Скачать или смотреть Why Isaiah 53 Cannot Be About Corporate Israel

Does Isaiah 53 describe corporate Israel—or does it prophesy a suffering, atoning Messiah? In this video, I respond directly to claims made by Dan McClellan, particularly the assertion that the Christian reading of Isaiah 53 arose only after Jesus’ death and resurrection.

I begin by identifying a central problem with this approach: it relies almost entirely on speculation. We are told that the disciples probably expected political deliverance, probably did not anticipate a dying and rising Messiah, and probably reinterpreted Isaiah 53 only once their hopes were dashed. Yet no evidence is offered for this reconstruction, nor is there any engagement with the strong messianic expectations already present in the Hebrew Bible prior to AD 40.

From there, I turn to the main interpretive claim—that Isaiah 53 must refer to corporate Israel. While it is true that Isaiah 40–55 frequently speaks of Israel as God’s servant, it is demonstrably false that every reference to the servant in this section refers to the nation. In Isaiah 42, the servant who opens blind eyes is explicitly contrasted with Israel, who is described as blind. The singular servant saves the corporate servant.

The same pattern appears in Isaiah 49, where the servant is called “Israel” and yet is raised up to restore Israel and bring salvation to the nations. This is corporate solidarity: a single representative bears the name of the people and accomplishes their redemption. The servant is distinguished from the nation precisely because he stands for them.

Isaiah 53 continues this same trajectory. The servant is righteous, suffers vicariously, and brings justification to others—descriptions that do not fit the nation but do fit an individual savior. This reading coheres not only with Isaiah’s immediate context but with the broader biblical pattern of a suffering Messiah: from Genesis 3:15, to Joseph, to Moses, to David, to the persecuted prophets of Israel.

Isaiah 53 does not invent a new idea. It brings this long-developing pattern to its theological climax by teaching that the Messiah’s suffering is substitutionary and atoning—fulfilled definitively in the death of Jesus Christ.

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