this, the person who knows very little about the Bible might be motivated to tackle a more scholarly analysis of these two chapters.
You will not need a Bible as you work through this study because I have re-printed all the relevant passages within the article. I thought that this would be convenient so that you won’t have to constantly flip back and forth between this article and a Bible. I put the Bible quotes in italics so that you will be able to quickly distinguish the Word of God from my own thoughts. All of the Bible quotes are reprinted in the King James Version. Some people find the King’s English a little cumbersome, and I understand that. But the KJV is in the public domain so there are no copyright issues when using it. But also, I happen to find comfort in the fact that every word in that version has not changed in over 400 years, and for those reasons I endure the King’s English. Having said that, feel free to use any other version to which you have access.
This article would probably also benefit the person who already believes in Jesus because the information is so remarkable that it would strengthen the faith of anyone who reviews it. The author of the Book of Romans reminds us that we can strengthen our faith and make it grow by studying the actual Word of God. (Romans 10:17) And that’s what this article is; I am simply highlighting the Word of God and allowing it to convince people of its own veracity and efficacy.
Jesus made a prediction about his own crucifixion by alluding to a story in the Book of Numbers. It’s a short story, so we can read it for ourselves. And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.6 And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died.7 Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people.8 And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.(Numbers 21:4-9)
To summarize, the people were discouraged, and so they complained against God. In response, God sent venomous snakes which bit the people. The people began to die. At that point the people acknowledged their sin and repented. In response to their contrition, God instructed Moses to make a brass snake and raise it up on a pole. Further God told Moses that if anyone looked at the brass snake, the object of punishment, he would be healed. Jesus referenced this story and uttered one of the most well-known verses in the Bible. (John 3:16) Let’s read that quote from Jesus. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:15 That whosoever believeth in him should not perish, but have eternal life.16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:14-16) That’s it! The revolutionary Gospel message was recorded in the Book of Numbers fourteen hundred years before Jesus was even born. In referencing that story, Jesus transformed it from a story about snakes (And sin and punishment and repentance and deliverance) to a prophecy about his crucifixion. That story in the Book of Numbers was a prediction that was hidden in plain sight. When Jesus highlighted it and connected it to himself, it went from a story about snakes to a prophecy about His crucifixion. Jesus also emphasized the importance of understanding it. In fact, Jesus said that if you understand this story and believe in God because of it, then you will live forever. But having said that, when Jesus said what He said, quite honestly, most of His listeners probably had no idea what He was talking about. He was talking about his crucifixion which had not yet occurred. But after He was crucified, buried and resurrected, Jesus’ words and this story from the Book of Numbers probably hit them like a bolt of lightning. They must have thought, “Jesus knew about His crucifixion beforehand and He told us that he knew. Also, it was recorded in the Scriptures 1,400 years ago, and yet we still had no idea until now.” My hope is that you will have the same reaction when you read about the details in these other two passages. God bless.
Introduction.
Most People have some familiarity with the story of the Crucifixion of Jesus. In other words, it’s not just Christians who understand the Crucifixion story. Most people know that Jesus was killed by being nailed on a cross in a Roman outpost approximately two-thousand years ago. And most people are at least vaguely aware that this event is central to Christian belief. Perhaps that is all that you know. Others might know that he was killed by the civil authorities at the behest of the religious leaders of that day, and that he had committed no crime and therefore was executed even though he was an innocent man. The religious leaders felt threatened by him, and the civil authorities decided that it was expedient to sacrifice one man for the sake of societal tranquility. In the end all his friends had abandoned him, and most other people turned against him. He was left to suffer and die totally alone. It is one of the great ironies of history that time itself would hinge on a person who died a seemingly inconsequential and ignominious death on the periphery of a Roman outpost two-thousand years ago, but that Is in fact what has happened. (AD 2022) As stated, many people are familiar with some or all of that general outline of this historically pivotal event.
And even those who don’t believe in the salvific nature of this series of events, at least know that this story is central to Christian faith and doctrine. Christian beliefs may differ on many issues, but all Christians agree that Jesus’ crucifixion, death, burial and resurrection are essential to Christian doctrine. That is why Christianity is often symbolized by a cross. Christians place crosses in their churches, and many Christians wear cross pendants around their necks. The reason they do this is simply because it represents what is central to the Christian faith. All Christians agree that Jesus’ crucifixion is a central component of fundamental Christian dogma.
What many people are not aware of is that this event was the fulfillment of prophecy. God predicted this event would happen. God predicted everything about it. So far from being surprised, God had planned it. The Crucifixion was not some kind of failed mission, and it was not a serendipitous conclusion to a random man’s life. It had been ordained and predicted by God over one thousand years before it happened. It turns out that the crucifixion of Jesus was the reason that God sent Him. The fact that God predicted everything about the Crucifixion is undeniable. We will examine two different passages in the Bible that predict everything about the Crucifixion of Jesus. One was recorded seven-hundred years before Jesus was born and the other was documented an entire millennium prior to his birth. So, there is evidence that Jesus’ Crucifixion was planned and predicted by God beforehand. But in the final analysis, a person can ignore the evidence. Anyone can ignore the evidence, but no one can deny that the evidence exists. Christianity is like a book on the shelf. A book can be a classic work of literature, and it can be loved and embraced by all who read it. However, even though a book may be a great work of literature, it can also remain on the shelf unread. For all those who don’t read it, it may as well not even exist. Those people will never experience the beauty of that classic book. It’s up to each individual reader to walk into the study, grab the book off the shelf and take the time to sit down and read it for themselves. And that is what Christianity is like. God has provided the evidence, and put it in the Bible, but it is up to each individual as to whether or not he will examine the evidence for himself.
The heart of the Crucifixion story is described near the end of all four accounts of Jesus’ life (the four Gospels). We could examine any one of the four accounts, but for the sake of simplicity, let’s examine two chapters in one of the Gospels; Matthew chapters 26 & 27. I have reprinted those chapters here, but please don’t read it through just now. I’ve only put them here for reference. Please skip down to where this study begins again after these two re-printed chapters.
26:1And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,4 And consulted that they might take Jesus by subtilty, and kill him.5 But they said, Not on the feast day, lest there be an uproar among the people.6 Now when Jesus was in Bethany, in the house of Simon the leper,7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste?9 For this ointment might have been sold for much, and given to the poor.10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.11 For ye have the poor always with you; but me ye have not always.12 For in that she hath poured this ointment on my body, she did it for my burial.13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.14 Then one of the twelve, called Judas Iscariot, went unto the chief priests,15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.16 And from that time he sought opportunity to betray him.17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.19 And the disciples did as Jesus had appointed them; and they made ready the passover.20 Now when the even was come, he sat down with the twelve.21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me.22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;28 For this is my blood of the new testament, which is shed for many for the remission of sins.29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.30 And when they had sung an hymn, they went out into the mount of Olives.31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.32 But after I am risen again, I will go before you into Galilee.33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.39 And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.43 And he came and found them asleep again: for their eyes were heavy.44 And he left them, and went away again, and prayed the third time, saying the same words.45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.46 Rise, let us be going: behold, he is at hand that doth betray me.47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.49 And forthwith he came to Jesus, and said, Hail, master; and kissed him.50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus and took him.51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?54 But how then shall the scriptures be fulfilled, that thus it must be?55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.58 But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end.59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee?63 But Jesus held his peace, And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.66 What think ye? They answered and said, He is guilty of death.67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee?69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.70 But he denied before them all, saying, I know not what thou sayest.71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.72 And again he denied with an oath, I do not know the man.73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee.74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.
27:1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.7 And they took counsel, and bought with them the potter’s field, to bury strangers in.8 Wherefore that field was called, The field of blood, unto this day.9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;10 And gave them for the potter’s field, as the Lord appointed me.11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.12 And when he was accused of the chief priests and elders, he answered nothing.13 Then said Pilate unto him, Hearest thou not how many things they witness against thee?14 And he answered him to never a word; insomuch that the governor marvelled greatly.15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would.16 And they had then a notable prisoner, called Barabbas.17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?18 For he knew that for envy they had delivered him.19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.25 Then answered all the people, and said, His blood be on us, and on our children.26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.28 And they stripped him, and put on him a scarlet robe.29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!30 And they spit upon him, and took the reed, and smote him on the head.31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.33 And when they were come unto a place called Golgotha, that is to say, a place of a skull,34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.36 And sitting down they watched him there;37 And set up over his head his accusation written, This Is Jesus The King Of The Jews.38 Then were there two thieves crucified with him, one on the right hand, and another on the left.39 And they that passed by reviled him, wagging their heads,40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.41 Likewise also the chief priests mocking him, with the scribes and elders, said,42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.44 The thieves also, which were crucified with him, cast the same in his teeth.45 Now from the sixth hour there was darkness over all the land unto the ninth hour.46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?47 Some of them that stood there, when they heard that, said, This man calleth for Elias.48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.49 The rest said, Let be, let us see whether Elias will come to save him.50 Jesus, when he had cried again with a loud voice, yielded up the ghost.51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;52 And the graves were opened; and many bodies of the saints which slept arose,53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedees children.57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple:58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.59 And when Joseph had taken the body, he wrapped it in a clean linen cloth,60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
Let’s summarize the Crucifixion narrative to give ourselves some context. Chapter 26 set the stage. It opened with Jesus telling his disciples directly that in two days from then, on the feast of Passover, he would be betrayed and crucified. (Matthew 26:2) Clearly Jesus was not surprised by the Crucifixion. He knew it was going to happen, and He obviously did not try to stop it nor avoid it. Next, we are introduced to the behind-the-scenes deliberations of the religious authorities. We read how they conspired to have Jesus killed. (Matthew 26:3-4) Then the scene shifted to a dinner where a woman inexplicably anointed Jesus with a very expensive ointment. The Bible indicated that the disciples took issue with this apparent waste of money. Jesus rebuked this line of thinking by once again alluding to his death. Jesus said that this action by this woman was actually preparation for his burial and that it would be remembered throughout all time. (Matthew 26:13) Again, Jesus is fully aware of what would soon take place. The scene shifted again. Our focus is turned toward Judas. Judas, one of the inner-circle of twelve disciples, agreed with the religious leaders to betray Jesus’ identity and location. (Matthew 26:14-15) Next, we saw Jesus at the so-called “Last Supper” with his disciples. Once again, it is clear from the conversation during the meal that Jesus is aware that he will soon be crucified. Additionally, at this point Jesus also made it clear that he was aware that Judas was the one who was conspiring to betray him. Once again, Jesus did not try to stop him nor expose him. (Matthew 26:25) After dinner, Jesus also predicted that his entire inner-circle, those at that meal with Him, would completely abandon him. (Matthew 26:31) In response to this statement, Peter insisted that he would not be among those who deserted their master. After Peter’s bold declaration, Jesus singled him out saying that Peter’s denial would be particularly pronounced. (Matthew 26:34) At this time Jesus added more depth to what was about to take place. Jesus declared that he would be crucified, but then afterward He would also be resurrected. (Matthew 26:32) The scene then shifted to the Garden of Gethsemane where the import and anguish of what was about to transpire were becoming fully transparent in Jesus’ demeanor. (My soul is exceeding sorrowful [26:38]) Jesus was clearly wrestling with what God was asking him to do. At the end of this time in the garden, Jesus beautifully expressed his profound resolution to this internal struggle when he fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. (Matthew 26:39)
After that internal struggle was resolved, the story quickly moved toward the actual crucifixion. The scene shifted as Judas led the guard of the religious rulers to Jesus’ location. This was the occasion when Judas infamously betrayed Jesus with a kiss. (Matthew 26:49) Then Jesus was brought before the religious leaders where he endured a show trial. They were looking for anything on which they could convict him. They could find nothing that he did wrong. The High Priest then asked Jesus if he thought that he was the Messiah and the Son of God. Jesus replied in the affirmative and that became the pretext for his conviction. From the High Priest perspective, Jesus’ confirmation was blasphemy deserving death. After they railroaded Him (but before they lead Him to the Roman governor), they mocked him and physically abused Him. (Matthew 26:67) Then we read about Peter’s shameful and cowardly rejection of Jesus just as Jesus had predicted. (Matthew 26:75) When Judas comprehended the evil that he had set in motion, he tried to correct the situation. When he realized that he would be unable to undo his historically monumental error, he committed suicide. (Matthew 27:5) The scene shifted to Pontius Pilate who was the only person who had the legal authority to crucify Jesus. His agonized cowardice and indecision were on full display. In the end, Pilate relinquished his own instincts to the demands of the mob, and he condemned Jesus to die. (Matthew 27:24) Once again Jesus is mercilessly mocked and abused (this time by Roman soldiers [Matthew 27:30)). Then the agonizing images of the crucifixion are set forth in excruciating detail. Then after Jesus died, a wealthy but secret disciple buried Jesus in his own tomb. (Matthew 27:57) The crucifixion story came to a close when the religious leaders asked Pontius Pilate for a guard to be placed around Jesus’ tomb. (27:63) They were aware that Jesus had predicted his own resurrection, and they wanted to prevent anything happening to the body giving rise to fabricated conspiracy theories. The end of chapter 27 is the end of the Crucifixion story. Jesus’ body was placed in the tomb, a large stone was rolled across the opening in order to secure it and a guard was established to prevent any tampering with the body. Obviously, the stage is set for the climax of the Gospel narrative in chapter 28 where details regarding the resurrection are recorded, but we will end our overview at this point for now.
Before we dissect this story focusing on fulfilled predictions, it might be helpful to examine the crucifixion from an emotional level and from Jesus’ perspective. We often forget the fact that while the Bible teaches that Jesus was fully God, it also clearly states that he was fully human. He is worshipped as a resurrected God, but he was also a man born of a woman. As a man, the ordeal of the last twenty-four hours of his life must have been emotionally overwhelming and psychologically devastating. Jesus had been rejected by the people he came to help. He was completely abandoned by his closest friends. He was betrayed by a close confidant. He was falsely accused of things that he did not do. He was misunderstood by everyone with whom he was associated. A mob had clamored for his death even though they understood little of the reasons behind their demand. He was mocked and ridiculed by members of his own nation as well as by the governing authorities of the ruling nation. And finally, he was physically abused to a point that can only be described as extreme torture. Jesus was crucified on a cross meant to exact extreme pain, but prior to that he had been scourged with a whip tearing the flesh on his back to shreds. When the scourging was complete, Jesus’ back was most likely a bloody exposed pulp. He had been mercilessly beaten by an out-of-control mob of soldiers from whom there was no escape. The process was designed to send a shocking message: this is what happens to those who run afoul of the authorities, both religious and secular. Through it all, Jesus must have felt the full range of human emotions.
Do you imagine that Jesus felt sad? He was fully aware that he was about to be ripped from this life and crucified. He was also cognizant of the fact that his closest friends had all completely abandoned him. These were people in whom he had invested three intensive years of his life. He taught them, He lived with them and He had befriended them. He had repeatedly encouraged them to not be afraid, and yet in his hour of need, they all scattered like frightened children leaving him utterly alone. Other than his mother, his family was nowhere to be seen. And his mother had to helplessly watch as He was tortured and killed. Her heart must have ached for her son, and yet all she could do was watch him suffer from afar. He must have felt incredibly lonely as He hung on that cross. Was Jesus angry? Earlier in his life, He had denounced the religious leaders as a brood of hypocritical vipers, and yet they seemingly were getting the last laugh. Those leaders must have exuded smug satisfaction to see their nemesis get what they imagined he deserved for challenging their moral authority. From Jesus perspective, their prideful exultations must have been infuriating. Was Jesus angry about being sadistically beaten by strangers even though he had done them no harm and had committed no crime. Did Jesus feel shame? His punishment was one reserved for the lowliest and least powerful members of society. This was not something that Rome did to its own citizens. As people stared at His naked body, did they assume he must have done something shockingly wrong to deserve a fate so horrible? As he hung on the cross and became an emblem of humiliation, defilement and degradation, did he struggle to avoid internalizing that shame? Did Jesus care that he was misunderstood? Was it difficult to remain silent when he was falsely accused by men whose character and motives were suspect at best? Did Jesus have to suppress the impulse to fight for his rights? Was Jesus afraid? Did he know that he would have to endure the torments of hell for three days? Or did he think that when he died, he would immediately go to be with His Father in heaven. Was he confused when he asked if God had forsaken him? Did he know what would happen next or did he only know that God asked him to die on the cross? Again, was he afraid as he gave up His spirit not knowing where he would be when he opened his eyes? We know that he felt pain. The Roman whip studded with metal tore the skin off his back, stroke by vicious stroke. When the soldiers repeatedly punched him in the head, did he go unconscious or was he acutely aware of each sharp strike of their closed fist? Was he concussed? He was surrounded by what seemed to be a large group of powerful soldiers. Did he feel fear not knowing how long the beating would continue? Was anyone in control of these wild men as they mocked and tormented him? Was there no one to whom he could appeal for this torture to end? Did he feel claustrophobic as they pressed in on him. Did their treatment of him as something less than human surprise him? When they shoved a crown of thorns on his head and gave him a reed as a simulated ruler’s scepter and mocked him with faux worship did it infuriate him? Was he disgusted by their inhumanity? Was he surprised that not one of these soldiers had the decency to attempt to restrain his comrades. Again, did he feel lonely …angry …ashamed …misunderstood …afraid …depressed …confused?
I think he felt all of those things. The Bible teaches that he was fully human. If at the end of this study, you come to the conclusion that Jesus did in fact rise from the dead and that he is alive right now, then know this: Jesus is in heaven at the right hand of God the Father and he knows firsthand about physical and emotional pain. If you feel any of those feelings that Jesus felt or if you are in physical pain right now, then you should know that Jesus felt that too. Betrayed? Misunderstood? Lonely? Angry? Afraid? Whatever you might feel, Jesus felt it too. And the depth of his pain most likely matches the depth of your pain? There may not be another person whose pain matches the trauma of your pain, but there is a person in heaven who is at God’s right hand who understands. There is a person at God’s very side who has felt what you may feel just now. He would understand the outpouring of your heart. Perhaps that is something that you might want to consider doing at the end of this study. You could tell Jesus about your pain, because He would understand.
There is something else quite remarkable about Jesus during the crucifixion. In the midst of his intense suffering, Jesus never once cursed God. He asked for help. He hinted that he didn’t understand, but he never doubted God. And at the end of it all, He submitted to the will of God. Did He even know what would become of him after He was crucified on the cross? If he did, then why would he ask His Father if He had forsaken Him? And yet, Jesus chose obedience. Jesus chose submission to God. Everything around Jesus was dissolving into oblivion. There was nothing on which Jesus could rely. People had abandoned him. Institutions had failed him. His emotions were condemning him. His thoughts were confusing Him. His health was taken from him. Jesus had nothing left on which he could lean. But in the end, Jesus chose humble submission to God. O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. (Matthew 26:39)
The first predictive passage that we will examine is Psalm 22. Let’s begin our study with a few contextual facts about this Psalm. Psalm 22 was written one-thousand years before Jesus was born. It was written by King David who wrote nearly half of the Psalms. The fact that Psalm 22 is documented in writing one thousand years before Jesus was born has never been in dispute. Further, this Psalm was written prior to the introduction of crucifixion as a form of capital punishment. The first written accounts of crucifixion as a form of public execution are recorded over half a millennium after this Psalm was written. And it wasn’t until the Romans conquered the world that Crucifixion was perfected as a form of punishment. They instituted it nearly 800 years after Psalm 22 was written. This slow, painful and public form of execution was designed to send a message: fear the power of Rome. So, when King David wrote Psalm 22, he was not even aware of what a crucifixion entailed. Execution by stoning was the form of capital punishment prescribed in the Bible. The thought of nailing a condemned person to a cross was inconceivable in David’s time.
Why do we think that this Psalm is in fact about Jesus Crucifixion? The answer to that is very simple: Jesus own words. If you read Matthew 26:46, the Bible records that Jesus cried with a loud voice, “My God, my God, why hast thou forsaken me” You may notice that this is the first line of Psalm 22. We should highlight a couple points about this. First, in Jesus’ time, the Psalms were not numbered. The corresponding numbers came to be associated with certain Psalms much later in history. The way that people of that day identified a Psalm was by doing what Jesus did; they quoted the first line. In essence, Jesus could have been calling out the Biblical reference. He may as well could have shouted “Psalm 22” to those within earshot, and it’s import to the listeners would have been the same as quoting the first line of that Psalm. The second point that we should highlight is that when Jesus usually referred to God, He almost always addressed Him as His Father. For example, when the disciples asked Him to teach them how to pray, we all know that Jesus said, After this manner therefore pray ye: Our Father which art in heaven…. (Matthew 6:9) So when Jesus cried with a loud voice saying the first line of Psalm 22, He might have been simply identifying that particular Psalm to those around the cross rather than addressing His Father directly. Having said that, He could have been quoting that line as a reference and He could also have been expressing his heartfelt cry. It could have been both. Regardless, when Jesus said what he did to his listeners, it was almost as if on one level He said something along these lines; “Friends, I know that you are sad and disillusioned. You don’t understand what is happening. You thought that I was the Messiah, and yet I have died an ignominious death. But my friends, be of good cheer. When you go home tonight and you are distraught over the events of today, please read Psalm 22. Realize that this crucifixion has all been part of God’s plan. You may not understand it now, but over time and as you study the Scripture you will. It had to be done this way. My Father had to shroud His plan in secrecy, and yet at the same time His plan had to be documented so that after it happened the way that He predicted, you would know that He is in control.”
By writing a poem about this Crucifixion one thousand years ago, God was able to accomplish both. God was able to shroud his ultimate plan in secrecy until it was time for His plan to be revealed, and yet God documented His plan for all the world to verify after the fact. “When Jesus shouted, “My God, My God….” it was partly shorthand language for the paragraph that I just described, and it might also have been a heartfelt cry. Psalm 22 kept God’s plan a secret and yet it also documented it so that after it happened, we would know that He is in control. It was an amazing feat accomplishing multiple outcomes on several levels.
Now let’s read it for ourselves.
Psalm 22
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
2 O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.
3 But thou art holy, O thou that inhabitest the praises of Israel.
4 Our fathers trusted in thee: they trusted, and thou didst deliver them.
5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.
6 But I am a worm, and no man; a reproach of men, and despised of the people.
7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
8 He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him.
9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts.
10 I was cast upon thee from the womb: thou art my God from my mother’s belly.
11 Be not far from me; for trouble is near; for there is none to help.
12 Many bulls have compassed me: strong bulls of Bashan have beset me round.
13 They gaped upon me with their mouths, as a ravening and a roaring lion.
14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
17 I may tell all my bones: they look and stare upon me.
18 They part my garments among them, and cast lots upon my vesture.
19 But be not thou far from me, O Lord: O my strength, haste thee to help me.
20 Deliver my soul from the sword; my darling from the power of the dog.
21 Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.
22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever.
27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee.
28 For the kingdom is the Lord‘s: and he is the governor among the nations.
29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
30 A seed shall serve him; it shall be accounted to the Lord for a generation.
31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
Let’s unpack this Psalm verse-by-amazing-verse. The first verse began with the Psalmist expressing a plea for help with some confusion expressed within his request. My God, my God, why hast thou forsaken me? The Psalmist asked God as to why he wasn’t helping him and why was he being made to go through all of this suffering. The second verse expounds on this same thought. And verse three is key to this Psalm and it’s the salient point regarding the life of Jesus. Jesus had questions, but he did not accuse God of being unfair. Jesus put a line in the sand of his belief. Even though He had difficulty in understanding why this was happening, he did not accuse God of wrongdoing or of treating Him unfairly. (“But thou art Holy….” Jesus declared.) That was his proverbial line in the sand. He did not accuse God of anything. In verse 4 and 5, Jesus established that God was trustworthy and He recited the fact that He knew this because their forefathers trusted in God and God did not disappoint them. (“They trusted in thee and were not confounded”) So in the beginning of this poem Jesus set the emotional context. He was distraught and He did not fully understand, but He declared his trust in God regardless. Verse six begins the predictive nature of this ancient poem.
Verse six stated that the Psalmist is a worm and not a man. He is despised by men and is a reproach. 6 But I am a worm, and no man; a reproach of men, and despised of the people. Crucifixion was not a punishment that was legal to exact on Roman citizens. It was too gruesome and inhumane for free people. Crucifixion was reserved for the lowest members of society if they could even qualify as members of society. Crucifixion was exacted on people who possessed no status nor power (foreigners, for example) The fact that the Psalmist declared that He was a worm, certainly fits within the context of a person who was being crucified. A worm is something that is sub-human, and it can be trampled underfoot. Crucifixion was meant for people who society deemed as deserving of treatment as something less than human. Also, when Jesus was crucified, the Bible makes it abundantly clear that He was both despised and a reproach. His closest friends completely abandoned him. Was it fear at being crucified along with Jesus if they identified with him or was it shame at being associated with someone so ignominious that caused them all to scatter? Who is to say? We do know that they abandoned Him (Then all the disciples forsook him, and fled.[Matthew 26:56]) Jesus, as it had been predicted in the Psalm, had become a reproach to his friends. When you read the account of how the religious leaders treated Jesus, it would be difficult to describe their actions any more precisely than they “despised” Jesus. (67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands[Matthew 26:67]) As for the Roman soldiers, they too revealed that they despised Jesus. They treated Him with such contempt. (Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.28 And they stripped him, and put on him a scarlet robe.29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!30 And they spit upon him, and took the reed, and smote him on the head.31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.[Matthew 27:27-31]) This is how a government and a group of people would treat someone who was sub-human. (i.e. a worm) Psalm 22:6 had predicted that the Messiah would be a reproach and be despised by men and would be treated like a worm, and that is exactly what was done to Jesus when he was crucified.
Verse seven indicates that people would laugh Him to scorn. All they that see me laugh me to scorn. This is exactly what everyone did. First the religious leaders mocked him. The narrative in Matthew gives the impression that they had surrounded him like a bunch of bullies. In the gospel of Mark, it states that they covered his face so that he couldn’t see. And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.(Mark 14:65) They were sucker-punching him because after they had hit him, they mockingly asked him to prophesy as to who it was that had hit him. Jesus was blind-sided by punch after punch by these cruel cowards. And it could be noted that the religious leaders seemed to mock him for what they most feared about him. They ridiculed him for his prophetic nature. (Prophesy unto us, thou Christ, Who is he that smote thee?[Matthew 26:68]) The religious leaders basically revealed what threatened them the most about Jesus by mocking him on that very issue. The truth of what they feared was being revealed in their ridicule. They knew Jesus was a prophet and His prophetic nature threatened their religious status within society, so they attacked that attribute most of all. Likewise, the Roman soldiers were no different. (Perhaps only more vicious) They, too, mocked Jesus, and they revealed the truth about what they feared the most by mocking Jesus for challenging their fear. They feared Caesar and the Roman authority that he represented, and they sub-consciously knew that Jesus challenged that authority. So they put a kingly robe and crown on him (albeit a crown of thorns meant to express their cruel hatred) and they mockingly had a good laugh at His expense. (Then Pilate therefore took Jesus, and scourged him.2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,3 And said, Hail, King of the Jews! and they smote him with their hands[John 19:1-3]) They had a laugh at Jesus expense, but they also vented their viscous inhumanity on this sub-human object that was before them. Also, their ridicule revealed their fear. Psalm 22 verse 7 predicted that they would laugh him to scorn and that is exactly what both the religious and civil authorities did.
Verse eight is shockingly precise. One thousand years before Jesus was crucified, King David wrote this phrase; He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him. Listen to the words of the people who came to witness Jesus’ death. And they that passed by reviled him, wagging their heads,40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.41 Likewise also the chief priests mocking him, with the scribes and elders, said,42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. (Matthew 27:39-43) It’s stunningly remarkably that David would be able to predict what people said at this event one thousand years before it happened. This thought bears repeating. David’s Psalm predicted what the spectators of this event would say one thousand years before the event occurred. I wonder if those speaking even realized what they were saying?
Some of the phrasing in a Hebrew translation of Psalm 22 is clarifying, and especially in this verse. The Hebrew translation has capitalization that you may find helpful. The pronoun for God is capitalized and that is the grammatical tool that makes the Hebrew translation so much more understandable. “Let him commit himself unto the LORD! Let Him rescue him; Let Him deliver him, seeing He delights in him.” (JPS 1917 Tanakh) In so-called Christian Bibles, it can be a little confusing as to who is trusting in whom and who is delighting in whom. The Jewish Bible makes it abundantly clear. The psalmist is saying that the victim is trusting in God, so the on-looker says, “let God rescue him if in fact God delights in that person.” In other words, the on-looker is saying something like, “Let’s wait and see if God really delights in this person. If God does, then God will rescue him.” There is a story at the start of Jesus ministry when he was baptized by John the Baptist. It is recorded in Matthew chapter 3. After Jesus was baptized, the Holy spirit descended on Him in a visible manner, and then a voice came from heaven saying, “This is my beloved Son, in whom I am well pleased.” (Matthew 3:17) Do you think that the religious leaders didn’t hear about that? Of course, they did. The crowd who heard that miraculous voice from heaven probably couldn’t stop talking about it. The religious leaders probably never forgot about it too, and it must have rankled them to no end. Can you picture their frustration as each lowly illiterate uneducated person asked their rabbi if Jesus was the son of God because after all, that voice that came from heaven seemed to verify it. The voice had said, “ This is my son in whom I am well pleased…or in whom I delight.” On the day Jesus was crucified, the leaders must have thought that they had finally put an end to that question. It was as if those priests were saying, “If God delivers you from that cross, then he must delight in you. But if not, well….not so much.” I think the Jewish translation provides so much more clarity to that verse and also gives some context to that story about God’s voice booming from heaven.
Psalm 22 is Hebrew poetry and as such, it circles back and repeats previous themes. The initial theme was expressed in the first five verses. The Psalmist called for help, but no assistance seemed to arrive. Despite the apparent lack of help the Psalmist still declared his trust in God. Verse 9-10 repeats that same theme. In the verses immediately preceding verses nine and ten, the Psalmist had described an awful situation and yet he declared that he still trusted even though he may not have understood. (But thou art he that took me out of the womb… thou art my God from my mother’s belly[Psalm 22:9-10]) Apart from the predictive qualities of this Psalm, this is the key theme; Jesus suffered greatly, and He may not have understood the reasons; and yet He trusted God in the midst of His suffering and confusion. His profound suffering was both physical and emotional. Verse 11 describes Jesus continuing to hope for deliverance from his present trouble as He asks God for help. Be not far from me; for trouble is near; for there is none to help. Hope for deliverance can only spring from a heart that still trusts and believes.
In verse twelve the Psalmist then returns to the predictive nature of this ancient poem. Verse twelve is an absolutely accurate description of what he had gone through with the Roman soldiers. I picture those battle-hardened men surrounding Jesus and beating him to a pulp. Apart from the obvious physical pain, it also must have felt emotionally overwhelming to Jesus. The Psalmist describes it as strong bulls surrounding him. (Many bulls have compassed me: strong bulls of Bashan have beset me round.13 They gaped upon me with their mouths, as a ravening and a roaring lion.[Psalm 22:12-13] A bull is a metaphor for power. That’s what Jesus was up against. The power of the Roman state had been personalized and that power was surrounding him in the form of a band powerful soldiers. Verse 13 brings to mind a circle of men shouting derisive mocking insults. I picture them taking turns trying to out-do each other with the outrageousness of their taunts. Can you picture an out-of-control mob where one man ends his mockery as another man jumps in shouting his derision, and everyone else roars with ferocious laughter? One soldier might mockingly bow before Jesus immediately before getting up to punch Him squarely in the face. And then everyone else would howl their delirious approval. Jesus was merely a prop to their sadistic comedy. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!30 And they spit upon him, and took the reed, and smote him on the head.31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.[Matthew 27:29-31])
In verse fourteen the scene leaves the pre-crucifixion narrative and progresses to the cross itself. 14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death (Psalm 22:14-15) All six of these poetic phrases are uncanny and accurate depictions of what Jesus experienced as he hung on the cross. I am poured out like water is a good description of how Jesus must have felt physically. At that point, after being whipped, crowned with thorns and nailed to a cross, Jesus had lost a lot of blood. Some have speculated that on the walk to the crucifixion location, Jesus passed out on account of the blood loss, and hence the reason to force someone else carry the cross. He was physically incapable of doing it himself because he was poured out like water. All my bones are out of joint is an accurate depiction of what happens to a body when the crucified person hung on the cross for hours. Eventually, the shoulders would be pulled out of joint. My heart is like wax ;it is melted in the midst of my bowels is an accurate manner in which to describe how Jesus most likely died. Doctors have suggested that what ultimately killed Jesus was congestive heart failure. The weight of his body made it difficult for the victim to breath, but the pain of pushing against the nails through his feet was excruciating. Over time, the crucified victim would push less even though that was the only way to breath properly, and the lack of oxygen caused his heart to fail. As stated, to say that My heart is like wax ;it is melted in the midst of my bowels is a stunningly accurate depiction of how Jesus died and this Psalm was written one thousand years before He lived. My strength is dried up like a potsherd is an accurate description if not an understated depiction of what Jesus felt by the time he even arrived at the cross. He had been through so much even before he was nailed to the wood. (multiple beatings, crown of thorns, whipping) After hours of that, to say that his strength was dried up was accurate but probably an understatement. His strength most likely was completely depleted. … and my tongue cleaveth to my jaws is a poetic and yet accurate depiction of how thirsty Jesus must have been. As Jesus was being beaten and whipped it’s not likely that anyone stopped to give him a sip of water. In addition to sweating for hours, He had also lost a lot of body fluids in the form of blood. He probably had left a trail of blood from the Governor’s palace to the location of the crucifixion outside of the city. He may have been literally dying of thirst. In another gospel account, it is recorded that Jesus cried out simply, “I thirst”. (John 19:28) (i.e. His tongue cleaveth to his jaw.) … and thou hast brought me into the dust of death. The trauma that his body endured was shocking. He had been whipped and beaten and nailed to a cross and left to die a slow painful and certain death. There was no way to pull-out the nails and climb down from the cross. At that point, death was certain. He wasn’t dead, but he was at the brink of the abyss. At the point of crucifixion, Jesus had been brought to the dust of death as the Psalmist wrote. David had predicted that the Messiah would be crucified and that is what happened to Jesus. Each one of these six phrases in these two verses precisely describes what Jesus experienced as he hung on that cross. And by way of reminder, David wrote these phrases before crucifixion had even been invented as a form of execution.
For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.(Psalm 22:16) This verse continues the scene at the cross. Previously, the Psalmist stated that bulls surrounded him. Bulls were represented by the band of powerful Roman soldiers that encircled him and beat him mercilessly. Here in verse sixteen, it records that dogs have encompassed him. Whereas a bull is a symbol of power and might, a dog is a symbol of a powerless outcast. In Matthew’s Gospel we read that he was crucified in the middle of two convicted thieves. Then were there two thieves crucified with him, one on the right hand, and another on the left.39 And they that passed by reviled him, wagging their heads.(Matthew 27:38-39) This is precisely what the Psalmist had predicted. Dogs and the wicked were around him. Jesus died with convicted criminals on either side of him. (For dogs have compassed me) People who were passing by probably stopped and stood around Jesus and they reviled him without knowing anything about the situation. Again, circles of people gathered from time to time as people passed by and they reflexively reviled the Son of God without the knowledge of the truth. In one sense they could be forgiven for reviling Jesus because they did not know the reality of who He was. But the bottom line is that without fully comprehending what they were doing they none-the-less surrounded the Son of God and reviled Him. Perhaps that was stupid, but it was also definitely evil. (the assembly of the wicked have inclosed me)
The last phrase of this verse(they pierced my hands and my feet) is a jarringly accurate description of a person being nailed to a cross. Again, this would have been the focal point of the crucifixion and the Psalmist described it a full millennium before Jesus was crucified. However, in the spirit of full transparency, we need to leave the analysis of this phrase for now and address it at the end because this phrase is the subject of debate involving variant readings. Everything that I am quoting in this Psalm is a phrase that could be read in any Jewish synagogue or Christian church if they were to speak in English. The import and power of the multitude of these predictions should not be dismissed over one disputable phrase.
In verse 17 the Psalmist then described what was happening around the crucified victim. I may tell all my bones: they look and stare upon me. People would stare at the victim whose bones are visible. The victim was raised up on a cross. The point of the crucifixion was for as many people as possible to notice it. The Romans wanted people to stare. Crucifixion was designed by Rome to send a message. It was not a private matter. It was a public execution and it was meant to convey the horror of what would happen should anyone cross the power of Rome. The site of the crucifixion was most likely along a busy thoroughfare. It was meant to be seen. This phrase here conveys that idea. they look and stare upon me It was kind of like a car wreck on the side of the road. You don’t want to look, but as you pass by everyone ends up staring. That’s what was happening here. After the leaders had come and gone, the regular folk would pass by and stop for a moment to stare before they continued toward their destination. Again, it’s another detail that is consistent with a crucifixion. As the victim hangs from his arms for hours, the bones begin to protrude. Also, the sudden dehydration made those protrusions even more pronounced. It would be completely consistent to predict that the random travelers would slow down as they passed to stare at the sad spectacle of a man dying on a cross. The protruding bones would have been one of the more memorable details regarding that scene.
This next verse is short but is extremely convincing evidence as far as the Psalmist predicting the crucifixion. They part my garments among them, and cast lots upon my vesture. (Psalm 22:18) What could David had meant when he wrote this line? Let’s read this narrative in the Gospel record. And they crucified him, and parted his garments, casting lots.(Matthew 27:35) It’s incredible how these two verses so closely mirror one another. Another gospel account provides even more detail and a rational for this scene. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.(John 19:23-24) The phrase in Psalms tells of people performing two different and seemingly opposing actions. The people who heard David’s Psalm after he had written it may have wondered what was happening. Did people in the poem part his coat into sections or keep it in one piece and gamble for it so that one person could have it whole? The portrayal in the Gospel of John explains how it was both. The account in John also explains the detailed reason for the different actions. It’s simply incredible. How was David, the Psalmist, able to make such a precise prediction?
I’ve mentioned several times the idea that all these predictions were documented before Jesus was born. But I have also stated that these predictions were also shrouded in mystery. All the details were imbedded into poems written hundreds of years before Jesus was born. The contemporaries of King David probably had no idea of what some of the lyrics meant, but scribes faithfully recorded the lyrics and unknowingly documented those details. At the proper time the lyrics would emerge as predictions. The plan of the crucifixion could only be revealed after the fact, but the documentation for it needed to be recorded before it happened. The reason for the secrecy is fairly straight-forward. If all these details were known in advance, then all of the actors would have behaved differently. For example, the priests would not have condemned Jesus to be crucified. If the religious leaders had known that Jesus’ crucifixion was predicted in advance, they would not have crucified Him. By crucifying Him, they unwittingly verified that he was the Messiah. That is not something that they would have wanted to have happened. If they had understood the predictive nature of this Psalm, they also would not have stood around the victim and said the things that the Psalm predicted that they would say. So that is why God had to shroud His plan in mystery and that is why these predictions were imbedded into an ancient poem.
There is much to analyze in the remainder of this Psalm, but before we do, we need to circle back and address the one phrase that we bypassed in verse 16 (they pierced my hands and my feet.[Psalm 22:16]) The reason that we bypassed this verse initially is because it is encumbered in a textual variant discussion. A textual variant is a phrase or word that is different depending on the manuscript. In this case the variant is the word “pierced”. Some manuscripts have the word “lion” in its place. So in some manuscripts, the phrase would read something like, Like a lion, they are at my hands and my feet . (That Particular rendering is from the Jewish Publication Society Tanakh 1917) The field of textual criticism is the attempt to scientifically determine which word was in the original autograph. Factors such as the age of the manuscripts, the language in which they were written, the number of copies and even the location from where those copies were found are all taken into account. I will briefly touch on the arguments in favor of each of these variants, but before I do, I would like to summarize the predictive elements in this Psalm thus far. And by way of reminder, all of these predictive elements are not in dispute with any scholars, both Jewish and Christian. All textual scholars agree on all of the phrasing in each of these predictive elements. And there are sixteen of them. The evidence is overwhelming. Based on this information, I believe the Psalmist saw into the future and predicted the crucifixion.
Verse 1: My God, My God Why has thou forsaken me. Jesus said this, and it was a perfect expression of precisely what he was thinking and feeling as he hung on the cross.
Verse 6: “I am a worm”. This was how Jesus was treated. (As a sub-human, and to be trampled underfoot.)
Verse 6: he was a reproach. The sole focal point and goal of the religious leaders was to find some fault with Jesus.
Verse 6: he was despised. Certainly, both the religious leaders and civil authorities despised Jesus and treated him with contempt.
Verse7: They laughed him to scorn. Jesus was laughed at and mocked by both the religious leaders as well as the civil authorities.
Verse 8: The Psalmist recorded a quote. And this very quote was uttered by the people who came to watch Jesus suffer on the cross.
Verse 12-13. Strong bulls surround him. Clearly the Roman soldiers fit this description in their demeanor and actions toward Jesus.
Verse 14-15 Six physical descriptions are listed. All six of these items are perfect descriptions of what someone dying on a cross would experience.
Verse 16: that he would be encompassed by evil-doers. Jesus was encompassed by two criminals dying on a cross as he died. Also, He was surrounded by random people who unknowingly hurled insults on the Son of God.
Verse 17: people count his bones and stare. This is a perfect description of people who would stop on the busy highway to stare at the emaciated body of someone hanging on a cross for all to see.
Verse 18: Two separate and apposing actions; Parting garments and casting lots for one whole piece. Which was it? Remarkably, when we read the Gospel accounts, we realize that it was both.
So again, there are sixteen phrases in Psalm 22 that accurately correspond to the Crucifixion of Jesus as recorded in the Gospels. Jewish and Christian scholars agree that these phrases are original to the Psalm when David wrote it one-thousand years before Jesus was born. I think the evidence from this Psalm is convincing. God planned and predicted the crucifixion, and finally He documented His prediction in Psalm 22.
Now back to the variant in question. First, although the difference between the words “pierce” and “lion” seem great, as written words on a page, the difference is the single stroke of a pen. (it’s the difference between a yod and a vaw. One has a slightly longer line.) It is understandable how this word could have become muddled after being copied over a millennium. Secondly, whether it is “lion” or “pierced”, both would be consistent with the scene at the cross. Obviously, if the correct variant is “pierced”, it is much more precise and therefore unmistakably more powerful evidence for the predictive quality of this Psalm. However, if the correct variant is “lion”, it still fits the event and it does not negate the sixteen other remarkably prescient predictions over which there are no disputes. On the “lion” side of the argument, we have the legendary Leningrad codex which is the oldest extant Hebrew manuscript and it has the “lion” reading. In textual criticism, older is usually considered more authoritative. Also, on the “lion” side of this equation, there are more manuscripts with the “lion” reading. In textual criticism, more is better. On the other hand, on the “pierce” side we have even older manuscripts. These manuscripts are older, but they are not in the original Hebrew. Again, textual critics ascribe more weight to a manuscript in the same language as the original autograph. We have Syriac translations from the second century CE and also the Latin Vulgate from the fourth century CE. The Greek Septuagint thought to have been written around the second century BCE also has the “pierce” reading, but it, too, was not written in the original Hebrew. The Septuagint translated a Hebrew manuscript into Greek. So, while those manuscripts which have the “pierce” reading are older, none of those are in Hebrew. But having said that, there is one more bit of information that has only come to light in recent years. There are portions of two Psalm 22 scrolls found in the DEAD SEA SCROLL collection which were discovered just in the last century. Astonishingly, the DEAD SEA SCROLLS are dated from at least before the first century BCE. Both of those manuscripts are written in Hebrew, and both readings support the “pierce” variant. This is extremely powerful evidence pointing to the fact that the author of Psalm 22 was able to see ahead 1000 years and predict the crucifixion by saying they pierced my hands and my feet. That phrase leaves little doubt that David had predicted the future crucifixion where the victim was nailed through his hands and feet on a wooden cross. But having said all that, it is still not worth arguing over that one phrase because it might cause us to lose sight of all the other remarkable predictions in this powerful Psalm.
After verse 18, the Psalm shifts in tone. It moves from a detailed description of a crucifixion to a soaring Psalm of hope and praise. The turning point is found in verse 21 where the psalmist declares that God has heard his plea for deliverance. (for thou hast heard me.[Psalm 22:21]) One gets the sense that whereas this psalm began as a cry to be heard, it ends with a satisfied declaration that in the midst of his suffering, God has not abandoned him and has in fact heard him. Therefore, both the Psalmist and Jesus extol the name of God and exhort the reader to praise Him as well. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.23 Ye that fear the Lord, praise him (Psalm 22:22-23]) In verse twenty-four the theme of the second part of this Psalm is repeated. The Psalmist has cried out to the Lord and the Lord has heard him and not turned a blind eye toward his suffering. For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. (Psalm 22:24) At the end of his long hours on the cross, Jesus felt confident that God was still in control. His circumstances and his emotions had tempted him to doubt, but through it all, Jesus remained steadfast in his trust in God. The fact that God had heard his cry caused the Psalmist to respond with praise. David predicted that God had replied to Jesus’ plea for help. Jesus was confident that God had seen his suffering and had heard his cry. That was enough for Jesus. He knew that even at the depths of His suffering, He still was in the palm of his Father’s hand. In Matthew 27:50 the Bible said that Jesus cried with a loud voice and gave up his spirit into the hand of his God. I like the way that the Gospel of Luke describes this moment. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. (Luke 23:46)
The very end of this Psalm moves forward into the future to a time after the crucifixion. It also touches on some themes that are repeated throughout the Bible. The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever.(verse 26) God resists the prideful heart and gives grace to the humble in spirit.(i.e. meek) It is difficult to read one chapter in Proverbs without knowing how much that God hates pride. The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.(Proverbs 8:13) The message in the Bible is not one that can be received by a proud and demanding person. The story of the Bible is a satisfying response for the questioner with a meek and humble heart. We must learn to approach God with humility. In Psalm 22, the petitioner was suffering and he wanted answers, but he never was overcome with pride and rebuked God. The Psalmist and Jesus clearly and humbly trusted in the goodness of God even though they didn’t understand. This verse also expounds on another theme that is repeated throughout the Bible: It is an admonition to seek God. If you have read this far, then you are seeking God. The Bible is replete with exhortations imploring us to seek God. Seek the Lord and his strength, seek his face continually.(1 Chron 16:11) Psalm 22:26 also alludes to an eternal afterlife.(your heart shall live for ever ) The next few verses predict what has in fact come to fruition. Jesus came to redeem the Jewish people. They were the ones who were caretakers of the Word of God. They were the ones whom revealed the name of God to the world. They were the very first worshippers of the one true God. (The God of Abraham, Isaac and Jacob) The world owes the Jews a debt of gratitude for their faithfulness in this regard. But in this beautiful Psalm, God predicted that all nations would eventually worship him. 27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee.28 For the kingdom is the Lord‘s: and he is the governor among the nations.(verse 27-28) This is predictive of what has actually happened with regard to Jesus. Jesus died a solitary ignominious death on a cross two thousand years ago and yet that event has spurred all peoples to worship the God who predicted it. The next verse communicates a lot of information in just a few words. 29…all they that go down to the dust shall bow before him: and none can keep alive his own soul. The Psalmist tells us that we will all die, and we will all bow before Him. This means that even though Jesus will die on a cross, He will also live forever because we will bow before him. The New Testament clearly teaches that Jesus rose from the dead and is still alive. After his death, he appeared to his disciples and they watched as He ascended to heaven. The New Testament also teaches that we shall all bow before the Messiah one day, so this verse accurately predicted what was fulfilled by Jesus. This verse also implies that we are not the ones who determine the fate of our own soul. The New Testament references a “Judgement seat of the Messiah.” for we shall all stand before the judgment seat of the Messiah. (Romans 14:10b) So both the Old and New Testaments teach the same doctrine. And then the final verse of Psalm 22 brings us to the present time. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.(Psalm 22:31) This makes reference to what has just happened. Namely, that God predicted the crucifixion, and Jesus fulfilled every detail. ( he hath done this). And these two salient points shall be proclaimed to a people that shall be born. A people that shall be born alludes to this prediction and this story being told for the rest of time to all who will listen. And that can include you if you choose.
Now let’s turn our attention to our second passage under review: Isaiah 52:13-53:12. This portion of Scripture predicts even more details associated with the crucifixion of Jesus. The predictive quality of these details is absolutely stunning in their accuracy and are even more astonishing when we reflect on the fact that the book of Isaiah was written approximately seven-hundred years before Jesus was born. Additionally, this chapter also includes some theological explanation for issues surrounding the crucifixion.
And before we begin, we should review one quick thought about the chapter numbers. Jews and Christians consider the Scriptures to be carefully written and faithfully copied by men and inspired by the very Spirit of the Living God. Men were careful and faithful in the transmission of the Bible because the Bible is considered to have been “written” by God himself. God used men to communicate to the world in written form. Having said that, the chapter breaks and verse numbers are not considered inspired by anyone. They were added much later. The reason they were added is so that we can easily do what we are doing in this study; We can make quick reference to any particular sentence in the entire Bible and all readers will quickly be on the same page. In Christian circles, Isaiah 53 is a famous and well-known passage. It’s basically a poem or a section of a larger poem written by the prophet Isaiah. But this particular poem (or section) actually starts at Isaiah 52:13. Whoever put the chapter break in probably should have backed up a few verses. So, when we refer to Isaiah 53, it is simply a short-hand way to say Isaiah 52:13 through the end of Isaiah chapter 53.
Isaiah 52:13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
15 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.
53:1 Who hath believed our report? and to whom is the arm of the Lord revealed?
2 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.
4 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.
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.
8 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.
9 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.
10 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.
12 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.
Verse 13 introduces the idea that this passage is about God’s servant. Historically, this servant has always been thought to be God’s Messiah. This verse introduces the idea that this person will start out as a servant, but will be exalted sometime in the future. This is a distinct pattern, but this pattern is exactly what transpired in Jesus’ life. During his ministry Jesus taught his disciples to think in terms of servanthood. And whosoever will be chief among you, let him be your servant. (Matthew 20:27) At the Last Supper, Jesus demonstrated His unique perspective by adopting the role of a servant. He got down on his knees and washed His disciples’ feet. (John 13:5) In doing this act of humble service, He created a tangible image teaching them that His mission was focused on serving. And yet, at the end of Jesus’ life on earth when He was standing before the High Priest, He said this: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. (Matthew 26:64) Jesus knew that after His resurrection, He would eventually be enthroned in heaven at God’s right hand. Listen to the words of Jesus spoken immediately prior to His crucifixion. These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee. (John 17:1) In his letter to the Philippians, Paul elaborated on Jesus’ pattern of being a servant who God would later highly exalt. Let this mind be in you, which was also in Christ Jesus:6 Who, being in the form of God, thought it not robbery to be equal with God:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.9 Wherefore God also hath highly exalted him, and given him a name which is above every name.(Philippians 2:5-9) So, in this opening verse (Isaiah 52:13), Isaiah captured the trajectory of Jesus’ life. He began as a servant and in the end, He was exalted to the highest level. (Behold, my servant…shall be exalted)
Verse 14 proposes the notion that the servant will astonish many people. The gospels use the word “astonished” a lot to describe reactions to things that Jesus said and did. The gospel of Mark, for example, is only sixteen chapters long and it records seven separate instances when the people’s reaction to Jesus is depicted as one of astonishment. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. (Mark 1:22) And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. (Mark 11:18) So people were astonished at His teaching as Isaiah had predicted, but they may also have been astonished at the state of his face (visage) during His crucifixion. In this verse, Isaiah conveys the idea that the servant’s face would be nearly unrecognizable. (his visage was so marred more than any man) It’s difficult to picture how terrible Jesus must have looked. His back was reduced to a bloody pulp, and His face had been beaten on three separate occasions within the span of just a few hours. He had a crown of thorns shoved on his head causing the blood to pour down his face. It would have been difficult to recognize who it was under the blood and swelling and bruises and cuts. (his visage was so marred, more than any man.)
In verse 15, Isaiah specifically employs the word “sprinkle”.(So shall he sprinkle many nations) This word in Hebrew is naza, and it’s interesting because it is the same word that is used to describe what a priest was instructed to do with the blood during a sin offering. And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. 10 And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.( (Leviticus 5:9-10) The word naza(sprinkle)is used 15 times in the Book of Leviticus and almost every time, it is used to indicate what a priest should do with the blood of the sin offering. (a few times this word is employed to indicate what a priest should do with oil in a ceremonial way before the Lord) Isaiah’s poetic phrase evokes the idea of a sin offering that is meant to atone for many nations. (So shall he sprinkle many nations) It is quite remarkable that this short phrase would begin to introduce the theological underpinnings for the crucifixion. The second part of this verse conveys the thought that kings will be told about the servant and the idea of ‘sprinkling many nations”, and this surprising thought will make them stop, think and be struck dumb by the idea. (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.) The idea that the Messiah would come and suffer and even become a substitutionary sin offering was mind-boggling to the Jews of that day. Perhaps they had been hoping for a military leader in the mold of King David to lead a revolt. Or maybe they assumed that God would send a political leader adept at uniting the various religious factions who would confront the civil authorities in a more reasoned approach. The last thing that they expected was for God to send a man to be sacrificed for their sins. This revolutionary idea would have struck kings dumb. (the kings shall shut their mouths at him)
This poem acknowledges that this is shocking information. Kings hear this and are dumb founded. But they do consider what it means with regard to the servant “sprinkling” many nations. After this surprising idea, the focal point in the next verse turns toward a response. (Who has believed our report?[Isaiah 53:1]) This question is in the Book of Isaiah, but it could just as well be a quote from the New Testament with its emphasis on evangelism. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16) Both the verse in the Gospel of John and the verse in the book of Isaiah hearken back to Abraham whose faith was counted as righteousness even before he had been instructed to be circumcised. (And he believed in the Lord; and he counted it to him for righteousness. [Genesis 15:6]) The question in Isaiah 53:1 echoes down through time. It’s one that we can address today. Who has believed our report? and to whom is the arm of the Lord revealed? Do we like Abraham, believe God?
Verse 2 makes reference to a root growing out of dry ground. When Jesus was born, there had been no prophetic words added to the Hebrew Scriptures for the last four centuries. Consequently, the prophetic climate into which Jesus was born was metaphorically dry. The servant of Isaiah 53 would bring life to a spiritual desert. (a root out of a dry ground) The second phrase in this verse makes the point that the servant would not be special in appearance.(he hath no form nor comeliness) The word that is translated comeliness is the Hebrew word hadar. That carries the notion of majesty and honor.(That is usually how it is translated) This fits within what we know of Jesus. He was a humble carpenter, and He came riding on a donkey as opposed to being a stately king riding a white stallion. (Matthew 21:5) It was Jesus words that astonished people and not his courtly outward appearance and societal status that impressed the crowds. (he hath no form nor comeliness)
Verse 3 captures the essence of how people reacted to Jesus and how he was treated. 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 Much of this information has already been addressed in our discussion of Psalm 22. As it says of the servant in Isaiah, Jesus was despised, rejected and abandoned. All three of those details match the life that Jesus experienced. Jesus was rejected and reviled by the religious leaders of His day(is despised and rejected of men) and abandoned by His friends.( we hid as it were our faces from him)
Verse 4 begins to introduce the purpose for Jesus’ life. Jesus came to be a sin offering. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. The Gospels teach that Jesus was the fulfillment of the Old Testament theological concept of substitutionary atonement. Substitutionary atonement was not new to the Israelites. They had been practicing it for over a thousand years. The sin of the sinner would be transferred onto an innocent animal who would receive the punishment that the sinner deserved. Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the Lord concerning things which ought not to be done, and shall do against any of them… then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the Lord for a sin offering.4 And he shall bring the bullock unto the door of the tabernacle of the congregation before the Lord; and shall lay his hand upon the bullock’s head, and kill the bullock before the Lord.5 And the priest that is anointed shall take of the bullock’s blood, and bring it to the tabernacle of the congregation:6 And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the Lord, before the vail of the sanctuary.(Leviticus 4:2-6) So the concept of a sin offering was not new to the Israelites. Again, they had been faithfully practicing this religious ritual for over a thousand years. The astonishing new idea was the notion that Jesus came to be that sin offering.
This revolutionary new idea would have been shocking to the Jews of Jesus’ day. But having said that, there was precedence for Jesus becoming the sacrifice. Fourteen hundred years before Jesus, God had asked Abraham to sacrifice his only son. And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of(Genesis 22:1-2) Perhaps this request by God prefigured what God Himself was prepared to do with His own son. God was testing Abraham’s faith and, in the end, He stopped Abraham from consummating the sacrifice. But prior to that, Abraham’s son had asked his father an interesting question. Abraham’s son could see that his father was getting ready to offer a sacrifice, but he didn’t see the sacrificial lamb. When Isaac asked his father about that, Abraham gave an intriguing response. And Abraham said, My son, God will provide himself a lamb for a burnt offering. (Genesis 22:8) Abraham said that God would provide himself a sacrifice. Again, in asking Abraham to sacrifice his son, was God foreshadowing what He intended to do with His own son?
Verse 5 further elaborates on the idea of substitutionary atonement which as we discussed is a thoroughly Old Testament doctrine. 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. He was wounded for OUR transgressions. He was bruised for OUR iniquity. By his stripes, WE are healed. Again, these phrases convey the notion that he was punished in our place. Metaphorically, we had put our hands on His head and transferred our sin to Him. He then, took the punishment that we deserved. He was bruised (i.e. punched) and by his stripes (i.e. lash marks across the back) we are healed. This verse leaves no doubt as to the purpose of the servant in Isaiah 53. In Jesus’ crucifixion, He was to become the atoning sacrifice for our sin. Not only does this verse predict precise details about the crucifixion, it reveals the theological purpose it was meant to accomplish.
Verse 6 elaborates on the heart of sin. Sometimes we can define sin superficially by outlining particular deeds that we need to avoid committing. The Ten Commandments come to mind here. (Thou shalt not….) And those are a good measure of sinful behavior. But we don’t really think about the Ten Commandments with any depth of comprehension. We glibly conclude that since we haven’t killed anyone, for example, then we must be abiding by the law. But do we ignore the First Commandment completely? Thou shalt have no other gods before me. (Exodus 20:3) How much of my time do I think about God in a day and ask what He may be desiring or requiring from me. Half of my time? Twenty percent of my time? Five percent of my time? Perhaps only a rushed thoughtless one-sentence prayer before I gobble down lunch? Or do I go through some days without thinking about God at all? How do I manage to justify that level of neglect as not violating the first commandment? God created the vast universe (including me), and yet I assume that I can manage to live through an entire day without even giving Him a passing thought. What is more important to me than worshipping my God and waiting on Him to give me His directives for my day? What things or ideas or people occupy my thoughts instead focusing on God? Thou shalt have no other gods before me. Do I basically do my own thing and justify my own decisions and comfort my numb conscience with the thoughtless perception that God is still my highest priority? How would anyone looking at my life be able to determine that God was my primary focus? Would people be able to ascertain this when I appear to be a “nice” person? But plenty of people are in fact “nice” even without having God as their highest priority. I half-heartedly tell myself that I have no other gods before God, but I sometimes live my life as if I was godless. Do I ignore God until I get into trouble? Once in some kind of need, then and only then do I remember God and ask for help? Sadly, if I don’t hear an immediate response, does my heart sometimes rudely demand a reply from the Creator of the Universe? If I still hear nothing after my initial request, do I get impatient and angry or does a sliver of doubt in God’s existence begin to percolate in a remote dark corner of my mind? Thou shalt have no other God’s before me. For long stretches of time, I do my own thing and make my own decisions based on my own criteria justifying my own self-interested actions. Who knows who I hurt in the process? The less I’m aware of hurting people is the less I feel guilty about it. How would I know if I hurt people, if I never really stop to genuinely consider? How would I evaluate if I have broken the first commandment, if I never even think about it? 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. As I stated, Isaiah gets to the heart of my sin problem. His short and simple phrase leaves very little “wiggle-room” for my narrowly-focused self-righteous soul.
Verse 7 introduces the idea that the servant was silent before His oppressors. 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. This verse is very predictive because this description fits absolutely perfectly with how Jesus behaved on the day of His crucifixion. And when he was accused of the chief priests and elders, he answered nothing.13 Then said Pilate unto him, Hearest thou not how many things they witness against thee?14 And he answered him to never a word; insomuch that the governor marvelled greatly (Matthew 27:12-14) Jesus was on trial before the Governor and He knew what was at stake. The envious religious leaders were clamoring for his execution. Jesus knew too that Pilate was too emotionally weak to stand up to the mob. Therefore, Jesus knew that he was about to be unfairly condemned and executed. He was being railroaded without being afforded the courtesy of normal human decency. It was as if he was being treated as an animal without any rights. he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. It’s almost as if Isaiah was actually watching this prelude to the Crucifixion and wrote a poetic but first hand depiction about it. So, Isaiah 53 reads like an eye witness account, and yet it was written 700 years before Jesus was born. And parenthetically, Matthew wrote that Pilate marveled greatly. Again, another person who was astonished at the servant. (Isaiah 52:14)
Verse 8 predicts that the servant will be “cut off” or killed. for he was cut off out of the land of the living: for the transgression of my people was he stricken. Being killed is a difficult concept for Isaiah’s audience to comprehend. The servant for Isaiah was a metaphor for the Messiah. How could he be exalted as it states in verse 52:13 and yet be cut off in 53:8, and yet that is what Isaiah had predicted. But remarkably, those two opposing concepts are what Jesus fulfilled. He was killed, and then He was resurrected and rose to be on God’s right hand in heaven. The second part of that phrase really dials in to the concept of the servant becoming a substitutionary atoning sacrifice. For the sin of others was the reason he was killed. That is substitutionary atonement doctrine. It is unmistakably clear. What is new is that Isaiah repeatedly associates the servant with this event.
Verse 9 reminds me of our discussion on Psalms 22 where the Psalmist said that they parted the garments and yet kept them in one piece. That was a case of two opposing pictures where one image would preclude the other. And yet, both images were realized at the crucifixion in the only way they could have been fulfilled. It’s the same here in verse 9. And he made his grave with the wicked, and with the rich in his death. Which is it? Is the servant’s death associated with the wicked or the rich? Did the servant die an ignominious and lonely death with the wicked or in death was the servant associated with the rich and powerful? As we read in the gospels, it was both. He was crucified between two convicted thieves. So he made his grave with the wicked. As far as being with the rich, Matthew described how a rich disciple of Jesus begged Pilate for the dead body because he intended to bury him in his own expensive tomb. Isaiah had predicted both of these opposing concepts and yet Jesus fulfilled them. This verse also alludes to the fact that he was innocent. He hadn’t committed a crime nor had he lied. he had done no violence, neither was any deceit in his mouth. We documented both of these details in our discussion regarding Psalm 22.
Verse 10 informs us who orchestrated this event. Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin. It was God himself who planned the crucifixion and carried it out. Again, it was not the religious leaders nor the civil authorities who were ultimately responsible for Jesus’ death. God used them to accomplish His purpose. The Roman cross was the method. The religious leader’s envy was the impetus. But it was my sin that created the need. God had to send a sinless man to accept the punishment that I, a sinner, deserved. This verse explains that it was God’s plan to “bruise” the servant and “put him to grief”. All along God’s plan to deal with our sin was what we have been calling substitutionary atonement. This theological concept was codified in the Book of Leviticus and was faithfully practiced for over one thousand years. The sinner laid his hands on the innocent animal symbolizing a transfer of guilt upon the guiltless. And then the sinner participated in the sacrifice thereby acknowledging the effect of his sin. After more than a millennia, the long-promised servant was revealed. He did not come to conquer. He came to become the innocent offering. It is an astonishing idea. the kings shall shut their mouths at him: for that which had not been told them shall they see(Isaiah 52:15) Again, it reminds me of the thing that Abraham said. And Abraham said, My son, God will provide himself a lamb for a burnt offering(Genesis 22:8) God had provided his own lamb as a substitution for us. Jesus’ soul was the offering for our sin. Again, it wasn’t the religious leaders and it wasn’t the government. It was God who ordained it on our behalf. Jesus’ sacrifice made it possible for fellowship between the Creator God and sinful man to be restored. And in the end, Jesus was resurrected and he continued to live. He overcame death for us as this phrase in verse 10 suggests. ( he shall prolong his days)
Verse 11 reads like New Testament theology and yet it’s Isaiah. 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. The servant shall bear our iniquities. The servant shall suffer greatly and this shall satisfy the problem that we caused for ourselves with our sin against God. Again, this is yet another repetition of the doctrine of substitutionary atonement and how the servant would become the sacrifice. This sentence could literally be inserted into any one of Paul’s epistles and the reader would not notice. Every phrase is absolutely consistent with New Testament doctrine. This is because New Testament theology is Old Testament theology with the one additional idea that the servant is the sacrifice. And parenthetically, the New Testament looks for the return of the Servant someday soon. In that revelation, the Servant will reign.
Verse 12 notates a future after death where the servant will be resurrected and then greatly exalted BECAUSE he poured out his soul unto death. This is another verse where I liken it to threading the needle. He bore the sins of many and was killed, and yet He will get a portion with the great. Again, seems like two opposing ideas where it would seem that both could not come to fruition. 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. He will be greatly exalted BECAUSE he was willing to be counted as a sinner (even though he was innocent.) Jesus was obedient even unto the point of death. As we discussed previously, He didn’t really want to go through what God was asking him to endure. And yet, he chose what God wanted over his own desires. O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.(Matthew 26:39) It was because of His trust and obedience that God highly exalted Him. The servant was killed and yet he divided a portion with the strong. Jesus died on a cross for our sins as a substitutionary atonement and then He rose from the dead and sits on God’s right hand. He accomplished both.
This passage is so remarkable. It was written 700 years before Jesus and yet it matches the crucifixion story precisely. The theological concepts presented by Isaiah perfectly align with New Testament thinking. But as you can imagine, there are people who do not believe that this passage in Isaiah is a prediction about the Jewish Messiah. I encourage you to research their objections. The main counter-argument stipulated is that this passage is about the nation of Israel and not an individual. They contend that when Isaiah wrote about the Servant, he was actually referencing the entire nation metaphorically. The proponents of this view contend that the context dictates this perspective. As early as Isaiah 42, the servant of the Lord is mentioned and they contend that it is a metaphor for the nation of Israel. Again, I encourage you to research this viewpoint. I would direct you to look not only at modern scholars, but also at historical commentaries because this viewpoint is a modern phenomenon. Very few if any ancient, Jewish Biblical scholars espoused this interpretation. Historically, Jewish scholarship suggested that this passage was about an individual thought to be the Messiah. As I stated, the servant as a metaphor for the nation is a modern idea. But please check out any objections to the interpretation of Isaiah 53 that has been set forth in this study.
I would like to conclude this study with two straight-forward questions. Are Psalm 22 and Isaiah 53 about a person? Secondly, is Jesus that person? I’d like to suggest that the answer to those questions just may well determine your eternal destiny. all they that go down to the dust shall bow before him: and none can keep alive his own soul. (Psalm 22:29) I would like to suggest that this verse informs us that when we die, we will all bow before the person mentioned in Psalm 22. This verse also indicates that we are not in charge of whether or not our soul will live or die in the afterlife. The implication is that the one to whom we bow, the person in Psalm 22, is the one who will decide the fate of our soul. Isaiah boils it down to a simple straight-forward question: Who hath believed our report? (Isaiah 53:1) Do you believe in God and His Son and His plan of redemption? Has the truth of these two Scriptures been revealed to you by God’s Holy Spirit? The father of our faith was Abraham. God spoke to him, and he believed God. Because of his faith, God considered Abraham righteous. And he believed in the Lord; and he counted it to him for righteousness.(Genesis 15:6) When I stand before God and his anointed, I want to be counted as righteous. I acknowledge that I have a sin problem. All we like sheep have gone astray; we have turned every one to his own way;(Isaiah 53:6a) I admit that I cannot atone for my own sin, because I am a sinner. I believe God’s word when He said that Jesus, the anointed one, became my sinless substitutionary sacrifice. and the Lord hath laid on him the iniquity of us all.(Isaiah 53:6b) I understand that God made the servant an offering for my sin. thou shalt make his soul an offering for sin (Isaiah 53:10) And I believe that through His punishment, I am healed. with his stripes we are healed (Isaiah 53:5) I believe that and confess it. If you agree, can you confess that right now to God? With a humble and penitent heart, can you ask God to fill you with His Holy Spirit?
The crucifixion was such a pronounced event. The crucified man was so seemingly meek and gentle and yet there was no end to the uproar he created. So many people were filled with an overflowing rage. When he rode into Jerusalem on a donkey the week before His crucifixion, the entire city was turned upside down as the crowds shouted their praise. There were stories of amazing miracles and wonderful healings. (Not to mention his amazing teaching). The religious leaders would kill to have that kind of influence. (literally) This person created so much of a stir that they were afraid the Romans might kill a lot of innocent people thinking that this was some kind of political uprising that needed to be forcibly put down. So, the religious leaders conspired to have him executed. They may have thought that it would be better that one man die rather than thousands of innocent people be killed at the hands of their Roman occupiers. For their part, the civil authorities were simply wanting to quell turmoil. They may have thought that if the death of one man would keep the peace, then so be it. It was a simple as that. So, both the kings and the rulers conspired to have him killed to put an end to the turmoil. This situation brings to mind another Psalm: Psalm 2:1-8
Why do the heathen rage, and the people imagine a vain thing?
2 The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying,
3 Let us break their bands asunder, and cast away their cords from us.
4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
6 Yet have I set my king upon my holy hill of Zion.
7 I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.
8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
This Psalm makes sense within the context of those conspiring to have Jesus crucified. The kings of the earth and other rulers conspired together against God and His anointed. The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed. God’s response is laughter. He that sitteth in the heavens shall laugh. God laughs at those leaders who are conspiring against Him. Then God speaks to those leaders who are opposing Him. I set my king upon my holy hill of Zion. God’s holy hill in Zion is a hill in Jerusalem. Perhaps this is a reference to Golgotha, the hill on which Jesus was crucified. the Lord hath said unto me, Thou art my Son; this day have I begotten thee. As recorded in the Gospels, Jesus was identified as God’s son. Finally, God promised the anointed one, the king, his son, all the nations for his inheritance. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Devotion from people all over the world will be the reward for the sacrifice of this anointed one referenced in Psalm 2.
Previously, I briefly alluded to a story that is recorded in the Gospel of Luke. There were two criminals on a cross being crucified along with Jesus. All three men were in the process of dying. One criminal reviled Jesus, but the other one came to Jesus’ defense. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.43 And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise.(Luke 23:39-43) I am comforted by the fact that Jesus promised the sinful but penitent man that he would go to heaven when he died. That man was probably illiterate. I can only guess that he understood very little about theology. He probably could not articulate the doctrine of substitutionary atonement. And yet he went to heaven for all eternity. He was not a theologian, but he understood some very basic but determinant ideas and he was desperate enough to take action. First, that criminal feared God. Second, he accepted the fact that he had a sin problem. Third, he understood that Jesus was innocent. Fourth, he believed that Jesus was the Son of God and that He was going to go to heaven. Fifth, the penitent criminal believed that Jesus had the authority to allow him entrance into heaven. And sixth, he essentially asked Jesus to let him in to heaven which means that he acted on that which he knew to be true. He understood the basic facts and he acted on them. In truth, a person does not need an overwhelming amount of evidence in order to reach a conclusion. One or two salient, established facts are enough to make a sound decision. Effective people act on what they know to be true. Perhaps you don’t think you know much, but do you understand what that criminal knew? If so, then you know enough to ask Jesus to remember you for all eternity. Why don’t you do it now?