Christ’s “cut off” Predicted in detail by the Old Testament Prophets
In our last post we saw that Daniel had predicted that the ‘Christ’ would be ‘cut off’ after a specified cycle of years. This prediction of Daniel’s was fulfilled in the triumphant entry of Jesus into Jerusalem – there presented as Israel’s Christ – exactly 173 880 days after the Persian Decree to restore Jerusalem was issued. The phrase ‘cut off’ alluded to Isaiah’s imagery of the Branch shooting up from the seemingly dead stump. But what did he mean by it?
Isaiah had also written other prophecies in his book, using other themes apart from that of the Branch. One such theme was that of the coming Servant. Who was this ‘Servant’? What was he going to do? We look at one long passage in detail. I reproduce it exactly and in full here below, only inserting some comments of my own.
The Coming Servant. The complete passage from Isaiah 52:13-53:12
See, my servant will act wisely;
he will be raised and lifted up and highly exalted.
14 Just as there were many who were appalled at him—
his appearance was so disfigured beyond that of any human being
and his form marred beyond human likeness—
15 so he will sprinkle many nations,
and kings will shut their mouths because of him.
For what they were not told, they will see,
and what they have not heard, they will understand.
We know that this Servant will be a human man because Isaiah refers to the Servant as a ‘he’, ‘him’, ‘his’, and that this is specifically looking forward in time, (from the phrases ‘will act..’, ‘will be raised up…’ and so on) so that this is an explicit prophecy. But what was it a prophecy about?
When the Jewish priests offered sacrifices for the Israelites they would sprinkle them with blood from the sacrifice – symbolizing that their sins were covered and would not be held against them. But here it says that the Servant will sprinkle ‘many nations’, so Isaiah is saying that in a similar way this Servant will also provide non-Jews for their sins like the Old Testament priests did for the Jewish worshipers. This parallels the prediction of Zechariah that the Branch would be a priest, uniting the roles of King and Priest, since only the priests could sprinkle blood. This global scope of ‘many nations’ follows those historical and verifiable promises made centuries beforehand to Abraham of ‘all nations’ being blessed through his offspring.
But in sprinkling the many nations the very ‘appearance’ and ‘form’ of the Servant is predicted to be ‘disfigured’ and ‘marred’. And though it is not readily clear what the Servant will do, one day the nations ‘will understand’.
53 Who has believed our message
and to whom has the arm of the Lord been revealed?
2 He [The Servant] grew up before him [The LORD] like a tender shoot,
and like a root out of dry ground.
He had no beauty or majesty to attract us to him,
nothing in his appearance that we should desire him.
3 He was despised and rejected by mankind,
a man of suffering, and familiar with pain.
Like one from whom people hide their faces
he was despised, and we held him in low esteem.
Though the Servant would sprinkle many nations, he would also be ‘despised’ and ‘rejected’, full of ‘suffering’ and ‘familiar with pain’.
4 Surely he took up our pain
and bore our suffering,
yet we considered him punished by God,
stricken by him, and afflicted.
5 But he was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed.
The Servant will take ‘our’ pain. This Servant will also be ‘pierced’ and ‘crushed’ in ‘punishment’. This punishment will bring us (those in the many nations) ‘peace’ and heal us.
I write this on Good Friday. Secular as well as biblical sources tell us that on this day about 2000 years ago (but still 700+ years after Isaiah wrote this prediction) that Jesus was crucified. In doing that he was literally pierced, as Isaiah predicted the Servant would be pierced, with the nails of the crucifixion.
6 We all, like sheep, have gone astray,
each of us has turned to our own way;
and the Lord has laid on him
the iniquity of us all.
We saw in Corrupted … missing the target, that a biblical definition of sin is missing the intended target. Like a bent arrow we go our ‘own way’. This Servant will carry that same sin (iniquity) that we have brought forth.
7 He was oppressed and afflicted,
yet he did not open his mouth;
he was led like a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he did not open his mouth
The Servant will be like a lamb going to the ‘slaughter’. But he will not protest or even ‘open his mouth’. We saw in the Sign of Abraham that a ram that substituted for Abraham’s son. That ram – a sheep – was slaughtered. And Jesus was slaughtered on the same spot (Mount Moriah = Jerusalem). We saw in the Passover that a lamb was slaughtered on Passover – as Jesus was also slaughtered on Passover.
8 By oppression and judgment he was taken away.
Yet who of his generation protested?
For he was cut off from the land of the living;
for the transgression of my people he was punished.
This Servant is ‘cut off’ from the ‘land of the living’. This is exactly the term Daniel used when he predicted what would happen to the Christ after he was presented to Israel as their Messiah. Isaiah predicts in more detail that ‘cut off’ means ‘cut off from the land of the living’ – i.e. death! So, on that fateful Good Friday Jesus died, being literally ‘cut off from the land of the living’, just a few days after being presented as the Messiah in his Triumphant entry.
9 He was assigned a grave with the wicked,
and with the rich in his death,
though he had done no violence,
nor was any deceit in his mouth.
Though Jesus was executed and died as a criminal (‘assigned a grave with the wicked’), the gospel writers tell us that a rich man of the ruling Sanhedrin, Joseph of Arimathea, took the body of Jesus and buried him in his own tomb (Matthew 19:60). Jesus literally fulfilled both sides of the paradoxical prediction that though he would be ‘assigned a grave with the wicked’, he would also be ‘with the rich in his death’.
10 Yet it was the LORD’s will to crush him and cause him to suffer,
and though the LORD makes his life an offering for sin,
he will see his offspring and prolong his days,
and the will of the LORD will prosper in his hand
This whole cruel death was not some terrible accident or misfortune. It was explicitly “the LORD’s will” to crush him. But why? Just as lambs in the Mosaic sacrificial system were offerings for sin so that the person giving the sacrifice could be held blameless, here the ‘life’ of this Servant is also an ‘offering for sin’. For whose sin? Well considering that ‘many nations’ would be ‘sprinkled’ (above) it is the sin of the peoples in the ‘many nations’. Those ‘all’ who have ‘turned away’ and ‘gone astray’. Isaiah is talking about you and me.
11 After he has suffered, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities.
Though the passage of the Servant is gruesome here it changes tone and becomes very optimistic and even triumphant. After this terrible suffering (of being ‘cut off from the land of the living’ and assigned ‘a grave’), this Servant will see ‘the light of life’. He will come back to life?! I have looked at the issue of the resurrection. But here it is predicted. It is a vanishingly diminishing probability that the same man whose resurrection one can make a case for is the same person for whom it is predicted – along with these other predictions we have reviewed.
And in so ‘seeing the light of life’ this Servant will ‘justify’ many. To ‘justify’ is the same as giving ‘righteousness’. Remember that Abraham was ‘credited’ or given ‘righteousness’. In a similar way this Servant will justify, or credit, righteousness to ‘many’.
12 Therefore I will give him a portion among the great,
and he will divide the spoils with the strong,
because he poured out his life unto death,
and was numbered with the transgressors.
For he bore the sin of many,
and made intercession for the transgressors.
The passage of the Servant points so uncannily to the crucifixion and resurrection of Jesus that some critics argue that the gospel narratives were essentially made up to ‘fit’ this Servant passage. But in his conclusion Isaiah defies these critics. The conclusion is not a prediction of the crucifixion and resurrection per se, but of the impact of this death many years after it. And what does Isaiah predict? This Servant, though he will die as a criminal, will one day be among the ‘great’. The gospel writers could not make this part ‘fit’ the gospel narratives since the gospels were only written a few decades after Jesus’ crucifixion – when the impact of Jesus’ death was still in doubt. Jesus was still the executed leader of a ‘pernicious superstition’ in the esteem of the world when the gospels were penned. We sit now 2000 years later and see the impact of his death and realize how through the course of history this has made him ‘great’. The gospel writers could not have foreseen that. But Isaiah did. The Servant, also known as the Branch, through his voluntary sacrifice would begin to draw people to him – to worship him even – just as Jesus decreed would happen when he called unabashedly himself the ‘Son of Man’ at his trial before the Sanhedrin, and in so doing they would also find salvation.