Isaiah 53 suffering servant

In Messianic interpretations, 2 Samuel 15–20 is often seen as a chiastic foreshadowing of the Messiah’s passion. Tony Robinson’s “The Scroll of the Gospel of David” maps Absalom’s rebellion to Jesus’ betrayal, exile, and triumph. It seems convincing at first glance. But let’s pivot. If we’re seeking the true suffering servant—despised, rejected, bearing burdens, wounded for transgressions—look at Israel.

Isaiah 53 speaks of a collective entity enduring for the world’s sins. “He was despised and rejected by men… smitten by God… by his wounds we are healed.” This mirrors the Jewish people’s story, not a solitary figure. Nations have used Jews, then discarded them. No third-day resurrection yet. Just endless cycles of near-death and survival.

Tony Robinson argues that 2 Samuel 15–20 forms a chiastic structure paralleling Jesus’ passion. Absalom’s betrayal echoes Judas. David’s exile across the Kidron Valley mirrors Jesus in Gethsemane. Ahithophel’s suicide aligns with Judas’ end. Absalom hanging in a tree symbolizes the cross. Shimei’s curses resemble the mocking at Calvary. David’s return signifies resurrection. The pattern is symmetric, with betrayal leading to restoration. Robinson sees this as a prophetic blueprint that proves the Tanakh anticipates Jesus.

The Chiastic Foreshadowing in 2 Samuel

It’s a creative reading. Chiastic structures abound in Hebrew literature, emphasizing themes through mirroring. Yet this interpretation assumes the narrative points to the future Messiah’s death and resurrection. The text itself focuses on David’s personal crisis—family rebellion, loyalty tests, and the reclaiming of kingship. No explicit third-day motif appears. David’s “resurrection” is political survival, not literal revival.

Pivoting to Isaiah 53: The Collective Servant

Isaiah 53 describes a servant “despised and rejected,” “stricken, smitten by God,” bearing iniquities so “by his wounds we are healed.” Christian theology applies this to Jesus. But Jewish tradition identifies the servant as Israel. The chapter’s context (Isaiah 52–54) speaks of the nation’s exile and redemption. “He” is collective, like in Isaiah 41:8: “Israel my servant.”

Israel embodies this. Despised throughout history. Rejected in pogroms and expulsions. Bearing burdens for empires’ sins. Wounded in Holocaust ovens. Yet, healing follows—Israel’s endurance inspires justice movements worldwide.

Historical Examples of Betrayal

Haym Salomon exemplifies this. A Polish Jew, he financed the American Revolution. He loaned over $650,000 (about $10 million today) to the Continental Congress. Funded Yorktown. Paid soldiers when treasuries emptied. Arrested by the British, he escaped and continued. Died bankrupt in 1785. America never repaid his family. A Jew saved the republic, then forgotten.

J. Robert Oppenheimer and the Manhattan Project Jews repeat the pattern. Refugee scientists—Einstein, Szilard, Fermi (though Fermi was not Jewish, many were)—fled the Nazis. Built the atomic bomb. Ended World War II. Saved millions. Then, McCarthyism betrayed them. Oppenheimer’s security clearance was revoked in 1954. FBI spied. Humiliated publicly. Others silenced. America used its genius, then discarded it amid Red Scare paranoia.

Even Nikola Tesla fits a parallel, though not Jewish. His inventions powered the world. Edison stiffed him. Morgan cut funding. Died penniless. The theme resonates: innovators contribute, societies exploit, and abandon.

No Third-Day Resurrection—Yet

Unlike Christian narratives of quick resurrection, Israel’s “third days” are prolonged. Survival after near-annihilation. Post-Exile return. Post-Holocaust rebirth. Endless cycles of contribution and betrayal. Pogroms after the funding wars. Expulsions after building economies.The Holocaust after scientific breakthroughs.

Isaiah 53’s servant heals through wounds. Israel’s endurance testifies. Nations progress on Jewish backs—finance, science, ethics—then scapegoat. No instant triumph. Just resilience. Waiting for full redemption.

Jewish Tradition on David and Righteous Women

David’s belittlement ties to this. Not small physically—”katan” means scorned. Jesse doubted paternity. Separated from Nitzevet, suspecting non-Jewish origins. Nitzevet switched with a maidservant. David was born a legitimate but rumored bastard. Psalm 51 confesses this shame.

Parallels: Leah whispered codes to Rachel, ensuring the line of Judah. Tamar disguised as Peretz. Righteous deceptions saved Israel. Christianity misses this, seeing archetypes instead of human drama.

Rosh Hashanah Reflections

Rosh Hashanah recites David’s psalms. Reminds: God elevates the overlooked. David’s crown from rumor. Law, song, legacy—not physical might.

Conclusion: Reclaiming the Narrative

Isaiah 53 is Israel’s story. Betrayed, enduring, healing world. If reading this, question interpretations. Subscribe for more insights. Share thoughts—what’s your view on Isaiah 53?

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Hazan Gavriel ben David