Jesus began with Moses and all the prophets as He taught the disciples on the road to Emmaus and expounded through all the Scriptures the things concerning Himself (Luke 24:27). This servant, who remains otherwise unidentified, will gain central importance in the history of interpretation for both Jews and Christians. 49:3) and "Jacob my servant" (44:1, 2), the figure can be seen as a symbol for the nation exiled and then restored. Placed in the broader narrative of Isaiah 40-55, where the prophet speaks of "Israel my servant" (41:8 cf. We believe that Isaiah's "servant" initially referred to an individual living in Babylon, whose vicarious suffering explains why Israel deserves forgiveness for the grievous sins that caused its exile. Isaiah 52:13-53:12 may be interpreted in multiple ways nevertheless, as the late scholar Brevard Childs observed: "The initial responsibility of an Old Testament commentary is initially and above all the attempt to hear Israel's own voice in the plain sense of the text." 1 This is what we shall do, first by reading Isa 52:13-53:12 as an oracle of comfort to the exilic (or early post-exilic) Judean community. In showing how and why the servant receives such numerous readings, we demonstrate both how readers across the centuries and within different traditions understand Isaiah through their own circumstances, and why Jews and Christians should respect each other's readings rather than attempt to "prove" the truth of one tradition on the basis of a specific understanding of prophecy. The so-called "Suffering Servant" of Isaiah 52:15-53:12 takes on new meaning in each of his settings, from the exilic or early post-exilic community of Deutero-Isaiah, to the repurposing of this figure by the author of Daniel, mid-second century BCE during the persecutions of Jews by Antiochus IV Epiphanes, through the numerous New Testament citations of and allusions to Jesus as fulfilling Isaiah's predictions concerning this servant, and on to several post-biblical Jewish understandings of this enigmatic figure. Key words Messiah, Healing, Atonement, Sacrifice, Charismatic Movements, Spiritual, Physical
The Messiah’s sacrifice has a significant purpose of dealing with the origin of pain and sorrows of man and not necessarily dealing with the outcome of sin alone. This paper employs an exegetical approach using a lexical – syntactical method in studying the text. This paper seeks to address the said problem in order to have a clear mind to the belief systems of some charismatic movements whose healing are said to depend on the atonement of Jesus Christ on the cross of Calvary. The paper would address whether the sacrifice has a dual fulfillment in the aspect of atonement for sin and healing of physical diseases. It is expected that by the end of the paper the reader might have a deeper understanding of the activities of the Messiah, (on man, and the entire universe). The paper assumes that there is no relationship between the sacrifice of the Messiah and healing of physical diseases in the context of the unit studied in Isaiah 53. The paper seeks to address the problem of whether there is a physical healing in the act of the sacrifice the Messiah performs on behalf of his people. As far as this paper is concerned the attention is drawn to the study of the meaning of the last clause in verse 5 of chapter 53 of the book, Isaiah. The text of Isaiah 53:5 has had several interpretations making it interesting to look into the various arguments concerning the text.
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