Isaiah 53 — Yeshua, the Suffering Servant

 

Yeshua, the Suffering Servant

Isaiah 53 — Yeshua, the Suffering Servant

Rejected by men, wounded for our transgressions, and raised to bring us life.

Isaiah 53 describes a servant who suffers unjustly, bears the sins of others, dies, and afterward sees the results of his sacrifice. The New Testament explicitly identifies this servant with Yeshua, especially in Acts 8:30–35, where Philip uses this chapter to explain Yeshua to an Ethiopian man.

This study shows how the New Testament applies the passage to Yeshua.

The passage begins at Isaiah 52:13–15, so read those verses together with Isaiah 53.

1. The servant is humbled, then exalted

Read: Isaiah 52:13–15

Yahweh introduces His servant as one who will ultimately be exalted. Yet the following verses describe terrible suffering and a disfigured appearance. The passage places humiliation and exaltation together.

Yeshua’s life follows that pattern: He humbled Himself, endured death, and was afterward exalted.

Related Scriptures:

  • Philippians 2:8–11: Yeshua humbled Himself and became obedient unto death; afterward, Yahweh highly exalted Him.
  • Luke 24:26: Yeshua explains that the Messiah had to suffer before entering His glory.
  • Hebrews 2:9: Yeshua suffered death and was crowned with glory and honor.

The message: His suffering was not the end of His mission. Glory followed His obedience.

2. Many would not believe in Him

Read: Isaiah 53:1

“Who hath believed our report?” introduces the rejection of the servant. People could hear the message and witness Yahweh’s work, yet fail to recognize what was happening.

John directly applies this verse to unbelief toward Yeshua.

Related Scriptures:

  • John 12:37–38: Although Yeshua performed many signs, many did not believe. John quotes Isaiah 53:1 in explaining their unbelief.
  • Romans 10:16: Paul also quotes this verse concerning those who did not obey the good news.
  • John 1:10–12: Yeshua was not recognized by the world, and many of His own did not receive Him; others did receive Him.

The message: Popular acceptance does not determine whether someone is carrying out Yahweh’s purpose.

3. He would come in humility

Read: Isaiah 53:2

The servant grows like a tender plant and a root out of dry ground. He does not attract followers through outward splendor.

This does not tell us Yeshua’s exact appearance. It emphasizes that His greatness would not be recognized through the usual displays of worldly power or prestige.

Related Scriptures:

  • Luke 2:7: Yeshua’s birth took place in humble circumstances.
  • John 1:46: Nathanael initially questions whether anything good could come out of Nazareth.
  • Matthew 13:54–57: People in His hometown struggle to accept Him because they know His family and ordinary background.
  • Zechariah 9:9; Matthew 21:4–5: The promised King comes humbly, riding on a donkey.

The message: Yahweh’s chosen King came in humility before His future reign in glory.

4. He would be rejected and acquainted with grief

Read: Isaiah 53:3

The servant is despised, rejected, and familiar with suffering. Yeshua experienced rejection, sorrow, betrayal, and abandonment.

Related Scriptures:

  • Mark 8:31: Yeshua says He must suffer, be rejected, be killed, and rise again.
  • John 11:33–35: He grieves and weeps at Lazarus’s tomb.
  • Matthew 26:37–38: In Gethsemane, He expresses overwhelming sorrow.
  • Mark 14:50: His disciples forsake Him and flee.
  • Hebrews 4:15: He understands human weakness and temptation, yet remained without sin.

The message: Yeshua understands grief through personal experience. We can approach Him with confidence in His compassion.

5. He would carry our griefs and sicknesses

Read: Isaiah 53:4

The servant bears the burdens of others, although observers mistakenly consider Him stricken by Yahweh.

Matthew directly connects this verse with Yeshua’s healing ministry.

Related Scriptures:

  • Matthew 8:16–17: Yeshua heals the sick; Matthew identifies this as fulfilling Isaiah’s words about bearing infirmities and sicknesses.
  • Acts 10:38: Yeshua goes about doing good and healing those oppressed by the devil.
  • Hebrews 2:17–18: His experience of suffering equips Him to help those who are being tempted.

The message: His ministry reveals compassion toward suffering people. His suffering should not be mistaken for evidence of personal wrongdoing.

6. He would suffer for our transgressions

Read: Isaiah 53:5

This is central to the chapter: the servant suffers because of our transgressions and iniquities. His suffering brings peace and healing to others.

Peter applies these words directly to Yeshua.

Related Scriptures:

  • 1 Peter 2:24: Yeshua bore our sins in His own body so that we might die to sins and live unto righteousness. Peter then echoes Isaiah’s words about healing through His wounds.
  • Romans 5:8–10: Through Yeshua’s death, sinners can be reconciled to Yahweh.
  • Colossians 1:19–22: Reconciliation and peace come through His shed blood.
  • Hebrews 9:28: Yeshua was offered once to bear the sins of many.

The message: His sacrifice opens the way to forgiveness and reconciliation. Peter connects that forgiveness with a changed life—turning away from sin and living righteously.

About healing: Matthew applies the passage to physical healing, while Peter emphasizes deliverance from sin. These passages do not promise that every believer will immediately recover from every illness.

7. All of us have gone astray

Read: Isaiah 53:6

The verse compares people to wandering sheep. Each has turned toward his own way, and Yahweh lays their iniquity upon His servant.

The passage calls every reader to acknowledge personal responsibility for sin.

Related Scriptures:

  • Romans 3:23: All have sinned and fall short of Yahweh’s glory.
  • 1 Peter 2:25: Those who were like straying sheep have returned to the Shepherd and Overseer of their lives.
  • John 10:11: Yeshua is the good Shepherd who gives His life for the sheep.
  • 2 Corinthians 5:21: The sinless Yeshua bears the consequences of sin so that we may become righteous in Him.

The message: We need both forgiveness for wandering and a Shepherd whose voice we will follow.

8. He would endure oppression without retaliation

Read: Isaiah 53:7

The servant is compared to a lamb led to slaughter. He does not retaliate against His accusers.

This does not mean Yeshua never spoke during His trials. He answered some questions, but remained silent before many accusations and refused to threaten those who mistreated Him.

Related Scriptures:

  • Matthew 26:62–63: Yeshua remains silent before accusations.
  • Matthew 27:12–14: Pilate marvels that He does not answer the charges brought against Him.
  • Luke 23:8–9: He gives Herod no answer.
  • 1 Peter 2:22–23: He committed no sin; when insulted, He did not retaliate, but entrusted Himself to the One who judges righteously.
  • John 1:29: John identifies Yeshua as the Lamb who takes away the sin of the world.

The message: His restraint reveals trust in Yahweh and willing obedience, even under unjust treatment.

9. He would be killed unjustly

Read: Isaiah 53:8

The servant is taken away through oppression and judgment and is “cut off out of the land of the living.” His death is connected with the transgression of others.

Acts 8 provides the clearest direct explanation of this passage.

Related Scriptures:

  • Acts 8:30–35: The Ethiopian man reads Isaiah 53:7–8 and asks whom Isaiah describes. Philip begins with this Scripture and proclaims Yeshua to him.
  • Luke 23:4, 14–15, 22: Pilate repeatedly states that he finds no grounds for a death sentence.
  • Acts 3:13–15: Peter describes the rejection and killing of Yeshua, whom Yahweh raised from the dead.

The message: The New Testament expressly connects Isaiah’s suffering servant with Yeshua’s unjust death.

10. He would be associated with the wicked and buried with the rich

Read: Isaiah 53:9

The servant is associated with the wicked in death, yet with the rich in his burial—even though he had done no violence and spoken no deceit.

The Gospel accounts show corresponding details in Yeshua’s death and burial.

Related Scriptures:

  • Luke 23:32–33: Yeshua is executed alongside two criminals.
  • Matthew 27:57–60: Joseph of Arimathea, described as a rich man, places Yeshua’s body in his own new tomb.
  • 1 Peter 2:22: Peter echoes Isaiah’s description of the servant’s innocence: Yeshua committed no sin, and no deceit was found in His mouth.

The message: His death among criminals did not make Him guilty. He remained innocent.

11. His life would become an offering for sin

Read: Isaiah 53:10

The servant’s life is described as an offering for guilt or sin. His suffering serves Yahweh’s purpose of reconciliation.

This does not excuse the actions of those who condemned and killed Yeshua. Scripture holds together Yahweh’s redemptive purpose and human responsibility.

Related Scriptures:

  • Acts 2:23–24: Yeshua’s death occurs within Yahweh’s foreknowledge and purpose, yet those who kill Him are held responsible.
  • John 10:17–18: Yeshua willingly lays down His life.
  • Hebrews 10:10–14: His offering accomplishes what repeated sacrifices could not.
  • Ephesians 5:2: He gives Himself as an offering and sacrifice.

The message: His sacrifice was willing and purposeful. Yahweh brought redemption through suffering inflicted by sinful people.

12. After death, He would live and see the fruit of His work

Read: Isaiah 53:10–11

After describing the servant’s death, Isaiah says he will see his offspring, prolong his days, and see the results of his suffering.

Read in light of the New Testament, this points toward Yeshua’s resurrection and the people brought into life through Him. Isaiah does not give a detailed account of resurrection here, but the movement from death to continuing life fits that understanding.

Related Scriptures:

  • Acts 2:24, 32: Yahweh raises Yeshua from the dead.
  • Romans 6:9: Having been raised, Yeshua dies no more.
  • Hebrews 2:10–13: He brings many children to glory and calls them His brothers and sisters.
  • John 12:24: Yeshua compares His coming death to a grain of wheat that dies and produces much fruit.

The message: His death bears lasting fruit because He lives again.

13. He would justify many and intercede for sinners

Read: Isaiah 53:11–12

The righteous servant bears iniquities, makes many righteous, pours out His life unto death, is numbered with transgressors, and intercedes for them.

Yeshua Himself explicitly applies part of verse 12 to His approaching suffering.

Related Scriptures:

  • Luke 22:37: Yeshua quotes the words about being numbered with transgressors and says they must be fulfilled in Him.
  • Romans 5:18–19: Through His obedience, many are made righteous.
  • Hebrews 7:25: He lives to intercede for those who approach Yahweh through Him.
  • Romans 8:34: The risen Yeshua intercedes for believers.
  • 1 John 2:1–2: Yeshua is our righteous advocate and the sacrifice for sins.

The message: The One who gave His life for sinners now lives to intercede for them.

What Isaiah 53 calls us to do

Believe in Yeshua and receive Yahweh’s provision for forgiveness.
Read John 3:16–17; Acts 10:43.

Repent and return from our own way to Yahweh’s way.
Read Acts 3:19; 1 Peter 2:24–25.

Follow Yeshua’s example of obedience and patient endurance.
Read 1 Peter 2:20–23; 1 John 2:3–6.

Hold firmly to resurrection hope.
Read 1 Corinthians 15:20–23; John 6:39–40.

Isaiah 53 presents a righteous servant who suffers for the unrighteous. The New Testament identifies Him as Yeshua: rejected, innocent, offered for our sins, raised from death, and living to intercede for us.

His sacrifice calls us to turn from the sins He bore and walk in the righteousness He taught.

We Hadn't Even Held Hands (song)

 

We Hadn't Even Held Hands


WE HADN’T EVEN HELD HANDS! (song)

Click Here For The Song

Click Here For The Letter

A song based on a meeting I had with Philadelphia Church of God minister,
Cal Culpepper.

[Verse 1]
Culpepper called me in to talk,
I took a seat inside.
He asked about the second lady,
I had nothing there to hide.
“Did you sleep with her?” he asked me.
“No,” I answered plain.
He said, “Yes, you did!”
So I told him once again—

[Chorus]
We hadn’t even held hands!
We hadn’t even kissed!
How’d you build a whole romance
From a date you must have missed?
You asked me for an answer,
Then supplied one of your own.
We hadn’t even held hands—
But you said you’d always known!

[Verse 2]
I said, “We went on just a few dates,
That’s all there is to tell.”
He said, “I know you did it.”
Well, apparently quite well!
I must have missed the movie
That was playing in his head.
I came to tell what happened—
He told me what happened instead!

[Chorus]
We hadn’t even held hands!
We hadn’t even kissed!
How’d you build a whole romance
From a date you must have missed?
You asked me for an answer,
Then supplied one of your own.
We hadn’t even held hands—
But you said you’d always known!

[Bridge — spoken, dry humor]
“Did you?”
“No.”
“Yes, you did.”
“Well, why ask me?
You’ve already written the script!”

[Final Chorus]
We hadn’t even held hands!
We hadn’t even kissed!
Could you put that in your paperwork?
It’s a fairly crucial twist!
Next time you ask a question,
Let my answer have a chance.
We hadn’t even held hands—
That’s a mighty slow romance!

[Outro — spoken]
At this rate, if I’d waved goodbye…
He’d have booked the honeymoon!

WE HADN’T EVEN HELD HANDS! (song)

Click Here For The Song

Click Here For The Letter

-------------------

If all this has happened to me, just one person.

Imagine how many other people have had their lives ruined by this evil controlling cult church. 

This site has been warning of this group for over 33 years. You will find hundreds of damaged lives, broken marriages, destroyed families and even member and ex member suicides.  Exit And Support Network


WHY I'M EX-PCG

 

WHY I'M EX-PCG

WHY I’M EX-PCG

A Song I Made For This Letter

Another Song I Made For This Letter

By Dan Moffett

My wife never wanted to be part of the Philadelphia Church of God. She attended because I did. During those years, we had painful experiences with the man who later became the regional director in our area.

Then my wife died suddenly from a brain aneurysm.

Her death devastated me. At first, I hardly cared whether I lived or died. I did not even want to go home. What brought me home was knowing that my two sons, who still lived there, needed their father.

At a time when I desperately needed compassion, I felt very little from the church leadership. The regional director did not want to conduct her funeral. During the announcements at Sabbath services, the local minister said only a few words about her death. He told me the director had forbidden him from saying more because it was the Sabbath and would be inappropriate.

I was too overwhelmed with grief to argue. I brought photographs of my wife and placed them on a table. She had been my companion for decades, and I wanted her life to be remembered.

A few weeks later, our first grandchild was born.

That day was both beautiful and heartbreaking. My wife had looked forward so much to becoming a grandmother, but she was not there to hold that baby.

When I held my grandchild, something changed inside me. I knew I wanted to live. I wanted to see this child grow up, and I knew I needed to improve my health to give myself that chance.

Over the next two years, I lost 160 pounds. Eventually, I began to believe that I was not too old to find companionship again.

There were no single women in my congregation, so I traveled to meet people. My minister cautioned me against traveling too much and reminded me that my local congregation was where I belonged.

A friend who was a minister told me about a single woman in his area. She was a schoolteacher, close to my age, and someone he thought I should meet.

I went to visit, and we connected. We began spending time together, traveling back and forth to see each other. Sometimes I stayed in her area for a week so we could visit every day.

We grew close and believed we were in love. We began talking about marriage.

During that relationship, we became sexually intimate. We understood that this went against the beliefs we professed, and we agreed that it would not happen again before marriage. I take responsibility for my part in that decision.

One day, my minister called while she was visiting me. He asked whether we were in love and wanted to marry. I answered yes to both questions.

After he spoke with the regional director, I was told that we should stop spending time together until the ministers had met her.

She came to meet the local minister, but afterward she was so frightened that we stopped seeing each other for a time. When several difficult things happened in her life, she came to believe they were punishment for what we had done. The guilt weighed heavily on both of us, and we ended the relationship.

That was another painful loss, but I tried to move forward.

Later, I went on a few dates with another woman. There was no sexual involvement. We had not even kissed. I was determined not to repeat my earlier mistake.

That year, I arrived a few days early for the Feast of Tabernacles. While walking through the hotel, I encountered the woman from my first relationship.

We went to dinner. She began crying and told me she still loved me and wanted to marry me. I told her I felt the same way.

The second woman was also attending the Feast. When she learned that the first woman was there, she went to the regional director. I was then instructed not to see either woman until he spoke with me.

He arranged meetings with all three of us, speaking with the women first. When I saw the first woman come out crying, I feared what was ahead.

During my meeting, he questioned me about our relationship. I explained that we had dated, wanted to continue seeing each other, and hoped to receive counseling for marriage.

He pressed for more details. I admitted that we had been intimate. When he asked directly whether we had had sex, I answered honestly.

He called me a “sexual predator.”

I was stunned. I told him that, in 38 years, I had been sexually involved with only one woman besides my deceased wife. I asked whether that made me a sexual predator.

He said yes.

Then he asked whether I had had sex with the second woman. I told him no and explained that we had not even held hands or kissed.

He insisted that I had. He said “NO YOU HAD SEX WITH HER”

I denied it again, but he repeated the accusation. It was deeply disturbing to tell the truth and have a minister insist that I was lying.

He then questioned me about pornography and masturbation. I felt humiliated by the direction the meeting had taken.

The local minister sat quietly with a distressed expression. I cannot know what he was thinking, but I felt very alone.

The first woman and I were suspended immediately, and I was ordered to leave the Feast.

I left early the next morning. As I passed her hotel room, I noticed a bill beneath her door and thought she might also be leaving.

About an hour into my drive, I stopped at a Walmart and called her. She had traveled to the Feast with another family, and I was concerned that she might not have money or transportation to get home.

She did not answer, so I left a message offering to send money if she needed help.

After she reported that call to the minister, he called me and said I would be “marked” for contacting her.

When the regional director called, I asked whether I could receive counseling. He told me I was out, no longer a member.

After more than 33 years of involvement in the church community, I asked, “That’s it? No counseling? No second chance?”

He told me not to call again.

He also said he was having to put out many people in the region. To me, he spoke as though the burden was his, while the people losing their relationships and community were given little consideration.

I had devoted decades of my life to that religious community and raised four children within it. Two had attended Armstrong College.

Now I felt discarded.

The emotional consequences were severe. I went through a period of profound despair and did not know how I would recover.

Then the separation reached into my family.

My daughter who lived with me was required to leave home. My other daughter and my granddaughter were forbidden from seeing me. My son at Armstrong College was not allowed to have contact with me.

Losing church membership was painful. Losing contact with my children and grandchild was far worse.

Thankfully, one of my daughters and her husband decided to leave the PCG. They saw what had happened and would not participate in keeping their daughter from her grandfather.

My youngest son also remained with me. What he witnessed damaged his confidence in religion and caused him to question whether God existed. That was another heartbreaking consequence.

I wrote to Gerald Flurry, whom the church called “That Prophet,” explaining what had happened.

I never received an answer.

I later learned through my son-in-law that the regional director knew about the letter and had accused me of lying to Flurry. That director was Cal Culpepper.

I have described these events as I experienced and remember them. I acknowledge my own mistakes. What I cannot accept is the humiliation, the accusations I denied, the refusal to offer further counseling, and the separation of my family.

In time, I began rebuilding my life.

I made friends among people we had been taught to avoid. I discovered kindness, generosity, and genuine concern outside the church community. Those friendships helped me recover.

At the time I first wrote this account, my daughter, son-in-law, two granddaughters, and youngest son were part of my life. Their love helped me move forward. We continued to grieve the separation from my other two children who remained in the PCG.

My hope was—and remains—that our family could be reunited.

I share this account because decisions made by religious leaders can have lasting consequences. Behind every suspension, expulsion, and no-contact instruction are real people: parents, children, grandparents, and grandchildren.

This is why I’m ex-PCG. 


An update, fourteen years later

Since I first wrote this letter fourteen years ago, my youngest son has died by suicide.

I believe he never fully recovered from the loss of contact with his only brother and his sister. They were still alive, but the separation meant they were no longer part of his life. I cannot know everything that contributed to his death, but I believe that unresolved grief weighed heavily on him.

When I wrote this account, I still hoped our family would be reunited. Now I carry the sorrow of knowing that, for my youngest son, that reunion can no longer happen in this life.

I continue to hope for contact with my other children. I also hold to the hope of the resurrection, when I believe I will see my youngest son again.

------------------------

If all this has happened to me, just one person.

Imagine how many other people have had their lives ruined by this evil controlling cult church. 

This site has been warning of this group for over 33 years. You will find hundreds of damaged lives, broken marriages, destroyed families and even member and ex member suicides.  Exit And Support Network

----------------

A Song I Made For This Letter

Another Song I Made For This Letter

LAWLESSNESS

  LAWLESSNESS The mystery already at work Opening reading — 2 Thessalonians 2:1–12 “For the mystery of iniquity doth already work.” — 2 Thes...