isaiah 53 commentary bible hub

(Romans 10:16) Both of them declare that there will be no reason to wonder, if that which was long ago foretold shall happen; and they do so for the purpose of removing offense which might have arisen from the revolt of that nation, which ought to have acknowledged Christ, but obstinately resisted him. He was taken from prison and from judgment: and who shall declare his generation? 2. Alas! Who hath believed our report? By his doctrine, or by the knowledge of him. Others refer it to the posterity which should be born; namely, that Christ's posterity will be numerous though he die. Study the bible online using commentary on Isaiah 53 and more! We could not put him in our stead, but he put himself. Understood in this way, the “mantle” of Isaiah 52-53 has been worn by many servants of God, including Moses, Jeremiah, Israel, and perhaps even Second Isaiah himself. Propterea distribuam illi partem cum magnis, et eum robustis spolia dividet. And to … (2 Corinthians 5:21) And in another passage, "For what was impossible for the law, inasmuch as it was weak on account of the flesh, God did, by sending his own Son in the likeness of flesh liable to sin, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us." Those whom he formerly called "great" he now calls mighty or "strong." for he was cut off out of the land of the living: for the transgression of my people was he stricken. Study the bible online using commentary on Isaiah 53 and more! Hence it follows that nowhere but in Christ is found expiation and satisfaction for sin. This exclamation has been stretched and (I may say) tortured into various meanings. Although therefore God gives many ministers, few will hold by their doctrine; and what then will happen when there are no ministers? “Who is the suffering servant?” I ask my masters students in the Introduction to the Hebrew Bible course. What sort of men were the Apostles that they should subdue so many kings and nations by the sword of the word? We are the purchase of his blood, and the monuments of his grace; for this he continually pleads and prevails, destroying the works of the devil. Despised and rejected. The Greek translators render it, en tho tapeinosei autou he krisis autou erthe. The whole human race would have perished, if Christ had not brought relief. He again directs us to Christ, that we may betake ourselves to his wounds, provided that we wish to regain life. In short, Isaiah teaches that sins cannot be pardoned in any other way than by betaking ourselves to the death of Christ. 1. Who will believe our report? Some persons, when departing from life, leave children, but children who shall survive them, and who shall live so as to obtain a name only when their fathers are dead. In this second clause he points out the reason why the number of believers will be so small. And was ranked with transgressors. "He gave his grave as of wicked men." In order, therefore, that Christ may be appreciated by us, let every one consider and examine himself, so as to acknowledge that he is ruined till he is redeemed by Christ. I consider this, therefore, to be the real meaning, though I wish to leave every person free to form his own opinion. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. And he was wounded for our iniquities. (Psalm 14:3) All this is more fully explained by Paul. He was punished. Et exposuit impiis sepulchrum ejus, et diviti mortem ejus; quamvis iniquitatem non fecerit, nec fecerit dolos in ore ejus revelatum est? (Matthew 27:24; Luke 23:4, 14, 22; John 18:38) Since therefore they know that an innocent man is punished for sins which he did not commit, why do they not think that it indicated some extraordinary excellence to exist in him? Mark quotes this passage, when he relates that Christ was crucified between two robbers; for at that time the prediction was most fully accomplished. (Romans 3:20; Galatians 2:16, 21, and 3:10, 11.) All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. Enduring Word Bible Commentary . Isaiah 53:5 • Isaiah 53:5 NIV • Isaiah 53:5 NLT • Isaiah 53:5 ESV • Isaiah 53:5 NASB • Isaiah 53:5 KJV • Isaiah 53:5 Commentaries • Isaiah 53:5 Bible Apps • Isaiah 53:5 Biblia Paralela • Isaiah 53:5 Chinese Bible • Isaiah 53:5 French Bible • Isaiah 53:5 German Bible Interlinear Bible Bible Hub Because he stood in our room, and in no other way than by his death could the justice of God be satisfied. And whence proceeds the difference, but from the secret election of God, the cause of which is hidden in himself? (Deuteronomy 30:14) By this doctrine, therefore, we are justified; not by the bare and simple doctrine, but inasmuch as it exhibits the benefit of the death of Christ, by which atonement is made for our sins, and we are reconciled to God. And this is the difference between the righteousness of faith and the righteousness of the Law; for although the Law shows what it is to be righteous, yet Paul affirms that it is impossible that righteousness should be obtained by it, and experience proves the same thing; for the Law is a mirror in which we behold our own unrighteousness. Study Isaiah 53 using John Darby’s Synopsis to better understand Scripture with full outline and verse meaning. (Matthew 27:60; John 19:38) But such an interpretation is too unnatural. 12. 2:p. 338). But the deeper the shame before men, the greater was the glory of his resurrection by which it was followed. This chapter treats of the mean appearance of Christ in human nature, his sufferings in it, and the glory that should follow. In his wound (or, in his medicine) we have healing. They affirm that punishment is not remitted to us, unless it be washed out by satisfactions. This is a remarkable passage, and is quoted by John and Paul for that purpose. 10. Matthew quotes this prediction, after having related that Christ cured various diseases; though it is certain that he was appointed not to cure bodies, but rather to cure souls; for it is of spiritual disease that the Prophet intends to speak. And Jehovah hath laid upon him. He intended to meet the thoughts by which the minds of many persons might have been troubled and distressed; for when we see nothing but wounds and shame, we are struck with amazement, because human nature shrinks from such a spectacle. And thus by the terms "wicked men" and "rich men" the same thing, in my opinion, is denoted. Introduction. (Romans 6:9) Yet let us remember that the Prophet does not speak of Christ's person alone, but includes the whole body of the Church, which ought never to be separated from him. Isaiah 53 is a prophetic commentary on how Jesus engineers His own death on the cross to pay the death penalty due for our sins. (Romans 5:10.) He was looked down on and passed over, a man who suffered, who knew pain firsthand. Others explain it, "He was taken away to the cross;" that is, as soon as Christ was seized, he was dragged to "judgment." He was taken from prison and from judgment: and who shall declare his generation? Many stumble at his death, as if he had been vanquished and overwhelmed by it; but we ought to contemplate his power and majesty in the resurrection; and if any one choose to begin with the resurrection, he will not follow the order laid down by the Prophet, nor comprehend the Lord's strength and power. In like manner Paul teaches (Romans 8:3) that this weakness proceeds "from our flesh," and not from the Law; for nature prompts us in another direction, and our lusts burst forth with greater violence, like wild and furious beasts, against the command of God. 7. When he shall have offered his soul as a sacrifice. And to the rich man his death. Chrysostom views it as relating to the human nature of Christ, that he was miraculously, and not by ordinary generation, conceived in the womb of the virgin; but that is a wide departure from the Prophet's meaning. Quis credet auditui nostro? We ought to perceive in ourselves that guilt of which he bore the accusation and punishment, having offered himself in our name to the Father, [51] that by his condemnation we may be set free. Shall justify many. 11. This was expressed by the priests by means of the laying on of hands, as if they threw on the sacrifice the sins of the whole nation. We ought to draw from this a universal doctrine, namely, that we are reconciled to God by free grace, because Christ hath paid the price of "our peace." Yet I approve of the ordinary reading, that he alone bore the punishment of many, because on him was laid the guilt of the whole world. These words refute the ignorance of those who think that faith is in the power of every person, because preaching is common to all. He now adds that Christ's humiliation was the beginning of this supreme dominion; as Paul also declares that Christ, "after having blotted out the handwriting which was opposed to us, triumphed on the cross." It pleased the Lord to bruise him — Although he was perfectly innocent, it pleased God, for other just and wise reasons, to expose him to sufferings and death. Isaiah 53:11 Lit trouble. Moreover, what is the nature of this "going astray" the Prophet states more plainly. And prayed for the transgressors. Some think that this is called "the chastisement of peace," on account of men being careless and stupefied amidst their afflictions, and therefore that it was necessary that Christ should suffer. The use of analogous expressions in the New Testament will be dear, from a comparison of Romans 3:25; Romans 8:3; 2 Corinthians 5:21; 1 John 2:2; 1 John 4:10; Hebrews 9:14 In the case last quoted, as in that before us, Christ is represented as offering himself to God." 8. The servant grew up before God—a scrawny seedling, a scrubby plant in a parched field. 11. Thus he took away the sin of the world, by taking it on himself. Isaiah means that the death of Christ not only can be no hinderance to his having a seed, but will be the cause of his having offspring; that is, because, by quickening the dead, he will procure a people for himself, whom he will afterwards multiply more and more; and there is no absurdity in giving the appellation of Christ's seed to all believers, who are also brethren, because they are descended from Christ. is the only teacher and author of righteousness. (John 19:16) Who would not conclude that Christ was crushed and "buried" amidst those impious and bloody hands? This atonement was to be made for our sins. When he says, "He shall see," we must supply the words, "Fruit and Efficacy." All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. This must refer exclusively to guilt and punishment; for he was free from sin. And it is of no advantage to know what is true righteousness, if we are destitute of it. Accordingly, Isaiah complains of the wicked judgment of men, in not considering the cause of Christ's heavy afflictions; and especially he deplores the dullness of his own nation, because they thought that God was a deadly enemy of Christ, and took no account of their own sins, which were to be expiated in this manner. Isaiah again declares what will be the result of the death of Christ. Despectus et rejectus inter homines, vir dolorum, peritus infirmitatis; quasi abscondimus faciem ab eo, et nihili reputavimus eum. [53] Here the Prophet applauds the innocence of Christ, not only in order to defend him from slander, but to speak highly of the benefit of his death, that we may not think that he suffered by chance. Non forma ei, neque decor. He hath no form nor comeliness. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. By the time we get to Second Isaiah, we have been together for almost a full quarter, so they know me by now. (2 Corinthians 13:4) Such is the import of the metaphor of "Spoil," which the Prophet used; for "he ascended on high, that he might lead captivity captive and give gifts to men." Here we have a beautiful contrast. He shows, therefore, that this was done in order that he might take our sins upon him; and his object is, that, whenever the death of Christ shall be mentioned, we may at the same time remember the atonement made for us. If it be objected that Christ had an honorable burial, I reply, that burial was the commencement of a glorious resurrection; but at present the Prophet speaks of death, which is often denoted by "the grave." (Romans 5:1) But I take it to denote simply reconciliation. [52] By "rich men" he means "violent men;" for men grow haughty and disdainful on account of their riches, and abuse their wealth to savage cruelty. rejected — “forsaken of men” [Gesenius]. We are saved from the ruin, to which by sin we become liable, by laying our sins on Christ. What God designed for the Redeemer he shall certainly possess. Thus also Christ, as a valiant and illustrious general, triumphed over the enemies whom he had vanquished. By his sufferings he purchased for us the Spirit and grace of God, to mortify our corruptions, which are the distempers of our souls. Yet Jehovah was pleased to bruise him. Read Isaiah 53 commentary using John Gill's Exposition of the Bible. From prison and judgment. Let us therefore groan and complain along with the Prophet, and let us be distressed with grief when we see that our labor is unprofitable, and let us complain before God; for godly ministers must be deeply affected, if they wish to perform their work faithfully. Christ was the price of "our chastisement," that is, of the chastisement which was due to us. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither, Yet it pleased the LORD to bruise him; he hath put. The same immortality shall at length be bestowed on each of the members. For, if we embrace this benefit by faith, we are reckoned righteous before God. (John 17:20) If we then belong to their number, let us be fully persuaded that Christ hath suffered for us, that we may now enjoy the benefit of his death. 53:4-9 In these verses is an account of the sufferings of Christ; also of the design of his sufferings. His whole life was not only humble as to outward condition, but also sorrowful. Who believes what we’ve heard and seen? He again repeats that the wound was inflicted on him "for the sins of the people;" and the object is, that we may diligently consider that it was for our sake, and not for his own, that he suffered; for he bore the punishment which we must have endured, if he had not offered this atonement. "Not for himself, but for us.". Who shall relate his generation? Ed. (Acts 10:42) The same order is followed by the Prophet as by Paul, who, after having declared that Christ was abased even to the cross, adds that, on this account, he was exalted to the very highest honor, and that there was given him a: name to which all things both in heaven and in earth must render obedience and bend the knee. Some think that the Prophet continues the argument which he had already begun to treat, namely, that Christ was smitten by the hand of God, and afflicted, on account of our sins. And this is the only way of salvation. Though it is sufficiently evident that all are called to salvation, yet the Prophet expressly states that the external voice is of no avail, if it be not accompanied by a special gift of the Spirit. 3. 12. But the Prophet does not here treat of a single species of pardon, but extends this blessing to the whole course of life; and therefore it cannot be thus undervalued or limited to a particular time, without most heinous sacrilege. 3. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. Our sins are a heavy load; but they are laid on Christ, by whom we are freed from the load. Neither was there deceit in his mouth. "Will" is taken in the same acceptation as before; for he makes use of the word chphph (chaphetz) by which he means a kind and generous disposition. 3. Cum posuerit in sacrificium animam suam, videbit semen, prorogabit dies, et voluntas Iehovae in manu ejus prosperabitur. Isaiah 53 – Easy English Bible (EASY) – 1 Will anyone believe the news that we have to tell people? These few words contain a very rich doctrine, which every reader may draw from them; but we are satisfied with giving a simple exposition of the text. In whichsoever of these senses it is taken, we shall easily understand the Prophet's meaning; and the Jews will not be able to practice such impudent sophistry as to prevent us from extorting from them a reluctant acknowledgment of what is here asserted, that Christ. Isaiah 53:8 Or Due to. (Numbers 36:13) Again, the Lord did this "by the hands of David;" that is, he made use of David as his minister in that matter. 4 “Do not be afraid; you will not be put to shame.. Do not fear disgrace; you will not be humiliated. id est, Piacula commissa propter quae expiatio debetur." For the transgression of my people. Being made sin for us, he underwent the sentence sin had exposed us to. As a lamb shall he be led to the slaughter. There is none that doeth good; no, not one." As soon as we know that we are ruined, then, aware of our wretchedness, we eagerly run to avail ourselves of the remedy, which otherwise would be held by us in no estimation. Et Iehova traduxit in eum nostras omniurn iniquitatcs. The ancients abused this passage in reasoning against the Arians, when they wished to prove by it Christ's eternal generation. By adding the term every one, he descends from a universal statement, in which he included all, to a special statement, that every individual may consider in his own mind if it be so; for a general statement produces less effect upon us than to know that it belongs to each of us in particular. by how many is he still despised in his people, and rejected as to his doctrine and authority! Here the Prophet draws a contrast between us and Christ; for in us nothing call be found but destruction and death; in Christ alone is life and salvation, he alone brought medicine to us, and even procures health by his weakness, and life by his death; for he alone hath pacified the Father, he alone hath reconciled us to him. There was nothing attractive about him, nothing to cause us to take a second look. But to this day few discern, or will acknowledge, that Divine power which goes with the word. Knobel observes, with great naivete, that the reference of this verse to the burial of Christ has found its way into the exposition of the passage in connection with its general application to that subject; to which we may add, that it can only find its way out in connection with a wish to get rid of that unwelcome application. Alexander, [54] 'sm (asham) primarily signifies a trespass or offense, and secondarily a trespassoffering. This is added by way of correction, that, when we hear of the shame of Christ's death, we may not think that it was a blot on the character of Christ, and that our minds may not, by being prejudiced in that manner, be prevented from receiving the victory which he obtained for us, that is, the fruit of his death. To say nothing about philosophers, the Law itself, which contains the most perfect rule of life, could not (as we have said) bestow this; not that there was any defect in it, for Moses testified (Deuteronomy 30:19) that "he had set before them good and evil, life and death;" but that the corruption of our nature is such that the Law could not suffice for procuring righteousness. In a desert land; by which he means that Christ's power of springing up will not be derived from the sap of the earth, as in trees, but contrary to the ordinary course of nature. 5 For your Maker is your husband—. Thus the wrath of God, which had been justly kindled against us, was appeased; and through the Mediator we have obtained "peace," by which we are reconciled. Bible Bible Hub Parallel Reader's Bible Cross References TSK Quick Links New International Version New Living Translation English Standard Version New King James Version Strong's For us Christ subdued death, the world, and the devil. But all offense is removed when we know that by his death our sins have been expiated, and salvation has been obtained for us. Here we have a description of the benefit of Christ's death, that by his sacrifice sins were expiated, and God was reconciled towards men; for such is the import of this word 'sm, (asham.) Thus, when we were ruined, and, being estranged from God, were hastening to hell, Christ took upon him the filthiness of our iniquities, in order to rescue us from everlasting destruction. By the word "justify" he points out the effect of this teaching. God's purposes shall take effect. He now points out the way and method by which we experience the power and efficacy of the death of Christ, and obtain the benefit of it. This statement is the same as the preceding, and it is a customary repetition among Hebrew writers. 53:1-3 No where in all the Old Testament is it so plainly and fully prophesied, that Christ ought to suffer, and then to enter into his glory, as in this chapter. Quoniam succisus est e terra viventium; propter transgressionem populi mei plaga illi. Although he appears chiefly to censure the Jews, who ought not to have so haughtily rejected the Son of God promised and offered to them, and therefore reckons himself as one of the number, because he was an individual belonging to that nation; yet let us learn from this passage that all men are accursed and condemned for ingratitude in despising Christ, because they do not even consider him to be worthy of being looked at, but turn away their eyes as if from something detestable. 9. The Prophet explains his meaning by pointing out what this doctrine contains; for these two clauses agree well: "he shall justify by his doctrine," or "by the knowledge of him," inasmuch as "he shall bear their iniquities." And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither, Yet it pleased the LORD to bruise him; he hath put. The foundation of our salvation is this, that he offered himself as a sacrifice; and, in like manner, he himself declares, "For their sakes I sanctify myself, that they also may be holy." Subirá cual renuevo delante de él, y como raíz de tierra seca; no hay parecer en él, ni hermosura; le veremos, mas sin atractivo para que le deseemos. In Christ there was no fault; why, then, was the Lord pleased that he should suffer? Now, if we wish to return to a state of favor with him, sin must be taken away. Hence also the frivolous distinction of the Papists, between the remission of punishment and the pardon of sin, is easily refuted. 4. He declares that Christ, after having suffered, shall obtain the fruit of his death in the salvation of men. 5. But the Prophet openly declares that the punishment of our sins was transferred to him. (Romans 3:10). The reason, therefore, of the weakness, pains, and shame of Christ is, that "he carried our sicknesses.". Though innocent, he suffered by the decree of God; and therefore it was for our sake, and not for his own, that he suffered. "The righteousness of the law was of this nature: He who doeth these things shall live by them." What, then, do the Papists intend but to be Christ's equals and companions, and to lay claim to share with him in his authority? Quoniam profudit in mortem animam suam, et cum iniquis reputatus est; ipse peccatum multorum tulit, et pro iniquis oravit. Carnal hearts see nothing in the Lord Jesus to desire an interest in him. They know that as a teacher of — and advocate for — the Hebrew … Continue reading "Commentary on Isaiah 53:4-12" But he rather speaks of the death of Christ, and of the fruit of it, and says nothing about that revenge. and remember no more the reproach of your widowhood. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. Isaiah 53, Spurgeon's Verse Expositions of the Bible, One of over 110 Bible commentaries freely available, this commentary is from the most widely read and often quoted preacher in history, Charles Haddon Spurgeon 2. (John 12:37, 38). In this second clause he shows how great was the ingratitude and wickedness of the people, who did not know why Christ was so severely afflicted, but imagined that God smote him on account of his own sins, though they knew that he was perfectly innocent, and his innocence was attested even by his judge. ISAIAH 53:1 1 Who has believed our report? 6. He again repeats the cause of Christ's great afflictions, in order to meet the scandal which might have arisen from it. Atqui Apse vulneratus est propter iniquitates nostras, attritus est propter peccata nostra. (1 Peter 2:23) In the word lamb there is probably an allusion to the sacrifices under the Law; and in this sense he is elsewhere called "the Lamb of God." He shall see it accomplished in the conversion and salvation of sinners. If any person think that this language is harsh and disrespectful to Christ, let him descend into himself, and, after a close examination, let him ponder how dreadful is the judgment of God, which could not be pacified but by this price; and thus the inestimable grace which shines forth in making Christ accursed will easily remove every ground of offense. (Psalm 68:18; Ephesians 4:8). Let every one, therefore, draw consolation from this passage, and let him apply the blessed result of this doctrine to his own use; for these words are spoken to all in general, and to individuals in particular. As Christ liveth for ever, so he will not permit his kingdom to perish. l (gnal) signifies "because;" but sometimes it is used in the sense of "though," as in this passage. And the will of Jehovah shall prosper in his hand. And thus the contrast would be more complete, that Christ, while "he was ranked among transgressors," became surety for every one of the most excellent of the earth, and suffered in the room of those who hold the highest rank in the world. For, as in the ancient Law the priest, who "never entered without blood," at the same time interceded for the people; so what was there shadowed out is fulfilled in Christ. In two words he describes the perfect innocence of Christ; namely, that he never offended either in deed or in word. Let "every one," therefore, arouse his conscience, and present himself before the judgmentseat of God, that he may confess his wretchedness. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. I consider the word grave to be here used metaphorically, because wicked and violent men might be said to have overwhelmed him. 'sm (asham) [54] denotes both sin and the sacrifice which is offered for sin, and is often used in the latter sense in the Scriptures. In a word, the Prophet here applauds the victory which followed the death of Christ; for "although he was crucified through the weakness of the flesh, yet by the power of the Spirit" he rose from the dead, and triumphed over his enemies. 11. He describes also the kind of death; as Paul, when he magnifies "the obedience" of Christ, and says that "he abased himself even to death," likewise adds, that it was no ordinary death, but the death "of the cross," that is, accursed and shameful. “Most abject of men.” Literally, “He who ceases from men,” that is, is no longer regarded as a man [Hengstenberg]. Now, the doctrine which Christ teaches, as to obtaining righteousness, is nothing else than "the knowledge of him;" and this is faith, when we embrace the benefit of his death and fully rely on him. This cannot be accomplished by sacrifices contrived according to the fancy of men. Are they not justly compared to offshoots? 53:10-12 Come, and see how Christ loved us! For he was cut off. He was taken from prison and from judgment: and who shall declare his generation? Isaiah continues the same subject. Therefore will I divide to him a portion. The spectacle of the cross alienates many persons from Christ, when they consider what is presented to their eyes, and do not observe the object to be accomplished. To this clause some supply the relative 'sr (asher,) "which:" "A seed which shall be long lived." Sinners have their beloved sin, their own evil way, of which they are fond. ¿y sobre quién se ha manifestado el brazo de Jehová(2 Subirá cual renuevo delante de él, y como raíz de tierra seca; no hay parecer en él, ni hermosura; le veremos, mas sin atractivo para que le deseemos.

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