Isaías 53
Charles Spurgeon · Citado em PreceptAustin
Isaías 53
Spurgeon says "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" The Hebrew word servant describes one who does not have a will of his own, but submits himself or herself to the will of the master, seeking to obey the master. Messiah as the Servant of Jehovah seeks not His own will, but the will of His Father, even as He agonized (over the fact that He would soon bear the sin of the world and be separated from fellowship with the Father for a time on the Cross) in the Garden of Gethsemane declaring "yet not My will, but Thine be done" (Lk 22:42+). The writer of Hebrews picks up on the will of the Servant of Jehovah writing... Therefore, when He comes into the world, He says, “SACRIFICE AND OFFERING YOU HAVE NOT DESIRED, BUT A BODY YOU HAVE PREPARED FOR ME; 6 IN WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE TAKEN NO PLEASURE. 7 “THEN I SAID, ‘BEHOLD, I HAVE COME (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO YOUR WILL, O GOD.’” 8 After saying above, “SACRIFICES AND OFFERINGS AND WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE NOT DESIRED, NOR HAVE YOU TAKEN PLEASURE in them” (which are offered according to the Law), 9 then He said, “BEHOLD, I HAVE COME TO DO YOUR WILL.” He takes away the first in order to establish the second. (Heb 10:5-9+) My servant (05650)('ebed) is a phrase which occurs 17x in 16v in Isaiah - Context determines the identity of each servant - Isaiah (Isa 20:3), Eliakim (Isa 22:20), David (Isa 37:35), Israel (Isa 41:8,9, Isa. 44:1; Isa. 44:2; Isa. 44:21; Isa. 45:4), Messiah (Isa 42:1, 19, 49:3, 6, 52:13, 53:11). Isaiah 42:1 is the first of four "Servant Songs" (Isa 49:1-13; Isa 50:4-11; Isa 52:13-53:12) that are Messianic prophecies describing Jesus Christ. Isaiah 42:1-3 is quoted in Mt 12:18-20 as applying to Jesus Christ. The Name "My Servant" does not appear again until Isaiah 53:11 and nowhere in this fourth "Servant Song" does He Himself speak. Instead, except for the second person pronoun "You" in Isaiah 52:14, He is always spoken of in the third person throughout the song. David Baron on My Servant - Insignificant, fallen man ever aims at exalting himself, but here is One who, though in the form of God counted not His equality with God a prize ("to be grasped" at), but emptied Himself, taking the form of a servant "and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the Cross." No wonder, then, that the Father points with delight to Him, saying, "Behold My Servant," and would have our eyes fixed on Him, not only as our Saviour, but as our example, that we might follow in His footsteps. (Isaiah 53 Exposition) Jennings on will prosper - He ever acted so wisely as to insure success, hence the very word rendered "act wisely" (will prosper) comes to mean, as in the Authorized Version, to "prosper," and both meanings may well be seen in it here: His wisdom and its prospering are united in the one word. His wisdom led Him to infinite suffering, and by that suffering His purpose was attained. This first line then takes us to that "wise" path of suffering only terminated by the Cross. (Isaiah 52:13-15-53:1-12) Will prosper (07919)(sakal) means primarily to act wisely, to show prudence, good sense, insight and understanding. The natural fruit expected from acting wisely is that this leads to prosperity or success. In Joshua 1:8+ we see this pattern where meditation in the Word and obedience to that Word will result in "success" which is the same word sakal. What this affirmative description does is give us a general statement of the effective accomplishment of the great work of the Servant." (Allan MacRae - The Gospel of Isaiah) Sakal is used in 2 Ki 18:7 which says of Hezekiah that "the LORD was with him (read why in 2 Ki 18:3-6 esp verse 6!); wherever he went he prospered." In short, combining both senses of sakal, prudence begets prosperity! We see this association of wise behavior and prosperity in 1 Sa 18:14 we see why "David was prospering (sakal) in all his ways for the LORD was with him." The 1 Sa 18:14KJV says "David behaved himself wisely in all his ways and the LORD was with him." And so to prosper (sakal/sākhal) means Messiah will act with insight and prudence. NET Bible has "He will succeed." ESV has "shall act wisely." So He will prosper because He acts wisely. Jeremiah uses (sakal/sākhal) in his description of the Messiah... “Behold, the days are coming,” declares the LORD, “When I will raise up for David a righteous Branch; And He will reign as king and act wisely (sakal/sākhal - Jer 23:5KJV has "shall...prosper") And do justice and righteousness in the land. (Jer 23:5). David Thompson on will prosper - This is a sequential action; one acts in a way that pleases God and then God prospers the person. When a person chooses to act wisely from God’s perspective, the end result is always success and prosperity. What is revealed here is that Jesus Christ would always think, say, and do the things that would lead to the full blessings and prosperity of God. This becomes staggering when one considers what is described in these verses, because what He would actually do is not what we would expect a prosperous servant to do. There has been only one Person who has ever walked on this earth who has always acted in a wise way in the sight of God. Every other human who has ever walked on this earth has played the part of a fool. (Sermon) Notice the apparent paradox for verse 13 describes success, but in verse 14 God's Servant seems to be a failure. And yet God says He will be exalted, similar to the description of Jehovah in Isaiah 6:1 "I saw the Lord sitting on a throne, lofty and exalted." In short in Isaiah 53:14 the Servant of Jehovah looks like anything but "lofty and exalted," and yet Isaiah 52:13 assures us that the Servant's end is a successful one! Do we not see a similar pattern in Php 2:7-8+ in which Messiah "emptied Himself, taking the form of a bond-servant (cf "Servant of Jehovah"), and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross." This description of His humiliation parallels the picture of the Servant in Isaiah 53:14. But following the Servant's humiliation, comes the exaltation which explains the startled reaction of the nations and of kings in Isaiah 52:15. Paul describes the Servant's final exaltation... For this reason also (Php 2:8), God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Phil. 2:9-11+) Indeed, Christ's exaltation will not be universally recognized until He returns and rules over His Messianic Kingdom. John MacArthur sums on My Servant noting that "There are four times in the prophets where you have, “Behold My,” or “Behold,” referring to the Messiah. Here, “Behold My Servant,” also in Zechariah 3:8, “Behold My servant,” referring to Messiah. In Zechariah 6:12, it’s “Behold the Man…the Man,” which tells us Messiah will be the Servant of God, He will also be a Man. In Zechariah 9:9, the prophet says, “Behold your King,” so the Messiah will be the Servant of Jehovah, a Man and King. And in Isaiah 40:9, it says of Messiah, “Behold your God…Behold your God.” ("Here is [hinneh] your God" is literally "Behold your God.") Messiah will be Man and God, and Servant and King....He is all of that. “Behold,” look at Him. And that quartet of titles, Man, God, Servant, King, become the theme of the four Gospels. Matthew presents Him as King. Mark presents Him as Servant, Luke presents Him as Man, and John presents Him as God. Look at Him. Look at My Servant. The One whose food is to do the will of Him who sent Him (Jn 4:24) and finish His work (Jn 17:4), the One Who said, “I always do the things that are pleasing to My Father (Jn 8:29). My Servant – ” He says – “will prosper.” (The Startling Servant of Jehovah) My Servant will prosper - God says His Servant will prosper or succeed and then immediately describes what that success will look like - He will be high and lifted up and greatly exalted. THREE DESCRIPTIONS OF THE SERVANT'S PROSPERITY He will be high and lifted up - Here we see Messiah's preeminence, and is the very same description ("lofty and exalted") given of the Lord ('adonay) in Isaiah 6:1+ which John 12:41 explains as a Theophany, which I personally believe was a Christophany, a manifestation of Jesus Christ in the OT in His glorious splendor. And so it seems that in Isaiah 52:13 we see the "Crowning of Christ," which follows the "Crucifixion of Christ." How many times we have heard "There is no crown without suffering." First the sufferings, then the crown. Peter describes the puzzlement of even the men God's Spirit used to write these great Messianic prophecies... As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. (1 Peter 1:10-11+) Comment: Isaiah 52:13-15 predicts the sufferings of Christ and the glories to follow, in short, the suffering and the crowning of the King of kings! Let's look at the three descriptions of the Servant's properity. A number of expositors have pointed out that Isaiah's use of three words to describe the Servant of Jehovah are a foreshadowing of future events in Messiah's life. At first reading He will be high and lifted up and greatly exalted seems to be somewhat redundant, but it is not. I like Delitzsch's comment that these three verbs describe "the commencement, the continuation, and the result or climax of the exaltation.” As John
Isaías 53
Spurgeon - “Do not say, ‘It is useless to preach down there, or to send missionaries to that uncivilized country.’ How do you know? Is it very dry ground? Ah, well, that is hopeful soil; Christ is a ‘root out of a dry ground,’ and the more there is to discourage the more you should be encouraged. Read it the other way. Is it dark? Then all is fair for a grand show of light; the light will never seem so bright as when the night is very very dark.” Ortlund - When he traveled with his disciples, it wasn’t like the movies. Jesus didn’t have a holy glow about him. The woman at the well had no idea whom she was talking to (John 4:25, 26). Even John the Baptist became uncertain about him (Luke 7:18–23; John 1:29–34). Our Lord just wasn’t special in ways that count with us. In fact, he became hideous in his sufferings, so that people shunned him: “… as one from whom men hide their faces.” (Preaching the Word-Isaiah)
Isaías 53
Spurgeon - Motto for Life - WHILST thou livest let this be thy motto—“All for Jesus, all for Jesus; all for the man of sorrows, all for the man of sorrows!” O ye that love him, and fight for him, you are summoned to the front. Hasten to the conflict, I pray you, and charge home for the “man of sorrows!” Make this the battle-cry to-day! Slink not back like cowards! Hie not to your homes as lovers of ease! but press to the front for the “man of sorrows,” like good men and true. By the cross which bore him, and by the heavy cross he bore, by his deadly agony, and by the agony of his life, I cry, “forward, for the man of sorrows!” Write this word, “for the man of sorrows,” on your own bodies, wherein ye bear the marks of the Lord Jesus; brand it, if not in your flesh, yet in your souls, for henceforth ye are servants to the man of sorrows! Write this on your wealth, bind this inscription on all your possessions—“This belongs to the man of sorrows.” Give your children to the “man of sorrows,” as men of old consecrated their sons to patriotism, and to battle with their country’s foes. Give up each hour to the “man of sorrows!” Learn even to eat and drink and sleep for the “man of sorrows,” doing all in his name. Live for him, and be ready to die for him, and the Lord accept you for the “man of sorrows’ ” sake. Amen. (Flashes of Thought) A MAN OF SORROWS He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised and we esteemed him not. (Isaiah 53:3) He who was the source of all joy, the giver of all peace, He before whom angels and archangels bow in adoration, is also called a Man of Sorrows. Grief broke His heart, crushed out His life. Shall we through disobedience, rebellion, or lack of love or service or worship, add to the sorrows which He bore? Shall we murmur if we too shall be permitted to partake of His sorrows or to share His grief? He sorrowed all alone, except perhaps as angels ministered to Him in Gethsemane’s deep shadow. But He shares your grief, He carries all your sorrow and comforts those who trust in Him. Shall we not worship and adore the “Man of Sorrows”? O Suffering Servant, Your sorrows have brought us infinite joy. Yet we pray that You would also bear the light sorrow and pain of this present life that come from our fallen nature. Amen. (Names of Christ - T C Horton) THE MAN OF SORROWS ‘A Man of sorrows.’ ISAIAH 53:3 I. His own personal life was a sorrowful one.—He was away from home, from His Father’s presence. He was a Stranger in a strange land. From His childhood He was full of thoughts which He could not utter, because, if uttered, they were not understood. He was a lonely Man. His sympathy with others by no means implied their sympathy with Him. II. But His sorrows, like His labours, were for others.—(1) Jesus Christ sorrowed over bodily suffering; (2) He sorrowed over mental suffering; (3) He sorrowed over spiritual suffering. III. He was a Man of sorrows also, and chiefly, in relation to sin.—(1) He had to see sin; (2) He had to bear sin. IV. The subject teaches (1) that if it is as a Man of sorrows that Jesus Christ comes to us, it must be, first of all, as a memento of the fitness of sorrow to our condition as sinful men. (2) Again, only a Man of sorrows could be a Saviour for all men, and for the whole of life. (3) Sorrow, however deep, has its solaces and its compensations. (a) Whatever it be, it is of the nature of sorrow to bring a man nearer to truth, nearer to the reality, nearer therefore to hope. (b) Sorrow makes a man more useful. It gives him a new experience and a new sympathy. —Dean VAUGHAN Find a Verse and Put Your Name in It Educating missionary children is exciting and exacting. On one hand, few people are more fortunate than missionary kids. They grow up as internationals with the world their home. They roam across Europe or explore Africa as easily as other children go around the block. On the other hand, many missions settings do not offer adequate schooling or needed interaction with other youth. Ruth Bell Graham vividly remembers September 2, 1933. She was 13. Her father, a missionary surgeon in China, and her mother were sending her to boarding school in what is now Pyongyang, North Korea. For Ruth it was a brutal parting, and she earnestly prayed she would die before morning. But dawn came, her prayers unanswered, she gripped her bags and trudged toward the riverfront. She was leaving all that was loved and familiar: her parents, her Chinese friends, the missionaries, her home, her memories. The Nagasaki Maru carried her down the Whangpoo River into the Yangtze River and on to the East China Sea. A week later waves of homesickness pounded her like a churning surf. Ruth kept busy by day, but evenings were harder, and she would bury her head in her pillow and cry herself to sleep, night after night, week after week. She fell ill, and in the infirmary she read through the Psalms, finding comfort in Psalm 27:10—Even if my father and mother should desert me, you will take care of me. Still, the hurt and fear and doubt persisted. Finally, she went to her sister Rosa, also enrolled in Pyongyang. “I don’t know what to tell you to do,” Rosa replied matter-of-factly, “unless you take some verse and put your own name in it. See if that helps.” Ruth picked up her Bible and turned to a favorite chapter,Isaiah 53, and put her name in it: “He was wounded and crushed because of Ruth’s sins; by taking Ruth’s punishment, he made Ruth completely well.” Her heart leaped, and the healing began. (Robert
Isaías 53
Spurgeon - A man of sorrows and acquainted with grief - With grief he had an intimate acquaintance. He did not know merely what it was in others, but it came home to himself. We have read of grief, we have sympathised with grief, we have sometimes felt grief: but the Lord felt it more intensely than other men in his innermost soul; he, beyond us all, was conversant with its dark depths. He knew the secret of the heart which refuses to be comforted. He had sat at grief’s table, eaten of grief’s black bread, and dipped his morsel in her vinegar. By the bitter waters of Marah he dwelt. He and grief were close friends. It was a continuous acquaintance. He did not call at grief’s house sometimes to take a tonic by the way, neither did he sip now and then of the wormwood and the gall, but the bitter cup was always in his hand, and ashes were always mingled with his bread. Not only forty days in the wilderness did Jesus fast; the world was ever a wilderness to him, and his life was one long Lent. I do not say that he was not, after all, a happy man, for deep down in his soul benevolence always supplied a living spring of joy to him. There was a joy into which we are one day to enter, ‘the joy of the Lord’, ‘the joy that was set before him’ for which he ‘endured the cross, despising the shame’; but that does not at all take away from the fact that his acquaintance with grief was continuous and intimate beyond that of any man who ever lived. It was indeed a growing acquaintance with grief, for each step took him deeper down into the grim shades of sorrow. As there is a progress in the teaching of Christ and in the life of Christ, so there is also in the griefs of Christ. The tempest loomed darker and darker. His sun rose in a cloud, but it set in congregated horrors of heaped-up night, till in a moment the clouds were suddenly rent in sunder and, as a loud voice proclaimed, ‘It is finished’, a glorious morning dawned where all expected an eternal night. The Upside Of Sorrow Sorrow can be good for the soul. It can uncover hidden depths in ourselves and in God. Sorrow causes us to think earnestly about ourselves. It makes us ponder our motives, our intentions, our interests. We get to know ourselves as never before. Sorrow also helps us to see God as we've never seen Him. Job said, out of his terrible grief, "I have heard of You by the hearing of the ear, but now my eye sees You" (Job 42:5). Jesus, the perfect man, is described as "a man of sorrows," intimately acquainted with grief (Isaiah 53:3). It is hard to fathom, but even the incarnate Son of God learned and grew through the heartaches He suffered (Hebrews 5:8). As we think about His sorrow and His concern for our sorrow, we gain a better appreciation for what God is trying to accomplish in us through the grief we bear. The author of Ecclesiastes wrote, "Sorrow is better than laughter, for by a sad countenance the heart is made better" (7:3). Those who don't let sorrow do its work, who deny it, trivialize it, or try to explain it away, remain shallow and indifferent. They never understand themselves or others very well. In fact, I think that before God can use us very much, we must first learn to mourn. - David H. Roper When God leads through valleys of trouble, His omnipotent hand we can trace; For the trials and sorrows He sends us Are valuable lessons of grace. -Anon. We can learn more from sorrow than from laughter. Modern worship chorus - Man of Sorrows Hymns Related to Isaiah 53:3: Ah, Holy Jesus Hail, Thou Once Despised Jesus Hallelujah! What a Savior It Is Finished! Man of Sorrows Lord Is Come!, The My Crucified Savior O Dearest Jesus See Him in the Garden Lone What Grace, O Lord, and Beauty Shone Isaiah 53:4 Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. KJV Isaiah 53:4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. NET Isaiah 53:4 But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done. Surely our griefs He Himself bore Isaiah 53:5,6,11,12; Mt 8:17; Gal 3:13; Heb 9:28; 1 Pet 2:24; 3:18; 1 John 2:2 Yet we ourselves esteemed Him stricken Mt 26:37; John 19:7 Isaiah 53 Resources - Multiple Sermons and Commentaries JEHOVAH'S SERVANT SUBSTITUTES FOR SINNERS David Thompson comments that "The general consensus of serious Bible expositors is that when we come to Isaiah 53 we better tread lightly, kneel reverently, and speak softly because “the Lord is here.” Never is that reality truer than when you come to Isaiah 53:4-6." Recall we are in Stanza 3 of a total of 5 Stanzas of 3 verses each and it is only fitting that it is the middle of the five stanzas. As Warren
Isaías 53
Spurgeon comments on 1 Peter 2:24 - By His sufferings, you were cured of sin. His death not only removed from you the penalty of sin; but what is far better, it also removed from you the dread disease itself. (1 Peter 2 Commentary) They argue that since Christ bore our sicknesses, healing is in the atonement and just as our sins are forgiven completely by Christ so, too, we can claim freedom from sickness. They admitted that everyone must die, but no Christian had to die of an illness. They felt for anyone to die of sickness was to die out of the perfect will of God, for it was God's will to cure sickness as well as sin. They further argued that the only reason a person is not healed of sickness was because he did not exercise strong faith. If a man was not healed when he claimed a healing, the problem was not in the atonement but in the man's weak faith. This position was held by the late Kathryn Kuhlman and is presently held by Earnest Angley. Most Methodists, holiness pentecostals and modern day charismatics hold this view as well The simple answer to the belief that healing is in the atonement of Christ is that Isaiah 53:4 refers in context to spiritual healing and Matthew 8:16-17 refer to the earthly ministry of Christ, not his atoning work. Furthermore, Paul prayed three times for God to deliver him from some illness but was refused his request. “. . . there was given me a thorn in the flesh, a messenger of Satan to buffet me--to keep me from exalting myself! Concerning this I entreated the Lord three times that it might depart from me” (2 Cor. 12:7b-8). Lastly, Christ moved among multitudes of sick and only healed a few. Logically, if we believe that the atonement is effective or efficacious (actually works), then no Christian should ever be sick or die, for the atonement must remove sickness or be powerless. The final key, however, is understanding that healing is a sovereign act of God and He heals whom and when and where He pleases. It is also interesting to note that S. D. Gordon and A. B. Simpson, who both taught a Christian does not have to die of illness, both died of a drawn out, terminal sickness. Because they thought they could claim freedom from this sickness, they died under a sense of having had God turn His back on them, and they were disappointed with their own failure to muster enough faith to be healed. The theology that says healing is in the atonement is not only false teaching but it leads to despair and frustration for most people who hold it. Are there then faith healers today? Men who have the spiritual gift of miracles? The sign gifts passed away with the Apostles and there are no people today who can claim the power of God to heal men. There is faith healing but no faith healers. What about people who claim to be healers and people seem to get healed in their meetings? My answer to that is the Devil also has the power to heal and does heal, and so convincing are these demonstrations that many Christians are led astray, but the Bible predicts this will happen, especially towards the end of the age. “For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt. 24:24). We must test all healing by the ultimate criteria of the Bible and not by visible results. (Acts 9:32-43 The Miracle Worker) Related Resources: What does it mean that “by His stripes we are healed”? Excerpt - Although these two verses are central to the topic of healing, they are often misunderstood and misapplied. The word “healed” as translated from both Hebrew and Greek, can mean either spiritual or physical healing. However, the contexts of Isaiah 53 and 1 Peter 2 make it clear that they are referring to spiritual healing, not physical. “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed” (1 Peter 2:24). The verse is referring to sin and righteousness, not sickness and disease. Therefore, being “healed” in both these verses is speaking of being forgiven and saved, not being physically healed. What does the Bible say about healing? Excerpt - The Bible does not specifically link physical healing with spiritual healing. Sometimes people are physically healed when they place their faith in Christ, but this is not always the case. Sometimes it is God’s will to heal, but sometimes it is not. The apostle John gives us the proper perspective: “This is the confidence we have in approaching God: that if we ask anything according to His will, He hears us. And if we know that He hears us—whatever we ask—we know that we have what we asked of Him” (1 John 5:14-15). God still performs miracles. God still heals people. Sickness, disease, pain, and death are still realities in this world. Unless the Lord returns, everyone who is alive today will die, and the vast majority of them (Christians included) will die as the result of a physical problem (disease, sickness, injury). It is not always God’s will to heal us physically. Ultimately, our full physical healing awaits us in heaven. In heaven, there will be no more pain, sickness, disease, suffering, or death (Revelation 21). We all need to be less preoccupied with our physical condition in this world and a lot more concerned with our spiritual condition (Romans 12:1-2). Then we can focus our hearts on heaven where we will no longer have to deal with physical problems. Revelation 21:4 describes the true healing we should all be longing for: “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” "WHERE THE FIRE HAS BEEN" But he was wounded for our transgressions ... and with his stripes we are healed. Isaiah 53:5 The great Bible teacher H. A. Ironside often told the story of a group of pioneers who were traveling westward by covered wagon. One day they were horrified to see in the distance a long line of smoke and flame stretching for miles across the prairie. The dry grass was on fire, and the inferno was advancing upon them rapidly. The river they had crossed the day before would be of no help as they would not be able to return to it in time. One man, however, knew what to do. He gave the command to set fire to the grass behind them. Then, when the ground had cooled, the whole company moved back upon it. The people watched apprehensively as the blaze roared toward them. A little girl cried out in terror, "Are you sure we won't be burned up?" The leader replied, "My child, we are absolutely safe, nothing can harm us here, for we are standing on the scorched area where the flames have already done their work." The fire of God's holy wrath against sin came down upon Jesus Christ the day He died on the cross. His own words "It is finished" and His resurrection from the tomb furnish us with infallible proof that He paid the price for our sin in full. Christian friend, do not be afraid of death and the judgment that will follow. Positionally you are now safely seated "in heavenly places in Christ Jesus" (Eph. 2:6), because by faith you have taken refuge in the "burned-over place" of Calvary. The fire of God's wrath cannot touch you there for He will not demand payment for your sins twice. Let this be your comfort: you are standing in safety "where the fire has been." On Him almighty vengeance fell, Which would have sunk a world to Hell. He bore it for a chosen race, And thus becomes our Hiding Place. —Anon. To escape God's justice, flee to His love! J C Philpot - With His stripes we are healed Sin has thoroughly diseased us, and poisoned our very blood. Sin has diseased our understanding, so as to disable it from receiving the truth. Sin has diseased our conscience, so as to make it dull and heavy, and undiscerning of right and wrong. Sin has diseased our imagination, polluting it with every idle, foolish, and licentious fancy. Sin has diseased our memory, making it swift to retain what is evil, slow to retain what is good. Sin has diseased our affections, perverting them from all that is heavenly and holy, and fixing them on all that is earthly and vile. "But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed." Isaiah 53:5 James Smith - Pierced! WHO pierced Him? WE did — and pierced Him to the heart! Nor were we satisfied with piercing Him once — for we have pierced Him often, and pierced Him through and through! Our unbelief pierces Him; our ingratitude pierces Him; the coldness of our love pierces Him; our forgetfulness pierces Him; our preferring the world to Him pierces Him; our disobedience to His Word pierces Him; and our doubting of His love pierces Him! It was WE who pierced Him on Calvary! We put the nails and the hammer into the hands of the executioners! We put the spear into the hand of the Roman soldier! Yes, it was we who . . . gathered the thorns, picked out the sharpest, formed them into a mock crown, thrust it on His head, and with the staff beat the thorns into His temples! See, see, there He hangs! Pierced in His head, hands, feet, and side — pierced for us — pierced by us! Look, my soul, at the pierced One! God's holy Son hangs on that cross! O my soul, look at Jesus! He is your Substitute. He is there for you! He is suffering death for you! He is bearing the desert of your sins in His body on the tree! He is enduring your curse, being made accursed for you! He is revealing . . . what is in man's nature, what is in God's heart, and what He is willing to do and suffer — rather than I should perish! Yes, Jesus is there for me! He represents my person! He answers for my crimes! He dies in my stead! O Savior, was ever any love, was ever any agony, was ever any death — like Yours! Look, my soul, look to Jesus, the pierced One! Look, and mourn — because your sins degraded, disgraced, and put Him to grief! Look, and rejoice, for you shall have . . . dignity by His degradation, honor by His disgrace, and life by His death! Look, and be sorry that you have ever sinned, and so caused Jesus to suffer! Look, and rejoice that you shall live forever to glorify and praise His name! O my soul, Jesus was wounded for your transgressions, and bruised for your iniquities! His blood has made your peace with God, His righteousness gives you a title to eternal life, and His death delivers you from dying! I fix my eye intently on Jesus on the Hill Calvary, and marking all His tears, wounds, and agonies — I feel that I was the cause of all. I myself did it! Yes, I MYSELF . . . bruised Him, scourged Him, spit on Him, crowned Him with thorns, smote Him with the fist, and nailed Him to the cursed tree! I inflicted it all. Yet, O wonder of wonders! I derive pardon, holiness, and eternal life from it! Spurgeon Morning and Evening - “With his stripes we are healed.” —Isaiah 53:5 Pilate delivered our Lord to the lictors to be scourged. The Roman scourge was a most dreadful instrument of torture. It was made of the sinews of oxen, and sharp bones were inter-twisted every here and there among the sinews; so that every time the lash came down these pieces of bone inflicted fearful laceration, and tore off the flesh from the bone. The Saviour was, no doubt, bound to the column, and thus beaten. He had been beaten before; but this of the Roman lictors was probably the most severe of his flagellations. My soul, stand here and weep over his poor stricken body. Believer in Jesus, can you gaze upon him without tears, as he stands before you the mirror of agonizing love? He is at once fair as the lily for innocence, and red as the rose with the crimson of his own blood. As we feel the sure and blessed healing which his stripes have wrought in us, does not our heart melt at once with love and grief? If ever we have loved our Lord Jesus, surely we must feel that affection glowing now within our bosoms. “See how the patient Jesus stands, Insulted in his lowest case! Sinners have bound the Almighty’s hands, And spit in their Creator’s face. With thorns his temples gor’d and gash’d Send streams of blood from every part; His back’s with knotted scourges lash’d. But sharper scourges tear his heart.” We would fain go to our chambers and weep; but since our business calls us away, we will first pray our Beloved to print the image of his bleeding self upon the tablets of our hearts all the day, and at nightfall we will return to commune with him, and sorrow that our sin should have cost him so dear. Dave Roper - One cold, windy afternoon we were sitting at the kitchen table in his tiny apartment reading Isaiah 53. As I began to read the text, I looked into the good doctor’s eyes, saw them glisten and tears begin to flow. He was weeping, not over my translation (which doubtlessly grieved him), but over the text. “David,” I said to myself, “you’ve read these words many times, but not once have you wept over them. You have much to learn from this man.” Spurgeon - “With his stripes we are healed.” No sprinkling can wash out sin. No confirmation can confer grace. No masses can propitiate God. Your hope must be in Jesus, Jesus smitten, Jesus bruised, Jesus slain, Jesus the substitute for sinners. Whoever believes in him is healed, but all other hopes are a lie from top to bottom. Do not scourge yourself. “With his stripes we are healed.” I beg you, do not think that by some kind of spiritual mortification or terror or horror into which you force yourself you shall be healed. Your healing is in his stripes, not in your own, in his griefs, not in your griefs. I implore you, do not make your repentance into a rival of the stripes of Jesus, for so it would become an antichrist. When your eye is full of tears, look through them to Christ whom you may see, whether your eye be wet or dry. In the Christ on the cross there are five wounds, but you have not to add even another one of your own to them. In him, and in him alone, is all your healing; in him who, from head to foot, becomes a mass of suffering, that you, diseased from head to foot, might from the crown of your head to the sole of your foot be made perfectly whole. ----- The remedy for your sins and mine is found in the substitutionary sufferings of the Lord Jesus and in these only. These ‘stripes’ of the Lord Jesus Christ were on our behalf. Do you enquire, ‘Is there anything for us to do, to remove the guilt of sin?’ I answer: There is nothing whatever for you to do. By the stripes of Jesus we are healed. All those stripes he has endured, and left not one of them for us to bear. ‘But must we not believe on him?’ Yes, certainly. If I say of a certain ointment that it heals, I do not deny that you need a bandage with which to apply it to the wound. Faith is the linen which binds the plaster of Christ’s reconciliation to the sore of our sin. The linen does not heal; that is the work of the ointment. So faith does not heal; that is the work of the atonement of Christ. Does an enquirer reply, ‘But surely I must do something, or suffer something?’ I answer: You must put nothing with Jesus Christ, or you greatly dishonour him. For your salvation, you must rely upon the wounds of Jesus Christ, and nothing else; for the text does not say, ‘his stripes help to heal us’, but, ‘with his stripes we are healed.’ ‘But we must repent,’ cries another. Assuredly we must, and shall, for repentance is the first sign of healing; but the stripes of Jesus heal us, and not our repentance. These stripes, when applied to the heart, work repentance in us: we hate sin because it made Jesus suffer. --- There are some saints who have numbness of soul: the stripes of Christ can best quicken them; deadness dies in the presence of his death, and rocks break when the Rock of Ages is seen as cleft for us. ‘Who can think, without admiring? Who can hear, and nothing feel? See the Lord of life expiring, Yet retain a heart of steel?’ Many are subject to the fever of pride, but a sight of Jesus in his humiliation, contradicted of sinners, will tend to make them humble. Pride drops her plumes when she hears the cry, ‘Behold the man!’ In the society of one so great, enduring so much scorn, there is no room for vanity. Some are covered with the leprosy of selfishness, but if anything can forbid a man to lead a selfish life, it is the life of Jesus, who saved others—himself he could not save. Misers, gluttons and self-seekers love not the Saviour, for his whole conduct upbraids them. Upon some the fit of anger often comes; but what can give gentleness of spirit like the sight of him who was as a lamb dumb before her shearers, and who opened not his mouth under blasphemy and rebuke? If any of you feel the fretting consumption of worldliness, or the cancer of covetousness—for such rank diseases as these are common in Zion—still the groans and griefs of the Man of sorrows, the acquaintance of grief, will prove a cure. All evils fly before the Lord Jesus, even as darkness vanishes before the sun. Lash us, Master, to thy cross; no fatal shipwreck shall we fear if fastened there. Bind us with cords to the horns of the altar; no disease can come there: the sacrifice purifies the air. (The Universal Remedy) That’s Jesus! Read: Isaiah 53:4-12 Subscribe to iTunes He was wounded for our transgressions, He was bruised for our iniquities. —Isaiah 53:5 As a Jewish kid growing up in New York, Michael Brown had no interest in spiritual things. His life revolved around being a drummer for a band, and he got mixed up with drugs. But then some friends invited him to church, where he found the love and prayers of the people to be irresistible. After a short spiritual struggle, Michael trusted Jesus as Savior. This was a monumental change for a wayward Jewish teen. One day he told his dad he had heard about Old Testament texts describing Jesus. His dad, incredulous, asked, “Where?” When Michael opened his Bible, it fell to Isaiah 53. They read it, and Michael exclaimed, “That’s Him! That’s Jesus!” Indeed, it is Jesus. Through the help of Christians and the guidance of the Holy Spirit, Brown (today a Bible scholar and an author) came to recognize the Messiah of Isaiah 53. He experienced the salvation that changes lives, forgives sin, and gives abundant life to all who trust the “Man of sorrows” (v.3). Jesus is the One who was “wounded for our transgressions” and who died for us on the cross (v.5). The Bible reveals Jesus, who alone has the power to change lives. God, I struggle with this idea of Jesus as Savior. I know He’s a good man, but I need to see that He is more than that. Please show me—through others or through the Bible—how I can know for sure who Jesus is. The Spirit of God uses the Word of God to change hearts. R Kent Hughes has the following story regarding the conversion of the great 19th century preacher Charles Simeon - Charles Simeon, one of the greatest preachers of the Church of England, explained his coming to Christ like this: "As I was reading Bishop Wilson on the Lord’s supper, I met with an expression to this effect—“That the Jews knew what they did, when they transferred their sin to the head of their offering.” The thought came into my mind, “What, may I transfer all my guilt to another? Has God provided an Offering for me, that I may lay my sins on His head? Then, God willing, I will not bear them on my own soul one moment longer.” Accordingly I sought to lay my sins upon the sacred head of Jesus". (From Hebrews: An Anchor for the Soul) C H Spurgeon - By his wounds we are healed. —Isaiah 53:5 There is only One who can heal a crushed spirit. If you would be healed of the bleeding wounds of your heart, flee to Christ. You did so once; do it again. Go to Christ now, though you may have gone to him a hundred times before. One thing, however, I would say to one who has a really crushed heart. Remember Christ’s sympathy with you. O you who are tossed with tempest and not comforted, your Lord’s vessel is in the storm with you. Yes, he is in the vessel with you. There is not a pang that rends the believer’s heart but he has felt it first. He drinks out of the cup with you. Is it very bitter? He had a cup full of it for every drop that you taste. This ought to comfort you. I know of no better remedy for the heart’s trouble in a Christian than to feel, My Master himself takes no better portion than that which he gives to me. Also let me recommend, as a choice remedy for a crushed spirit, an enlarged view of the love of God. I wish that some of you who have a crushed spirit would give God credit for being as kind as you are yourself. You would not permit your child to endure a needless pain if you could remove it; neither does God willingly bring affliction or grief to his children. He would not allow you to be cast down but would cheer and comfort you, if it was good for you. His delight is that you should be happy and joyful. Take the comfort that he has set before you in his Word; he has put it there on purpose for you. Dare to take it, and think well of God, and it will be well with your soul. If this does not cure the evil, remember the great brevity of all your afflictions, after all. What if you are a child of God who even has to go to bed in the dark? You will wake up in the eternal daylight. What if, for the time being, you are in grief? You have had to suffer grief in all kinds of trials, and you will come out of it. You are not the first child of God who has been depressed or troubled. Yes, among the noblest men and women who ever lived there has been much of this kind of thing. Do not, therefore, think that you are quite alone in your sorrow. Bow your head and bear it, if it cannot be removed, for only a little while, and every cloud will be swept away, and you, in the cloudless sunlight, will behold your God. Meanwhile, his strength is sufficient for you. The Lord grant his comforts to you, for his Son Jesus Christ’s sake! Wounded For Me Read: Isaiah 53:4-12 He was wounded for our transgressions, He was bruised for our iniquities. —Isaiah 53:5 When you study the painting of the crucifixion by the famous Dutch artist Rembrandt, your attention is first drawn to the cross and to Jesus. Then, as you look at the crowd around the cross, you are drawn to the faces of the people involved in the awful crime of crucifying the Son of God. Finally, your eyes drift to the edge of the picture and catch sight of another figure—almost hidden in the shadows. This, we are told, was a self-portrait of Rembrandt, for he recognized that by his sins he helped nail Jesus there! Someone has aptly said, “It is a simple thing to say that Christ died for the sin of the world. It is quite another thing to say that Christ died for my sin! It may be an interesting pastime to point fingers at those who crucified Jesus, but it is a shocking thought that I can be as indifferent as Pilate, as scheming as Caiaphas, as calloused as the soldiers, as ruthless as the mob, or as cowardly as the disciples. It isn’t just what they did—it was I who nailed Him to the tree. I crucified the Christ of God. I joined the mockery!” Think again of Rembrandt’s painting. If you look closely, you will see that in the shadows you too are standing with bloodied hands, for Christ bore the penalty of your sin! And you will say, “He was wounded for me.” Wounded for me, wounded for me, There on the cross He was wounded for me; Gone my transgressions, and now I am free, All because Jesus was wounded for me. —Ovens Calvary's cross reveals man's hatred for God and God's love for man. A Better Explanation Solomon Ginsburg was one of the most colorful and effective of missionaries. His adventures are the stuff of movies. Solomon was born in Poland in 1867 to a Jewish rabbi who named him after the most glorious of all the kings of Israel. Rabbi Ginsburg wanted his boy growing up in his footsteps, a spiritual leader for the Jews of Eastern Europe. One day Solomon and his father were celebrating the Feast of Tabernacles by staying overnight in a small tent near their home. The boy picked up a copy of the Prophets and turned haphazardly to Isaiah 53. As he read the opening verses, his curiosity was stirred. “To whom does the prophet refer in this chapter?” he asked. When his father answered with “profound silence,” Solomon repeated the question. This time his father snatched the book from his hand and slapped him across the face. Years later Solomon traveled to London. Passing down Whitechapel Street, he met a Jewish friend who invited him to Mildmay Mission. “I am going to speak on the 53rd chapter of Isaiah,” said the friend. “Won’t you come?” Solomon attended, curious “to see if he had a better explanation than the one my father had given.” As he listened, he grew troubled. Christ seemed to have perfectly fulfilled Isaiah’s prophecies in chapter 53. Solomon purchased a copy of the New Testament and was soon convinced that Christ was the Messiah, and for three months a terrible war raged within him. What would his father think? His uncles? His family? At last, he heard Rev. John Wilkinson preach a powerful sermon on the text, “He that loveth father or mother more than me is not worthy of me.” Returning home, Solomon paced the floor till midnight, finally surrendering his life to Christ in the wee hours. He was abandoned by his family, beaten and nearly killed by angry friends. But I knew I was forgiven and accepted. I felt my load was lifted. I knew that my sins were washed away by the precious blood of Jesus. (Robert
Isaías 53
Spurgeon - “All we like sheep have gone astray.” - Man is here compared to a beast, for sin brings out the animal part of us, and while holiness allies us to angels, sin degrades us to brutes. We are not likened to one of the more noble and intelligent animals, but to a silly sheep. All sin is folly; all sinners are fools. Motyer astutely observes that "all" and "each" speak of "common culpability, individual responsibility." (Ibid) Like sheep we went astray, And broke the fold of God, Each wandering in a different way, But all the downward road. Isaac Watts Each of us has turned to his own way - Each of us signifies this was a personal choice we made. Yes it is "all of us" but we can not blame the crowd because "each of us" indicates we have a personal responsibility for our wayward wanderings. We deliberately choose the path of sin! His own way is the opposite of God's desired way! But - This is one of the more glorious terms of contrast in Scripture, contrasting our rebellious ways with Jehovah's righteous response, a response motivated by His great mercy, love and grace to fallen mankind. Culross - The picture is that of the scattered flock, all wandering from the pasture and the protection and care of the shepherd. It is not, as in the parable, the wandering of one sheep out of a hundred, ninetyandnine being left, but the scattering of the whole flock. Under this figure is represented our iniquity, the word implying both the sinful act and its guilt. Sheep are not to blame for wandering; they know no better; but in men, with reason, conscience, and heavenly light, wandering means sin. Motyer on the LORD caused the iniquity of us all to fall on Him - With this emphatic subject (AND THE LORD) Isaiah corrects the misunderstanding involved in ‘stricken by God’ (Isa 53:5 -- ED: WHERE THEY ERRONEOUSLY REASONED THAT HE DESERVED THE PUNISHMENT FOR HIS OWN SIN OF BLASPHEMY)—revelation corrects incomprehension: he was indeed stricken by God, but with the astonishing purpose of laying our sin on Him. (ED: THE REDEEMED JEWISH REMNANT IN THE LAST DAYS WILL HAVE THEIR BLIND EYES OPENED BY DIVINE REVELATION WHICH CORRECTS THEIR ERRANT INTERPRETATION OF THE REASON FOR JESUS' DEATH ON THE CROSS!) The LORD has caused the iniquity (see 'avon) of us all to fall on Him (ESV = "the LORD has laid on him," NET = "the LORD caused the sin of all of us to attack Him") - This passage also clearly refutes the assertion by more modern Jewish scholars that this description refers to the nation of Israel. Does the nation of Israel bear the iniquity of all? Of course not. The argument makes no sense. So once again we see the emphasis of the Suffering Servant's substitutionary sacrifice, taking our iniquity onto Himself. The Septuagint has "The LORD gave Him up for our sins (hamartia)" where "gave (Him) up" is paradidomi meaning to give one over to the power of another. Notice it is Jehovah who caused the multitude of sins, mass of guilt and weight of punishment to fall on the Suffering Servant. Jehovah Himself choose the sacrificial Lamb for the sacrifice. The provision of His Servant as substitute is God's doing, not man's deserving! As Baron says Jehovah's Servant "was the object on which all the rays collected on the focal point, fell. These fiery rays which would have fallen on all mankind diverged from divine justice to the east, west, north, and south, were deflected from them and converged in Him. So the Lord caused to meet in Him the punishment due to the iniquity of all. How wonderful are God's judgments!" Iniquity is 'avon which denotes "not only the transgression itself, but also the guilt incurred thereby, and the punishment to which it gives rise." (Baron Isaiah 53 Exposition) Notice how the Spirit inspires a beautiful balance of our need and God's remedy - The verse begins with "we all" (transliterated kullanu) and ends with the same Hebrew word (kullanu) for "us all." "We all" fell were under the guilt and condemnation of our sin, but now "we all" are under the grace that covers that guilt and sin! Can I hear a "Hallelujah! Amen?" No more a wandering sheep, I love to be controlled; I love my tender Shepherd’s voice, I love the peaceful fold. No more a wayward child, I seek no more to roam; I love my heavenly Father’s voice, I love, I love His home! --Horatius Bonar This description recalls those three horrible hours when the Father's wrath for our iniquities fell on the Suffering Servant... Now from the sixth hour darkness fell upon all the land until the ninth hour. 46 And about the ninth hour Jesus cried out with a loud voice, saying, "ELI, ELI, LAMA SABACHTHANI?" that is, "MY GOD, MY GOD, WHY HAST THOU FORSAKEN ME?" (Mt 27:45-46, Lk 23:44+) Comment - The "ninth hour" was the time of the evening oblation, the time of sacrifice and prayer. The Passover lambs were sacrificed in the Temple grounds, while the Passover Lamb of God was sacrificed as our iniquity fell on Him. David Thompson: He hung on that old rugged cross from 9 in the morning until 3 in the afternoon. For the first three hours, men did everything they could do to Jesus Christ to make things miserable. Men laughed at him, insulted him, spit on Him, sat down by His cross just to watch Him die. But then at noon, God turned the world dark, shutting off from human vision the transactions that were actually taking place between God the Father and God the Son. At this point, Jesus Christ, Who knew no sin was made sin for us and He took on Him the full wrath of God. (ED: WOE!)...If you can walk away from this passage and reject Jesus Christ, you deserve to go to hell, because this text informs us that Jesus Christ paid the total price for your sin so you do not have to go there! (ED: DOUBLE WOE!) THE SHEPHERD VIOLENTLY STRUCK Caused to fall (06293)(paga/pagha) means to meet, encounter, reach. To cause anything to strike or fall on a person. Thus the KJV "laid on Him" is too weak, for this Hebrew verb in this context conveys the nuance of a violent strike. For example in 2 Sa 1:15 paga means "cut him down," or kill him! B W Newton writes "In other passages our iniquity is spoken of as resting on the Holy One, and He bearing it. Here (Isa 53:6) it is spoken of as coming upon Him like a destroying foe and overwhelming Him with the wrath that it brought with it" So it was not our sin that killed the Servant of Jehovah but Jehovah Who killed His Servant to pay the sin debt we could never have paid -- paying for it with His precious blood (1 Pe 1:18-19+). Some have objected to such a harsh picture of God as Judge killing His own Son and so they have suggested a number of "theories" regarding Christ's substitutionary death. For more on this important subject see What are the various theories on the atonement? The death of Christ is best understood as the doctrine of penal substitution which in short sees Christ as our substitute to take the penalty for our sins, to satisfy the justice of God which is exactly what Paul says in 2 Cor 5:21 writing "He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him." Peter says it this way "He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed." (1 Pe 2:24) Motyer says caused to fall is "descriptive of the divine act of gathering into one place, on to one substitutionary Victim, the sins of all the sinners whom the Lord purposed to save. The Servant is the solution of the LORD to the needs of sinners." (Ibid) Allen Ross on paga - The verb “has laid” on him is the verb paga’ (hipgia’); this verb will be an important one to study because it will be repeated at the end of the song as the summation-”he made intercession” for the transgressors. It is a word that means “to intercede, interpose.” In places in the Bible it is used to describe prayer, an intercession that is burdensome. But here it is substitutionary suffering that will divert the punishment-interposed. Paga - 45x in 43v - approach(1), attack(2), attacked(1), came(1), cut him down(1), entreat(2), fall(7), fell(4), happen(1), intercede(2), interceded(1), kill(1), make supplication(1), meet(3), meets(3), met(2), pleaded(1), reached(6), spare(1), strike the mark(1), touched(1), touched and reached(1), urge(1) Gen. 23:8; Gen. 28:11; Gen. 32:1; Exod. 5:3; Exod. 5:20; Exod. 23:4; Num. 35:19; Num. 35:21; Jos. 2:16; Jos. 16:7; Jos. 17:10; Jos. 19:11; Jos. 19:22; Jos. 19:26; Jos. 19:27; Jos. 19:34; Jdg. 8:21; Jdg. 15:12; Jdg. 18:25; Ruth 1:16; Ruth 2:22; 1 Sam. 10:5; 1 Sam. 22:17; 1 Sam. 22:18; 2 Sam. 1:15; 1 Ki. 2:25; 1 Ki. 2:29; 1 Ki. 2:31; 1 Ki. 2:32; 1 Ki. 2:34; 1 Ki. 2:46; Job 21:15; Job 36:32; Isa. 47:3; Isa. 53:6; Isa. 53:12; Isa. 59:16; Isa. 64:5; Jer. 7:16; Jer. 15:11; Jer. 27:18; Jer. 36:25; Amos 5:19
Isaías 53
Spurgeon - “The LORD hath laid on him the iniquity of us all.” - Sin I may compare to the rays of some evil sun. Sin was scattered throughout this world as abundantly as light, and Christ is made to suffer the full effect of the baleful rays which stream from the sun of sin. God as it were holds up a burning glass and concentrates all the scattered rays in a focus upon Christ. That seems to be the thought of the text, “The Lord hath focused upon him the iniquity of us all.” That which was scattered abroad everywhere is here brought into terrible concentration. Our Troubles - Half our troubles come from wanting our own way. The other half comes by having it. The hymnwriter Philip P. Bliss described Jesus’ atoning work on the cross as follows: Bearing shame and scoffing rude, In my place condemned He stood— Sealed my pardon with His blood: Hallelujah, what a Savior! Yes, only Christ could be our sin bearer! Source unknown H A
Isaías 53
Spurgeon - Isaiah 53:6 - Here a confession of sin common to all the elect people of God. They have all fallen, and therefore, in common chorus, they all say, from the first who entered heaven to the last who shall enter there, “All we like sheep have gone astray.” The confession, while thus unanimous, is also special and particular: “We have turned every one to his own way.” There is a peculiar sinfulness about every one of the individuals; all are sinful, but each one with some special aggravation not found in his fellow. It is the mark of genuine repentance that while it naturally associates itself with other penitents, it also takes up a position of loneliness. “We have turned every one to his own way,” is a confession that each man had sinned against light peculiar to himself, or sinned with an aggravation which he could not perceive in others. This confession is unreserved; there is not a word to detract from its force, nor a syllable by way of excuse. The confession is a giving up of all pleas of self-righteousness. It is the declaration of men who are consciously guilty—guilty with aggravations, guilty without excuse: they stand with their weapons of rebellion broken in pieces, and cry, “All we like sheep have gone astray; we have turned every one to his own way.” Yet we hear no dolorous wailings attending this confession of sin; for the next sentence makes it almost a song. “The Lord hath laid on him the iniquity of us all.” It is the most grievous sentence of the three, but it overflows with comfort. Strange is it that where misery was concentrated mercy reigned; where sorrow reached her climax weary souls find rest. The Saviour bruised is the healing of bruised hearts. See how the lowliest penitence gives place to assured confidence through simply gazing at Christ on the cross! C H Spurgeon - Isaiah 53:6 - This thought has charmed me beyond measure. Here were Lot’s sins, scandalous sins, I cannot mention them; they were very different from David’s sins. Black sins, scarlet sins were those of David, but David’s sins are not at all like those of Manasseh; the sins of Manasseh were not the same as those of Peter—Peter sinned in quite a different track; and the woman that was a sinner, you could not liken her to Peter, neither if you look to her character could you set her side by side with Lydia; nor if you think of Lydia, can you see her without discovering a great divergence between her and the Philippian jailer. They are all alike—they have all ‘gone astray’; but they are all different—they ‘have turned every one to his own way’. But here is the blessed gathering up of them all—the Lord has caused to meet on the Redeemer, as in a common focus, the iniquity of them all; and up yonder Manasseh’s song joins sweetly with that of the woman who was a sinner, and Lydia, chaste but yet needing pardon, sings side by side with Bathsheba and Rahab; while David takes up the strain with Samson and Gideon, and these with Abraham and Isaac, all differently sinners. The atonement meets every case. We always think that man a quack who advertises a medicine as healing every disease, but when you come to the great gospel medicine, the precious blood of Jesus Christ, you have there in very deed what the old doctors used to call a catholicon, a universal medicine which meets every case in its distinctness, and puts away sin in all its separateness of guilt as if it were made for that sin, and for that sin alone. (Individual Sin Laid on Jesus) He Is Here Present John Marrant, a 14-year-old black in colonial Charleston, was converted through the preaching of George Whitefield, but his family disapproved of his new faith. John, dispirited, left home with only a small Bible and a little hymnbook in his pocket. He wandered through the wilderness several days, eating little and sleeping in trees for fear of beasts. At length, he was seized by a Cherokee hunter. He asked me how I did live. I said I was supported by the Lord. He asked me how I slept. I answered the Lord provided. He inquired what preserved me from being devoured by wild beasts? I replied, the Lord Jesus kept me from them. He stood astonished, and said, “You say the Lord Jesus Christ does this, and does that, and does everything for you; He must be a fine man; where is He?” I replied, “He is here present.” To this he made no answer. Back in the hunter’s village, John was promptly condemned to death. The executioner showed me a basket of turpentine wood stuck full of small skewers. He told me I was to be stripped naked and laid down in the basket, and these sharp pegs were to be stuck into me, then set on fire, and when they burnt to my body, I was to be thrown into the flame, which was to finish my execution. John immediately burst into prayer, and his pitiful words so moved the executioners they took him to the chief. Opening his little Bible to Isaiah 53, John read: “All we like sheep have gone astray; we have turned, every one to his own way; and the Lord has laid on Him the iniquity of us all.” Turning here and there in the Bible, John preached the gospel, converting among others the chief himself. For the next two years, the teenager remained among the Cherokees, preaching and teaching and making disciples. (Robert
Isaías 53
Spurgeon - Isaiah 53:7 “He openeth not his mouth.” - In his questioning our Lord Jesus said not a word in self-defense. He knew that it availed not for a lamb to plead with wolves. He was well-aware that whatever he said would be misconstrued and made a fresh source of accusation. What power he thus exerted in remaining silent! Perhaps nothing displays more fully the omnipotence of Christ than this power of self-control. Baron - In this wonderful patience and silence of the Servant—which in the history of fulfilment was exhibited in the silence of our Lord Jesus before the Jewish Sanhedrin and before the Roman Procurator, Pontius Pilate—we see not only His lamblike meekness and "His love for man, which made Him content to suffer for our redemption," but His acquiescence in the justice of God in the punishment of sin, the whole burden of which He bore. (Isaiah 53 Exposition) Paul Apple - We are familiar with the OT background of prescribed animal sacrifices. What was different about the sacrifice of Christ? We know from the book of Hebrews that it was very different in terms of its effect – look at Hebrews 10. “ It is impossible for the blood of bulls and goats to take away sins.” The sacrifice of Jesus was the sacrifice of a man, not an animal. But not just a man, but a perfect man who had lived his life fulfilling all righteousness – so by His active obedience, God could impute to redeemed sinners such as us His righteousness. Not just a perfect man, but the very Son of God who could experience the eternal wrath of God for all of those whom He intended to save.But what really stands out in our passage this morning that makes the sacrifice of Christ so unique is his willing, voluntary, silent submission to that act of sacrifice – knowing full well the entirety of what was involved. The slaughtered lamb did not choose its death. The slaughtered lamb did not understand what lay ahead of it as it blindly followed the rest of the flock to the butcher’s knife. But our Lord Jesus, the precious Lamb of God, set his face resolutely to go to Jerusalem, fully understanding what lay ahead on the cross. Not just the experience of a violent, barbaric, grotesque, publicly humiliating death … but the unleashing of the full wrath of God against him because he died in our place to pay the penalty for sins that we deserved to pay. He would cry out, “My God, My God, why hast thou forsaken me” (Jehovah is Salvation - 1130 pages) Motyer: though he did not deserve to die he was willing to do so. In a word, the fatal flaw in existing substitutionary procedures was exposed and met in one stroke. For the point where animal substitution failed was also the point where sin is most serious. . . sin as willfulness is the thing God cannot overlook. It is the very heart of our sinfulness that we sin because we want to. We do not want “this man to reign over us” (Luke 19:14). Because of this, no animal can do more than picture substitution: only a person can substitute for a person; only a consenting will can substitute for a rebellious will. THE SERVANT'S SILENCE ILLUSTRATED Like a lamb that is led to slaughter - John the Baptist who was sent to clear the way for Messiah, could not have stated it any clearer to the nation of Israel then when he said "“Behold, the LAMB of God who takes away the sin of the world!" (Jn 1:29) and then again "“Behold, the Lamb of God!” (Jn 1:36) Peter speaks of his in his epistle "knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a LAMB unblemished and spotless, the blood of Christ. (1 Pe 1:18-19+) And like a sheep that is silent before its shearers - What is the comparison with sheep? Sheep follow other sheep and are very docile, letting themselves be sheared without a whimper. And as sheep go to be slaughtered, they go without "verbal protest," which of course makes sense as they do not have an understanding of what their fate will soon be. That is not true with Messiah, Who John says knew "all the things that were coming upon Him" and still went forth (to allow Himself to be arrested in the context of this verse). And so His "silence before" His "shearers" (so to speak) describes the Messiah's voluntary giving over of Himself to be the sacrificial Lamb of God. Messiah submitted in perfect obedience to His Father's will and willingly gave up His life without complaint or protests. In fact, it is worthy noting that Messiah Himself does not speak in Isaiah 53, being the silent Suffering Servant throughout the entire chapter. The comparison of Servant with a sheep is apt because lambs were used as sacrificial animals to cover sins, a truth understood by Abraham and Isaac and then in their Passover out of Egypt and thereafter to be Israel's memorial of God's deliverance (cf Jn 1:29, 1 Cor 5:7). Genesis 22:7-8 Isaac spoke to Abraham his father and said, “My father!” And he said, “Here I am, my son.” And he said, “Behold, the fire and the wood, but where is the lamb for the burnt offering?” 8 Abraham said, “God will provide for Himself the lamb for the burnt offering, my son.” So the two of them walked on together. Exodus 12:3 “Speak to all the congregation of Israel, saying, ‘On the tenth of this month they are each one to take a lamb for themselves, according to their fathers’ households, a lamb for each household. Exodus 12:5 ‘Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats. Leviticus 5:7 ‘But if he cannot afford a lamb, then he shall bring to the LORD his guilt offering for that in which he has sinned, two turtledoves or two young pigeons, one for a sin offering and the other for a burnt offering. Motyer on the change from like a lamb to like a sheep - The former was used in the sacrifices (Ge 22:7-8, etc.), though not the latter, but this is of no significance. Isa 53:4-6 have already established that we are to think of the Servant’s death in terms laid down in the levitical sacrifices. The point here is the contrast between the silence of ignorance and the silence of deliberate self-submission. Yet a great principle of the sacrificial system is involved. Isa 53:4-6 first established our sinfulness (Isa 53:4-5), and then revealed it as our common folly (Isa 53:6a) and our individual culpable choice (Isa 53:6b). This is to say, sin involves the will. But this is precisely the point at which animals can only picture the substitute we require and cannot actually be that substitute: they have no consciousness of what is afoot nor of any deliberate, personal, self-submissive consent to it. Ultimately only a Person can substitute for people. This is the importance of the stress in Isa 53:7 on the Servant’s voluntariness expressed in the acceptance of humiliation and the deliberately maintained silence. (Tyndale Old Testament Commentaries – Isaiah)
Isaías 53
Spurgeon - Isaiah 53:7 Our Lord was dumb and opened not his mouth against his adversaries, and did not accuse one of them of cruelty or injustice. They slandered him, but he replied not; false witnesses arose, but he answered them not. He did not say, like Paul, ‘God shall smite thee, thou whited wall.’ I am not going to condemn Paul, but I am not going to commend him. In contrast with the Master how differently he behaves! Jesus does not let fall a word against anybody, though they are doing everything that malice can invent against him. For Pilate he even makes a half apology; ‘he that delivered me unto thee hath the greater sin.’ One would have thought he must have spoken when they spat in his face. Might he not have said, ‘Friend, why are you doing this? For which of all my works do you insult me?’ But the time for such protests was over. When they smote him on the face with the palms of their hands, it would not have been wonderful if he had said, ‘Why do you smite me so?’ But no, he does not speak. He brings no accusation to his Father. He had only to lift his eye to heaven, or to feel a wrathful wish, and legions of angels would have chased out the ribald soldiery; one flash of a seraph’s wing and Herod would have been eaten by worms, and Pilate would have died the death he well deserved as an unjust judge. The hill of the cross might have become a volcano’s mouth to swallow up the multitude who stood there jesting and jeering at him: but there was no display of power, or rather there was so great a display of power over himself that he did not use his might against his bitterest foes; he restrained Omnipotence itself with a strength which can never be measured, for his mighty love availed even to restrain divine wrath. (The Sheep Before the Shearers) THE "LAMB-LIFE" ...accused . . . he answered nothing. Mark 15:3 ... as a sheep ... dumb, so he openeth not his mouth. Isaiah 53:7 Recently I was blessed and convicted in my own soul by the penetrating comments of Mrs. Penn-Lewis, on these and other verses dealing with the amazing silences of Jesus. She began by calling attention to the fact that the "lamb-life" is characterized by silence! That is, the sanctified Christian who is living close to his God will manifest humility and supreme self-control under the most adverse and trying circumstances. Says Mrs. Lewis: "We will be silent in our lowly service among others, not seeking to be `seen of men.' Silent over the glory of the hours on the mount lest others think of us above that which they ought. Silent while we stoop to serve the very ones who betrayed us. Silent when forced by others to some position where apparent rivalry with another much-used servant of God seems imminent, only to be hushed by utter self-effacement in our silent withdrawal without explanation, irrespective of our `rights.' Silent when our words are misquoted." After additional suggestions on the silences of consecration and humility, Mrs. Lewis concludes her article with this impassioned prayer: "0 Thou anointed Christ, the Lamb of God, Thou alone canst live this life of silent self-effacement in a world of self-assertion and self-love. Live Thou this life in me!" Are you set on always "getting your rights"? Will you argue for hours to make others understand your "reasonable position"? Then you still have much to learn from the silences of Jesus! Oh, may it be said of us as it is of that blessed company in Revelation 14: "These are they who follow the Lamb wherever he goeth" (Rev. 14:4)! "Hold Thou my tongue" — for oh, I cannot guard it, Unless Thou teach me to control each word. Guard Thou my thoughts, lest haply I should whisper Something to grieve my Savior and my Lord!— Gladys Roberts Though the human tongue weighs practically nothing, it is surprising how few persons are able to hold it!—Wm. A. Ward SINLESS AND SILENT Isaiah 53:7 speaks of Jesus' silence under suffering and verse 8 of His silence when illegally tried and condemned to death. In today's courts, a person can be found guilty of terrible crimes; but if it can be proved that something in the trial was illegal, the case must be tried again. Everything about Jesus' trials was illegal, but He did not appeal for another trial. The servant is compared to a lamb, which is one of the frequent symbols of the Savior in Scripture. A lamb died for each Jewish household at Passover, and the servant died for His people, the nation of Israel. Jesus is "the Lamb of God, who takes away the sin of the world" (John 1:29); and twenty-eight times in the Book of Revelation, Jesus is referred to as "the Lamb." Since Jesus Christ was crucified with criminals as a criminal, it was logical that His dead body would be left unburied, but God had other plans. The burial of Jesus Christ is as much a part of the Gospel as is His death, for the burial is proof that He actually died. The Roman authorities would not have released the body to Joseph and Nicodemus if the victim were not dead. A wealthy man like Joseph would never carve out a tomb for himself so near to a place of execution, particularly when his home was miles away. He prepared it for Jesus and had the spices and graveclothes ready for the burial. How wonderfully God fulfilled Isaiah's prophecy! (Warren
Isaías 53
Spurgeon commented - Into the outer prison of the grave his body might go, but into the inner prison of corruption he could not enter. He who in soul and body was preeminently God's "Holy One, "was loosed from the pains of death, because it was not possible that he should be holden of it. This is noble encouragement to all the saints; die they must, but rise they shall, and though in their case they shall see corruption, yet they shall rise to everlasting life. Christ's resurrection is the cause, the earnest, the guarantee, and the emblem of the rising of all his people. Let them, therefore, go to their graves as to their beds, resting their flesh among the clods as they now do upon their couches. David Thompson: Man had his plan but God overruled. God wanted His Son to have more honor than being burned or devoured by vultures. So God raised up a man named Joseph to take care of His son’s body. The Romans authorities would grant the body of Jesus to Joseph of Arimathea (Matthew 27:57). God would not allow His Son to be buried in some shameful place. He would not allow His son’s body to be burned or eaten. Yet He was with a rich man in His death - This would be a strange prophecy if we did not find such an incredible fulfillment in the NT! This prophecy was fulfilled by Joseph of Arimathea a rich man who provided his own unused tomb in which to lay the body of our Lord Jesus Christ. How can people not believe the Bible is fully inspired and inerrant? Motyer: Like the other enigmas of this Song, this too is written so that when the turn of events provides the explanation we shall know for certain that we stand in the presence of the Servant of the Lord." The Septuagint translates the Hebrew for rich (ashir) with the Greek adjective plousios which means literally in a material sense wealthy, well to do. I emphasize this because some modern "scholars" have sought to explain ashir as being synonymous parallel with the word for wicked (rasha) in the previous phrase. So try as they might to twist the original wording of Isaiah 53:9, "The grass withers, the flower fades, But the word of our God stands forever." (Isaiah 40:8)! Luke recorded... And a man named Joseph, who was a member of the Council, a good and righteous man 51 (he had not consented to their plan and action), a man from Arimathea, a city of the Jews, who was waiting for the kingdom of God; 52 this man went to Pilate and asked for the body of Jesus. 53 And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain. (Lk 23:50-53-see notes, also in Mt 27:57-60; Mk 15:43-46; Jn 19:38-42) Because - This term of explanation (in this case the Hebrew prepositioni 'al) clearly explains why the Servant having suffered would now receive an honorable burial not a ignominious one! He had done no violence - God's Word attests to the fact that the Messiah was guilty of no wrong. The Septuagint translates "violence" (chamas) with the noun anomia which means lawlessness and which the apostle John defines as "sin" writing "Everyone who practices sin also practices lawlessness; and sin is lawlessness." (1 Jn 3:4). The translators of the Septuagint understood that violence was actually "violence" against God's Holy Law. So what is this passage affirming, but that Jesus was SINLESS!
Isaías 53
Spurgeon - “It pleased the LORD to bruise him.” - God were to lay his finger on any one of us, only his finger, we should be struck with sickness, paralysis, and death. Then think of God smiting! God must smite sin wherever he sees it. So when he saw our sin laid on his Son, he smote him with the blows of a cruel One, till beneath that smiting his Son cried out, “My God, my God, why hast thou forsaken me?” (Matt. 27:46). Putting Him to grief - Literally "He made Him sick." While chalah is usually translated to be made ill or sick, in 2 Chr 35:23 (also 1 Ki 22:34) the archers shot King Josiah who declared "I am badly wounded." The word wounded is the same verb chalah.
Isaías 53
Spurgeon - Isaiah 53:10-12 - In no sense is he ever a guilty man, but always is he an accepted and a holy one. What, then, is the meaning of that very forcible expression of my text? We must interpret Scriptural modes of expression by the words of the speakers. We know that our Master once said himself, “This cup is the new covenant in my blood;” he did not mean that the cup was the covenant. He said, “Take, eat, this is my body”—none of us conceives that the bread is the literal flesh and blood of Christ. We take that bread as if it were the body, and it actually represents it. Now, we are to read a passage like this, according to the analogy of faith. Jesus Christ was made by his Father sin for us, that is, he was treated as if he had himself been sin. He was not sin; he was not sinful; he was not guilty; but, he was treated by his Father, as if he had not only been sinful, but as if he had been sin itself. That is a strong expression used here. Not only has he made him to be the substitute for sin, but to be sin. God looked on Christ as if Christ had been sin; not as if he had taken up the sins of his people, or as if they were laid on him, though that were true, but as if he himself had positively been that noxious—that God-hating—that soul-damning thing, called sin. When the judge of all the earth said, “Where is sin?” Christ presented himself. He stood before his Father as if he had been the accumulation of all human guilt; as if he himself were that thing which God cannot endure, but which he must drive from his presence for ever. (CHRIST—OUR SUBSTITUTE - 2 Cor 5:21) Spurgeon - Isaiah 53:10 - The great arms of the eternal Father are ready to save you as you are, because the great work of Christ has effected all that is wanted before God for the acceptance of the vilest sinner. How is it that the Father can embrace the prodigal? He is fresh from the swine-trough: look at him; look at his rags; how foul they are! We would not touch them with a pair of tongs! Take him to the fire and burn the filth! Take him to the bath and wash him! That lip is not fit to kiss; those filthy lips cannot be permitted to touch that holy cheek of the glorious Father. But it is not so. While he was yet a great way off, his father saw him—rags, and poverty, and sin, and filth, and all—and he did not wait till he was clean, but ran and fell upon his neck and kissed him, just as he was. How could he do that? Why, the parable does not tell us; for it did not run on with the subject to introduce the atonement; but this explains it: when God accepts a sinner, he is in fact only accepting Christ. He looks into the sinner’s eyes, and he sees his own dear Son’s image there, and he takes him in. As we have heard of a good woman, who, whenever a poor sailor came to her door, whoever he might be, would always make him welcome, because she said, ‘I think I see my own dear son who has been these many years away, and I have never heard of him; but whenever I see a sailor, I think of him, and treat the stranger kindly for my son’s sake.’ So, my God, when he sees a sinner long for pardon and desirous of being accepted, thinks he sees his Son in him, and accepts him for his Son’s sake. (Expiation) Lord Jesu! May Thy Grief Thou Man of Sorrows, Hail! Spurgeon - Faith's Checkbook - Christ and His Children “When thou shalt make his soul an offering for sin,he shall see his seed.”—Isaiah 53:10 OUR Lord Jesus has not died in vain. His death was sacrificial: He died as our substitute because death was the penalty of our sins; and because his substitution was accepted of God, He has saved those for whom He made His soul a sacrifice. By death, He became like the corn of wheat which bringeth forth much fruit. There must be a succession of children unto Jesus; He is “the Father of the everlasting age.” He shall say, “Behold, I and the children whom thou hast given me.” A man is honored in his sons, and Jesus hath His quiver full of these arrows of the mighty. A man is represented in his children, and so is the Christ in Christians. In his seed, a man’s life seems to be prolonged and extended; and so is the life of Jesus continued in believers. Jesus lives, for He sees His seed. He fixes His eye on us; He delights in us; He recognizes us as the fruit of His soul travail. Let us be glad that our Lord does not fail to enjoy the result of His dread sacrifice, and that He will never cease to feast His eyes upon the harvest of His death. Those eyes which once wept for us are now viewing us with pleasure. Yes, He looks upon those who are looking unto Him. Our eyes meet! What a joy is this! Yet it pleased the Lox]) to bruise Him; He has put Him to grief (Isaiah 53:10). When I saw my pastor's sermon title, "You Can't Drink Grapes," I wondered what his message was going to be about. His communion meditation centered on the two symbols Jesus used at the Lord's Supper: bread and wine. The bread symbolizes Christ's body; the wine His shed blood. The wine came from grapes, luscious and ripe, harvested from the vine. But before they became liquid, they had to be crushed so that all of the juice would flow out of them. The same was true in the life of the Lord Jesus. To fulfill His purpose for coming to this earth, He too needed to be crushed. He came to pay the penalty for our sin. That price was death, a sacrifice He paid when He died on the cross. Even though Roman soldiers carried out the execution, the penalty was exacted by God the Father Himself. Isaiah wrote, "Yet it pleased the Lord to bruise [crush] Him." It's true. We can't drink grapes. They must be crushed to give forth juice. And that is exactly what happened to Christ on our behalf on Calvary's cross. He poured out His physical life so that we might have spiritual life. When we drink the juice of communion, we are to remember the One who was wounded for our transgressions and bruised for our iniquities. —D.C.E. Natural life came by God's breath; eternal life comes by Christ's death. Spurgeon - Daily Help - When thou shalt make his soul an offering for sin, he shall see his seed.—Isaiah 53:10 Our Lord Jesus has not died in vain. His death was sacrificial; He died as our substitute because death was the penalty of our sins and because His substitution was accepted by God. He has saved those for whom He made His soul a sacrifice. By death He became like the corn of wheat which brings forth much fruit. There must be a succession of children to Jesus; He is the Father of the everlasting age. He will say, “Behold I and the children which God hath given me” (Heb. 2:13). Play Alan Jackson's beautiful rendition of the "Old Rugged Cross" (and try to keep a dry eye as you ponder the words of Isaiah 53!) On a hill far away stood an old rugged cross The emblem of suffering and shame And I love that old cross where the dearest and best For a world of lost sinners was slain So I'll cherish the old rugged cross Till my trophies at last I lay down And I will cling to the old rugged cross And exchange it some day for a crown To the old rugged cross I will ever be true It's shame and reproach gladly bear Then he'll call me someday to my home far away Where his glory forever I'll share And I'll cherish the old rugged cross Till my trophies at last I lay down And I will cling to the old rugged cross And exchange it some day for a crown I will cling to the old rugged cross And exchange it some day for a crown\ Isaiah 53:11 As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities. KJV Isaiah 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. As a result of the anguish of His soul, He will see it and be satisfied Luke 22:44; John 12:24,27-32; 16:21; Galatians 4:19; Heb 12:2; Rev 5:9,10; Rev 7:9-17 By His knowledge John 17:3; 2 Cor 4:6; Php 3:8-10; 2 Pet 1:2,3; 3:18 the Righteous One My Servant Isaiah 42:1; 49:3; 1 John 2:1; 2 John 1:1,3 will justify the many Isaiah 45:25; Ro 3:22-24; 4:24,25; 5:1,9,18,19; 1 Cor 6:11; Titus 3:6,7 As He will bear their iniquities Isaiah 53:4-6,8,12; Mt 20:28; Heb 9:28; 1 Pet 2:24; 3:18 Isaiah 53 Resources - Multiple Sermons and Commentaries JEHOVAH SATISFIED WITH HIS SERVANT'S SACRIFICE As a result of (because of or in consequence of) the anguish of His soul He will see it and be satisfied - Whose soul? The Suffering Servant. And as an aside while we cannot begin to comprehend the full meaning of anguish of His soul, clearly His suffering was not just in His body, but in His deepest inner being. The Servant paid a high price (the highest) in a moment of time (the Cross), but the joy of His soul will be eternal as He sees His spiritual offspring, including the redeemed remnant of Israel. Anguish of His soul - In English anguish means extreme mental distress. That would characterize our Lord Jesus' sufferings in His trials culminating in His crucifixion. I doubt if we as benefactors of His soul suffering will ever understand fully the divine transaction that took place in our Lord's innermost being. Surely this suffering was even greater than the physical suffering He was forced to endure. David Baron on anguish of His soul - This "travail of soul" includes, as has been well observed, "all the toil, suffering, and sorrow through which He came, and has been outlined, if not unfolded, in the previous part of the prophecy. It culminated when He was cut off out of the land of the living, and His soul was made an offering for sin, accomplishing what the Levitical sacrifices only symbolized. No accumulation of mere bodily sufferings could satisfy these expressions. The 'travail' is that of the soul; it has its seat within, and is such as might find voice in those words reported from Gethsemane, 'My soul is exceeding sorrowful, even unto death,' or in those other words reported from the cross, 'My God, My God, why hast Thou forsaken Me?' It is what the Greek litany calls 'unknown agonies.' " (Isaiah 53 Exposition) Soul is nephesh (Lxx = psuche) meaning breath, the inner being with its thoughts and emotions. It is the part of a person that thinks, feels, wills, and desires. This is the part of Jesus that suffered deep anguish, affliction and pain. In most translations it is easy to miss the fact that this word nephesh (soul) is found once in each of these last three verses - Isaiah 53:10 "He would render Himself" or He would render His soul because "Himself" is actually nephesh; Isaiah 53:11 "anguish of His soul (nephesh); and Isaiah 53:12 "He poured out Himself (nephesh)" or poured out His soul! These are surely "deep waters" which we will undoubtedly never fully comprehend! Spurgeon - He hath poured out his soul unto death.’ I will say no more about it, except that you see how complete it was. Jesus gave poor sinners everything. His every faculty was laid out for them. To his last rag he was stripped upon the cross. No part of his body or of his soul was kept back from being made a sacrifice. The last drop, as I said before, was poured out till the cup was drained. He made no reserve: he kept not back even his innermost self: ‘He hath poured out his soul unto death.’” Thank You Jesus! Henry
Isaías 53
Spurgeon - Isaiah 53:12 Jesus Interceding for Transgressors Riddle summarizes Isaiah 53:12... The chapter concludes with four reasons for the exaltation of the Servant and the reward which He will enjoy. "The rewards are no more than is due to the death He died" (J. A. Motyer). (1) "Because he hath poured out his soul unto death". This emphasises the voluntary character of His sacrifice. He said, "I lay down my life for the sheep ... I lay down my life ... I lay it down of myself" (Jn 10:15, 17, 18). The words "poured out" mean "to make naked, bare, empty" (Young's Concordance). (2) "And he was numbered with the transgressors". The Lord Jesus anticipated the fulfilment of these words, "For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors" (Lk 22:37). According to J. A. Motyer this can be rendered "he let himself be numbered with the transgressors"', and thus He "was content to suffer loss, not only of His life, but also of His good name and to be considered by the onlooker as a rebel". (3) "And he bare the sin of many", or "yet he bare the sin of many" (RV). Men accounted Him as a transgressor, but He was there for transgressors. "Little did they realise that in what He endured on the cross He was Himself the sin-bearer" (W. E. Vine) (4) "And made intercession for the transgressors". This refers to His intercessory prayer, "Father, forgive them; for they know not what they do" (Lk 23:34). He was not only upon the cross as the sin-bearer, He was there with deep desires for those whose sins He bore. As E. J. Young observes, "Here ... there is reflection upon the priestly work of the Servant, who pleads before God the merit and virtue of His atoning work as the only ground of acceptance of the transgressors for whom He dies". (What the Bible Teaches – Isaiah) Max Lucado - You can’t go to the cross with just your head and not your heart. It doesn’t work that way. Calvary is not a mental trip. It’s not an intellectual exercise.… It’s a heart-splitting hour of emotion.… That’s God on that cross. It’s us who put him there. Sin Hurts He poured out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many. —Isaiah 53:12 Read: Hebrews 2:10-18 | Bible in a Year: 2 Samuel 14-15; Luke 17:1-19 Sooner or later we all feel the painful effects of sin. Sometimes it’s the weight of our own sin and the shame and embarrassment of having failed miserably. At other times, it’s the load of someone else’s sin that weighs us down—someone who betrayed, deceived, abandoned, ridiculed, cheated, or made a fool of us. Think about a time when the weight of that guilt or pain was so heavy that you couldn’t pull yourself out of bed. Now try to imagine the heaviness of the combined grief that everyone’s sin has caused your family, your church, your neighborhood. Add to that all the suffering sin has caused everyone in your city, state, nation, and the world. Now try to imagine the accumulated grief that sin has caused throughout the centuries since creation. Is it any wonder that the weight of all this sin began squeezing the life out of Jesus on the night He was called to bear it? (Matt. 26:36-44). The next day, even His beloved Father would forsake Him. No other suffering can compare. Sin put Jesus to the ultimate test. But His love endured it, His strength bore it, and His power overcame it. Thanks to Jesus’ death and resurrection, we know beyond a doubt that sin will not and cannot win. Is God aloof from human pain That ravages our mortal frame? Oh, no, Christ felt our agony When sin and death He overcame! —D. De Haan Spurgeon's Morning and Evening - "He was numbered with the transgressors." Isaiah 53:12 Why did Jesus suffer himself to be enrolled amongst sinners? This wonderful condescension was justified by many powerful reasons. In such a character he could the better become their advocate. In some trials there is an identification of the counsellor with the client, nor can they be looked upon in the eye of the law as apart from one another. Now, when the sinner is brought to the bar, Jesus appears there himself. He stands to answer the accusation. He points to his side, his hands, his feet, and challenges Justice to bring anything against the sinners whom he represents; he pleads his blood, and pleads so triumphantly, being numbered with them and having a part with them, that the Judge proclaims, "Let them go their way; deliver them from going down into the pit, for he hath found a ransom." Our Lord Jesus was numbered with the transgressors in order that they might feel their hearts drawn towards him. Who can be afraid of one who is written in the same list with us? Surely we may come boldly to him, and confess our guilt. He who is numbered with us cannot condemn us. Was he not put down in the transgressor's list that we might be written in the red roll of the saints? He was holy, and written among the holy; we were guilty, and numbered among the guilty; he transfers his name from yonder list to this black indictment, and our names are taken from the indictment and written in the roll of acceptance, for there is a complete transfer made between Jesus and his people. All our estate of misery and sin Jesus has taken; and all that Jesus has comes to us. His righteousness, his blood, and everything that he hath he gives us as our dowry. Rejoice, believer, in your union to him who was numbered among the transgressors; and prove that you are truly saved by being manifestly numbered with those who are new creatures in him. Spurgeon - Isaiah 53:12 ‘Jesus Christ died as an exhibition of divine love.’ This is true in a certain sense, but from another point of view, of all the things I have ever heard, this does seem to me to be the most monstrous statement that could be made. That Jesus Christ, dying because of our sins, is a wonderful example of divine love, I do know, admit, and glory in, but that Christ’s dying was an instance of divine love, if he did not die because he bare our sins, I entirely deny. There is no exhibition of divine love in the death of Christ if it be not for our sins, but an exhibition of a very different sort. The death of the perfect Son of God, per se, and without its great object, does not exhibit love, but the reverse. What? Does God put to death his only begotten Son, the perfectly pure and holy being? Is this the finale of a life of obedience? Well, then, I see no love in God at all. It seems to me to be the reverse of love that it should be so. Apart from sin-bearing the statement that Jesus must die the death of the cross to show us that his Father is full of love is sheer nonsense; but if he died in our room and stead, then the gift of Jesus Christ by the Father is undoubtedly a glorious instance of divine love. Behold, and wonder, that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’ This is love, if you please, but not the mere fact that the Son of God should be put to death. That would be a thing altogether unaccountable, not to be justified, but to be looked upon as a horrible mystery never to be explained, that the blessed Son of God should die, if we did not receive this full and complete explanation, ‘he bare the sin of many’. Spurgeon - Isaiah 53:12 - Trust Christ and you are saved. Outside in the street there is a drinking-fountain. When you get there, if you are thirsty go to it; you will find no policeman there to send you away. No one will cry, ‘You must not drink because you do not wear a satin dress.’ ‘You must not drink because you wear a corduroy jacket.’ No, go and drink; and when you have hold of the ladle and are putting it to your lips, if there should come a doubt—‘I do not feel my thirst enough,’ still take a drink whether you do or not. So I say to you, Jesus Christ stands like a great flowing fountain in the corners of the street, and he invites every thirsty soul to come and drink. You need not stop and say, ‘Am I thirsty enough? Am I dirty enough?’ You do need it whether you think you do or not. Come as you are. Every fitness is legality; every preparation is a lie; every getting ready for Christ is coming the wrong way. You are only making yourselves worse while you think you are making yourselves better. You are like a boy at school who has made a little blot, and he gets out his knife to scratch it out, and makes it ten times worse than before. Leave the blots alone. Come as you are. If you are the dirtiest soul out of hell, trust Christ, and that act of trust shall make you clean. This seems a simple thing, and yet it is the hardest thing in the world to bring you to it; so hard a thing that all the preachers that ever preached cannot make a man believe in Christ. (CHRIST’S CONNECTION WITH SINNERS THE SOURCE OF HIS GLORY) J R Miller - The Suffering Savior Isaiah 53 One picked up an old book—and found it fragrant. The secret was that a sweet flower had been put in among the leaves by someone, and its fragrance had permeated the whole volume. So the fragrance of Jesus has perfumed the Bible from beginning to end. We do not find the name Jesus until we reach the beginning of the New Testament—but the sweetness of the name is everywhere. We find it even in the earliest pages of the Old Testament. No sooner were the gates of Eden closed on our first parents—than the gospel was given. True, the language was dim, not like the clear sentences of the Gospels; yet the promise is there in Eden—as the bud of a very lovely flower which, by and by, opens out under the increasing warmth of progressing revelation; until in the later prophets, especially in Isaiah, it appears in rare beauty. No other chapter in the Old Testament has been a greater revealer of Christ, than has the fifty-third of Isaiah. Its words are almost as familiar as those of the Twenty-third Psalm. They are repeated at Communion services in thousands of churches, and are read in secret by countless devout believers, who love to sit in the shadow of the cross. The best that can be done in brief space with the fifty-third chapter, is merely to indicate a few of its truths. The first verse has a tone of discouragement. "Who has believed our message?" That has always been the discouragement of the bearers of spiritual good tidings. If news comes that gold has been discovered in some far-away place, people believe it and flock by thousands to the spot. But when God's messengers deliver their messages, although they tell of the most glorious things, people are slow to believe. The second verse reminds us that Christ's earthly beginnings were unpromising. "He grew up before Him as a tender plant, and as a root out of a dry ground." These figures are striking—a tender plant shooting up from a dry stem which seems dead, a root growing in a desert place. The field was not promising. But the root was not dry or dead—but living, and it grew into rich beauty. It became a great tree whose branches reach now over all the earth, with cool shade in which the weary rest, and rich fruits for men's hunger. The description goes on. "He was despised, and rejected by men; a man of sorrows, and acquainted with grief." The saddest thing about the life of Christ—was that men despised and rejected Him. He came with a great love in His heart. He came to do men good, and save them, to draw them away from their sins, to make them love God, to lead them to heaven. He came in love—and yet men despised and rejected Him. It is the same still. Men do not like to look upon suffering. They can see no beauty in it. Pain is ugly to the human sense. Anciently it was thought that sickness was a mark of divine disfavor. The weak were looked at with scorn. Even yet we have not learned to see blessing hidden in suffering. The Servant of the Lord came in weakness, and He was rejected. He came to the needy and the sinful, with treasures of life and glory, which He offered to all. But men paid no heed to His knocking and His calls, and He had to pass on with His blessings. We learn the object of the sufferings of Christ. The ancients thought that when a man suffered he was being punished for sin. We have this thought here in the words, "We did esteem him stricken, smitten of God, and afflicted." That is the way Job's friends judged him. But here it is taught, that not for His own sin—but for ours, was the Messiah suffering. "Surely He has borne our griefs, and carried our sorrows." A Japanese Christian illustrated what Jesus did for sinners, by this story: A mother was crossing a great prairie with her baby in her arms. She saw flames coming in the dry grass. She could not escape by flight, so swiftly were the fiery billows rolling on towards her. So with her hands she speedily dug a hole in the soft ground, laid her baby in it, and then covered it with her own body. She was burned to death in the wave of fire that rolled over her—but the child was safe, unhurt. The Christian explained, "Just so did give Christ Himself—to save us." We have a picture, also, of those whom Jesus seeks to save. "All we like sheep have gone astray; we have turned every one to his own way; and Jehovah has laid on Him the iniquity of us all." This verse tells us that all are sinners. Of course, we all believe this, or admit it in a general way. But do we really admit it as a close, personal matter? "Like sheep!" Sheep are miserably foolish. They are always straying away, going wherever they can find a tuft of grass to nibble at, until at last they are far from the fold and do not know how to find the way back again. Like sheep, we have all gone astray. Every one has turned to his own way instead of going in God's way, the way of truth and holiness. The Servant of the Lord was a silent sufferer. It is not common for men to remain silent in pain. But here it is said: "He was oppressed—yet when He was afflicted, He opened not His mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is silent—so He opened not His mouth." One of the highest qualities in him who is called to suffer—is silence in endurance. Another quality in the suffering of the Servant of the Lord, is its injustice. "By oppression and judgment He was taken away, and as for His generation, who among them considered that He was cut off out of the land of the living for the transgression of My people to whom the stroke was due?" The forms of law were not observed. "By a forced and tyrannous judgment He was taken." Then they gave Him a convict's grave. They made His grave with the wicked, although He had done no violence, neither was deceit in His mouth. Such perversion of justice seems so terrible, that men might ask, "Where is God, that this cruel wrong is permitted?" But the answer is, "It pleased Jehovah to bruise Him!" In the Hebrew, the word has not the harshness it seems to have in the English. God did not delight in the bruising—but His purpose was in it. "Yet it pleased Jehovah to bruise Him; He has put Him to grief: when You shall make His soul an offering for sin—He shall see His seed, He shall prolong His days, and the pleasure of Jehovah shall prosper in His hand." Then we have a vision of the glorious outcome of the sufferings of the Messiah. "He shall see of the travail of His soul—and shall be satisfied." He is not sorry now that He endured the cross and all its shame. He does not regret His sufferings and sacrifices on the earth. The blessings which have come from His humiliation, have more than satisfied Him. He sees countless millions of souls saved, which must have perished forever, if He had not gone to the cross to redeem them. The life of the Son of God seemed a tremendous price to pay for the ransom of the lost—but it will appear in the end that the price was not too great. We do not know the worth of human souls, nor can we begin to estimate it until we try to understand how much Christ paid to redeem us. You say that a certain professed Christian is a very unworthy one, with scarcely a line of spiritual beauty in him. "Christ will never have any comfort from him," you say. "He will never make a saint." "But wait!" says the patient Master. "My work on this man—is not yet finished. He is very imperfect now, and I am not satisfied with him. But wait until My work on his life has been completed. By and by he shall wear the full image of My face, and I shall be satisfied as I see in him—the blessed prints of all My sorrows and My love." James Smith - Handfuls of Purpose The Golden Passional of the Old Testament Isaiah 53. No subject more important than the substitutionary death of Christ. Burdened with that thought, the author prepared for "Threshed Wheat" a series of studies in defence of the old interpretation of Isaiah 53, and as an exposition of that Golden Passional. Conscious of the timeliness of these studies, by the courtesy of the Editor, they are here reproduced. The Hall-mark of Our Saviour. Dr. J. R. Miller tells a story of a Scottish mother who once accidentally wounded her child's wrist with a knife. To comfort him in his grief, she said: "Never mind, my bonnie bairn; your mither will ken you by that when you are a man." They had been separated for years, and when one day a fine-looking man called on the old woman and announced himself as her son, she was sceptical until he drew up his sleeve, and cried, "Mither, mither, dinna ye ken that?" In a moment the old woman had her boy in her arms. She knew him by the scar. The scars are the hall-mark of Christ. So though we have never seen Him as we see each other, some day we shall, and then "We shall know Him By the print of the nails in His hands." We fail to recognise in much of the preaching of to-day the true Saviour of sinners. Men paint sometimes very sweet and winning pictures of the Christ. They picture the poetry of His actions, the unsullied whiteness of His thoughts, the moral stainlessness of His conduct, the sweetness of His words; but in all their portraits there is no trace of His sacred wounds, no vision of His atoning death. There cannot be a Saviour without the Cross. We fail to recognise the kind of Saviour for the lost many modern preachers proclaim. Eulogies. 1. Ever since this wonderful chapter we know of as the 53rd of Isaiah was written, it has been considered as peculiarly sacred and pregnant with meaning. 2. "It looks as if it had been written beneath the Cross of Golgotha," writes a great German scholar. 3. As far back as Apostolic days we find it was treasured. Polycarp, the disciple of John, called it "the Golden Passional of the Old Testament." 4. Luther said that every Christian ought to be able to repeat it by heart. (Can the reader do this? If not, will the reader set about to memorise it?) 5. Augustine considered the whole of Isaiah, and, of course, particularly the 53rd chapter, as "not a prophecy but a Gospel." 6. Dr. Culross has suggestively written: "It is a prelude to much that is most distinctive in New Testament doctrine, and is the root from which not a little of the thinking of Christian ages has grown. Its phraseology has entered largely into Christian speech, and it has supplied more texts to the Gospel preacher than any other portion of the Old Testament. There are individual phrases in it resembling peaks, from which we faintly descry vast realms of truth which we cannot yet explore, but which shine with a mystic light whose summit is Divine." Heart of Consolation. 1. The Rabbis call this second section of Isaiah "The wonderful book of consolations," and 2. Isaiah 53 forms the very centre of that second section, and of course 3. Is the very heart of all true consolation. History. So realistic is it that, as my old and valued friend, the late David Baron says "Instead of a prophecy uttered centuries in advance, it reads like an historic summary of the Gospel narrative of the sufferings of the Christ and the glory that should follow." I. ITS JEWISH CRITICS. Torture. This has been called "The Torture Chamber of the Rabbis," and "the bad conscience of the Synagogue," and no Jew is allowed, on pain of severe penalties, to study it until of age. Conversion. The fact is that no portion of Scripture has been used more than this in the conversion of Jews. Puzzle. It certainly was a puzzling chapter to all Jews before and since Christ. The portrait it gives of a suffering Messiah was utterly at variance with the popular conception. Fact. Yet until nearly in the eleventh century the Messianic interpretation of this chapter was almost universally accepted and adopted by the Jews. A Sample. Here is a sample of Jewish interpretation as evidence of this. Jonathan ben Uzziel (first century) begins his Targum (i.e., paraphrase or commentary) with, "Behold My Servant Messiah shall prosper" (Isa. 52:13). An Important Date. Rabbi Solomon Yirchaki (or Rashi) 1040-1105, was the first to apply it to the Jewish nation. Right up to his time it was almost universally adopted by Jews that this had to do with the Messiah. Synagogue. In the Jewish Synagogue on the Day of Atonement, in the Liturgy for that day is the following sentence: "We are shrunk up in our misery, even until now, our Rock hath not come nigh us; Messiah our Righteousness has departed from us. Horror hath seized upon us, and we have none to justify us. He hath borne the yoke of our iniquities and our transgressions, and is wounded because of our transgression. He beareth our sins on His shoulders, that He may find pardon for our iniquities. We shall be healed of our wounds at the time the Eternal will create Him (Messiah) as a new creature." Other Jewish Interpretations. Several other interpretations and identifications have been given of the Servant, such as Jeremiah; others say Isaiah was meant; and Hezekiah, Joshua, or Job have also been suggested. II. ITS GENTILE CRITICS. Past. If for seventeen hundred years the Jews beheld the Messiah in Isaiah's portrait, so also the Christian Church for eighteen centuries has identified this portrait with Christ. Present. To the amazement and disgust of loyal Bible students there has arisen a school of Gentile modern thinkers who deny that Isaiah 53 has anything to do with Christ. To our sorrow hosts of ministers of religion take that view. This is alarming! Seriousness. 1. We see in this modern attack on Isaiah 53 an attempt against the Atonement. 2. Of course the truth of the Atonement does not depend completely on Isaiah 53. III. WHY WE HOLD TO THE ORTHODOX VIEW. 1. Our Lord Himself recognised and taught that Isaiah 53 was a prophecy concerning Himself (see Luke 22:37. Note "In Me," "Concerning Me). 2. Paul recognised the message of the Servant sent to ignorant nations as the good news concerning Christ. (See how Paul refers to Isaiah 52:15 in Romans 15:21.) 3. John finds in Israel's refusal of Jesus the direct fulfilment of the prophet's heart-broken cry concerning unbelief. (John quotes Isaiah 53:1, in John 12:38.) 4. Matthew recognised in Christ's healing miracles the Servant who was to carry our sicknesses and to exhaust Himself with our healing. (He quotes Isaiah 53:4, in Matthew 8:17.) 5. Mark recognises in the two robbers the transgressors with whom Isaiah's Servant was to be catalogued. (Isaiah 53:12 in Mark 15:28.) 6. Philip, when filled with the Holy Spirit, and speaking under His command, answers the Eunuch's question on the identity of the Servant by preaching to him Jesus (Acts 8:2). 7. Israel is sometimes called the Servant of Jehovah, but never as here in 53:11, "My Righteous Servant" (41:8; 43:10; 44:1). 8. Note "For the transgression of My people was He stricken"—one Person suffering for a people. 9. This 53rd chapter portrays an innocent Servant suffering for others (verse 9). "He had done no violence, neither was any deceit in His mouth." Was this true of the Nation? Were they innocent? What has the first chapter of Isaiah to say about this? 10. The suffering Servant portrayed here in Isaiah 53 is a voluntary sufferer. Read verse 12: "He hath poured out His soul unto death." Did the Jews go voluntarily into captivity? Were they not dragged into it by force? 11. The suffering Servant portrayed in Isaiah 53 is an unresisting Sufferer. "He opened not His mouth." "He is brought as a lamb." "He opened not His mouth" (53:7). Was that Jewish Nation an unresisting one? A very hasty glance at their history is quite sufficient to convince us of this. 12. The sufferings of the Servant ended in death Verse 8, "cut off" (see 9). Have the sufferings of the Jewish nation ended in the death of that nation? The nation, in spite of centuries of persecution, is very much alive. 13. "Oh," says the critics, "nowhere else in Scripture have we suffering associated with the Messiah, hence this chapter is out of harmony with all previous conceptions of the Messiah, and cannot be accepted as applicable to Christ. An individual with such features has no analogy in Hebrew prophecy" But that is not true. What about Genesis and Psalms. 14. "Is it not impossible," says some, "or at least improbably inconsistent, for the same prophet first to have identified the servant with the Nation, and then to present Him to us as an individual?" Our reply is "No." 15. The Experimental Argument. We know the orthodox view is the correct one because it has brought salvation to us. We found the Atoning Saviour here, and that brought salvation to us. Now we can say: "Surely He hath borne my griefs, and carried my sorrows. He was wounded for my transgressions; He was bruised for my iniquities. With His stripes I am healed. Alleluia!