Continued from Part 28
Jesus and the spoils of war shared with the mighty.
What portion did Jesus share with the great, what spoil did he divide with the mighty? Who are the “great” and who are the “mighty” with whom he supposedly interacted and shared the “spoil”? Where and what is the fulfillment? Is fulfillment left to the “he’s coming any day now” second coming farce? Christians, get over it, he’s not coming back–not then, not now, not ever.
53:12: “because he had poured out his soul to death”
Many have poured out their soul to death
“Because he has poured out (‘arah) his soul to death” is the reason the servant will be rewarded. This cannot refer to the Gospels’ Jesus if the phrase means to die willingly. Jesus “poured out his soul,” that is, died on the cross unwillingly, saying at the last moment: “My God, my God, why have You forsaken me?” (Matthew 27:46, Mark 15:34). According to Matthew/Mark, his last words from the cross expressed a sense of frustration, not obedience.
This final statement from the cross contradicts the assertion that Jesus “learned obedience through what he suffered” (Hebrews 5:8) and that he freely submitted to God’s will (Matthew 26:39, 42; Mark 14:36; Luke 22:42). In those last moments of life, the Gospels say, Jesus expressed himself in such a way that his death cannot be considered a voluntary sacrificial death made in response to a call from God. Jesus went to his death feeling abandoned by God. Jesus’ final words on the cross appear in three different forms: “My God, my God, why have you forsaken me?” (Matthew 27:46, Mark 15:34); “Father, into Your hands I commit my spirit.” (Luke 23:46); “It is finished!” (John 19:30). Although Luke and John try to give a more positive final statement they are constrained by the earlier Gospels of Matthew and Mark. Only one form out of the three can be Jesus’ last words.
Many in the servant community have poured out their soul to death some to the brink of death others dying for the Sanctification of the Name of God. In one way or another, the servant community of Israel has “poured out his soul to death.”
53:12: “[H]e was numbered with the transgressors; and he bore the sin of many”
Reviewing the Christian myth of Jesus bearing the sins of transgressors
It is said of the servant, “And he was numbered with the transgressors; and he bore the sin of many,” but what assurance is there that it refers to Jesus? While many people throughout history have been “numbered with the transgressors” few can claim to have borne “the sin of many.” In the case of Jesus, there is no proof anywhere that he literally “bore the sin of many.” This is a contention of Christianity that is based on wishful thinking.
He did not fulfill the rest of the servant passage when it comes to things that can be tangibly observed so why should we expect that he fulfilled the non-tangible? There is no tangible proof to support the claim that Jesus at any time bears the iniquities of anyone.
53:12: “[He] made intercession for the transgressors”
Did Jesus make “intercession for the transgressors”? It is said that Jesus in his supposed post-resurrection state intercedes with God on man’s behalf and, as heavenly advocate, pleads man’s cause before God (Romans 8:34; see also Hebrews 7:25, 9:24; 1 John 2:1). If Jesus is part of a triune deity in which all three beings are in total agreement with each other and of one essence how can he make intercession for transgressors who follow him? The very claim that God (the Father) accepts or rejects Jesus’ petition shows a separation of ideation. It shows Jesus to be God’s inferior. An intercessor stands between those he represents and the one receiving the request and deciding on its merit. Jesus would in essence be defense attorney and judge simultaneously. But, Jesus and God are described as to separate beings: that which is in any way separate from God is not part of the being of God.
If Jesus is part of a totally synchronized triune deity then there is no one with whom to intercede. But, of course, there is no proof that this intercession is going on. It is solely a non-verifiable contention of certain New Testament authors.