유대교와 이사야 53장:의인의 대속적인 고난을 어떻게 이해할까?

This artical attempts to explore the theological cincept of vicatious suffering of Isaiah 53 from the viewpoint of Christians and Jews respectively. Christians have a chance to read or listen to Isaiah 53 at least once a year. While reading the passage at the service of Holy week or Good Fridat, they believe that Jesus fulfilled the Isaiah's prophecy of the 6th century BCE. Later the writers of Gospel and Paul the a\Apostle has proclaimed Jesus as the Suffering Servane in accordance with Isaiah's message. Consequently, Christians believe without any doubt that their sin is forgiven and transferred onto the rightous party through Jesus' vicarious suffering. Jews, however, rejected the idea of vicarious suffering and even skipped the exact passage of Isaiah 53 according to a Jewish lectionary of about 2nd century. In addition, Targum Isaiah paraphrased it so that Jews should not notice the original message of Isaiah. Time goes by, there was little by little a change to interpret the next under syudy. For instance, Origin writes about a talk with a Sage known as a famous rabbi at that time. The Sage accepts partly the idea of vicarious suffering but does not agree that the servant is a special individual. An almost millenium later Rashi broke a ling time silence about the suffering Servant. He comments that a servant Isaiah prophesied does not rafer to Jesus, rather the servant's sufferning denotes Israel's suffering for the Gentiles. It is to be noted that Rashi also recognizes the idea of vicarious suffering from the Isaiah's prophecy. If so, whose understanding is closer to Isaiah of 6th century BCE? Why did this differencr appear? There might be a couple of reasons for Jews to reject the Christian understanding of Isaiah 53: first of all, it is likely that Jews preverted the message of Isaiah 53 with intention because of the big growth of Christianity in the second half of the first century. Second, rabbies wanted to protect themselves from Christianity. Yet Jewish thinkers gradually happens to realize the original meaning of Isaiah 53, the idea of vicarious suffering from their own perspective. In general, suffering is regarded as a result of sin. However, Isaiah "turns away from defining suffering only as punishment to a more hopoful, future oriented understanding," as Daniel J. Simudson mentions. The suffering of the innocent has power to redeem other's sin. That is the notion of vicarious suffering which has been called human's highest good and the supreme contribution of Israel to human response to suffering.