10Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and Yahweh’s pleasure will prosper in his hand.
11After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities.
12Therefore I will give him a portion with the great. He will divide the plunder with the strong; because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors.
10 Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and Yahweh’s pleasure will prosper in his hand.
11 After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities.
12 Therefore I will give him a portion with the great. He will divide the plunder with the strong; because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors.
KJVKing James Version
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
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.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
Show all 3 translations
JPSJPS Tanakh (1917)
10 Yet it pleased the LORD to crush him by disease; to see if his soul would offer itself in restitution, that he might see his seed, prolong his days, and that the purpose of the LORD might prosper by his hand:
11 Of the travail of his soul he shall see to the full, even My servant, who by his knowledge did justify the Righteous One to the many, and their iniquities he did bear.
12 Therefore will I divide him a portion among the great, and he shall divide the spoil with the mighty; because he bared his soul unto death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.
Luke 22:37(v12)For I tell you that this which is written must still be fulfilled in me: ‘He was counted with transgressors.’ For that which concerns me…
2 Corinthians 5:21(v10)For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
Romans 8:32(v10)He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things?
Hebrews 9:28(vv11–12)so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting…
Galatians 3:13(v10)Christ redeemed us from the curse of the law, having become a curse for us. For it is written, “Cursed is everyone who hangs on a tree,”
Show all 100 cross-references
Romans 5:18-19(v11)So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. For as…
Zechariah 13:7(v10)“Awake, sword, against my shepherd, and against the man who is close to me,” says Yahweh of Armies. “Strike the shepherd, and the sheep…
Mark 15:27(v12)With him they crucified two robbers; one on his right hand, and one on his left.
Luke 23:32-34(v12)There were also others, two criminals, led with him to be put to death. When they came to the place that is called “The Skull”, they…
Ephesians 1:5(v10)having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire,
Colossians 1:13-14(v12)who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love, in whom we have our redemption,…
1 John 2:12(v12)I write to you, little children, because your sins are forgiven you for his name’s sake.
Isaiah 53:3-6(v10)He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face;…
Hebrews 10:6-12(v10)You had no pleasure in whole burnt offerings and sacrifices for sin. Then I said, ‘Behold, I have come (in the scroll of the book it is…
1 John 4:9-10(v10)By this God’s love was revealed in us, that God has sent his one and only Son into the world that we might live through him. In this is…
1 Peter 2:24(vv10–11)He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
Isaiah 53:6(v12)All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
Romans 8:34(v12)Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes…
1 Timothy 2:5-6(v12)For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony in…
Hebrews 9:26(v12)or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put…
Isaiah 53:12(vv10–11)Therefore I will give him a portion with the great. He will divide the plunder with the strong; because he poured out his soul to death and…
Isaiah 53:4-6(v11)Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced…
Romans 6:9(v10)knowing that Christ, being raised from the dead, dies no more. Death no longer has dominion over him!
Titus 2:14(v12)who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for…
Hebrews 2:14-15(v12)Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might…
Hebrews 13:10-12(v10)We have an altar from which those who serve the holy tabernacle have no right to eat. For the bodies of those animals, whose blood is…
Revelation 1:18(v10)and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades.
Revelation 5:9-10(v11)They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your…
Hebrews 12:2(vv11–12)looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and…
1 John 2:1(vv11–12)My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ,…
John 12:27-32(v11)“Now my soul is troubled. What shall I say? ‘Father, save me from this time?’ But I came to this time for this cause. Father, glorify your…
1 Peter 3:18(v11)Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the…
Isaiah 42:1(vv10–11)“Behold, my servant, whom I uphold, my chosen, in whom my soul delights: I have put my Spirit on him. He will bring justice to the nations.
Isaiah 53:8(vv11–12)He was taken away by oppression and judgment. As for his generation, who considered that he was cut off out of the land of the living and…
Psalms 2:8(v12)Ask of me, and I will give the nations for your inheritance, the uttermost parts of the earth for your possession.
Psalms 22:14(v12)I am poured out like water. All my bones are out of joint. My heart is like wax. It is melted within me.
Isaiah 46:10(v10)I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all…
Isaiah 52:13(v12)Behold, my servant will deal wisely. He will be exalted and lifted up, and will be very high.
Isaiah 53:10-11(v12)Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He…
Luke 15:23-24(v10)Bring the fattened calf, kill it, and let’s eat, and celebrate; for this, my son, was dead, and is alive again. He was lost, and is found.’…
John 17:3(v11)This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.
Romans 4:24–5:1(v11)but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead, who was delivered up for…
Romans 8:8(v10)Those who are in the flesh can’t please God.
Colossians 2:15(v12)Having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.
Hebrews 9:24(v12)For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in…
John 12:24(vv10–11)Most certainly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much…
Isaiah 52:15(v12)so he will cleanse many nations. Kings will shut their mouths at him; for they will see that which had not been told them, and they will…
Daniel 2:45(v12)Because you saw that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the bronze, the clay, the…
Matthew 3:17(v10)Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.”
Matthew 20:28(v11)even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
Matthew 26:38-39(v12)Then he said to them, “My soul is exceedingly sorrowful, even to death. Stay here, and watch with me.” He went forward a little, fell on…
Matthew 26:42(v12)Again, a second time he went away, and prayed, saying, “My Father, if this cup can’t pass away from me unless I drink it, your desire be…
Luke 15:5-7(v10)When he has found it, he carries it on his shoulders, rejoicing. When he comes home, he calls together his friends and his neighbors,…
Luke 23:25(v12)He released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus up to their will.
John 6:37-40(v10)All those whom the Father gives me will come to me. He who comes to me I will in no way throw out. For I have come down from heaven, not to…
John 10:14-18(v11)I am the good shepherd. I know my own, and I’m known by my own; even as the Father knows me, and I know the Father. I lay down my life for…
John 16:21(v11)A woman, when she gives birth, has sorrow because her time has come. But when she has delivered the child, she doesn’t remember the anguish…
Acts 26:18(v12)to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins…
Philippians 2:8-11(v12)And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross. Therefore God also…
Philippians 3:8-10(v11)Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered…
Hebrews 7:25(v12)Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make…
Genesis 3:15(v12)I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise…
Psalms 16:9-11(v10)Therefore my heart is glad, and my tongue rejoices. My body shall also dwell in safety. For you will not leave my soul in Sheol, neither…
Psalms 22:30(v10)Posterity shall serve him. Future generations shall be told about the Lord.
Psalms 45:16-17(v10)Your sons will take the place of your fathers. You shall make them princes in all the earth. I will make your name to be remembered in all…
Psalms 72:17(v10)His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed.
Psalms 85:10-12(v10)Mercy and truth meet together. Righteousness and peace have kissed each other. Truth springs out of the earth. Righteousness has looked…
Psalms 89:29(v10)I will also make his offspring endure forever, and his throne as the days of heaven.
Psalms 147:11(v10)Yahweh takes pleasure in those who fear him, in those who hope in his loving kindness.
Psalms 149:4(v10)For Yahweh takes pleasure in his people. He crowns the humble with salvation.
Isaiah 45:25(v11)All the offspring of Israel will be justified in Yahweh, and will rejoice!
Isaiah 49:24-25(v12)Shall the plunder be taken from the mighty, or the lawful captives be delivered? But Yahweh says, “Even the captives of the mighty shall be…
Isaiah 55:11-13(v10)so is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in…
Jeremiah 32:41(v10)Yes, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.”
Ezekiel 33:11(v10)Tell them, ‘ “As I live,” says the Lord Yahweh, “I have no pleasure in the death of the wicked; but that the wicked turn from his way and…
Ezekiel 37:25(v10)They will dwell in the land that I have given to Jacob my servant, in which your fathers lived. They will dwell therein, they, and their…
Daniel 7:13-14(v10)“I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of…
Daniel 9:24(v10)“Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make…
Micah 7:18(v10)Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger…
Zephaniah 3:17(v10)Yahweh, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will…
Matthew 12:28-29(v12)But if I by the Spirit of God cast out demons, then God’s Kingdom has come upon you. Or how can one enter into the house of the strong man,…
Matthew 17:5(v10)While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved…
Luke 1:33(v10)and he will reign over the house of Jacob forever. There will be no end to his Kingdom.”
Acts 2:24-28(v10)whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. For David says…
1 Corinthians 6:11(v11)Some of you were such, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the…
Ephesians 1:9(v10)making known to us the mystery of his will, according to his good pleasure which he purposed in him
Ephesians 5:2(v10)Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
Titus 3:6-7(v11)whom he poured out on us richly, through Jesus Christ our Savior; that being justified by his grace, we might be made heirs according to…
Hebrews 2:13(v10)Again, “I will put my trust in him.” Again, “Behold, here I am with the children whom God has given me.”
Hebrews 7:27(v10)who doesn’t need, like those high priests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For…
Hebrews 9:14(v10)how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from…
Psalms 21:4(v10)He asked life of you and you gave it to him, even length of days forever and ever.
Psalms 69:26(v10)For they persecute him whom you have wounded. They tell of the sorrow of those whom you have hurt.
Psalms 72:7(v10)In his days, the righteous shall flourish, and abundance of peace, until the moon is no more.
Psalms 89:36(v10)His offspring will endure forever, his throne like the sun before me.
Isaiah 9:7(v10)Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold…
Isaiah 49:3(v11)He said to me, “You are my servant, Israel, in whom I will be glorified.”
Isaiah 62:3-5(v10)You will also be a crown of beauty in Yahweh‘s hand, and a royal diadem in your God’s hand. You will not be called Forsaken any more, nor…
Luke 22:44(v11)Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground.
Romans 3:22-24(v11)even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have…
100 distinct cross-references across this passage (120 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv10–12Christ by offering up himself shall give life to…
Christ by offering up himself shall give life to his Church, and so cause them to live with him forever.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv10–12Isa 53:10 Yet it pleased the LORD to bruise…
Isa 53:10 Yet it pleased the LORD to bruise him; he hath put [him] to grief: when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the LORD shall prosper in his hand.
Ver. 10. Yet it pleased the Lord to bruise him.] Singula verba hie expendenda sunt cum emphasi, saith one. {a} Here every word hath its weight, and it is very sure that the apostles and evangelists, in describing the mysteries of our salvation, have great respect as to this whole chapter of Isaiah, so especially to these three last verses. And it must needs be that the prophet, when he wrote these things, was indued with a very great Spirit; because herein he so clearly setteth forth the Lord Christ in his twofold estate of humiliation and of exaltation, that whereas other oracles of the Old Testament borrow light from the New, this chapter lendeth light to the New in several places.
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He hath put him to grief.] Or, He suffered him to be put to pain. See Act 2:23; Act 4:28. God the Father had a main hand in his Son’s sufferings, and that out of his free mercy, {Joh 3:16} for the good of many.
When thou shalt make his soul an offering for sin.] Compare 2Co 5:20, "He made him sin for us that knew no sin." Our sins were laid upon him, as the sins of him that sacrificed were laid upon the beast; which was thereby made the sinner, as it were, and the man righteous. Christ’s soul suffered also. {Mat 26:38} It was undequaque tristis, surrounded with sorrows, and heavy as heart could hold. This sacrifice of his was truly expiatory and satisfactory. Compare Heb 10:1-2.
He shall see his seed.] Bring many sons to God, {Heb 2:10; Heb 2:13 Isa 53:8} a holy seed, the Church of the New Testament to the end of the world, {Psa 72:17} filiabitur nomine eius. The name of Christ shall endure for ever; it shall be begotten as one generation is begotten of another. There shall be a succession of Christ’s name, till time shall be no more. {b}
And the pleasure of the Lord shall prosper in his hand.] He came to send fire on the earth, which while he lived upon earth was already kindled. {Luk 12:49} This some interpret as the gospel, which how wonderfully it spread and prospered, the evangelical and ecclesiastical histories testify.
{a} Hyper.
{b} Parit dum perit, et perit dum parit. - Phaenicis aenigma.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv10–12Yet it pleased the Lord to bruise him; but…
Yet it pleased the Lord to bruise him; but although he was perfectly innocent, it pleased God for other just and wise reasons to punish him.
He hath put him to grief; God was the principal Cause of all his sorrows and sufferings, although men’s sins were the deserving cause.
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When thou shalt make his soul an offering for sin; when thou, O God, shalt make, or have made, thy Son a sacrifice, by giving him up to death for the atonement of men’s sins. His
soul is here put for his life, or for himself, or his whole human nature, which was sacrificed; his soul being tormented with the sense of God’s wrath, and his body crucified, and soul and body separated by death. Or the words may be rendered, when his soul shall make, or have made, itself
an offering for sin; whereby it may be implied that he did not lay down his life by force, but willingly.
He shall see his seed; his death shall be glorious to himself, and highly beneficial to others; for he shall have a numerous issue of believers reconciled to God, and saved by his death.
He shall prolong his days; he shall be raised to immortal life, and shall live and reign with God for ever; he shall die no more, Ro 6 9, and of his kingdom there shall be no end, Luk 1:33.
The pleasure of the Lord shall prosper in his hand; God’s gracious decree for the redemption and salvation of mankind shall be effectually carried on by his ministry and mediation.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v10In the foregoing verses the prophet had testified very…
In the foregoing verses the prophet had testified very particularly of the sufferings of Christ, yet mixing some hints of the happy issue of them; here he again mentions his sufferings, but largely foretels the glory that should follow. We may observe, in these verses,
I. The services and sufferings of Christ's state of humiliation. Come, and see how he loved us, see what he did for us.
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1. He submitted to the frowns of Heaven (Isa 53:10): Yet it pleased the Lord to bruise him, to put him to pain, or torment, or grief. The scripture nowhere says that Christ is his sufferings underwent the wrath of God; but it says here, (1.) That the Lord bruised him, not only permitted men to bruise him, but awakened his own sword against him, Zac 13:7. They esteemed him smitten of God for some very great sin of his own (Isa 53:4); now it was true that he was smitten of God, but it was for our sin; the Lord bruised him, for he did not spare him, but delivered him up for us all, Rom 8:32. He it was that put the bitter cup into his hand, and obliged him to drink it (Joh 18:11), having laid upon him our iniquity. He it was that made him sin and a curse for us, and turned to ashes all his burnt-offering, in token of the acceptance of it, Psa 20:3. (2.) That he bruised him so as to put him to grief. Christ accommodated himself to this dispensation, and received the impressions of grief from his Father's delivering him up; and he was troubled to such a degree that it put him into an agony, and he began to be amazed and very heavy. (3.) It pleased the Lord to do this. He determined to do it; it was the result of an eternal counsel; and he delighted in it, as it was an effectual method for the salvation of man and the securing and advancing of the honour of God.
2. He substituted himself in the room of sinners, as a sacrifice. He made his soul an offering for sin; he himself explains this (Mat 20:28), that he came to give his life a ransom for many. When men brought bulls and goats as sacrifices for sin they made them offerings, for they had an interest in them, God having put them under the feet of man. But Christ made himself an offering; it was his own act and deed. We could not put him in our stead, but he put himself, and said, Father, into thy hands I commit my spirit, in a higher sense than David said, or could say it. "Father, I commit my soul to thee, I deposit it in thy hands, as the life of a sacrifice and the price of pardons." Thus he shall bear the iniquities of the many that he designed to justify (Isa 53:11), shall take away the sin of the world by taking it upon himself, Joh 1:29. This mentioned again (Isa 53:12): He bore the sin of many, who, if they had borne it themselves, would have been sunk by it to the lowest hell. See how this dwelt upon; for, whenever we think of the sufferings of Christ, we must see him in them bearing our sin.
3. He subjected himself to that which to us is the wages of sin (Isa 53:12): He has poured out his soul unto death, poured it out as water, so little account did he make of it, when the laying of it down was the appointed means of our redemption and salvation. He loved not his life unto the death, and his followers, the martyrs, did likewise, Rev 12:11. Or, rather, he poured it out as a drink-offering, to make his sacrifice complete, poured it out as wine, that his blood might be drink indeed, as his flesh is meat indeed to all believers. There was not only a colliquation of his body in his sufferings (Psa 22:14, I am poured out like water), but a surrender of his spirit; he poured out that, even unto death, though he is the Lord of life.
4. He suffered himself to be ranked with sinners, and yet offered himself to be an intercessor for sinners, Isa 53:12. (1.) It was a great aggravation of his sufferings that he was numbered with transgressors, that he was not only condemned as a malefactor, but executed in company with two notorious malefactors, and he in the midst, as if he had been the worst of the three, in which circumstance of his suffering, the evangelist tells us, this prophecy was fulfilled, Mar 15:27, Mar 15:28. Nay, the vilest malefactor of all, Barabbas, who was a traitor, a thief, and a murderer, was put in election with him for the favour of the people, and carried it; for they would not have Jesus released, but Barabbas. In his whole life he was numbered among the transgressors; for he was called and accounted a sabbath-breaker, a drunkard, and a friend to publicans and sinners. (2.) It was a great commendation of his sufferings, and redounded very much to his honour, that in his sufferings he made intercession for the transgressors, for those that reviled and crucified him; for he prayed, Father, forgive them, thereby showing, not only that he forgave them, but that he was now doing that upon which their forgiveness, and the forgiveness of all other transgressors, were to be founded. That prayer was the language of his blood, crying, not for vengeance, but for mercy, and therein it speaks better things than that of Abel, even for those who with wicked hands shed it.
II. The grace and glories of his state of exaltation; and the graces he confers on us are not the least of the glories conferred on him. These are secured to him by the covenant of redemption, which these verses give us some idea of. He promises to make his soul an offering for sin, consents that the Father shall deliver him up, and undertakes to bear the sin of many, in consideration of which the Father promises to glorify him, not only with the glory he had, as God, before the world was (Joh 17:5), but with the glories of the Mediator.
1. He shall have the glory of an everlasting Father. Under this title he was brought into the world (Isa 9:6), and he shall not fail to answer the title when he goes out of the world. This was the promise made to Abraham (who herein was a type of Christ), that he should be the father of many nations and so be the heir of the world, Rom 4:13, Rom 4:17. As he was the root of the Jewish church, and the covenant was made with him and his seed, so is Christ of the universal church and with him and his spiritual seed is the covenant of grace made, which is grounded upon and grafted in the covenant of redemption, which here we have some of the glorious promises of. It is promised,
(1.) That the Redeemer shall have a seed to serve him and to bear up his name, Psa 22:30. True believers are the seed of Christ; the Father gave them to him to be so, Joh 17:6. He died to purchase and purify them to himself, fell to the ground as a corn of wheat, that he might bring forth much fruit, Joh 12:24. The word, that incorruptible see, of which they are born again, is his word; the Spirit, the great author of their regeneration, is his Spirit; and it is his image that is impressed upon them.
(2.) That he shall live to see his seed. Christ's children have a living Father, and because he lives they shall live also, for he is their life. Though he died, he rose again, and left not his children orphans, but took effectual care to secure to them the spirit, the blessing, and the inheritance of sons. He shall see a great increase of them; the word is plural, He shall see his seeds, multitudes of them, so many that they cannot be numbered.
(3.) That he shall himself continue to take care of the affairs of this numerous family: He shall prolong his days. Many, when they see their seed, their seed's seed, wish to depart in peace; but Christ will not commit the care of his family to any other, no, he shall himself live long, and of the increase of his government and peace there shall be no end, for he ever lives. Some refer it to believers: He shall see a seed that shall prolong its days, agreeing with Psa 89:29, Psa 89:36, His seed shall endure for ever. While the world stands Christ will have a church in it, which he himself will be the life of.
(4.) That his great undertaking shall be successful and shall answer expectation: The pleasure of the Lord shall prosper in his hand. God's purposes shall take effect, and not one iota or tittle of them shall fail. Note, [1.] The work of man's redemption is in the hands of the Lord Jesus, and it is in good hands. It is well for us that it is in his, for our own hands are not sufficient for us, but he is able to save to the uttermost. It is in his hands who upholds all things. [2.] It is the good pleasure of the Lord, which denotes not only his counsel concerning it, but his complacency in it; and therefore God loved him, and was well pleased in him, because he undertook to lay down his life for the sheep. [3.] It has prospered hitherto, and shall prosper, whatever obstructions or difficulties have been, or may be, in the way of it. Whatever is undertaken according to God's pleasure shall prosper, Isa 46:10. Cyrus, a type of Christ, shall perform all God's pleasure (Isa 44:28), and therefore, no doubt, Christ shall. Christ was so perfectly well qualified for his undertaking, and prosecuted it with so much vigour, and it was from first to last so well devised, that it could not fail to prosper, to the honour of his Father and the salvation of all his seed.
(5.) That he shall himself have abundant satisfaction in it (Isa 53:11): He shall see of the travail of his sous, and shall be satisfied. He shall see it beforehand (so it may be understood); he shall with the prospect of his sufferings have a prospect of the fruit, and he shall be satisfied with the bargain. He shall see it when it is accomplished in the conversion and salvation of poor sinners. Note, [1.] Our Lord Jesus was in travail of soul for our redemption and salvation, in great pain, but with longing desire to be delivered, and all the pains and throes he underwent were in order to it and hastened it on. [2.] Christ does and will see the blessed fruit of the travail of his soul in the founding and building up of his church and the eternal salvation of all that were given him. He will not come short of his end in any part of his work, but will himself see that he has not laboured in vain. [3.] The salvation of souls is a great satisfaction to the Lord Jesus. He will reckon all his pains well bestowed, and himself abundantly recompensed, if the many sons be by him brought through grace to glory. Let him have this, and he has enough. God will be glorified, penitent believers will be justified, and then Christ will be satisfied. Thus, in conformity to Christ, it should be a satisfaction to us if we can do any thing to serve the interests of God's kingdom in the world. Let it always be our meat and drink, as it was Christ's, to do God's will.
2. He shall have the glory of bringing in an everlasting righteousness; for so it was foretold concerning him, Dan 9:24. And here, to the same purport, By his knowledge (the knowledge of him, and faith in him) shall my righteous servant justify many; for he shall bear the sins of many, and so lay a foundation for our justification from sin. Note, (1.) The great privilege that flows to us from the death of Christ is justification from sin, our being acquitted from that guilt which alone can ruin us, and accepted into God's favour, which alone can make us happy. (2.) Christ, who purchased our justification for us, applies it to us, by his intercession made for us, his gospel preached to us, and his Spirit witnessing in us. The Son of man had power even on earth to forgive sin. (3.) There are many whom Christ justifies, not all (multitudes perish in their sins), yet many, even as many as he gave his life a ransom for, as many as the Lord our God shall call. He shall justify not here and there one that is eminent and remarkable, but those of the many, the despised multitude. (4.) It is by faith that we are justified, by our consent to Christ and the covenant of grace; in this way we are saved, because thus God is most glorified, free grace most advanced, self most abased, and our happiness most effectually secured. (5.) Faith is the knowledge of Christ, and without knowledge there can be no true faith. Christ's way of gaining the will and affections is by enlightening the understanding and bringing that unfeignedly to assent to divine truths. (6.) That knowledge of Christ, and that faith in him, by which we are justified, have reference to him both as a servant to God and as a surety for us. [1.] As one that is employed for God to pursue his designs and secure and advance the interests of his glory. "He is my righteous servant, and as such justifies men." God has authorized and appointed him to do it; it is according to God's will and for his honour that he does it. He is himself righteous, and of his righteousness have all we received. He that is himself righteous (for he could not have made atonement for our sin if he had had any sin of his own to answer for) is made of God to us righteousness, the Lord our righteousness. [2.] As one that has undertaken for us. We must know him, and believe in him, as one that bore our iniquities - saved us from sinking under the load by taking it upon himself.
3. He shall have the glory of obtaining an incontestable victory and universal dominion, Isa 53:12. Because he has done all these good services, therefore will I divide him a portion with the great, and, according to the will of the Father, he shall divide the spoil with the strong, as a great general, when he has driven the enemy out of the field, takes the plunder of it for himself and his army, which is both an unquestionable evidence of the victory and a recompense for all the toils and perils of the battle. Note, (1.) God the Father has engaged to reward the services and sufferings of Christ with great glory: "I will set him among the great, highly exalt him, and give him a name above every name." Great riches are also assigned to him: He shall divide the spoil, shall have abundance of graces and comforts to bestow upon all his faithful soldiers. (2.) Christ comes at his glory by conquest. He has set upon the strong man armed, dispossessed him, and divided the spoil. He has vanquished principalities and powers, sin and Satan, death and hell, the world and the flesh; these are the strong that he has disarmed and taken the spoil of. (3.) Much of the glory with which Christ is recompensed, and the spoil which he has divided, consists in the vast multitudes of willing, faithful, loyal subjects, that shall be brought in to him; for so some read it: I will give many to him, and he shall obtain many for a spoil. God will give him the heathen for his inheritance and the uttermost parts of the earth for his possession, Psa 2:8. His dominion shall be from sea to sea. Many shall be wrought upon by the grace of God to give up themselves to him to be ruled, and taught, and saved by him, and hereby he shall reckon himself honoured, and enriched, and abundantly recompensed for all he did and all he suffered. (4.) What God designed for the Redeemer he shall certainly gain the possession of: "I will divide it to him," and immediately it follows, He shall divide it, notwithstanding the opposition that is given to him; for, as Christ finished the work that was given him to do, so God completed the recompence that was promised him for it; for he is both able and faithful. (5.) The spoil which God divided to Christ he divides (it is the same word), he distributes, among his followers; for, when he led captivity captive, he received gifts for men, that he might give gifts to men; for as he has told us (Act 20:35) he did himself reckon it more blessed and honourable to give than to receive. Christ conquered for us, and through him we are more than conquerors. He has divided the spoils, the fruits of his conquest, to all that are his: let us therefore cast in our lot among them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv10–12Yet it pleased the Lord to bruise him,.... The…
Yet it pleased the Lord to bruise him,.... The sufferings of Christ are signified by his being "bruised"; See Gill on Isa 53:5, and as it was foretold he should have his heel bruised by the serpent, Gen 3:15, but here it is ascribed to the Lord: he was bruised in body, when buffeted and scourged, and nailed to the cross; and was bruised and broken in spirit, when the sins of his people were laid on him, and the wrath of God came upon him for them: the Lord had a hand in his sufferings; he not only permitted them, but they were according to the counsel of his will; they were predetermined by him, Act 2:23, yea, they were pleasing to him, he took a kind of delight and pleasure in them; not in them simply considered as sufferings, but as they were an accomplishment of his purposes, a fulfilment of his covenant and promises, and of the prophecies in his word; and, particularly, as hereby the salvation of his people was brought about; see Joh 10:17,
he hath put him to grief; when he awoke the sword of justice against him; when he spared him not, but delivered him up into the hands of wicked men, and unto death: he was put to grief in the garden, when his soul was exceeding sorrowful; and on the cross, when he was nailed to it, had the weight of his people's sins, and his Father's wrath, on him; and when he hid his face from him, which made him cry out, "my God, my God, why hast thou forsaken me?" or, "hath put him to pain": suffered him to be put to pain, both in body and mind:
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when thou shall make his soul an offering for sin: not his soul only, but his body also, even his whole human nature, as in union with his divine Person; for it was he himself that was offered up in the room and stead of his people, to make atonement and satisfaction for their sins, Heb 9:14, or, "when thou shalt make his soul sin" (z); so Christ was made by imputation, Co2 5:21, and when he was so made, or had the sins of his people imputed to him, then was he bruised, and put to pain and grief, in order to finish them, and make an end of them, and make reconciliation for them: or, "when his soul shall make an offering" (a) "for sin", or "sin" itself; make itself an offering; for Christ offered up himself freely and voluntarily; he gave himself an offering and a sacrifice to God, for a sweetsmelling savour, Eph 5:2, he was altar, sacrifice, and priest.
He shall see his seed; or, "a seed"; a spiritual seed and offspring; a large number of souls, that shall be born again, of incorruptible seed, as the fruit of his sufferings and death; see Joh 12:24, this he presently began to see after his resurrection from the dead, and ascension to heaven; when great numbers were converted among the Jews, and after that multitudes in the Gentile world, and more or less in all ages; ever since has he had a seed to serve him; and so he will in the latter day, and to the end of time:
he shall prolong his days: live long, throughout all ages, to all eternity; though he was dead, he is alive, and lives for evermore; lives to see all the children that the Father gave him, and he has gathered together by his death, when scattered abroad, and see them all born again, and brought to glory. Some connect this with the preceding clause, "he shall see a seed that shall prolong its days" (b); for Christ will never want issue, his church will never fail, his seed will endure for ever, Psa 89:29. So the Targum, paraphrasing the words of Christ and his seed,
"they shall see the kingdom of their Messiah; they shall multiply sons and daughters; they shall prolong their days:''
and so Aben Ezra says these words are spoken of the generation that shall return to God, and to the true religion, at the coming of the Messiah.
And the pleasure of the Lord shall prosper in his hand; the work of man's redemption, put into the hands of Christ, which he undertook to accomplish; which was with him and before him, when he came into this world, and was his meat and drink to do; this he never left till he had finished it; so that it succeeded and prospered with him: and this may well be called "the pleasure of the Lord"; it was the good pleasure of his will; it was what he purposed and resolved; what his heart was set upon, and was well pleasing to him, as effected by his Son. Likewise the setting up of the kingdom and interest of Christ in the world, and the continuance and increase of it; the ministry of the word, and the success of that as the means thereof, may be also meant; for the Gospel will be preached, and a Gospel church still continued, until all the elect of God are gathered in.
(z) "quum posueris delictum animam ejus", De Dieu. (a) "Ubi posuit satisfactionis pretium anima ejus", Cocceius; "si posuerit delictum sua anima", Montanus. (b) "videbit semen quod prolongabit dies", Cocceius; "videbit semen longaevum", V. L.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv10–12He - God was the principal cause of all…
He - God was the principal cause of all his sufferings, tho' mens sins were the deserving cause. When - When thou, O God, shalt have made, thy son a sacrifice, by giving him up to death for the atonement of mens sins. His soul is here put for his life, or for himself. Shall see - He shall have a numerous issue of believers reconciled by God, and saved by his death. Prolong - He shall live and reign with God forever. The pleasure - God's gracious decree for the salvation of mankind shall be effectually carried on by his ministry and mediation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv10–12Verse 10. To grief - "With affliction"] For החלי…
Verse 10. To grief - "With affliction"] For החלי hecheli, the verb, the construction of which seems to be hard and inelegant in this place, the Vulgate reads בחלי bocholi, in infirmitate, "with infirmity."
When thou shalt make his soul - "If his soul shall make"] For תשים tasim, a MS. has תשם tasem, which may be taken passively, "If his soul shall be made - "agreeably to some copies of the Septuagint, which have δωται. See likewise the Syriac.
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When thou shalt make his soul an offering] The word נפש nephesh, soul, is frequently used in Hebrew to signify life. Throughout the New Testament the salvation of men is uniformly attributed to the death of Christ.
He shall see his seed] True converts, genuine Christians.
He shall prolong his days] Or this spiritual progeny shall prolong their days, i.e., Christianity shall endure to the end of time.
And the pleasure of the Lord] To have all men saved and brought to the knowledge of the truth.
Shall prosper in his hand.] Shall go on in a state of progressive prosperity; and so completely has this been thus far accomplished, that every succeeding century has witnessed more Christianity in the world than the preceding, or any former one.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv10, 12Isa 53:10-11. It pleased the Lord to bruise him…
Isa 53:10-11. It pleased the Lord to bruise him — Although he was perfectly innocent, it pleased God, for other just and wise reasons, to expose him to sufferings and death. He hath put him to grief — His God and Father spared him not, though he was his only and beloved Son, but delivered him up for us all, to ignominy and torture, delivered him by his determinate counsel and foreknowledge, (Act 2:23,) into the power of those whose wicked hands he knew would execute upon him every species of cruelty and barbarity. When thou shalt make his soul an offering for sin — When thou, O God, shalt have made thy Son a sacrifice, by giving him up to death for the atonement of men’s sins. His soul is here put for his life, or for himself, or his whole human nature, which was sacrificed, his soul being oppressed with a sense of the wrath of God due to our sins, his body crucified, and his soul and body separated by death. Or, the words, נפשׁו אם תשׁים אשׁם, may be rendered, when, or, if his soul shall make an offering for sin, or, a propitiatory sacrifice: whereby it may be implied, that he did not lay down his life by compulsion, but willingly. He shall see his seed — His death shall be glorious to himself and highly beneficial to others, for he shall have a numerous seed of believers, reconciled to God, and saved by his death. He shall prolong his days — He shall be raised to immortal life, and live and reign with God for ever. The pleasure of the Lord shall prosper in his hand — God’s gracious decree, for the salvation of mankind, shall be effectually carried on by his ministry and mediation. He shall see of the travail of his soul — He shall enjoy the comfortable and blessed fruit of all his hard labours and grievous sufferings: and shall be satisfied — He shall esteem his own and his Father’s glory, and the salvation of his people, an abundant recompense. By his knowledge — By the knowledge of, or an acquaintance with himself, that knowledge which is accompanied with faith, love, and obedience to him; shall my righteous servant justify many — Shall acquit them that believe in and obey him from the guilt of all their sins, and save them from the dreadful consequences thereof. Justification is here, as in most other places of the Scriptures, one or two excepted opposed to condemnation: and Christ is said to justify sinners, because he does it meritoriously, procuring justification for us by his sacrifice; as God the Father is commonly said to justify authoritatively, because he accepted the price paid by Christ for that blessing, and the pronouncing of the sentence of absolution is referred to him in the gospel dispensation. For he shall bear their iniquities — For he shall satisfy the justice and law of God for them, by bearing the punishment due to their sins; and therefore, on the principles of reason and justice, they must be acquitted, otherwise the same debt would be twice required and paid.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv10–12Yet it pleased the Lord to bruise him -…
Yet it pleased the Lord to bruise him - In this verse, the prediction respecting the final glory and triumph of the Messiah commences. The design of the whole prophecy is to state, that in consequence of his great sufferings, he would be exalted to the highest honor (see the notes at Isa 52:13). The sense of this verse is, ‘he was subjected to these sufferings, not on account of any sins of his, but because, under the circumstances of the case, his sufferings would be pleasing to Yahweh. He saw they were necessary, and he was willing that he should be subjected to them. He has laid upon him heavy sufferings. And when he has brought a sin-offering, he shall see a numerous posterity, and the pleasure of the Lord shall prosper through him.’ The Lord was ‘pleased’ with his sufferings, not because he has delight in the sufferings of innocence; not because the sufferer was in any sense guilty or ill-deserving; and not because he was at any time displeased or dissatisfied with what the Mediator did, or taught. But it was:
1. Because the Messiah had voluntarily submitted himself to those sorrows which were necessary to show the evil of sin; and in view of the great object to be gained, the eternal redemption of his people, he was pleased that he would subject himself to so great sorrows to save them. He was pleased with the end in view, and with all that was necessary in order that the end might be secured.
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2. Because these sufferings would tend to illustrate the divine perfections, and show the justice and mercy of God. The gift of a Saviour, such as he was, evinced boundless benevolence; his sufferings in behalf of the guilty showed the holiness of his nature and law; and all demonstrated that he was at the same time disposed to save, and yet resolved that no one should be saved by dishonoring his law, or without expiation for the evil which had been done by sin.
3. Because these sorrows would result in the pardon and recovery of an innumerable multitude of lost sinners, and in their eternal happiness and salvation. The whole work was one of benevolence, and Yahweh was pleased with it as a work of pure and disinterested love.
To bruise him - (See the notes at Isa 53:5). The word here is the infinitive of Piel. ‘To bruise him, or his being bruised, was pleasing to Yahweh;’ that is, it was acceptable to him that he should be crushed by his many sorrows. It does not of necessity imply that there was any positive and direct agency on the part of Yahweh in bruising him, but only that the fact of his being thus crushed and bruised was acceptable to him.
He hath put him to grief - This word, ‘hath grieved him,’ is the same which in another form occurs in Isa 53:4. It means that it was by the agency, and in accordance with the design of Yahweh, that he was subjected to these great sorrows.
When thou shalt make his soul - Margin, ‘His soul shall make.’ According to the translation in the text, the speaker is the prophet, and it contains an address to Yahweh, and Yahweh is himself introduced as speaking in Isa 53:11. According to the margin, Yahweh himself speaks, and the idea is, that his soul should make an offering for sin. The Hebrew will bear either. Jerome renders it, ‘If he shall lay down his life for sin.’ The Septuagint renders it in the plural, ‘If you shall give (an offering) for sin, your soul shall see a long-lived posterity.’ Lowth renders it, ‘If his soul shall make a propitiatory sacrifice.’ Rosenmuller renders it, ‘If his soul, that is, he himself, shall place his soul as an expiation for sin.’ Noyes renders it, ‘But since he gave himself a sacrifice for sin.’ It seems to me that the margin is the correct rendering, and that it is to be regarded as in the third person. Thus the whole passage will be connected, and it will be regarded as the assurance of Yahweh himself, that when his life should be made a sacrifice for sin, he would see a great multitude who should be saved as the result of his sufferings and death.
His soul - The word rendered here ‘soul’ (נפשׁ nephesh) means properly breath, spirit, the life, the vital principle Gen 1:20-30; Gen 9:4; Lev 17:11; Deu 12:23. It sometimes denotes the rational soul, regarded as the seat of affections and emotions of various kinds Gen 34:3; Psa 86:4; Isa 15:4; Isa 42:1; Son 1:7; Son 3:1-4. It is here equivalent to himself - when he himself is made a sin-offering, or sacrifice for sin.
An offering for sin - (אשׁם 'âshâm). This word properly means, blame, guilt which one contracts by transgression Gen 26:10; Jer 51:5; also a sacrifice for guilt; a sin-offering; an expiatory sacrifice. It is often rendered ‘trespass-offering’ Lev 5:19; Lev 7:5; Lev 14:21; Lev 19:21; 1Sa 6:3, 1Sa 6:8, 1Sa 6:17). It is rendered ‘guiltiness’ Gen 26:10; ‘sin’ Pro 14:9; ‘trespass’ Num 5:8. The idea here is, clearly, that he would be made an offering, or a sacrifice for sin; that by which guilt would be expiated and an atonement made. In accordance with this, Paul says 2Co 5:21, that God ‘made him to be sin for us’ (ἁμαρτίαν hamartian), that is, a sin-offering; and he is called ἱλασμὸς hilasmos and ἱλαστήριον hilastērion, a propitiatory sacrifice for sins Rom 3:25; 1Jo 2:2; 1Jo 4:10. The idea is, that he was himself innocent, and that he gave up his soul or life in order to make an expiation for sin - as the innocent animal in sacrifice was offered to God as an acknowledgment of guilt. There could be no more explicit declaration that he who is referred to here, did not die as a martyr merely, but that his death had the high purpose of making expiation for the sins of people. Assuredly this is not language which can be used of any martyr. In what sense could it be said of Ignatius or Cranmer that their souls or lives were made an offering (אשׁם 'âshâm or ἱλασμὸς hilasmos) for sin? Such language is never applied to martyrs in the Bible; such language is never applied to them in the common discourses of people.
He shall see his seed - His posterity; his descendants. The language here is taken from that which was regarded as the highest blessing among the Hebrews. With them length of days and a numerous posterity were regarded as the highest favors, and usually as the clearest proofs of the divine love. ‘Children’s children are the crown of old men’ Pro 17:6. See Psa 127:5; Psa 128:6 : ‘Yea, thou shalt see thy children’s children, and peace upon Israel.’ So one of the highest blessings which could be promised to Abraham was that he would be made the father of many nations Gen 12:2; Gen 17:5-6. In accordance with this, the Messiah is promised that he shall see a numerous spiritual posterity. A similar declaration occurs in Psa 22:30, which is usually applied to the Messiah. ‘A seed shall serve him; it shall be accounted to the Lord for a generation.’ The natural relation between father and son is often transferred to spiritual subjects. Thus the name father is often given to the prophets, or to teachers, and the name sons to disciples or learners. In accordance with this, the idea is here, that the Messiah would sustain this relation, and that there would be multitudes who would sustain to him the relation of spiritual children. There may be emphasis on the word ‘see’ - he shall see his posterity, for it was regarded as a blessing not only to have posterity, but to be permitted to live and see them. Hence, the joy of the aged Jacob in being permitted to see the children of Joseph Gen 48:11 : ‘And Israel said unto Joseph, I had not thought to see thy face; and lo, God hath showed me also thy seed.
He shall prolong his days - His life shall be long. This also is language which is taken from ‘the view entertained among the Hebrews that long life was a blessing, and was a proof of the divine favor. Thus, in 1Ki 3:14, God says to Solomon, ‘if thou wilt walk in my ways, and keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days’ (see Deu 25:15; Psa 21:4; Psa 91:16; Pro 3:2). The meaning here is, that the Messiah, though he should be put to death, would yet see great multitudes who should be his spiritual children. Though he should die, yet he would live again, and his days should be lengthened out. It is fulfilled in the reign of the Redeemer on earth and in his eternal existence and glory in heaven.
And the pleasure of the Lord - That is, that which shall please Yahweh; the work which he desire and appoints.
Shall prosper - (See the notes at Isa 52:13, where the same word occurs).
In his hand - Under his government and direction. Religion will be promoted and extended through him. The reward of all his sufferings in making an offering for sin would be, that multitudes would be converted and saved; that his reign would be permanent, and that the work which Yahweh designed and desired would prosper under his administration.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv10, 12Bruise. Septuagint, "to cleanse him from the wound." (Haydock)…
Bruise. Septuagint, "to cleanse him from the wound." (Haydock) --- God was pleased that he should satisfy fro our crimes. --- Hand. Christ has died for all, and established a Church which shall not perish.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv10–12Transition from His humiliation to His exaltation.
Transition from His humiliation to His exaltation.
pleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (Joh 6:38; Heb 10:7, Heb 10:9), as to man's redemption; so at the end of the verse, "the pleasure of the LORD shall prosper in His hand."
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bruise--(see Isa 53:5); Gen 3:15, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. HENGSTENBERG rightly objects to MAGEE'S translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (Eze 18:20). Matthew, elsewhere, also sets forth His vicarious atonement (Mat 20:28).
when thou, &c.--rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (Isa 53:10), to Jehovah speaking in the first person in Isa 53:11. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse.
offering for sin-- (Rom 3:25; Jo1 2:2; Jo1 4:10).
his seed--His spiritual posterity shall be numerous (Psa 22:30); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (Gen 48:11; Psa 128:6).
prolong . . . days--also esteemed a special blessing among the Jews (Psa 91:16). Messiah shall, after death, rise again to an endless life (Hos 6:2; Rom 6:9).
prosper-- (Isa 52:13, Margin).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv10, 1210, 11. It pleased the Lord to bruise him…
10, 11. It pleased the Lord to bruise him — Notwithstanding his innocence. His bruising thus accords with the divine idea of permitting (Act_2:23) an expression of love through suffering, which expression Messiah alone is competent to make. The time of being pleased with Old Testament sacrifices is proleptically past, as brought out in Psa_40:6-8, (Lo, I come, etc.) But the time of receiving reward for suffering is now at hand.
He shall see his seed — Love declared to the world through a suffering self-offering, is to reap fruit in a long line of spiritual children whose own deserved penal sufferings are offset by Messiah’s free suffering instead.
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He shall prolong his days — This he is to do in the great mediatorial aion — the period of the great Christian dispensation that is to follow — during which his joy shall abound more and more through the vast increase of redeemed ones coming into his kingdom. A fitting and satisfying reward shall this prove to be. The same idea is expanded in Isa_53:11.
By his knowledge — His “knowledge,” probably, of the eternal plan to save men; “knowledge” of the how, and why, and extent, of such a plan, possibly not fully contemplated till his glorification began, just prior to his priestly sufferings, and continuing to his exaltation. See Mat_24:36. Such knowledge was relief to those sufferings. He saw from the cross “the glory that should follow,” and in a sense was thereby sustained. In such case he could freely and joyfully interpose for a world of sinners with sufferings due only to them, and of such a character that divine justice and government might accept his suffering in lieu of theirs, and be in no jeopardy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv10–1210. Yet it pleased … grief] The sentence must…
10. Yet it pleased … grief] The sentence must be a restatement of the fact that the Servant has suffered by the will of Jehovah, this being repeated in order to introduce the explanation of Jehovah’s purpose in imposing chastisement upon him. The second clause, he hath put him to grief, represents a single Hebrew word, which is vocalised and translated by the LXX. as the noun for “sickness” (Isa_53:3). The meaning intended by the punctuators is probably “he hath made him sick” (R.V. marg.), although the form is anomalous and the syntax uncertain. Since it is too short to form an independent line, it must be closely attached to what precedes: hence the rendering of Dillmann and others, “It pleased Jehovah to crush him incurably,” i.e. grievously (cf. Mic_6:13; Nah_3:19). This is perhaps the best that can be made of the received reading, but it is most probable that the textual derangement which prevails in these verses begins here.
when thou shalt make his soul an offering for sin] Rather “if (or when) his soul should present a guilt-offering.” The difficulty here does not lie in the analogy of the guilt-offering, for this probably signifies nothing more than has been already expressed in plain words, that the Servant’s death is the means of removing guilt (Isa_53:4-6). It does not appear that the distinctive ritual and function of the guilt-offering (’âshâm, see Lev_5:14 ff., &c.) throws any light on this passage. The chief difficulty is the hypothetical character of the sentence, of which no satisfactory explanation has been given. No doubt the atoning effect of the sufferings is the condition of Jehovah’s great purpose being attained, but the condition has been already fulfilled, whereas it is here spoken of as an event which is, if not problematic, at least future.—The subject is ambiguous, but on every ground it is better to suppose that “his soul” is subject than that Jehovah is addressed. Ewald and Cheyne, however, prefer to read (with the change of a consonant) “when he shall make his soul a guilt-offering.”
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he shall see a seed (cf. Gen_50:23) he shall prolong his days] i.e. shall enjoy long life. His “seed” are the true spiritual Israel of the future, those who by his means are converted to the knowledge of Jehovah.
the pleasure (i.e. the purpose, see on Isa_44:28) of the Lord] the establishment of the universal religion, the eternal salvation. The verse returns on itself by repetition of the opening idea (as Isa_53:3; Isa_53:6-7)—“palindromically,” as Delitzsch would say.
10–12. These difficult verses describe, partly in the prophet’s own words and partly in those of Jehovah, the Divine purpose which is realised through the sufferings of the Servant. In Isa_53:10-11 it is impossible to trace a clear connexion of ideas; the grammar also is peculiar, and in all probability there is considerable textual disorder. The main thought, however, is that the Servant is to be the instrument in establishing the true religion, by removing the burden of guilt and bringing many to righteousness. As the reward of his sufferings he will enjoy a brilliant future and have a numerous spiritual offspring. He will become a great power in the world, attaining a position like that of a mighty conqueror. The idea of a resurrection from the dead appears to be necessarily implied. If the Servant be a personification of Israel, this is merely a figure for national restoration from exile; but if he be an individual, then his resurrection must be accepted as a literal fact, just as his death must be literally understood.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv10–12(10) Yet it pleased the Lord . . .—The…
(10) Yet it pleased the Lord . . .—The sufferings of the Servant are referred not to chance or fate, or even the wickedness of his persecutors, but to the absolute “good-pleasure” of the Father, manifesting itself in its fullest measure in the hour of apparent failure. (Comp. Psa_22:15.)
When thou shalt make . . .—Better, if his soul shall make a trespass offering, he will see his seed; he will prolong his days . . . The sacrificial character of the death of the Servant is distinctly defined. It is a “trespass offering” (Lev_6:6; Lev_6:17; Lev_14:12), an expiation for the sins of the people. The words declare that such a sacrifice was the condition of spiritual parentage (Psa_22:30), of the immortality of influence, of eternal life with God, of accomplishing the work which the Father had given him to do (Joh_17:4). The “trespass offering” was, it must be remembered, distinct from the “sin offering,” though both belonged to the same sacrificial group (Lev_5:15; Lev_7:1-7), the distinctive element in the former being that the man who confessed his guilt, voluntary or involuntary, paid his shekels, according to the judgment of the priest, and offered a ram, the blood of which was sprinkled upon the altar. It involved, that is, the idea not of an atonement only, but of a satisfaction, according to the nature of the sin.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv10–12Yet it pleased the Lord to bruise him (see…
Yet it pleased the Lord to bruise him (see the comment on ver. 6, ad fin. ). The sufferings of Christ, proceeding from the "determinate counsel and foreknowledge of God", (Act_2:23) and being permitted by him; were in some sort his doing. It "pleased him," moreover, that they should be undergone, for he saw with satisfaction the Son"s self-sacrifice, and he witnessed with joy man"s redemption and deliverance effected thereby. He hath put him to grief; rather, he dealt grievously a sort of hend-adys. "He bruised him with a grievous bruising." When thou shalt make his soul an offering for sin. It is proposed (Ewald, Cheyne), by the alteration of a letter, to make the passage run thus: "When he shall make his soul an offering," etc., and argued that "he who offers the Servant"s life as a sacrifice must be the Servant himself, and not Jehovah" (Cheyne). No doubt the Servant did offer his own life; (see Mat_20:28," He gave his soul a ransom for many but that fact does not preclude the possibility of the Father having also offered it. "Believest thou not," said our Lord to Philip, "that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works". (Joh_14:10) This perienchoresis, as the ancient theologians called it, makes it possible to predicate of the Father almost all the actions which can be predicated of the Son all, in fact, excepting those which belong to the Son"s humanity, or which involve obedience and subordination. As the Father had "laid on Christ the iniquity of us all" (ver. 6), as he had "bruised him and put him to grief," so he might be said to have "made his soul an offering for sin." All was settled in the Divine counsels from all eternity, and when the ideal became the actual, God the Father wrought with God the Son to effectuate it. "Offerings for sin," or "guilt offerings," were distinct from "sin offerings." The object of the former was "satisfaction," of the latter "expiation." The Servant of Jehovah was, however, to be both. "As in ver. 5 the Divine Servant is represented as a Sin Offering, his death being an expiation, so hero he is described as a Guilt Offering, his death being a satisfaction "(Urwick," The Servant of Jehovah," p. 151). He shall see his seed. The "seed" of a teacher of religion are his disciples. St. Paul speaks of Onesimus as one whom he had "begotten in his bends". (Phm_1:10) He calls himself by implication the "father" of his Corinthian converts. (1Co_4:15) Both he and St. John address their disciples as "little children". (Gal_4:19 1Jn_2:1, 1Jn_2:18, 25 3:7, 18 4:4 5:21) It had long previously been promised that "a seed should serve" Messiah. (Psa_22:30) Our Lord himself occasionally called his disciples his "children". (Mar_10:24 Joh_21:4) He has always "seen his seed" in his true followers. He shall prolong his days. A seeming contradiction to the statement (ver. 8) that he should be "cut off" out of the land of the living; and the more surprising because his death is made the condition of this long life: "When thou shalt make his soul an offering or, "sacrifice for sin," then "he shall prolong his days." But the resurrection of Christ, and his entrance upon an immortal life, (Rom_6:9) after offering himself as a Sacrifice upon the cross, exactly meets the difficulty and solves the riddle. (comp. Rev_1:18) The pleasure of the Lord shall prosper in his hand. "In his hand" means "by his instrumentality." The "pleasure of the Lord" is God"s ultimate aim and end with respect to his universe. This would "prosperi.e. be advanced, wrought out, rendered effectual by the instrumentality of Christ. "Taking the verse as a whole, it sets forth
(1) the origin,
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(2) the nature, and
(3) the result of the Saviour"s sufferings.
Taking the last clause by itself, we have
(1) the Divine complacency in the purpose of human salvation; and
(2) the successful issue of that purpose as administered by the Messiah" (Urwick, "The Servant of Jehovah," p. 153).
A soul-offering.
This prepares us to see that the real sacrifice for sin, which our Redeemer offered, was the full surrender of his will, his self, to God, which found expression, for us to apprehend it, in his bodily sufferings on the cross. (see Hos_9:14)
I SIN IS A SOUL-THING. It is not an act; it is a man acting.
II PENALTY IS A SOUL-THING. "The soul that sinneth, it shall die.
III SALVATION IS A SOUL-THING. Christ bore the soul-penalty; Christ brought life for dead souls. The infinite depth of Christ"s suffering lay hidden in behind in the Redeemer"s soul, finding only once what seemed a suitable utterance in human language, and that a cry of immeasurable distress, "My God, my God, why hast thou forsaken me? R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv10–12Yet it pleased the Lord to bruise Him
Isa_53:10-11
Yet it pleased the Lord to bruise Him
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It pleased the Lord to bruise Him:
The Lords hand was supreme in the business--
1.
In respect of His appointing Christs sufferings. It was concluded in the counsel of God that He should, suffer.
2. In respect of the ordering and overruling of His sufferings. He, who governs all the counsels, thoughts and actions of men, did, in a special manner, govern and overrule the sufferings of the Mediator; though wicked men were following their own design, and were stirred and acted by the devil, who is said to have put it into the heart of Judas to betray Christ--yet God had the ordering of all who should betray Him, what death He should die, how He should be pierced, and yet not a bone of Him be broken.
3. In respect of His having had a hand actively in them (Joh_19:11; Mat_27:46; Rom_8:32; Zec_13:7). (J. Durham.)
The good pleasure of God in redemption
The good pleasure of God. Which the prophet marks to show--
1. That all the good that comes by Christ to sinners is bred in the Lords own bosom.
2. The concurrence of all the Persons of the Trinity in promoting the work of the redemption of sinners. (J. Durham.)
The Divine complacency in the sorrows of Christ
There are many expressions in Scripture, which, without explanation, are repugnant to human instincts of justice, and shocking to our intuitions of love. This is a case in point. He had done nothing overtly or morally to deserve severity, yet it pleased the Lord to bruise Him. It revolts our first feeling of equity and compassion; and when the statement is applied to Him of whom we are taught that God is love, we shrink at the sternness of the words. Had it been said the Lord found it necessary to put Him to grief, it would, have been mysterious enough, and we should have found ourselves asking Why? and catechizing our speculative ideals of Divine equity and of moral necessity. But to read that it pleased the Lord to inflict this bruise and to impose this grief is a riddle which seems as harsh as it is contradictory. (A. Mursell.)
The unity of the Father and the Son in atonement
All this confusion and injustice arises from sustaining too literally in our minds the figure of duality which excludes the Father from participation in the sacrifice, and the Son from the acquiescent willinghood of its executive. It is not the punishment of an innocent Son by an angry Father that we have to consider, but rather the co-operation of the entire Godhead in the tragedy of sorrow out of which the redemption of mortality was born. Under the figure of Father and Son, the Deity devoted the full strength and tenderness of the Divine character and resource to the salvation of our race. And, in this respect, there was, and ever will be, a Divine complacency in the sorrow and suffering from which that redemption sprang. (A. Mursell.)
Christs complacency in the Divine sorrows
Our topic is the Divine complacency in the sorrows of Christ. It will bear transposition; and we can speak of Christs complacency in the Divine sorrows. Here is a blending of pleasure and pain, of joy and sorrow, as full of mystery as of love, but the key to whose mystery is carried in the bosom of its love. The sorrows of Christ were endured in pursuance of the settled and ancient purpose of God. Not of the purpose of a Father to afflict His Son, but of the purpose of the Divine Creator to redeem His universe. There was a compact of pity and of power in the heart and arm of God as soon as man had lapsed, that his lapse should be atoned and his fall restored. The Creator was not to be baffled in His plan. His life was bound up in that of His Maker; and because He lived man must live also. Not only because He loved us, but because He would not be defeated, did the mind of Deity set itself to untie the knot which the serpent had encoiled around the creature of Gods image. (A. Mursell.)
Divine love and Divine suffering
1. The sorrows which atonement involved became a source of complacency to the Divine mind, inasmuch as the Lord foresaw their certain issues.
2. Nor could this complacency in sorrow fail to be augmented by the thought of the universal interest those sorrows would awaken. Earth, for whose sake they were endured, was the last to show that interest.
3. This complacency was made complete because the sorrows it confronted removed the barrier from the exercise of infinite beneficence and love. What is more tantalizing to a soul aflame than love restrained? (A. Mursell.)
The bruising of the Son of God the pleasure of His Father
I. WHOM DID JEHOVAH BRUISE?
II. HOW DID HE BRUISE HIM?
III. WHY DID HE TAKE PLEASURE IN BRUISING HIM?
1. That He might execute His pleasant decrees.
2. That He might fulfil His pleasant promises.
3. That He might redeem the chosen objects of His love.
4. That He might promote His Son to the highest honours.
5. That He might exalt His own glory to the uttermost. (W. Taylor.)
The bruising of Jesus
The Father was pleased to bruise Emmanuel.
I. BECAUSE OF THE HOLY SUFFERERS PERFECT SYMPATHY WITH HIS PURPOSE, as being the vindication of the Divine holiness, the magnifying of the Divine law, and the upholding of the Divine government.
II. BECAUSE UNDER THIS BRUISING JESUS WAS MANIFESTING THE DIVINE LOVE AND SYMPATHY FOR AND WITH US--perfect as it was Gods, and yet true brotherly, as it was mans.
III. BECAUSE OF WHAT HE DESIRED TO SEE IN US. (J. Wylie, D.D.)
Gods purpose in the awful tragedy of the Cross
It is so utter a perversion of justice, so signal a triumph of wrong over right, so final a disappearance into oblivion of the fairest life that ever lived, that men might be tempted to say, God has forsaken His own. On the contrary. Gods own will and pleasure have been in this tragedy. Yet it pleased the Lord to bruise Him. The line as it thus stands in our English Version has a grim, repulsive sound. But the Hebrew word has no necessary meaning of pleasure or enjoyment. All it says is, God so willed it. His purpose was in this tragedy. (Prof. G. A. Smith, D.D.)
Christs sufferings; their cause, nature and fruits
The prophet is still dealing with the Jews scandals. Whilst you look only to the outward meanness and sufferings of Christ, you overlook the design of God in Him.
I. THE WILL OF GOD. It pleased the Lord to bruise Him, etc., that is the cause of His sufferings.
II. THE NATURE OF HIS SUFFERINGS. When Thou shall make His soul an offering for sin.
III. THE FRUITS OF HIS SUFFERING. (T. Manton, D.D.)
Christs sufferings Divinely ordained
All the sufferings of Jesus Christ were laid on Him by the ordination and appointment of, God the Father. This appears by Scripture, which asserts--
1. The choice of Christs person, and the designation and deputation of Him to the office of Mediator (Isa_42:1; Joh_6:27; Ro 1Pe_1:20).
2. The bestowing the person of Christ upon us, so that He was made ours Joh_3:16).
3. The determining of all the sufferings of Christ; not a sorrow, but God had it in His thoughts before all worlds (Act_2:23; Luk_22:22; Act_4:27-28).
4. There are some expressions which seem to imply as if there were more than a bare knowledge and permission in this great affair, as if there were some kind of action in Christs sufferings. It will be worthy the inquiring, then, what acts of God, what efficiency there was from Him towards the sufferings of Christ?
(1) Thus far God concurred, by a withdrawing of His presence and the sight of His favour.
(2) By sustaining the wicked instruments in their natures, beings, and actings, whilst they were drawing out their spite and violence against Christ (Act_17:28; Joh_19:11).
(3) By serving His love and glory by their wickedness, that bruised and afflicted Christ.
The reasons of this point are--
1. Because all things fall under His decrees and the care of His providence, and therefore certainly this matter of Christ does.
2. Because this was the special design and contrivance of Heaven to bring forth Christ into the world; all other dispensations looked this way. (T. Manton, D. D.)
Gods eternal pleasure revealed in Christ
The plot of the Gospel was long since drawn in heaven, and lay hid in Gods breast, till He was pleased to copy out His eternal thoughts, and give the world a draught of them. (T. Manton, D. D.)
God working His own counsel through human agency
How is the creature to blame, then, for smiting and bruising of Christ? Or if to blame, how is God clear?
1. For the creatures blame. They are faulty--
(1) Because God s secret thoughts and intents are not their rule. Hidden things belong to God; and it is He that worketh according to the counsel of His own will.
(2) They had other ends, though God turned it for good. With wicked hands ye have taken, and crucified, and slain.
(3) Gods decrees did not compel them to evil; it implieth things will be, though it doth not affect them.
2. For the justifying of God when He judgeth. His justice cannot be impeached, because He infuseth no evil, enforceth to no evil, only ordaineth what shall be. His goodness cannot be impeached for suffering things which He can turn to such advantage for His own glory and the creature s good. God s decrees are immanent in Himself, working nothing that is evil in the creatures. (T. Manton, D. D.)
When Thou shalt make His Soul an offering for sin
Christ an offering for sin
1. It is here supposed that there is sin on the person, and that wrath due for sin is to be removed.
2. That there is an inability in the person to remove the sin, and yet a necessity to have it removed, or else he must suffer.
3. The intervening, or coming of something in the place of that person who is guilty of sin, and liable to wrath.
4. The acceptance of that which interveneth by God, the party offended, and so a covenant whereby the Lord hath condescended to accept that offering. (J. Durham.)
Christ a guilt-offering
(R.V., marg.):--Hebrews asham (Lev_5:14; Lev_6:7), to be carefully distinguished from the sin-offering (Hebrews chattah, Lev_4:1; Lev_5:13). Sin is viewed as a sacrilege, an invasion of God s honour: the asham is the satisfaction paid for it, viz the innocent life of the Righteous Servant. (Prof. S. R. Driver, D. D.)
The guilt-offering
There is a historical passage which, though the term guilt-offering is not used in it, admirably illustrates the idea. A famine in Davids time was revealed to be due to the murder of certain Gibeonites by the house of Saul. David asked the Gibeonites what reparation he could make. They said it was not a matter of damages. But both parties felt that before the law of God could be satisfied and the land relieved of its curse, some atonement, some guilt-offering, must be made to the, Divine law. It was a wild kind of satisfaction that was paid. Seven men of Sauls house were hung up before the Lord in Gibeon. But the instinct, though satisfied in so murderous a fashion, was a true and a grand instinct--the conscience of a law above all human laws and rights, to which homage must be paid before the sinner could come into true relations with God, or the Divine curse be lifted off. (Prof. G. A. Smith, D.D.)
The Monarch self-surrender, a trespass-offering and a sin-offering
What this suffering meant, the prophet indicates in several phrases which we will link together. His soul shall make a guilt-offering (Isa_53:10). He shall bear their iniquities (Isa_53:11). He bare the sin of many (Isa_53:12). These three expressions are derived from the Mosaic ritual; the first, from the trespass-offering, the second, from the law concerning the scapegoat, the third from the sin-offering. Inasmuch, however, as the sending away of the scapegoat was a part of the ceremonial connected with the sin-offering on the great day of atonement, we may let the second and third expressions blend into one. And then we get the thought that this suffering Servant would at once fill up the varied meanings of the sin-offering and of the guilt-offering. (C. Clemance, D.D.)
In Messiahs offering, the meanings of the trespass-offerings and the sin-offerings were all included
1. That there was a distinction between the significance of the trespass-offerings and that of the sin-offerings is seen in the fact that each kind of offerings had its own specific ritual and set of laws (Lev_11:25; Lev_7:1). But it is not so easy to point out wherein that distinction lay. They had some points in common. Both recognized sin in some form or other. Though every sin might not be a trespass, yet every trespass was a sin, hence (at least in one case) the trespass was to be atoned for by a sin-offering (Lev_5:6). Both of them were for sins of omission and for sins of commission. Both were for inadvertent and for known sins. Both were for sins against conscience and against God. Both were for some sins against property. Both were for open and for secret sins. So that it is not surprising that the two frequently seem to overlap. Still a careful study will help us to draw out some distinctions between them--
(1) The sin-offering recognized sinfulness as uncleanness common to the race; the trespass-offering recognized sin in the specific acts of any person among them (cf. Lev_5:17 with Lev_16:15-16)
.
(2) The sin-offering regarded all sin; the trespass-offering only some sins Lev_16:34; Lev_5:1; Lev_5:14-15).
(3) The sin-offering was for all the people, recognizing their oneness; the trespass-offering was for distinctive cases, recognizing their individuality Lev_16:21; Lev_5:1; Lev_5:14; Lev_5:17).
(4) The sin-offering conveyed the idea of propitiation; the trespass-offering embodied that of satisfaction, as, over and above its recognition of injury done towards God or man, there were specific injunctions concerning restitution, intimating a certain value as the standard required Lev_16:21-22; Lev_5:18; Num_5:5-8).
(5) The sin-offering had its aspect God-ward; the trespass-offering rather looked man-ward (Lev_4:4-6; Lev_14:14).
(6) The ritual of the sin-offering symbolized pardon, covering, the bearing away of sin; that of the trespass-offering symbolized purification or cleansing from sin (cf. Lev_16:16-17; Lev_14:14)
.
(7) The treatment of the sin-offering indicated far deeper reproach than the treatment of the trespass-offering (Lev_4:11-12; Lev_7:6). As the sin that poisons all is far more serious than the transgressions which mark each one, so, on the day of expiation, the victim, because it was (symbolically) laden with the uncleanness and guilt of the whole people, and was consequently unclean, must be taken outside the camp and there burned(Delitzsch)
.
(8) The attitude of the sinner in the sin-offering was that of believingly recognizing the sacrifice as his substitute God-ward; but in the case of the trespass-offering he must also be ready with his compensations man-ward Lev_16:20-22; Lev_5:16; Lev_6:1-7).
(9) In the sin-offering the priest is always the representative of the offerer; in the trespass-offering he is generally the representative of God. Thus the trespass-offering was a restitution or compensation made to God, in being paid to the priest, a payment or penance which made amends for the wrong done--a satisfactio in a disciplinary sense.
2. The prophet in the chapter before us declares that the trespass-offering and the sin-offering will be fulfilled in this Servant of God; that His work for man, towards God in reference to sin, will take into account all the aspects of sin, will honour all the claims of God, and will meet all the need of man. And so, in fact, we find it when we come to examine the representations of the work of our Lord Jesus, as given us in the New Testament.
(1) Our Saviour as the sin-offering, suffered without the gate Heb_13:11-12).
(2) He atones for sin, and for sins (Heb_9:26; Gal_1:4).
(3) He bears away a worlds sin, yet gave Himself for our sins Joh_1:29; Gal_1:4).
(4) The sins of all are laid on Him, and yet the individual can say, He gave Himself for me (1Jn_2:2; Gal_2:20).
(5) He is the propitiation, and yet the ransom-price (1Jn_4:10; Mat_20:28).
(6) His sacrifice avails towards God, yet is effective towards man Heb_9:12-24; Heb_10:10).
(7) By His work our guilt is pardoned, our sin covered; through it our natures are cleansed (Rom_4:7-8; 1Pe_1:2).
(8) As He is our propitiation, there is a reconciliation to be accepted; as He is our ransom-price, our acceptance of Him is attended with repentance towards God, and restitution towards man (Rom_5:8-11; Ac Mat_5:23-24; Luk_19:7-10).
(9) As our mediating High Priest, He is our representative before God. He pleads His blood before the throne; yet is He also the voice of God to us, through whom our pardon is proclaimed (Heb_6:20; Heb_7:25; Mat_9:6). Thus all the ground is covered by the one great Sacrifice, and nothing is left undone!
3. Let us learn, then--of the unity there is between the law and the Gospel. We have this prophecy standing seven hundred years after the giving of the one, seven hundred years before the announcement of the other: yet we find the very phrases of the prophet are adopted from the Mosaic ritual, pointing to its fulfilment in the Messiah; while the New Testament teachings as to the work of Christ are based on both ritual and prophecy, carrying them both on to their fulness of meaning, and revealing their wealth of glory.
(2) We may well look on with profound reverence as the Most High brings out, in ritual, prophecy, and Gospel, that truth which men are most ready to let slip--viz, the exceeding sinfulness of sin!
(3) In Gospel: prophecy, and ritual, there is, in order to meet the worlds need, not only a central Figure, but a central fact. In the ritual, the priest and the offering. In the prophecy, the Messiah and His offering. In the Gospel, the Christ and His offering. Here is a threefold cord, not easily broken.
(4) Never let us forget the double aspect of the work of Christ--large enough to cover all the ground; minute enough to point out me and to save me!
(5) We are not saved in sin but from it.
(6) Let us not fail to catch the keynote of the law and of the Gospel, viz that nothing is right with a sinful man till relations between him and God are right. (C. Clemance, D. D.)
Expiation
Both Jews and Gentiles knew pretty well what an offering for sin meant. The Gentiles had been in the habit of offering sacrifices. The Jews, however, had by far the clearer idea of it.
I. SIN DESERVES AND DEMANDS PUNISHMENT.
II. THE PROVISION AND ACCEPTANCE OF A SUBSTITUTE FOR SINNERS IS AN ACT OF GRACE.
III. JESUS IS THE MOST FITTING PERSON TO BE A SUBSTITUTE, AND HIS WORK IS THE MOST FITTING WORK TO BE A SATISFACTION.
IV. CHRISTS WORK, AND THE EFFECTS OF THAT WORK ARE NOW COMPLETE. (C. H, Spurgeon.)
Christs death and the law of God
By His death the Servant did homage to the law of God. By dying to it He made men feel that the supreme end of man was to own that law and be in a right relation to it, and that the supreme service was to help others to a right relation. As it is said a little farther down, My Servant, righteous Himself, wins righteousness for many, and makes their iniquities His load. (Prof. G.A. Smith, D.D.)
The guilt-offering
It is strange but true, that the saddest, darkest day that ever broke upon our world is destined to cure the sadness and dissipate the darkness for evermore. It is to the passion of the Redeemer that loving hearts turn in their saddest, darkest, most sin-conscious hours to find solace, light, and help.. As though to obviate the possibility of mistaking its meaning, we are reminded again, and yet again, that the death of the Divine Servant was no ordinary episode; but distinguished from all other deaths, from all martyrdoms and sacrifices, in its unique and lonely grandeur--the one perfect and sufficient sacrifice and oblation for the sins of the whole world. The prophet s thought will become apparent, if we notice--I THE COMMON LOT OF MAN. It may be summed up in three words--suffering, sin, death.
II. THE NOTABLE EXCEPTION OF THIS CHAPTER. The Divine Servant presents a notable exception to the lot of man; not in His sufferings, for He was a Man of Sorrows, and acquainted with grief; nor in His death, for He died many deaths in one (Isa_53:9, R.V., marg.); but in His perfect innocence and goodness. He had done no violence, neither was any deceit m His mouth. The Divine Servant has passed through every painful experience; has drunk to its dregs every cup; has studied deeply every black-lettered volume in the library of pain. In His case, at least, mans hastily-formed conclusions are falsified. Generally we pass from singular suffering to discover its cause in some hidden or remote transgression. In the case of Jesus Christ, however, this explanation of His unique sufferings was altogether at fault. Another explanation must, therefore, be forthcoming to account for the sufferings of the innocent Saviour. The explanation lay hid as a secret concealed in a hieroglyph, in the vast system of Levitical sacrifice which foreshadowed the offering of the body of Jesus Christ once for all. So, under the Divine guidance, men were led from the conclusions of Isa_53:4 to those of Isa_53:5. These conclusions expressed here as the verdict of the human conscience, after scanning the facts in the light of history, are confirmed and clenched by the unanimous voice of the New Testament. This is the great exception which has cast a new light on the mystery of pain and sorrow. It may be that there is other suffering, which, in a lower sense and in a smaller measure, is also redemptive, fulfilling Divine purposes in the lives of others; though no sufferer is free from sin as Christ was, and none has ever been able to expiate sin as He.
III. THE PERSONAL APPLICATION OF THESE TRUTHS. Thou must make his soul a guilt-offering (R.V., marg.) This term, guilt-offering, occurs in the Book of Leviticus. If a man committed a trespass in the holy things of the Lord, he was directed to select and bring from his flock a ram without blemish. This was his guilt-offering--the word used here. He was to make a money restitution for his offence; but the atonement was made through the ram (Lev_5:1-16). Similarly, if a man sinned against his neighbor, either in oppressing him or withholding his dues, or neglecting to restore property which had been entrusted to him, he was not only to make restitution, but to bring his guilt-offering to the Lord--a ram without blemish out of the flock--and the priest made an atonement before the Lord, and he was forgiven concerning whatsoever he had done to be made guilty thereby (Lev_6:1-7). Is there one of us who has not committed a trespass and sinned in the holy things of the Lord? Is there one of us who has not failed in his obligations to neighbour and friend? How certainly we need to present the guilt-offering! There is no mention made of the necessity of summoning priestly aid. This is the more remarkable, when we consider the strict Levitical system in which Israel was cradled. It would seem that in the great crisis of its need, the soul of man reverts to an earlier cult, and goes back beyond the elaborate system of the temple to the practice of the patriarchal tent, where each man acted as his own priest, and offered the guilt-offering with his own hand. No third person is needed in thy transactions with God. Jesus is Priest as well as Sacrifice. (F. B. Meyer, B. A.)
The atonement and its results
I. THE THING DONE. When thou shalt make His soul an offering for sin. Without shedding of blood there is no remission. This sentence, written by the finger of God on the page of Scripture, is also written as a received truth on every page of the history of heathenism. However we may recoil from the fearful superstitions of Paganism, and weep over that sad ignorance which can suppose God delighted even with human sacrifice, never let it be forgotten that in the bloodiest rites of idolatry there are the vestiges of a truth which is the very sum and substance of Christianity. We can turn our gaze to the evidence of what is called natural religion, accompanied, it may be, and loaded with what is abominable; and there we find monuments in every age that God, at some time or another, hath broken the silences of eternity, and spoken to His apostate creatures, and taught them that unless there could be found a sufficient sin-offering, the sinful must bear for ever the burden of His displeasure. Thus from the first God gave notices of the plan of redemption, and gradually prepared the way for that oblation which could alone take away sin. In the deep recesses of Christs undefiled spirit was paid down the debt which man owed to God.
II. ITS CONSEQUENCES. (H. Melvill, B.D.)
He shall see His seed
Notable effects following Christs sufferings
1. He shall see His seed. Men by the suffering of death are incapacitated to increase their offspring, but this is a quickening suffering and death that hath a numerous offspring.
2. He shall prolong His days, which seems to be another paradox; for mens days are shortened by their sufferings and death; but though He be dead and buried yet He shall rise again and ascend, and sit down at the right hand of the Father and live for ever, to make intercession for His people.
3. A third effect, which is the upshot of all, is, the pleasure of the Lord shall prosper in His hand. God hath designed Him for a work--the great work of redemption--even the bringing of many sons to glory. He shall pull many captives from the devil, and set many prisoners free; He shall, by His sufferings, overcome the devil, death and the grave, and all enemies; shall gather the sons of God together from the four corners of the earth. (J. Durham.)
Christ seeing His seed
1. A relation implied betwixt Christ and believers. They are His seed, such as in the next verse are said to be justified by Him.
2. A prophecy of the event that should follow Christs sufferings. Our Lord Jesus should not only have a seed, but a numerous seed.
3. Considering the words as a promise they hold out this--that though our Lord Jesus suffer and die He shall not only have a seed, but shall see His seed. He shall outlive His sufferings and death and shall be delighted in seeing them who shall get the good of His sufferings. (J. Durham.)
Believers Christs seed
1. They have their being of Him.
2. In respect of the likeness that is betwixt Him and them.
3. In respect of the care that He hath of them.
4. In respect of the portion which they get from Him.
5. Because of the manner of their coming to the possession of that, which through Him they have a claim to. They have a claim to nothing, but by being heirs to and with Him. (J. Durham.)
Christ seeing His seed
In shall see His seed and have long life, the figure of a patriarch blessed with longevity and numerous descendants Gen_1:22, etc.) is in the prophet s thoughts. (Prof. S. R. Driver, D.D.)
The Atonement indicates the dignity of man
Men do not launch lifeboats to pick up corks, and we may rest assured that in the atonement there is a just proportion between means and ends. (James Duckworth.)
Messiah contemplating His spiritual offspring
I. HE SHALL SEE THEM ALL BORN AND BROUGHT IN.
II. HE SHALL SEE THEM ALL EDUCATED AND BROUGHT UP.
III. HE SHALL SEE THEM ALL SUPPORTED AND BROUGHT THROUGH.
IV. HE SHALL SEE THEM ALL PERFECTED AND BROUGHT HOME. (R. Muter, D. D.)
Christs spiritual Offspring
I. MESSIAHS GLORY IS INSEPARABLY CONNECTED WITH THE HAPPINESS OF HIS OFFSPRING.
II. THE APPLICATION IS NOT LESS CERTAIN THAN THE PURCHASE OF REDEMPTION.
III. A SEASONABLE AND POWERFUL ANTIDOTE AGAINST UNDUE DEPRESSION OR ALARM ABOUT THE LOW STATE OF RELIGION IN THE CHURCH.
IV. IT IS OUR DUTY AND HONOUR TO CONCUR IN CARRYING THIS SCRIPTURE INTO EFFECT. (R. Muter, D. D.)
Seeing His seed
(with Joh_17:2, and Eph_5:25-27):--His Seed. This clearly implies that the Messiah should be the living Head of a new spiritual race. As Adam was the head of the human family, and Abraham the header the Hebrew people, so the Lord Jesus was to be the head of a spiritual seed. The Psalmist in the second Psalm, plainly a Messianic one, declares: Ask of Me, and I will give Thee the heathen for Thine inheritance and the uttermost parts of the earth for Thy possession. Our Lord Jesus Himself spoke of those who would be saved by Him as given to Him by the Father. And apostles speak of the Church as composed of men gathered to the Lord, and belonging to Him. Precisely this thought is expanded in Eph_5:25-27.
I. CHRISTS SURRENDER OF HIMSELF WAS THE EXPRESSION OF HIS LOVE.
II. A LIVING CHURCH, THE CREATION OF HIS LOVE. Just as the sculptor, before he begins to chip the marble into shape, sees with his minds eye the figure which is first conceived by his genius and then fashioned by his skill--so with our Divine Redeemer. He from eternity, before man wascreated, beheld him coming into being, placed on His own footing, falling, redeemed, saved. And, as the result of His atoning work, there rises up, through His Spirit, the fufilment of His own ideal, a new creation, a living Church, distinguished the marks of forgiveness, justification, renewal and eternal life.
III. CLEANSING THE CHURCH, THE CONTINUOUS ACTION OF HIS LOVE. That He might sanctify and cleanse it. Then He does not love the Church because it is clean, but He first loves it that He may make it clean.
IV. PERFECTING THE CHURCH, THE FAR-OFF VISION OF HIS LOVE. A glorious Church, without spot, or wrinkle, or any such thing.
V. PRESENTING THE CHURCH TO HIMSELF, THE REALIZATION OF THE IDEAL OF HIS LOVE. (C. Clemance, D.D.)
The posterity of Christ
Jesus is still alive, for to see anything is the act of a living person. Do not be afraid that Christs work will break down because He is dead. He lives to carry it on.
I. THE DEATH OF CHRIST HAS PRODUCED A POSTERITY. We do not read that the Lord Jesus has followers. That would be true; but the text prefers to say He has a seed.
1. All who truly follow Christ and are saved by Him have His life in them.
2. Believers in Christ are said to be His seed because they are like Him.
3. They prosecute the same ends, and expect to receive the same reward. We are towards Christ His seed, and thus heirs to all that He has--heirs to His business on earth, heirs to His estate in heaven. They speak of the seed royal. What shall I say of the seed of Christ? You may be a poor person, but you are of the imperial house. You are ignorant and unlettered, it may be, and your name will never shine on the roll of science, but He who is the Divine Wisdom owns you as one of His seed. It may be that you are sick; by and by you will die. But you are of His seed, who died, and rose, and is gone into glory. You are of the seed of Him, who only hath immortality. It follows if we are thus of a seed, that we ought to be united, and love each other more and more. Christian people, you ought to have a clannish feeling l
II. THAT POSTERITY OF HIS REMAINS. If it had been possible to destroy the Church of God on earth, it would have been destroyed long ago.
1. Only read the story of the persecutions under Nero, etc. As to our own country, read the story of persecutions here.
2. There have been laborious attempts to destroy the Church of Christ by error.
3. Worldliness has gone a long way to destroy the Church of God.
III. THIS POSTERITY IS ALWAYS UNDER THE IMMEDIATE EYE OF CHRIST. He shall see His seed. He sees them when they are first born anew. Wherever His seed may wander, He still sees them. This look of Christ is one of intense delight. He will see all His seed to the last. What a seed He will have to see in the morning. It will be a part of His heaven for Him to look upon His redeemed. (C. H. Spurgeon.)
He shall prolong His days (with Heb_7:15-16; Heb_7:25)
The enduring life of Christ after His sufferings
In these passages we have given to us, first in Hebrew prophecy, and then in Christian teaching, the doctrine of the enduring life of the Christ after His sufferings are over.
The Old Testament prophet sees from afar the new life of the Messiah, in a blaze of glory. The New Testament prophet declares the life already begun, and indicates the purposes for which that life is being spent as well as the glory with which it is crowned. The words quoted from the Epistle to the Hebrews are a goal rather than a starting-point. They teach the following truths--
1. Jesus Christ is now exalted: He is a Priest upon His throne.
2. In Him there is the power of an indissoluble life.
3. Because of an indissoluble life, there is an intransmissible priesthood.
4. This life and this priesthood are in action for the purpose of saving.
5. Since the life is indissoluble, and the priesthood intransmissible, there is an infinitude of saving power. (C. Clemance, D.D.)
The pleasure of the Lord shall prosper in His hand
The pleasure of Jehovah
The pleasure of Jehovah is the Servants religious mission (Isa_42:1; Isa_42:4; Isa_42:6; Isa_49:6; Isa_49:8). (Prof. S. R. Driver, D.D.)
The success of Christ in His work
I. WHAT ARE WE TO UNDERSTAND BY THE PLEASURE OF THE LORD, the work which is here said to prosper?
1. What is the work to which the declaration refers? The term pleasure of the Lord, as here used, must he considered as expressive of His gracious design to save a number of the human race from sin and all its fatal consequences; to render them perfect in holiness; and put them in full possession of happiness in the heavenly state. It includes in it, therefore, what has been termed the work of grace in the soul while here, and the full fruition of glory hereafter. In this work there are two things to be considered--
(1) The purchase of redemption.
(2) Its application.
2. Why is this work called the pleasure of the Lord?
(1) It is the free and sovereign purpose of His will.
(2) It is a purpose in the accomplishment of which He takes great delight.
II. WHAT PART HAS THE REDEEMER IN THIS WORK? The management of it is wholly committed to His care. It is in His hand.
1. Reconciling sinners unto God is a principal part of the work of salvation committed to the care of the Redeemer.
2. It belongs to the Redeemer, as their Saviour, to preserve His people from every thing that is evil in death.
3. The Redeemer has it in charge to perfect the salvation of His people, by putting them in full possession of glory, honour and immortality, in the heavenly state.
III. WHAT ASSURANCE WE HAVE, THAT THIS WORK SHALL PROSPER IN THE HAND OF THE REDEEMER, so as to be fully and finally accomplished. The language of the text. What is here asserted is supported by many other passages of the Word of God. Consider--
1. The character of Him to whom the work is entrusted.
2. The merit of His obedience, and the perfection of His atonement.
3. The progress He has already in the work. (G. Campbell.)
The salvation of sinners the pleasure of God
This will appear if we glance at the means which He has graciously provided for its accomplishment.
I. HE HAS GIVEN HIS ONLY-BEGOTTEN SON.
II. HE HAS HAS GIVEN US HIS WORD.
III. HE HAS ESTABLISHED A GOSPEL MINISTRY. The salvation of sinners is the pleasure of the Lord, and this shall prosper in the hands of Christ.
1. Omnipotence has promised it, as the reward of His obedience and death.
2. He is gone to carry it on before the throne of God.
3. He will descend to complete it when He shall come to judge the world in righteousness. Have we entrusted our souls into His hands? (Essex Remembrancer.)
Human redemption a pleasure to the Almighty
I. HUMAN REDEMPTION IS A PLEASURE TO THE ALMIGHTY, It is not a mere work of intellect, it is a work of the heart. It is His good pleasure. It is the highest qualification of His benevolence. It is benevolence restoring the rebellious to order, the sinful to holiness, the miserable to blessedness. What is most pleasing to a being always--
1. Engages most of his thoughts.
2. Enlists most of his energies.
II. HUMAN REDEMPTION IS ENTRUSTED TO CHRIST. It shall prosper in His hands. He has undertaken the work. Four things are necessary to qualify a being to succeed in any undertaking.
1. He should enter on it from a deep sympathy with it. We persevere most in the work we most love.
2. He should foresee all me difficulties that are destined to occur. When difficulties arise which we never anticipated, we often get baffled and disheartened.
3. He should have power equal to all the emergencies of the case.
4. He should have sufficient time for its accomplishment. Death often prevents us from finishing our work. Christ has all these qualifications.
III. HUMAN REDEMPTION IS DESTINED TO SUCCEED. It shall prosper. An argument for the certainty of its accomplishment.
1. Therefore do not be perplexed by the dispensations of Providence. The result of all the outcome of the chaos will be glorious.
2. Therefore do not be discouraged in your Christian labours. (Homilist.)
The Divine purpose fufilled
I. GOD HAS FORMED A PURPOSE OF MERCY TOWARD MANKIND. This is intended by the expression the pleasure of the Lord. Notwithstanding the state to which mankind had been reduced by sin, a state in which God, with justice, might have abandoned them to hopeless punishment, that God has adopted towards them a far different mode of procedure. In these mysterious depths of eternity there was a Divine determination that a way of recovery should be opened for the guilty. This is styled the eternal purpose of grace, the good pleasure which the Father had purposed in Himself, the good pleasure of His will, the good pleasure of His goodness. The manifestation of this pleasure of the Lord began on earth as soon as the need of mercy existed. The new-economy, established at an ever-memorable era, has explained what might be ambiguous, has illuminated what might be dark, has supplied what might be deficient under preceding dispensations, and it lays open before us in substance the whole counsel of the Eternal. We now discern that the entire fabric of creation, and the entire system of Providence, are subordinated to the stupendous achievements of redemption, those achievements the attributes of the Divine nature being united in harmony to conduct and to perform.
II. THE FULFILMENT OF THIS PURPOSE OF MERCY IS COMMITTED TO THE LORD JESUS. The pleasure of the Lord is in His hand, the hand of the Messiah, the Son of God, committed to Him to be by Him accomplished. That the Lord Jesus does sustain this momentous trust is obvious from the entire testimony of revelation. The Lord Jesus performs the purpose of His mercy, we observe more particularly, by His own atonement for sin, and by the communication of the Holy Spirit.
III. UNDER THE ADMINISTRATION OF THE LORD JESUS, THE PURPOSE OF MERCY SHALL BE PERFECTLY AND TRIUMPHANTLY ACCOMPLISHED. The pleasure of the Lord shall prosper in His hand.
1. The certainty of the accomplishment must appear from the mere existence of a Divine purpose to that effect. The supreme majesty of the perfections of God itself secures the fulfilment of whatever He has designed.
2. The certainty rests upon the inherent excellency of His own character and work. The proper deity of the Lord Jesus Christ renders failure in His work impossible.
3. We observe the Divine assurances solemnly pledged to that effect. Besides general declarations to which we might easily appeal there are recorded assurances addressed by the Father to the Son in His mediatorial capacity respecting the exaltation He was to receive as a specific recompense of the shame and suffering which on behalf of men He had endured. (J. Parsons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn vv10, 12Isa_53:10. When Thou shalt make His soul an offering…
THE ATONEMENT
Isa_53:10. When Thou shalt make His soul an offering for sin, &c.
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I. THE SOUL OF THE MESSIAH WAS TO BE MADE AN OFFERING FOR SIN.
The word here used (אשמ, asham) signifies either guilty,—or, by a figure, an offering for guilt. We may consider it in both senses. He was not in Himself guilty, but innocent and perfectly so (2Co_5:21; Heb_7:26). But our sins were imputed to Him, or “laid upon Him;” that is, they were laid to His charge, and He was made accountable for them (Isa_53:6; 1Pe_2:24); “made a curse” (Gal_3:13). Hence He was made an offering for guilt. Two things were to be done, that the glory of God might be fully displayed, in the redemption of man. Sin must be pardoned, otherwise the sinner could not be saved. It was necessary also it should be punished; otherwise, its evil could not appear, nor the Divine attributes escape impeachment; the law of God, which had forbidden sin, must be magnified, or the equity of His government asserted. Sin must, therefore, be pardoned in a way that marks and publishes the evil of the offence. The sacrifice of bulls and goats, or of any creature inferior to man, was insufficient for this purpose (Heb_10:4). Nor could any man atone for his own sins, or suffer a punishment adequate to their demerit, without suffering eternally, and to the utmost extent of his capacity, much less could one man atone for many, or many for all. It was necessary, therefore, one should suffer, who, although possessed of human nature, yet had a nature superior to man, who could bear unlimited sufferings—sufferings adequate to the demerit of all human offences, in a limited time. This the Messiah did, whose Godhead supported His manhood, and enabled Him to bear, partly in His body, and especially in His soul, an anguish so great as might give not only men, but angels, a proper view of the evil and bitterness of sin, and the purity, justice, and wrath of God, in hating, condemning, and punishing it. No mere bodily sufferings could do this, and, therefore, “His soul” was made “an offering for sin.” (See Mat_26:36-45. Comp. Mar_14:34-36; Luk_22:41-44).
II. BY WHOM IT WAS TO BE MADE AN OFFERING.
By the Father; “when Thou,” &c. (Isa_53:6; Isa_53:10). It was done by His “determinate counsel” (Act_2:23). This does not excuse those who became the instruments of His death. It was God who required an offering for sin; His purity, His justice, His truth, the authority of His law, the rights of His government required it. His glory demanded it, as a consideration on account of which He might pardon sin, and save the sinner with honour to Himself (Rom_8:3; Rom_3:25-26). God provided it in mercy and love to mankind (Joh_3:16; 1Jn_4:9-10; Tit_3:4). He provided even His own Son to be made flesh, to be poor, despised, afflicted, to die in ignominy and torture, for men who were sinners, enemies, rebels! (Rom_5:6-10).
III. THE EFFECTS WHICH SHOULD BE PRODUCED.
1. “He shall see His seed,”—a numerous race of sons and daughters begotten by the Gospel among Jews and Gentiles (Isa_54:1; Isa_53:8; Psa_110:3).
2. “He shall prolong His days.” His resurrection, ascension, and exaltation are here alluded to, whereby He obtained an everlasting life at God’s right hand (Psa_21:4). The end of it is threefold:
(1.) For a recompense of His own labours and sufferings (Php_2:9).
(2.) For the salvation of His seed, whose Prophet, Priest, and King; whose wisdom, righteousness, sanctification, and redemption; whose Saviour, Protector, Judge, Rewarder, &c., He thus becomes (Mat_25:34).
(3.) For the judgment, condemnation, and punishment of those that reject Him, and are not His seed (Mat_25:41; Psa_110:1; Heb_10:13; 1Co_15:25).
3. “The pleasure of the Lord shall prosper in His hand.” By “the pleasure of the Lord” is intended the progress of truth and goodness, of wisdom, holiness, and happiness in the world, the advancement of God’s glory, and the salvation of mankind, the felicity of the righteous, and the destruction of the wicked.
4. Hence we need not wonder that “He sees of the travail of His soul, and is satisfied.”
INFERENCES.—
1. Was it necessary that Christ should be made “an offering for sin?” How great, then, is its evil! How dreadful its effects! It is of so heinous a nature that its guilt could not be expiated, so that it might be pardoned, consistently with the Divine perfections, without the sacrifice of so glorious a person. How great, then, will be the punishment of those in the other world, who, by rejecting or neglecting this sacrifice, are not saved from sin?
2. Are God’s holiness and justice so inviolable, and His law so honourable, and the rights of His government so sacred, that such a sacrifice was required for the manifestation of His glory? Then, what a powerful call and motive have we here for reverence and fear, solemnity and awe!
3. Did God judge it proper that such a price as this should be paid for man’s redemption? Then, how important, how valuable are the souls of men!
4. Has the Father provided such an atonement? And is it actually made? Then, how great, how astonishing, His mercy and love! What a foundation is laid for confidence in Him, and love to Him in return (Rom_8:32; Rom_5:9-10).
5. Has God been thus kind and bountiful? Then what a loud call upon your gratitude!
6. Shall the pleasure of the Lord prosper in His hands? Then, if it be your anxiety to know, experience, and do the will of the Lord, you may commit your cause to Him.
7. Are you His seed? If so, rejoice; for He has prolonged His days for your benefit. If not, tremble; for He is your Judges 8. Does He see of the travail of His soul, and is He satisfied? Then, sympathise with Him in His sufferings and His satisfaction. Being conformed to the motives and ends for which He suffered and died on our behalf, let us become instances of the efficacy of His gracious undertaking and objects of His joy, in consequence of it (Tit_2:14).—Joseph Benson: Sermons, vol. i. p. 236–243.
I. A DOCTRINE OF THE CHRISTIAN SYSTEM THAT NEEDS TO BE EXPLAINED.
1. Christ died in the room of sinners. Not as the death of an individual may be the occasion of benefit to others, but by a legal substitution.
2. He died to satisfy Divine justice. Not to satisfy any thirst of vengeance in the Father, but to satisfy His justice, which requires Him to punish sin as sin, and not merely for its consequences.
3. He died to expiate human guilt. Man is guilty or liable to punishment for sin. He has a sense of guilt latent or awakened. The death of Christ is intended to deliver him from his guilt, and to remove the sense of guilt from his conscience.
4. He died to propitiate the Divine favour. Wrath against sin is not incompatible with love. It is infinite abhorrence of sin, and an inflexible determination to punish it. It is displayed in the cross of Christ. The death of Christ averts it from all who believe in Him.
II. AN EXPEDIENT OF THE DIVINE GOVERNMENT THAT NEEDS TO BE VINDICATED.
1. It is said that God, as a being of infinite love, might forgive sin without atonement. Perhaps He might, if sin were a personal insult or a debt. It is a crime, a violation of law, rebellion against legitimate authority. It must be punished before it can be pardoned.
2. It is said that atonement involves the substitution of the innocent for the guilty, which is cruel and unjust. Admit that Christ was innocent, and His death presents a problem of which the doctrine of the atonement is the only satisfactory solution. It was voluntary.
3. It is said that atonement is inconsistent with grace. All is grace to the sinner.
4. It is said that atonement is subversive of the interests of morality. It has a man-ward as well as a God-ward aspect. It exercises a moral influence. It supplies the strongest motive-power that was ever brought to bear on the formation of character (H. E. I., 396–398).
III. A REMEDY FOR THE ILLS OF MEN THAT NEEDS TO BE APPLIED.
1. The atonement unappropriated will not avail any one. It does not operate mechanically or magically. Many will perish although Christ has died.
2. The benefits of the atonement are offered to all. There are no limitations in the offer. “To you, O men, I call.”
3. The benefits of the atonement are conferred on all who believe on Christ. Faith is a condition of human nature rather than of the Gospel. Man is a voluntary being, having the power of choice. He must choose Christ as his Saviour; trust in His ability and His willingness to save; rest on His finished work. He must receive Him, or be undone for ever.—G. Brooks: Outlines, p. 91–93.
I. The atonement of Christ was necessary to save the guilty. Denied by some, who say, “God can pardon sin as easily as a father pardons a disobedient child;” and further contend that for God to require an atonement in order to forgive would be an act of unnecessary severity. But God is not only the “Father of mercies;” He is also the moral governor of the universe. He has a public character to sustain, and in His public character He could not consistently pardon sin without an atonement, any more than could a judge on the bench pardon a guilty criminal when the law required that he should be punished. God is a just as well as a merciful Being; and would not, and could not, sacrifice one attribute to the exaltation of another (Rom_5:21).
II. The atonement of Christ was not designed to make God merciful, but to open up an honourable way for Him to show mercy. It is a grievous mistake to represent God the Father, all justice, and God the Son, all mercy, and to suppose that by the sacrifice of Christ God the Father was influenced to become merciful. “God is love,” &c. Besides, the great design of saving man originated with God the Father as such. It was from His love and mercy that He gave His Son to die for sinners (Joh_3:16; 1Jn_4:9-10). Christ’s death did not make Him merciful, but opened up an honourable way for showing mercy (see pp. 92, 93).
III. The atonement of Christ was an expedient in the government of God that would answer the same end as the eternal punishment of the transgressor. The law of God requires that the transgressor should die; had we been left to perish like fallen angels, His justice and holiness would have been eternally glorified. But all that Divine justice required is done by the substitution of Christ in the sinner’s place.
IV. The atonement of Christ must not be considered as a commercial affair, but as a moral act. It is an error to represent sin literally as a debt: it is a crime. Those texts which speak of it as a debt must not be taken literally but figuratively. If sin were merely a debt it would not be so aggravated in its nature as it really is: a crime against the high authority of heaven. Further, if it were a debt, God could pardon it without a sacrifice, as easily as a creditor can forgive a debtor, if disposed so to do. Christ’s atonement is not a pecuniary payment of debt, but a moral satisfaction to the Lawgiver to atone for a crime (1Pe_1:18; 1Pe_1:20; H. E. I. 383).
V. The atonement of Christ is an arrangement that protects the character of God, and establishes His government even while pardoning sinners. The character of God must stand unimpeached and unimpeachable, and His government must stand on the unalterable laws of truth and justice. Now, by the sacrifice of Christ sin appears exceedingly sinful, the justice of God stands out in all its awful glory, and the government of Jehovah (or His moral influence over His creatures) appears stronger than if men had never sinned, or if, after sinning, they had been eternally punished. All the perfections of God harmonise even while forgiving believing sinners (Psa_85:10-11).
VI. The atonement of Christ was not designed to save us in our sin, but from it, and all its dreadful consequences. It leads not to licentiousness, as some affirm (Rom_3:8), but the reverse, since it gives stronger motives for obedience. We fear sin, not only because we fear hell, but because we see how awful a thing it is, in the death of Christ. We hate sin, not merely because it ruined us, but because it caused Him so much suffering. We obey God, not merely as creatures, but from love as redeemed sinners (Mat_1:21; Gal_6:14).
VII. The atonement of Christ was not made for few only, but for many. Such is the aggravation of sin, that it would have been equally necessary for Christ to have suffered as He did, if but one sinner were to be saved. His atonement is equally sufficient for all that believe (1Jn_2:1-2).
VIII. There is no defect or insufficiency in the atonement of Christ to save any who believe. If we are not saved, it will not be from any want of virtue in the atonement of Christ, but for not believing in Him for salvation (Joh_3:18; Mar_16:16). Have we received the atonement, or rather, reconciliation through the atonement? (Rom_5:11.)—Studies for the Pulpit, part 1, pp. 467–469.
THE MYSTERY OF CHRIST’S DEATH
I. It was the good pleasure of God. His eternal, wise, gracious purpose. II. It was an offering for sin. Life for life. To expiate guilt. By Divine appointment. III. It is the source of inexhaustible wonders of grace and glory. A holy seed. A mysterious life. A triumphant work.—J. Lyth, D.D.
MESSIAH CONTEMPLATING HIS SPIRITUAL OFFSPRING
Isa_53:10. He shall see His seed.
Observing that Messiah, though He did no sin, suffered even unto death—astonished while they read of an incarnate, obedient, and expiring God, many will ever be ready to inquire, Why, and for what great purpose, was it so? To all such questions, this chapter, nay, this verse, enables us to reply. “It pleased the Lord to bruise Him, &c.” A part of the high remuneration is set forth in these few short words—“He shall see His seed.”
I. He shall see them all born and brought in. To Him they are children of sure promise (Rom_9:8; Gal_4:28); He is acquainted with them individually. Messiah’s offspring may differ much at different times, in respect of the measure of its increase. Now, it may be slow; anon, it may be rapid; but at all times, and in all places, the measure of its increase will just accord with His own expectation (Psa_145:4; Psa_22:30-31).
II. He shall see them all educated and brought up. The practical object is to imbue them with the spirit of children. Great varieties may exist as to their talents, &c.; but in one thing they are all alike (Jer_24:7). Of their education, Messiah Himself has the principal charge (Isa_54:13); and the means He employs are worthy of Him, for He instructs them by the truth of His word, by the light of His Spirit, and by the events of His providence. The charge is weighty, but it is His pleasant work. In evidence of this, He invites them to His school, arguing with them from the attractions of His own character, and the blessedness of such as are under His tuition (Mat_11:28-30; Pro_8:32-34). “Experience,” it is said, “is the best schoolmaster;” let us, therefore, listen to one who, being at once proficient in the learning of his time, and a partaker of heavenly wisdom, could compare and contrast the two (Php_3:8).
III. He shall see them all supported and brought through. God’s rich providence is their inheritance for a present world; His sure promise is their charter for a better; and for all their work and warfare, there is more than enough in the wisdom, grace, and strength that are in Christ Jesus. The history of Messiah’s offspring is full of illustrations of this.
IV. He shall see them all perfected and brought home. As Christ Himself was made a perfect Saviour by the sufferings which He underwent, even so His honour requires, and it belongs to His office, that He confer on all His offspring a perfect salvation. With this view He has appointed His Church for the perfecting of the saints, &c. The Bible speaks of a future and fixed period, which it significantly styles the “manifestation of the sons of God,” and the “coming of Christ with all His saints.” Home! delightful word to such as have sojourned in a land of strangers. Home! where? To the house not made with hands—to the prepared city, which is also the city of habitation. With what rapture and triumph will Messiah exclaim in the presence of His great Father, and before an assembled universe—“Behold I, and the children whom God hath given Me!” This is a home of which Messiah shall not be ashamed; it will do Him infinite honour. Nor is this all: arrived at home, their ineffable and inconceivable felicity is to be absolutely without end.
CONCLUSION.—Our subject shows that Messiah’s glory is inseparably bound up with the happiness of His offspring; that the application is not less certain than the purchase of redemption; it contains a seasonable and powerful antidote against undue depression in the Church (Rom_9:26); it shows, also, that it is our duty and our honour to concur, after our measure, in carrying this scripture into effect.—Robert Muter, D.D.: Weekly Christian Teacher, vol. ii. pp. 713–718.
THE IMMORTAL HIGH PRIEST
Isa_53:10. He shall prolong His days. Heb_7:15-16; Heb_7:25.
In these passages we have, first in Hebrew prophecy, and then in Christian teaching, the doctrine of the enduring life of the Christ after His sufferings are over. The Old Testament prophet sees from afar the new life of the Messiah, in a blaze of glory. The New Testament prophet declares the life already begun, and indicates the purposes for which that life is being spent as well as the glory with which it is crowned.
I. The Lord Jesus now lives as the Priest upon His throne. Calvary’s night is over. The Christ is not here, He is risen. He has entered “within the veil,” there to appear in the presence of God for us, and is now the “Apostle and High Priest of our confession.” His atoning work was finished on earth once for all,—His administrative work is being carried on in perpetuity—sustaining a like relation to the work accomplished by His death, that God’s upholding of all things does to His first acts of creative power.
II. The supreme fitness of Christ for this vast work, is owing to His possessing all the power of an indissoluble life. The word “endless” is inadequate; it merely signifies a life that will not end. But the word in the original signifies a life that cannot end;—one that is and must be perpetuated, by virtue of its own inherent energy and power. With whatever devotion and care the high-priest might bear the concerns of the Israel of God on his heart, and with whatever skill he might administer Israel’s affairs, he must sooner or later resign the office, and give it up to another, when death called him away. But the life that resides in that Christ whom God raised from the dead, is a life infinitely full of spontaneous, self-sustaining energy, not dependent on aught without for its maintenance. There is within it no cause of decay; there is no wasting of energy, however much is spent; no outside power can weaken or obstruct that glorious life. It has in it all Divine perfections to the full—.strength, wisdom, intelligence, fidelity, and love—each and all of these being “the same yesterday, and to-day, and for ever!” That life which is dependent on none, is the life on which all things depend! Since His life can never be weakened by decay from within, or imperilled by assaults from without—time, which makes other power to crumble, does but give grander scope for the manifestation of His. Kings, thrones, and empires, may rise up, flourish, decline, pass away, and be succeeded by others, and yet the power of Christ’s endless life shall be “ever new, ever young,”
“And firm endure, while endless years
Their everlasting circles run.”
III. Because Christ’s life is indissoluble, His Priesthood cannot change hands. Long as the human race shall need an Advocate with God, Jesus will be that Advocate to interpose on their behalf. He ever liveth with a view to intercession. Can we frame to ourselves an intelligible conception of the method of this Redeemer’s interposition? There seem to be four things involved in it.
(1.) Christ appears in the presence of God for us; the seer beholds Him like a Lamb as it had been slain, bearing the marks of Calvary’s work—marks full of their own infinite meaning—how He has borne away the sins of the world. As that offering was well pleasing to God then, so it ever will be; neither its meaning nor its worth can change throughout eternity.
(2.) Christ pleads in the presence of God, continuing there for sinners the plea He urged on the Cross; continuing for those who believe on Him His wondrous intercessory prayer!
(3.) He acts in the presence of God for us: “I go to prepare a place for you.” The Son of God prepares a place for us, while the Spirit of God is preparing us for the place.
(4.) He is governing for us—He is Head over all things to the Church. All things are working together for good to them that love God, because their working is in our Redeemer’s hands.
IV. The effect of a priesthood that is unchanging, is a redemption that is unvarying. Because of the Redeemer’s sway in heaven, the work of salvation is advancing on earth.
V. This great Redeemer ever living, this great Redemption being unvarying, is the guarantee of the salvation being carried on to the uttermost! Who can set forth all that that glorious phrase means?
(1.) This Saviour can reach to the uttermost depth of sin and guilt and misery. His sacrifice, appropriated by faith, can cause the highest pile of guilt to disappear for ever. His power can eradicate the most inveterate and apparently hopeless corruption. The hardest heart can be melted down by Jesus’ love—to the uttermost.
(2.) Jesus can reach souls through the uttermost extent of His domain. No human spirit can be too far off for contact with Jesus.
(3.) However varied the demands which may be made on the saved one at any moment, Christ can help to the uttermost (H. E. I. 934, 945). Though the longer each believer lives, the greater will be his demands on his Saviour, he cannot overtax Him. This bank can be drawn upon to the uttermost, and yet be rich as ever!
(4.) Christ’s salvation can lay hold of every part of our nature. Body, soul, and spirit; all will be sanctified by Him.
(5.) Christ’s salvation will reach to the uttermost point of time.
(6.) However believers may multiply—let myriads on myriads be added to the roll, for myriads on myriads of ages—the salvation will be large enough and strong enough for all, even to the uttermost!
(7.) Believers shall be gathered unto Christ: all presented to Him, a glorious Church without spot or wrinkle, or any such thing. Then, when they are without fault before the throne of God, they will have proved the truth of salvation to the uttermost! No. I am wrong. They will not have proved it; they will be proving it still, for, when they reach that point which is now the “uttermost” of our conception, that goal of glory will be but a starting point for eternity!—Clement Clemance, D.D.: The Christian Era, vol. i. pp. 39, 40.
THE DIVINE PURPOSE FULFILLED
(Missionary Discourse.)
Isa_53:10. The pleasure of the Lord shall prosper in His hand.
Some have affirmed that this chapter relates to the mission of Jeremiah, and to the hostile treatment he had to encounter in performing it; some that it sets forth the approaching downfall and subsequent exaltation of the Jewish nation; some that it refers entirely to the history of the Messiah. The former two of these interpretations have been suggested only under the influence of mental perversion, and are utterly untenable. The last is confirmed by the best evidence that can be afforded. Philip declared that this prophecy referred to Jesus (Act_8:35). On several occasions in the New Testament the prophecy is expressly announced as having been fulfilled in Christ. The whole course of the Saviour’s life, and the circumstances associated with His final sufferings and death, correspond so exactly with the description given by the prophet, that had he been a personal witness of that course and of these circumstances, his statements could not have been more accurate or more striking.
I. God has formed a purpose of mercy toward mankind. “The pleasure of the Lord” (Eph_1:9; Eph_2:11). His purpose was—
1. Formed before the foundations of the earth were laid.
2. Manifested on earth as soon as the need of mercy existed, in the promise made to our first parents even on the day that they sinned.
3. Unfolded more and more clearly to patriarchs and prophets.
4. Fully disclosed in the Christian economy.
II. The fulfilment of this purpose of mercy is committed to the Lord Jesus. The pleasure of the Lord is in His hand. It was He to whom the first promise referred (Gen_3:15); of whom Abraham was informed (Gen_26:4); whose coming Jacob anticipated (Gen_49:10); and of whom Moses and all the prophets wrote and spoke (Deu_18:18, &c.). The Lord Jesus performs the purpose of mercy—
1. By His atonement for human sin.
2. By the communication of the Holy Spirit, by whose influence men are brought to a cordial reception of the Saviour’s meritorious work, so as to render that work their own.
III. Under the administration of the Lord Jesus the purpose of mercy shall be perfectly and triumphantly accomplished. Every Divine purpose is certain to be accomplished (Isa_46:9-11; Psa_33:11). But apart from this general reason, the certainty of the accomplishment of the work which has been entrusted to the Lord Jesus rests,
1. On His own character. It is essentially Divine. His proper Deity imparts to His atoning sacrifice an absolute fulness of merit, and renders failure in His work impossible.
2. On the Divine assurance solemnly pledged to that effect (Isa_53:10-11; Php_2:9-11; Joh_12:32; Heb_12:12-13).
APPLICATION. God has formed a purpose of mercy toward mankind. Hence—
1. Those theologies are false which represent God as a God of vengeance. In the Scriptures He appears in consistency with all His perfections as the God of love. The redemption of our race is His “pleasure.”
2. The perfect unity of the Father with the Son is exemplified in the eutrustment of this work to the Son. He came into the world, and “made His soul an offering for sin,” not to change the Father’s purposes but to fulfil them (see p. 92).
3. If we sympathise with this purpose, which God cherished from all eternity, and in the fulness of time entrusted to Christ for its accomplishment, let us show that we do so by making known to all nations the glad tidings of His grace. If we cannot personally carry to perishing men the good news, let us do our utmost to send it.—James Parsons: Christian World Pulpit, 1:440.
ALL THINGS IN CHRIST’S HAND
Isa_53:10. The pleasure of the Lord shall prosper in His hand.
I. WHAT THINGS ARE PUT INTO CHRIST’S HAND?
The Father is here, as everywhere else in Scripture, looked on as the originator and disposer of all things. The Son is the medium through whom, and for whom things come to be what they are, and come to be arranged as they are. At least, one reason why all things are put into Christ’s hand is,—the great love of the Father towards Him. Ere Christ made His appearance into this world, there had been a sublime transaction between the Father and the Son, in which vast affairs had been entrusted on the one hand and accepted on the other. For the knowledge of this we are indebted to revelation alone. All things are put into Christ’s hand.
1. Creation is put into Christ’s hand (John 1; Colossians 1; Hebrews 1). Here, Christ, as the Son of the Father, is very clearly marked off from ought that is created, by being distinctly declared to be, Himself, the Creator. The Father, indeed, appoints, and the Son executes, the Father’s appointment. Subordination of office is perfectly consistent with equality of nature (see p. 83). And if we would seize the most adequate view of our Divine Lord which it is possible for us to attain unto, we must let all the Scriptures concerning Him have their right place and power. All creation was formed and is upheld by our Redeemer’s hand!
2. Revelation is also put into His hand. God speaks to us in His Son. When we speak of the work of creation being Christ’s, we speak of that which includes all worlds. But here, when revelation is our theme, we have to do, so far as we know, with only one world. Not, indeed, that there are not hints in the Word of God, that the Son is the revealer of the Father to other worlds than this. On earth, Christ is the clearest and brightest beam of glory that is let down from heaven for us to see! We see in Him, One in whom “dwelleth all the fulness of the Godhead bodily!”
3. But we must limit our field of thought yet again. It might have been that Jesus had been a revelation of God to this world, quite irrespective of any element of sin. But where sin is, a declaration of what God is, is not enough. If relations of friendship and love are to be established between a holy God and sinful men, it must be in such a way as shall clear the holy throne from all compromise with sin, and as shall make even those who are conscious of guilt feel at home in the blaze of pure and holy love. It was reserved for Christ to institute these gracious relations between us and heaven. Mediation is put into Christ’s hand. He is the way along which the penitent may come and hold converse with the great Supreme! And, owing to sin, His mediation involved not only an incarnation, but expiation. Christ, owing to the two-foldness of His nature, could make an offering which should be effective as towards God, and suitable as towards man. The Father loveth the Son, and hath put expiation into His hand!
4. Creation, revelation, mediation. Two more steps have yet to be taken. A power is needed to ensure that the mediation shall not fail through men refusing to accept it. Such a power is lodged in Christ. He gives the Spirit to convict and to renew. And by His own living energy bestowed through the Holy Ghost, He will regenerate the sinner and perfect the saint. This great work of the conquest and training of hearts is put into His hand!
5. The administration of the affairs of the globe on behalf of the Church is put into His hand. He is now a Priest upon His throne. He is the King and Lord of His Church. He builds up that Church by the word of truth and by the Spirit of His grace. He watches over the Church everywhere in this world, presides over the departure of every soul, and governs the “spacious world unseen” with a view to the judgment day. “He died for us that whether we wake or sleep, we should live together with Him.”
6. The consummation of all things is put into His hand. He who sent Peter to gather in the first-fruits, will send forth His angels to reap when the harvest of the earth is ripe. Then the end, when He shall have delivered up the Kingdom to God, even the Father, when, for all believers, He shall have conquered death, having raised them up at the last day. Then the redeemed shall be gathered home from all lands, shall be without spot before the throne of God, and presented before the presence of His glory with exceeding joy. Then shall our Saviour have manifested the wisdom of the Father in putting all things into His hand; He shall everlastingly have proved His infinite capacity for the trust; and then shall Christ and His Church be glorified together.
II. WHAT IS THE PRACTICAL BEARING OF THIS THEME?
1. We see that Christ’s work in saving us, is but part of a vast, boundless, infinite scheme of glory and of grandeur which it will take ages on ages to develop and reveal!
2. We see a reason why every preacher should follow the example of John the Baptist, and point away from himself to Christ (Joh_3:26-35).
3. We see the imperativeness of insisting on the Lordship of Christ over men and nations. Governments only lay up sorrow for themselves if they contravene the holy will of Christ.
4. We see why we must point to Jesus only as the exclusive object of a sinner’s trust.
5. We see the security of the redemption of those who are in Christ.
6. We see the certainty of the ruin of those who persist in rebelling against Christ.—Clemant Clemance, D.D.: The Christian Era, vol. ii. p. 41, &c.
OUR SAVIOUR SUFFERING, SATISFIED, TRIUMPHANT
Isa_53:10-11. When Thou shalt make His soul an offering for sin.… He shall see of the travail of His soul and shall be satisfied.
I. The aspect in which that work of the Saviour by which He accomplished the redemption of the world is here represented: “The travail of His soul.” The New Testament teaches that the Saviour’s sufferings were—
1. Sacrificial and expiatory.
2. Voluntary. The first clause of the text should read: “When His soul shall make an offering for sin.”
3. Most intense and awful. [1650]
[1650] See outlines on this clause, and on the description: “A man of sorrows,” &c.
II. The nature of that sublime and heavenly satisfaction described in this passage, as accruing to the Redeemer from witnessing the effect of His work and sufferings in the salvation of men.
1. It is the satisfaction arising from enlarged success of a pleasure always proportionate to the difficulties of the task we have fulfilled, and to the zeal with which it has been prosecuted.
2. It is the satisfaction of most pure and exalted benevolence. No joy can be compared with the peaceful and exquisite delight arising from this principle, when it is effectual in the mitigation of calamity or the removal of necessity or danger [1653]
[1653] What ecstasy were it to reflect that we had snatched a fellow-creature from the devouring flame or the tempestuous deep; that we had stayed the progress of contagion or pestilence in its march of silence and desolation; that we had unbarred the dungeon of the prisoner, or burst the fetter of the slave! How exalted, then, the joy with which the adorable Redeemer must behold the helpless ruin of mankind exchanged for happiness and safety!—M‘All.
3. It is such as springs from contemplating the greatness, the importance, and the difficulties of the work itself. Salvation is an illustrious and an arduous work. The obstacles that present themselves in the way of its accomplishment are, to all but the power of God, insuperable.
4. It is to be estimated only by the perfection of the Saviour’s knowledge, relative to the whole progress and issue of that event which he so joyously contemplates.
5. It arises principally from the peculiar relation of His character and work to the event itself and to all its consequences [1656]
[1656] With what holy and elevated transport may the martyrs and confessors, the prophets and apostles, be supposed to look now upon the scene of their labours and the progress of their cause! How may we suppose them now to exult in the remembrance of their self-denying efforts and oppressive privations, their wants and trials and griefs, and, more than all, that terrible moment when they sealed their last testimony, and closed their career in blood! With what unspeakable felicity must those devoted missionaries, lately removed from us, behold, amidst the mansions of blessedness, the first-fruits of their labours—the poor wanderer of Africa or the wretched slave of Demerara—now mingling in the chorus of the redeemed! But who shall describe the interest taken in all that relates to the salvation of His people by their ascended and sympathising Lord? Here all the causes of interest and joy are united in the highest operation. The affection of the Saviour is infinite. The relation He bears to the saved is the closest and most indissoluble; and their rescue and happiness are the results only of His dying agonies and His ever-living intercession.—M‘All.
III. The certainty that this satisfaction shall be finally realised. This is certain, because the most unlimited diffusion of Christianity throughout the world is certain. We cherish this confidence—
1. Because of the natural attraction and influence of the great doctrine of the atonement, which forms the very substance of the Gospel [1659]
[1659] Never, amongst all the diversity of sacrificial institutions in any country or in any age, has there appeared even a distant resemblance to many of the most essential features of this great Christian propitiation. Never has the guilt of sin been represented as forgiven, in consequence of a design mercifully originating in the Deity Himself, and that, too, in opposition to the provocation and obstinate rebellion of the miserable offender. Never has the part to be sustained by the worshipper been declared to be that only of the free and joyous reception of unpurchased favour and the simple reliance of a grateful heart. Never has the victim been represented as provided, not by man, but God, and that victim the object of His own unspeakable and infinite attachment. Never has that victim been represented as offering himself willingly to suffer, not on behalf of his friends, but of his enemies, and for the pardon of the very crime by which he died.
The manner in which it addresses itself to the heart is equally peculiar. Other systems effectuate their purpose the most fully when they can alarm and agitate and appal. It is this alone which lulls the breast into sacred tranquillity, and, banishing every fear, ravishes the soul with ceaseless adoration, and allures to the cheerful obedience of gratitude and love, and unites the tears of contrition with the ardour of thankfulness and the exultation of hope.—M‘All.
2. Because of the tendency of the Gospel to an unlimited and ceaseless diffusion. This characteristic was exhibited in the age of its first promulgation. It still continues, for in every heart in which the Gospel is truly received it kindles a strong desire to make it known to others. Wherever it is received, it blesses men in temporal as well as in spiritual things.
3. Because of its resistless and triumphant progress in past ages. There remains no new form of opposition or of danger which has not already been successfully encountered; no enemy to combat who has not been already vanquished; no power which has not already been overthrown [1662]
[1662] No subtlety of philosophical scepticism can be harder to subdue than that which was opposed to the first proclamation of the Gospel by Porphyry, Celsus, and Julian, and the learned of Greece and Asia; nor any political power more terrible than that which was exercised by Nero, Domitian, and Maximus; no barbarism more fierce than that of the Scythians, the Sarmatians, and the Gauls; no ignorance more gross, no darkness of the understanding more intense, than that of the Greenlander and the Esquimaux. But over these the Gospel has already triumphed; and what cause have we then to tremble for the future!—M‘All.
4. Because of the peculiar and encouraging appearances which are now everywhere beheld in the condition and circumstances of the Church. Awaking from her long and inglorious repose, she has thrown aside that lethargy by which she was restrained from asserting her ancient glories. She has heard and is responding to the voice of Him who summons her to extend her conquests, and to inherit the desolate heritages.—R. S. M‘All, LL.D.: Sermons, pp. 422–472.
THE TRAVAIL AND SATISFACTION OF THE REDEEMER’S SOUL
Isa_53:11. He shall see of the travail of His soul and shall be satisfied.
Three distinct ideas presented:—
I. THE TRAVAIL OF OUR REDEEMER’S SOUL.
The “travail” of the Redeemer signifies the sufferings He underwent. By “the travail of His soul” is meant that peculiar agony of grief by which His soul was affected in the course of His sufferings. The physical sufferings of some of “the noble army of martyrs” equalled, perhaps surpassed, those of their Lord. But the sorrows of His soul forced from Him His bloody sweat, and His cry, “My God,” &c. These sorrows were wisely designated by the ancient fathers of the Church, “the unknown sufferings of the Son of God.” But it is revealed that two of the ingredients in that cup of mental suffering were the burden of the sins of a guilty world, and the furious onslaught of Satan and his emissaries in the utmost violence and plenitude of their power. We must also take into view certain considerations of a peculiar nature which tend to heighten our conceptions of their character and extent:—
1. The soul of the Redeemer was perfect in holiness. In proportion to a man’s purity of heart is the shock and revulsion of soul of which he is conscious, when he is compelled to witness the debasing and desolating effects of sin. Inconceivably painful must have been the travail of our Redeemer’s soul when He was brought into the nearest relation to sin that is possible to a being perfectly pure, when surveying its horrors in the light of His own spotless holiness, when bearing the wrath of His heavenly Father on account of it.
2. The soul of the Redeemer was full of light. Confined to a small spot of the surface of the globe, and capable of interpreting only to a very small degree those revelations of the future which have been vouchsafed to us, our conception of the real extent of the tendencies and effects of sin is very limited. But to the mind of the Redeemer all the awful effects of sin throughout time and eternity lay bare, and the impression thereby produced must have been correspondingly deep and solemn. Moreover, when man suffers, his sufferings come on him by a gradual process, and he is sustained by the hope of deliverance at every stage of his journey. But to our Redeemer all the parts and constituents of His sufferings were by clear anticipation present at one and the same instant. What, then, must have been “the travail of His soul?”
3. The soul of the Redeemer was full of love. A philanthropist feels with tender acuteness for the distresses of his fellowmen. What, then, must have been the travail of the Redeemer’s soul when, in the full flow of His ardent and unlimited benevolence, He surveyed the ruin of man’s moral greatness, and died that He might restore him to his forfeited honour?
II. THE RESULTS OF OUR SAVIOUR’S SUFFERINGS AS SEEN BY HIMSELF.
In the preceding part of the chapter, He is represented as suffering the most cruel and ignominious inflictions on account of sin. Here He is represented as beholding the results of His sufferings—in the deliverance of unnumbered millions of sinful men from the condemnation and misery of sin, and their exaltation to blessedness and glory in heaven. Those results began to appear in the entrance of Abel into heaven; and have been seen in every heart, every home, every country in which the work that Christ came into the world to do has been accomplished. What glorious and exquisitely beautiful results!
III. THE SATISFACTION WHICH THE REDEEMER FEELS IN CONTEMPLATING THE RESULTS OF “THE TRAVAIL OF HIS SOUL.” A debased mind is satisfied with what is mean and degrading; a narrow mind will rest contented with what is little and trifling; but an enlarged and comprehensive mind will be pleased only with what is dignified and noble! What, then, can be that which can satisfy the soul of the Divine Redeemer? It is by us inconceivable. But some things we do see—
1. That the scheme of redemption affords a bright display of the attributes of God.
2. That through the sufferings and death of Christ the great interests of holiness have been most effectually secured. His people are delivered from the dominion as well as the condemnation of sin. On holiness the welfare and happiness of the universe depend.
3. That by His blood countless myriads of the human race have been redeemed. As He contemplates these things, we may say with reverent confidence, His mind, expanded with the noblest and purest benevolence, must become filled with delight and satisfaction indescribable.
CONCLUSION.—
1. This great theme reminds us of the inestimable value of the human soul. Surely that must be inestimably precious the redemption of which, at such a cost, can satisfy the Son of God (P. D. 3204).
2. If the salvation of a soul gives delight to the mind of God, surely He will not reject any awakened sinner who comes to Him in faith (Joh_6:37; Rev_22:17; H. E. I. 928, 929).
3. The subject furnishes the most powerful motives to love and obey the Saviour. By so doing we co-operate in the accomplishment of His great design, and contribute to the satisfaction of His soul.
4. The subject furnishes most ample encouragement in the labours and trials of the Christian ministry. The enterprise in which we are engaged is the opposite of hopeless, for God has promised that by the results of it His Son shall be satisfied, and “He is faithful who hath promised!” Besides, in what can we find greater delight than in doing something to contribute to the satisfaction of Him who loved us and gave Himself for us?—Robert Burns, D.D.: Protestant Preacher, vol iii. pp. 399–408.
(Missionary Sermon.)
I. A FEW THOUGHTS ILLUSTRATIVE OF THE MEANING OF THE TEXT.
1. Mark the singularity and greatness which our text would seem to teach us to attach to Christ. It implies a distinction between Christ and the Church. He is not a part of it; He does not rank with saved men. He, looking upon them, “shall see of the travail of His soul;” they, looking unto Him, shall behold the source of their spiritual existence. In such a case there must be an essential difference between the parties. To confound them together, as of the same nature, and possessing nothing else on either side, would seem like confounding the potter with the material substance he can fashion as he will, or the Creator of the world with the work of His hands. God is not a part of the creation; nor is Christ a part of the Church. This essential distinction, or at least the supremacy resulting from it, would seem to be indicated by the declaration that “He shall be satisfied;” as if to intimate that were He not, whatever else might be achieved, nothing comparatively would seem to be accomplished.
2. The passage also indicates the peculiar work of Christ, and attaches preeminent importance to that.
(1.) This remarkable expression would seem to imply that all the glory of the Church, all the salvation of sinners, the perfection of the faithful, whatever in the consequences of His undertaking connected either with God or man can be regarded as a source of satisfaction to Messiah, is to be attributed to the fact that “His soul was made an offering for sin.” The sufferings of Christ and the salvation of men are connected together as cause and effect.
(2.) It suggests also an important truth in relation to the nature of those sufferings. “The travail of His soul” would seem to indicate that the mind of Messiah was more immediately the seat of His atoning agonies [1665]
(3.) Of those agonies the passage further depicts the intense and aggravated character—“the travail of His soul.” The pangs of “a woman in travail” is a phrase sanctioned and employed again and again by the Divine Spirit, as an image combining in itself all that can be conceived of the extreme and the terrible in human suffering. And this image, among others, is here employed to depict the mental sensations of the Son of God when “the chastisement of our peace was upon Him,” &c. “Travail” is the peculiar suffering connected with the natural birth of a human being; and as applied to Christ it intimates that in the throes and pangs of His soul, He endured what was necessary to give spiritual existence to the Church.
[1665] “The travail of His soul” carries us further than to what was physical; it teaches us to attach inferior importance to the bruising and the piercing of the flesh—to the animal pain (if I may so speak) which the Redeemer endured, and which, whatever was its extent, was probably surpassed in many of the martyrs. “The travail of His soul” would seem to explain that mysterious amazement which overtook and overwhelmed the Lord Jesus previous to His public rejection by the people, before the hand of man had touched Him, when alone with His disciples and in the attitude of prayer. If it be proper to use such an expression with respect to Him, with all reverence I would say that at that moment He seemed destitute or bereft of the high bearing, the calm serenity, the magnanimous heroism, the contempt of danger, pain, death, which have often illustrated the conduct of His followers, even women, under circumstances similar or worse—worse, if the external circumstances were all. Now, this is a fact in the history of Jesus eternally irreconcileable with the idea of His dying merely as a witness for truth, or an example to others; it can be accounted for, with honour to His character, only on the ground of His sustaining as sacrificial victim, and sustaining in His soul, sufferings exclusively and pre-eminently His own—Binney.
It was not what Christ was in His moral character, nor what He did as a prophet, “mighty in deed and in word,” that constituted that peculiar work by which He became personally and alone the Saviour of men.
3. The greatness of the results which are to flow from the Redeemer’s sufferings. Implied in the declaration, “He shall be satisfied;” the mind of Messiah shall be filled with joy when He witnesses the effect of His sufferings in the salvation of the redeemed. That the results productive in Him of this feeling must be surpassingly and inconceivably great appears from several considerations.
(1.) Messiah is the Creator of the universe (Joh_1:3). All its vastness and magnificence was needed to satisfy Him as such. How much sublimer must those spiritual results necessarily be with which He is to be “satisfied!” The new creation may reasonably be expected to surpass as far the old and the earthly as the human intellect is superior to dead brute matter, or the love of God’s heart must necessarily excel the power of His hand, or the redemption of the lost exceeds and surpasses the support of the living.
(2.) The extent and intensity of His sufferings [1668] For all those sufferings He is to be recompensed (Joh_16:21), but in an infinitely higher degree.
(3.) Consider the period occupied, the care expended, and the anxiety sustained in carrying on the process, the result of which is to satisfy Messiah. In nature, that which is of slow growth is always distinguished by proportionate excellence. Among men, long—continued and arduous labour is expected to be followed by corresponding results, both in the effects produced and in the rewards enjoyed. But the work of redemption abounds over history of all time. Nay, previous to the birth of time, it occupied the thought and councils of the Eternal. In actual operation it stretches from the fall of man to the restitution of all things. The reward will be proportioned to the magnitude and costliness of the work performed.
[1668] What the sufferings of Messiah really were in themselves, it is as impossible to say as it is to conceive of their magnitude and their depth. They could not be literally the agonies of the damned; literally the curse due to sin, or the direct results on a spiritual nature of the foul act of personal transgression. And yet if anything there be bearing any resemblance to them at all—which probably there is not—it must be found among the victims of retributive justice. The sufferings of Christ, whatever they were, in fact were those which resulted from the presentation of Himself as a real sacrifice, the sacrifice of a living, sensitive Being in an “offering made by fire unto the Lord.” The fire, indeed, was spiritual, like the thing it touched; and from that very circumstance it was the more terrible, It was not that element that can become the servant of man, and minister to his wrath, and be made to seize upon and “destroy the body, and after that hath nothing more that it can do;” but it was fire which nothing but heaven could furnish, something which God alone could inflict and which a spiritual nature alone could feel. It descended upon the soul of the Redeemer, and (if I may so speak) consumed it, like the fire which descended upon the altar of the prophet, “which consumed the burnt-sacrifice, and the wood and the stones, and the dust, and licked up the water that was in the trench.” Sufferings flowing from a source like this cannot but be felt to have been unparalleled and unspeakable; they necessarily transcend not only the power of language, but the power of thought—Binney.
4. Those things with which we may suppose the Saviour will be “satisfied.”
(1.) The inconceivable number of the saved [1671]
(2.) The equally inconceivable perfection of their character.
(3.) The love and adoration of the redeemed.
(4.) The effect of the work of redemption on the moral universe, revealing God more fully to it, and helping to keep it loyal to Him.
[1671] Messiah, it is said, is to “see His seed,” “justify many,” and “the pleasure of the Lord is to prosper in His hand.” This work could not, I think, be said to “prosper” if the number of the lost should exceed that of the saved; nor if the number of the lost and saved were nearly balanced; nor if the success of Messiah in rescuing from death were to be but little superior to that of His adversary in seducing to destruction. The saved will, I imagine, as to numbers surpass the lost to a degree that shall destroy everything like parallel or proportion between them. They shall be brought from all lands, and from under every dispensation; they shall be “of all nations, and kindred, and people, and tongues;” they shall be of every class, and colour, and condition; and they shall constitute “a number which no man can number,” equalling or exceeding the sands of the sea, or “the stars of heaven,” or “the grass of the field,” or “the drops of dew from the womb of the morning.”—Binney.
II. HOW WE WHO UNDERSTAND AND BELIEVE THE MEANING OF THE TEXT OUGHT TO BE AFFECTED.
1. We should be moved to humility. The continued prevalence in the world of what grieves and offends Him ought to have disappeared long since, and would have done so, had the Church been faithful to her office and her Lord. In the unfaithfulness of the Church we have had our share.
2. The declaration of our text should stimulate our faith and missionary activity. “He shall see, &c.” Christianity is yet to be acknowledged and professed by universal man (H. E. I. 979, 1166–1169). But this end, however confidently expected, even faith expects not without the employment of appropriate instrumentality. Among the means employed, there must be the sending forth of the Bible and the preacher, the letter of the message and the loving messenger.
3. The subject ought to lead us, individually and personally, seriously to examine whether we are contributing to the Saviour’s “satisfaction” either by what we are, or what we are doing (H. E. I. 4423–4428, 4446–4466).—T. Binney, LL.D.; Sermons, second series, pp. 1–50.
Christ’s bodily travail was great. On this part of the Messiah’s sufferings the prophet lays no particular emphasis, because, though most visible, it was not the main part of His atoning sufferings. He emphasizes the inward mental spiritual agony as that in which he chiefly bore our iniquities. Let us reverently note some of those things which we may conceive constituted for our Lord, “the travail of His soul”—first, during his life, and secondly, in connection with His death; though this distinction is not to be pressed, since the sufferings of the life and of the death overlap each other, and constitute together “the travail of His soul.”
I. IN LIFE. We must not limit Christ’s atoning mental sufferings to His actual endurance on the cross, or forget what He endured before the last scenes of His ministry on earth. The whole period of His public ministry was a “temptation,” and to Him temptation was suffering, as He met and fought it.
1. He endured “the contradiction of sinners against Himself.”
2. The sight and contact of human sin and misery as they lay passive around Him must have deeply wounded His soul. If Lot could vex his righteous soul in Sodom, what must Christ have endured as He saw all that was debased and repulsive in humanity with His holy eye (see p. 476), as He sighed over human pains and sorrows, and made them in sympathy His own (Mat_8:17; see p. 484).
3. His foresight of the doom coming on God’s chosen people caused Him pain (Luk_19:41-44).
4. The shadow of the cross projecting itself over His life cast a burden on His spirit as He anticipated the end of His ministry (Mar_8:31, &c.).
II. IN CONNECTION WITH DEATH. The travail of soul during life culminated at death, assuming a distinctness and bitterness peculiarly great as that crisis arrived. All the past was intensified and concentrated, and additional elements of pain were experienced. Thus His friends forsook Him and fled. One denied Him. One betrayed Him. Did not this experience, to one who was so sympathetic and social Himself, and who then needed all the human sympathy and society which His friends could give Him, cause sorrow of soul of no ordinary kind? His enemies, too, the people He came to save, trampled His love under foot, insulted, maligned, cast Him out, and crucified Him, inflicting sorer wounds upon His generous heart and loving soul than on His body by their shameful treatment of Him. The lifelong vision and contact of sin came to a head in its most painful and repulsive form, and He would see more vividly and feel more acutely in His own maltreatment the depravity, not only of the nation, but of the race which He had come to save, and of which He was one. The fierce passions that raged against Him, His actual collision with the world’s evil, His suffering of its concentrated hatred of good must have caused Him, the’ only sinless One of the race, unspeakable horror and anguish of soul. But there was also—
1. The human and natural shrinking from death as the dissolution of soul and body; in His case peculiarly painful because of the perfection of His human nature, the consciousness of His own sinlessness, the fulness of His indwelling power of life, the clear insight He had into the dread connection between sin and death, and that His death was by judicial murder. He was not a Stoic. He was not ignorant of what it involved, and had not the feeling that it was natural for Him to submit to the “common lot,” or die a death of refined and wilful cruelty.
2. Satanic temptation. The prince of this world came back to find something in Him, and found nothing. But the search was painful, as the devil did his last and worst, since all temptation is suffering. It was the hour and power of darkness for our Lord when the seed of the serpent bruised the heel of the seed of the woman. The bruising of the heel might indicate only a slight injury in comparison with the wounding of the head, but who can tell what in itself it was to Jesus Christ; how manifold and searching were the assaults of Satan, and how they intensified the bitterness of Christ’s sorrow of soul?
3. His treatment as a sinner. Christ realised sin in the, to Him, most painful form of bearing it and suffering for it. He was “made sin for us”—enduring for us, in some real but mysterious way, the wrath of God due to us for our sins. Every view of His death which ignores this wraps His whole suffering in inexplicable mystery, and provokes men to despair, not only of themselves, but even of God. What pain for the Holy One to be treated, not merely by man, but by God as a sinner, to feel in His soul the anger of God, to be forsaken for a time by His Father! Who can fathom the depth of soul-sorrow in the cry, “My God,” &c., as it came from the heart of the only-begotten and well-beloved Son?
LEARN—
(1.) The costliness of His redemption.
(2.) The evil and shamefulness of sin.
(3.) The reality of our Lord’s sympathy for all who are in the world as He was, and follow in His footsteps.
(4.) The greatness of the suffering of the impenitent.—The Homiletical Library, vol: ii. pp. 78–82.
Throughout the chapter the Messiah appears as a suffering individual. He is represented as bearing the punishment of sin, though not on His own account, but on behalf of others, for whom He appears as a substitute. The expression, “travail of His soul,” is elliptical, and evidently means, that He shall see the fruit of the travail of His soul. The mighty and benevolent objects He had in view would certainly be accomplished, and would be fully satisfactory to Him.
I. SOME OF THOSE OBJECTS WHICH THE MESSIAH SHALL BEHOLD AS THE RESULT OF HIS SUFFERING.
1. Obstructions removed out of the way of the sinner’s salvation. The apostasy and rebellion of man have subjected him to the curse of the divine law. No offer of mercy can be made to him, while that law, by which God rules all worlds, is trampled upon and dishonoured. The substitution of the innocent for the guilty, was the great moral expedient by which God determined to save His apostate creatures, and to preserve unsullied the honour of His government. The object of divine mercy was to save transgressors, but the government of God required that sin should be condemned in the flesh. The obedience of the Son of God has magnified the law, as law. God can now, as a moral governor, exercise mercy without doing violence to His character, or weakening the obligations of His law.
2. His own people saved. Every sinner that has been saved, from the beginning of the world, has been saved by virtue of the death of Christ (Heb_9:22; Heb_10:4). After His humiliation and death, He was to see the fruit of His sufferings (Isa_53:10). The death of Christ was to be followed by the rapid and extensive diffusion of the truth. Christianity widely spread in every direction. It took root in every soil—it visited every clime—and gained converts from every rank in society.
3. The moral disorders of our nature rectified. He came to destroy the works of the devil, and to establish an empire of righteousness, truth, and joy in the Holy Ghost. As the doctrines of the cross extend, the Saviour is “purifying to Himself a people zealous of good works.” This process is going on in the world; the latter-day glory will consist in the wide and extended reign of holy principles. The great mass of human society will be pervaded by them. Instead of wrath, hatred, envyings, covetousness, and all unrighteousness, love, joy, peace, gentleness, meekness, temperance, will become the dominant principles of action.
II. THE SATISFACTION WITH WHICH THE SAVIOUR WILL BEHOLD THE ACCOMPLISHMENT OF HIS PURPOSES.
1. The completion of any great undertaking is accompanied with pleasure and satisfaction. To see a wise and mighty scheme of action working out the anticipated results, cannot fail to be gratifying to the projector.
2. The consciousness of having accomplished a work of infinite beneficence. One of the purest and highest pleasures we can enjoy on earth is the consciousness of having performed a disinterested act of benevolence. To impart happiness is pleasurable to all virtuous minds, and our enjoyment will be in proportion to the magnitude of the blessing bestowed. Jesus Christ gives eternal life—an infinite good, and His satisfaction will be proportionably large and enduring. In the Saviour’s consciousness of having bestowed an infinite blessing, there is an element of happiness peculiarly His own. He still retains the sympathies and affections of our nature in His glorified state. We are to awake in His likeness. There will, therefore, be a peculiarity in the satisfaction He enjoys, arising from a community of feeling with us. There will be an identity of feeling, a sympathy in happiness, which no one can feel who has not tasted of humanity.
IMPROVEMENT.—
1. Let the subject teach us that we all have a deep interest in the travail of the Redeemer’s soul. It has a gracious aspect to every one of us. This is the glad tidings of salvation, the gospel of the grace of God.
2. How great are our obligations to the Saviour!—Samuel Summers: Sermons, pp. 169–191.
Were there no other evidence of the true divinity of our Lord than that which may be gathered from a comparison of this chapter with the accounts of His life, sufferings, and death, as furnished by the four Evangelists, it ought to be abundantly sufficient to satisfy any reasonable mind. While Scripture is most positive and frequent in its declaration on this great doctrine, there is no passage or word, rightly understood, which favours a contrary opinion. If a firm belief in the true divinity of the Lord Jesus Christ is necessary, a proper notion of His real humanity is not less so. The doctrine of atonement requires a distinct conviction of the true and proper humanity of our Lord. Deity cannot suffer, &c. We shall confine ourselves to the consideration of our Lord’s sufferings of soul; because general attention is directed rather to His sufferings of body, and because the text speaks expressly of the “travail of His soul.”
I. OUR LORD’S TRAVAIL OF SOUL. He had a travail of soul arising—
1. From an anxious desire to be engaged in His great work. We know something of this feeling. How strong must it have been in the soul of Christ (Luk_12:50).
2. From the temptations of the devil. These were sometimes presented through the unconscious agency of others. But His severest temptations were suggested by Satan in his own person in the wilderness.
3. From sorrow at men’s impenitence and hardness (Mar_6:6; Mat_23:37).
4. From fear in the immediate anticipation of His agony (Heb_5:7; Mat_26:38-39).
5. From a sense of Divine desertion. “He trod the wine-press alone.” All His sufferings and travail of soul were as nothing compared with that sensation of utter loneliness and destitution which wrung from Him that exceeding great and bitter cry, “My God,” &c.
II. WHAT WERE THE RESULTS OF ALL THIS TRAVAIL OF SOUL AND AGONY OF BODY?
1. In reference to man. The result to every one who receives Him is Justification. “By the knowledge of Him shall My righteous servant justify many,” implies a living faith in the Saviour.
2. In reference to our Lord Himself. One word expresses them. “He shall … be satisfied.” Satisfied with what?
(1.) With its effects upon individuals, leading them from the depths of sin to the heights of holiness.
(2.) With its efficacy for all mankind.
(3.) With the fulfilment of the Divine engagement to save every believing penitent. No poor guilty sinner coming in the way of God’s appointment has been rejected.
(4.) The salvation of sinners is Christ’s satisfaction. He does not regret His mediatorial undertaking, His reproach, and suffering, and death. He knows what our salvation has cost Him, and is satisfied.
But He may see of the travail of His soul and not be satisfied. He is not satisfied when the backslider crucifies Him afresh and puts Him to an open shame. He is not satisfied when the open sinner “tramples Him under foot,” &c. We have all, I trust, given some satisfaction to Christ; but which of us has done so fully? How many defects and imperfections have marred our best services!—S. D. Waddy, D.D.: Sermons, pp. 43–61.
To Christian Workers.
I. Without sacred travail—in the sense of labour, sacrifice, patience—there is never any profound and abiding satisfaction. Nothing precious in the world can be obtained without sacrifice; and this is just as true in the kingdom of God [1674] So it is with God. Creation and Providence may be the recreations of Omnipotence, but Redemption could be accomplished only by infinite cost [1677] Let us not dream of doing anything effective for ourselves or others cheaply.
[1674] We all would like that the law of Christian, and, indeed, of other life and success, was very different from this, and just as in the world people would like to get wealth without paying the price of it in labour, and would like to gain influence without rendering service by which it alone is won, and would like to get the love of their fellow-men without the life of friendliness that attracts it, so in spiritual things we would like cheaply, easily, to gain the precious things on which we set our eyes—forgiveness without repentance, perfect sanctity without the gradual and laborious self-denial by which alone it can be reached; usefulness we would like to get in some cheap and easy way without any sweat of agony, and without any strain of sympathy. We would all like in this way to get various things that are good—forgiveness, usefulness, raptures, light, conviction, assurance, without any travail. Now I do not know any lesson that it is more requisite for the young to learn, and more requisite for older men to keep themselves from forgetting than this—that without travail there is no abiding satisfaction.—Glover.
[1677] When He aims at the greater objects that engage His heart and tax His powers, when He would not make but save the world, when He would get back to Him the love of His suspicious and wandering children, when He would fill His house with guests, and when He would make these guests eternally worthy of His fellowship and capable of communion with Him, then not easily even for Him can that work be done; but between Him and this joy that He sets before Him there is the travail of Bethlehem, with its loneliness, of His lonely pilgrim path of misunderstanding, of the weakness of feeble hearts, and the bitterness of hateful foes. There is Gethsemane, there is Calvary. Without travail there is no satisfaction.—Glover.
II. Wherever there is sacred travail there is always abiding satisfaction. This lesson is as true as the other. No Christian labour is ever lost; it may seem lost, but it is not. Even when Christ re-ascended to heaven, His incarnation, His life, His death seemed to have been thrown away. A mere handful of disciples seemed the only result of it all. But was Christ’s travail lost? Every century that has since rolled away has been revealing how much was accomplished by it. His cross has been a tree of life in the midst of the garden bearing all manner of fruits—in that it has reconciled man to God; that it has reconciled man to man; that it reconciles us to our earthly lot; that it sweetens every other cross; that it reconciles us to our duty. So will it be with all who labour for Christ. Whatever travail of love or consecration you or I can put into our life and labour, none of it will be lost; but there will be a divine satisfaction infinitely ample, enduringly grand, compensating for it all [1680]
[1680] There may be travail in other directions without any satisfaction. Travail for wealth often leaves a man in poverty; travail for the sake of honour leaves him still insignificant and unknown. Do not spend your labour for that which will not profit, but aspire to the grand reward, to the noble results of existence, and put forth the sacred travail which, exceeding abundantly above all that we can ask or think, is rewarded and blessed of heaven.—Glover.
III. The salvation of man is the satisfaction of God. Let this thought cheer the soul oppressed by guilt: God will delight to save you. Let it cheer the Christian worker; surely it should animate us in going forth to any work, that God is on our side, and that He finds His satisfaction in saving men.
IV. The salvation of men will be on such a scale as to give complete and perfect satisfaction to our God. “Satisfaction” is a large word. It is easy to please a man, but hard to satisfy him; and, as some one has said, it is the same with God: He is easily pleased, but hard to satisfy. Yet He shall be “SATISFIED!”—R. Glover: The Baptist, Oct. 11, 1878.
THE KNOWLEDGE THAT JUSTIFIES
Isa_53:11. By His knowledge shall My righteous servant justify many.
“Of whom speaketh the prophet this?” (Act_8:34). Only of One, in all earth’s history, could these things be said. Is not His name “Wonderful”? Here we have—
I. THE FATHER’S RIGHTEOUS SERVANT. “My righteous servant,” says God, as if He had never had another. “Servant,” is a name of subjection and obedience, yet also of honour, according to the rank of him whom he serves. As servant He is the doer of the Father’s will; the Father’s servant for us, and in this sense our servant (Luk_22:27; Mat_20:28). As servant He is the fulfiller of the Law; the obedient One in all things; not pleasing Himself, nor doing His own will. “My righteous Servant,” says God, as delighting in Him; for never before had He got such service and such righteousness; Divine, yet human service; Divine, yet human righteousness. It is of this righteous Servant that the whole chapter speaks. Wondrous servant! Gracious service! What or where should we be without such a servant and such a service? All we need is ministered to us by Him freely, liberally, lovingly!
II. THIS RIGHTEOUS SERVANT JUSTIFIES. He is no common servant. He is the great Judge of all; the Justifier of the sinner; He who acquits and pardons the guilty. He acted as such on earth (Joh_8:11; Mat_9:2, &c.); He acts as such in heaven. Our justification is in His hands; we go to Him to be justified. In one aspect it is the Father that justifies; in another, it is the Son. He “justifies many.” All power is given Him—judicial, royal, priestly. We get acquittal and acceptance from His priestly-royal hands. “Let us then come boldly,” &c. His justifying sentence reverses the law’s condemning sentence. It is with the condemned that He deals; it is them that He pardons. There was justice in the condemnation; there is no less justice in the pardon. The Justifier is the Father’s Servant; the Word made flesh; the Son of God, who came in the name of the Lord to save us. Grace and righteousness in all their fulness are to be found in Him.
III. THIS RIGHTEOUS SERVANT JUSTIFIES BY HIS KNOWLEDGE. The “knowledge” is the link between the “many” and justification. He justifies them by giving them the knowledge of Himself as the Justifier, and of His work as the justifying thing. Know ledge is not here used in the sense of wisdom or understanding. It means that which He teaches them to know. We are justified by knowing the “righteous servant.” It is not by working, or praying, or suffering, but by knowing, that we enter on the state of acceptance (Joh_17:3). This is one of the simplest aspects in which the Gospel is presented to us. There is no mystery or darkness here. To know Jesus is to be justified! The justified man can say nothing in his own behalf; nothing good has he found in himself, in his works, feelings, character. The knowledge of “God’s righteous servant” has brought him into the state of “no condemnation.” Satisfied with that knowledge, though satisfied with nothing about himself, he can say with certainty and gladness, “Who is he that condemneth?”
IV. THIS RIGHTEOUS SERVANT JUSTIFIES BY BEARING THE INIQUITY OF THOSE WHOM HE JUSTIFIES. He justifies as a judge; as a judge giving righteous judgment; righteous judgment in acquitting the unrighteous. The ground on which He justifies is not mere grace, it is also righteousness. Not that sin is trivial; but that He has borne iniquity in the room of righteousness. God has given us a testimony to the work of His Son; and He has added the promise, that whosoever believes that testimony is straightway justified We believe and are justified. We know that we are so because of the sure word of promise to him who receives the testimony. This is what is called “appropriation.” It is the simple conclusion we draw from our believing the testimony. “He that believeth hath everlasting life.”—Horatius Bonar, D.D.: Light and Truth, Old Testament, pp. 266–270.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn vv10–12
Isaiah
THE SUFFERING SERVANT-IV
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Isa 53:10.
We have seen a distinct progress of thought in the preceding verses. There was first the outline of the sorrows and rejection of the Servant; second, the profound explanation of these as being for us; third, the sufferings, death and burial of the Servant.
We have followed Him to the grave. What more can there be to be said? Whether the Servant of the Lord be an individual or a collective or an ideal, surely all fitness of metaphor, all reality of fact would require that His work should be represented as ending with His life, and that what might follow His burial should be the influence of His memory, the continued operation of the principles He had set agoing and so on, but nothing more.
Now observe that, however we may explain the fact, this is the fact to be explained, that there is a whole section, this closing one, devoted to the celebration of His work after His death and burial, and, still more remarkable, that the prophecy says nothing about His activity on the world till after death. In all the former portion there is not a syllable about His doing anything, only about His suffering; and then when He is dead He begins to work. That is the subject of these last three verses, and it would be proper to take them all for our consideration now, but fur two reasons, one, because of their great fulness and importance, and one because, as you will observe, the two latter verses are a direct address of God’s concerning the Servant. The prophetic words, spoken as in his own person, end with Isa 53:10, and, catching up their representations, expanding, defining, glorifying them, comes the solemn thunder of the voice of God. I now deal only with the prophet’s vision of the work of the Servant of the Lord.
One other preliminary remark is that the work of the Servant after death is described in these verses with constant and very emphatic reference to His previous sufferings. The closeness of connection between these two is thus thrown into great prominence.
I. The mystery of God’s treatment of the sinless Servant.
The first clause is to be read in immediate connection with the preceding verse. The Servant was of absolute sinlessness, and yet the Divine Hand crushed and bruised Him. Certainly, if we think of the vehemence of prophetic rebukes, and of the standing doctrine of the Old Testament that Israel was punished for its sin, we shall be slow to believe that this picture of the Sinless One, smitten for the sins of others, can have reference to the nation in any of its parts, or to any one man. However other poetry may lament over innocent sufferers, the Old Testament always takes the ground: ‘Our iniquities, like the wind, have carried us away.’ But mark that here, however understood, the prophet paints a figure so sinless that God’s bruising Him is an outstanding wonder and riddle, only to be solved by regarding these bruises as the stripes by which our sins were healed, and by noting that ‘the pleasure of the Lord’ is carried on through Him, after and through His death. What conceivable application have such representations except to Jesus? We note, then, here:-
1. The solemn truth that His sufferings were divinely inflicted. That is a truth complementary to the other views in the prophecy, according to which these sufferings are variously regarded as either inflicted by men {‘By oppression and judgment He was taken away’} or drawn on Him by His own sacrificial act {‘His soul shall make an offering for sin’}. It was the divine counsel that used men as its instruments, though they were none the less guilty. The hands that ‘crucified and slew’ were no less ‘the hands of lawless men,’ because it was ‘the determinate counsel and foreknowledge of God’ that ‘delivered Him up.’
But a still deeper thought is in these words. For we can scarcely avoid seeing in them a glimpse into that dim region of eclipse and agony of soul from which, as from a cave of darkness, issued that last cry: ‘Eloi, Eloi, lama sabacthani?’ The bruises inflicted by the God, who made to meet on Him the iniquities of us all, were infinitely more severe than the weales of the soldiers’ rods, or the wounds of the nails that pierced His hands and feet.
2. The staggering mystery of His sinlessness and sufferings.
The world has been full from of old of stories of goodness tortured and evil exalted, which have drawn tears and softened hearts, but which have also bewildered men who would fain believe in a righteous Governor and loving Father. But none of these have cast so black a shadow of suspicion on the government of the world by a good God as does the fate of Jesus, unless it is read in the light of this prophecy. Standing at the cross, faith in God’s goodness and providence can scarcely survive, unless it rises to be faith in the atoning sacrifice of Him who was wounded there for our transgressions.
II. The Servant’s work in His sufferings.
The margin of the Revised Version gives the best rendering-’His soul shall make an offering for sin.’ The word employed for ‘offering’ means a trespass offering, and carries us at once back to the sacrificial system. The trespass offering was distinguished from other offerings. The central idea of it seems to have been to represent sin or guilt as debt, and the sacrifice as making compensation. We must keep in view the variety of ideas embodied in His sacrifice, and how all correspond to realities in our wants and spiritual experience.
Now there are three points here:-
a. The representation that Christ’s death is a sacrifice. Clearly connecting with whole Mosaic system-and that in the sense of a trespass offering. Christ seems to quote this verse in Joh 10:15, when He speaks of laying down His life, and when He declares that He came to ‘give His life a ransom for many.’ At any rate here is the great word, sacrifice, proclaimed for the first time in connection with Messiah. Here the prophet interprets the meaning of all the types and shadows of the law.
That sacrificial system bore witness to deep wants of men’s souls, and prophesied of One in whom these were all met and satisfied.
b. His voluntary surrender.
He is sacrifice, but He is Priest also. His soul makes the offering, and His soul is the offering and offers itself in concurrence with the Divine Will. It is difficult and necessary to keep that double aspect in view, and never to think of Jesus as an unwilling Victim, nor of God as angry and needing to be appeased by blood.
c. The thought that the true meaning of His sufferings is only reached when we contemplate the effects that have flowed from them. The pleasure of the Lord in bruising Him is a mystery until we see how pleasure of the Lord prospers in the hand of the Crucified.
III. The work of the Servant after death.
Surely this paradox, so baldly stated, is meant to be an enigma to startle and to rouse curiosity. This dead Servant is to see of the travail of His soul, and to prolong His days. All the interpretations of this chapter which refuse to see Jesus in it shiver on this rock. What a contrast there is between platitudes about the spirit of the nation rising transformed from its grave of captivity {which was only very partially the case}, and the historical fulfilment in Jesus Christ! Here, at any rate, hundreds of years before His Resurrection, is a word that seems to point to such a fact, and to me it appears that all fair interpretation is on the side of the Messianic reference.
Note the singularity of special points.
a. Having died, the Servant sees His offspring.
The sacrifice of Christ is the great power which draws men to Him, and moves to repentance, faith, love. His death was the communication of life. Nowhere else in the world’s history is the teacher’s death the beginning of His gathering of pupils, and not only has the dead Servant children, but He sees them. That representation is expressive of the mutual intercourse, strange and deep, whereby we feel that He is truly with us, ‘Jesus Christ, whom having not seen we love.’
b. Having died, the Servant prolongs His days.
He lives a continuous life, without an end, for ever. The best commentary is the word which John heard, as he felt the hand of the Christ laid on his prostrate form: ‘I became dead, and lo, I am alive for evermore.’
c. Having died, the Servant carries into effect the divine purposes.
‘Prosper’ implies progressive advancement. Christ’s Sacrifice carried out the divine pleasure, and by His Sacrifice the divine pleasure is further carried out.
If Christ is the means of carrying out the divine purpose, consider what this implies of divinity in His nature, of correspondence between His will and the divine.
But Jesus not only carries into effect the divine purpose as a consequence of a past act, but by His present energy this dead man is a living power in the world today. Is He not?
The sole explanation of the vitality of Christianity, and the sole reason which makes its message a gospel to any soul, is Christ’s death for the world and present life in the world.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv10, 12General Information:
Here, "offspring" means those people that Yahweh has forgiven because of the servant's sacrifice. (See: Metaphor)
he will prolong his days
This speaks of making him live for more time. AT: "Yahweh will make his servant live again" (See: Idiom)
Yahweh's purpose will be accomplished through him
This can be stated in active form. AT: "Yahweh will accomplish his purpose through his servant" (See: Active or Passive)
After the suffering of his life
Here "his life" refers to the servant. AT: "After the servant has suffered" (See: Metonymy)
he will see light
Many versions understand "light" here to stand for life. That is, the servant will become alive again. (See: Metaphor)
My righteous servant
Here "my" refers to Yahweh.
he will bear their iniquities
The word "bear" means carry. Possible meanings are 1) "their iniquities" is a metonym representing the punishment for their sins. AT: "he will take their punishment" or "he will be punished for their sins" (See: Metaphor)or 2) "their iniquities" is a metonym representing their guilt. AT: "he will take their guilt upon himself" or "he will be guilty for their sins"
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv10–1253:10-12 The final stanza of the poem first explains…
53:10-12 The final stanza of the poem first explains why the servant suffered and was treated unjustly in the place of others; it then explains what the result of that obedience would be.
53:10 The servant’s grief would accomplish a greater good; the forgiveness and reconciliation of sinful humanity. Note also God’s good plan to prosper and exalt the servant. • when his life is made an offering for sin: The suffering of the servant provided a substitute for others, just as the animal sacrifices in the Temple did. • Having many descendants and enjoying a long life are rewards for godly and wise living (see Prov 3:2; 17:6; 20:7). Because the servant left his fate in his God’s hands, he would receive eternal rewards from the God who vindicates the righteous (see Phil 2:9-11).
Geneva Bible translators 1599 · Public Domain On vv10–12 Christ by offering up himself shall give life to…
Christ by offering up himself shall give life to his Church, and so cause them to live with him forever.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–12 Isa 53:10 Yet it pleased the LORD to bruise…
Isa 53:10 Yet it pleased the LORD to bruise him; he hath put [him] to grief: when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the LORD shall prosper in his hand.
Ver. 10. Yet it pleased the Lord to bruise him.] Singula verba hie expendenda sunt cum emphasi, saith one. {a} Here every word hath its weight, and it is very sure that the apostles and evangelists, in describing the mysteries of our salvation, have great respect as to this whole chapter of Isaiah, so especially to these three last verses. And it must needs be that the prophet, when he wrote these things, was indued with a very great Spirit; because herein he so clearly setteth forth the Lord Christ in his twofold estate of humiliation and of exaltation, that whereas other oracles of the Old Testament borrow light from the New, this chapter lendeth light to the New in several places.
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He hath put him to grief.] Or, He suffered him to be put to pain. See Act 2:23; Act 4:28. God the Father had a main hand in his Son’s sufferings, and that out of his free mercy, {Joh 3:16} for the good of many.
When thou shalt make his soul an offering for sin.] Compare 2Co 5:20, "He made him sin for us that knew no sin." Our sins were laid upon him, as the sins of him that sacrificed were laid upon the beast; which was thereby made the sinner, as it were, and the man righteous. Christ’s soul suffered also. {Mat 26:38} It was undequaque tristis, surrounded with sorrows, and heavy as heart could hold. This sacrifice of his was truly expiatory and satisfactory. Compare Heb 10:1-2.
He shall see his seed.] Bring many sons to God, {Heb 2:10; Heb 2:13 Isa 53:8} a holy seed, the Church of the New Testament to the end of the world, {Psa 72:17} filiabitur nomine eius. The name of Christ shall endure for ever; it shall be begotten as one generation is begotten of another. There shall be a succession of Christ’s name, till time shall be no more. {b}
And the pleasure of the Lord shall prosper in his hand.] He came to send fire on the earth, which while he lived upon earth was already kindled. {Luk 12:49} This some interpret as the gospel, which how wonderfully it spread and prospered, the evangelical and ecclesiastical histories testify.
{a} Hyper.
{b} Parit dum perit, et perit dum parit. - Phaenicis aenigma.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–12 Yet it pleased the Lord to bruise him; but…
Yet it pleased the Lord to bruise him; but although he was perfectly innocent, it pleased God for other just and wise reasons to punish him.
He hath put him to grief; God was the principal Cause of all his sorrows and sufferings, although men’s sins were the deserving cause.
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When thou shalt make his soul an offering for sin; when thou, O God, shalt make, or have made, thy Son a sacrifice, by giving him up to death for the atonement of men’s sins. His
soul is here put for his life, or for himself, or his whole human nature, which was sacrificed; his soul being tormented with the sense of God’s wrath, and his body crucified, and soul and body separated by death. Or the words may be rendered, when his soul shall make, or have made, itself
an offering for sin; whereby it may be implied that he did not lay down his life by force, but willingly.
He shall see his seed; his death shall be glorious to himself, and highly beneficial to others; for he shall have a numerous issue of believers reconciled to God, and saved by his death.
He shall prolong his days; he shall be raised to immortal life, and shall live and reign with God for ever; he shall die no more, Ro 6 9, and of his kingdom there shall be no end, Luk 1:33.
The pleasure of the Lord shall prosper in his hand; God’s gracious decree for the redemption and salvation of mankind shall be effectually carried on by his ministry and mediation.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v10 In the foregoing verses the prophet had testified very…
In the foregoing verses the prophet had testified very particularly of the sufferings of Christ, yet mixing some hints of the happy issue of them; here he again mentions his sufferings, but largely foretels the glory that should follow. We may observe, in these verses,
I. The services and sufferings of Christ's state of humiliation. Come, and see how he loved us, see what he did for us.
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1. He submitted to the frowns of Heaven (Isa 53:10): Yet it pleased the Lord to bruise him, to put him to pain, or torment, or grief. The scripture nowhere says that Christ is his sufferings underwent the wrath of God; but it says here, (1.) That the Lord bruised him, not only permitted men to bruise him, but awakened his own sword against him, Zac 13:7. They esteemed him smitten of God for some very great sin of his own (Isa 53:4); now it was true that he was smitten of God, but it was for our sin; the Lord bruised him, for he did not spare him, but delivered him up for us all, Rom 8:32. He it was that put the bitter cup into his hand, and obliged him to drink it (Joh 18:11), having laid upon him our iniquity. He it was that made him sin and a curse for us, and turned to ashes all his burnt-offering, in token of the acceptance of it, Psa 20:3. (2.) That he bruised him so as to put him to grief. Christ accommodated himself to this dispensation, and received the impressions of grief from his Father's delivering him up; and he was troubled to such a degree that it put him into an agony, and he began to be amazed and very heavy. (3.) It pleased the Lord to do this. He determined to do it; it was the result of an eternal counsel; and he delighted in it, as it was an effectual method for the salvation of man and the securing and advancing of the honour of God.
2. He substituted himself in the room of sinners, as a sacrifice. He made his soul an offering for sin; he himself explains this (Mat 20:28), that he came to give his life a ransom for many. When men brought bulls and goats as sacrifices for sin they made them offerings, for they had an interest in them, God having put them under the feet of man. But Christ made himself an offering; it was his own act and deed. We could not put him in our stead, but he put himself, and said, Father, into thy hands I commit my spirit, in a higher sense than David said, or could say it. "Father, I commit my soul to thee, I deposit it in thy hands, as the life of a sacrifice and the price of pardons." Thus he shall bear the iniquities of the many that he designed to justify (Isa 53:11), shall take away the sin of the world by taking it upon himself, Joh 1:29. This mentioned again (Isa 53:12): He bore the sin of many, who, if they had borne it themselves, would have been sunk by it to the lowest hell. See how this dwelt upon; for, whenever we think of the sufferings of Christ, we must see him in them bearing our sin.
3. He subjected himself to that which to us is the wages of sin (Isa 53:12): He has poured out his soul unto death, poured it out as water, so little account did he make of it, when the laying of it down was the appointed means of our redemption and salvation. He loved not his life unto the death, and his followers, the martyrs, did likewise, Rev 12:11. Or, rather, he poured it out as a drink-offering, to make his sacrifice complete, poured it out as wine, that his blood might be drink indeed, as his flesh is meat indeed to all believers. There was not only a colliquation of his body in his sufferings (Psa 22:14, I am poured out like water), but a surrender of his spirit; he poured out that, even unto death, though he is the Lord of life.
4. He suffered himself to be ranked with sinners, and yet offered himself to be an intercessor for sinners, Isa 53:12. (1.) It was a great aggravation of his sufferings that he was numbered with transgressors, that he was not only condemned as a malefactor, but executed in company with two notorious malefactors, and he in the midst, as if he had been the worst of the three, in which circumstance of his suffering, the evangelist tells us, this prophecy was fulfilled, Mar 15:27, Mar 15:28. Nay, the vilest malefactor of all, Barabbas, who was a traitor, a thief, and a murderer, was put in election with him for the favour of the people, and carried it; for they would not have Jesus released, but Barabbas. In his whole life he was numbered among the transgressors; for he was called and accounted a sabbath-breaker, a drunkard, and a friend to publicans and sinners. (2.) It was a great commendation of his sufferings, and redounded very much to his honour, that in his sufferings he made intercession for the transgressors, for those that reviled and crucified him; for he prayed, Father, forgive them, thereby showing, not only that he forgave them, but that he was now doing that upon which their forgiveness, and the forgiveness of all other transgressors, were to be founded. That prayer was the language of his blood, crying, not for vengeance, but for mercy, and therein it speaks better things than that of Abel, even for those who with wicked hands shed it.
II. The grace and glories of his state of exaltation; and the graces he confers on us are not the least of the glories conferred on him. These are secured to him by the covenant of redemption, which these verses give us some idea of. He promises to make his soul an offering for sin, consents that the Father shall deliver him up, and undertakes to bear the sin of many, in consideration of which the Father promises to glorify him, not only with the glory he had, as God, before the world was (Joh 17:5), but with the glories of the Mediator.
1. He shall have the glory of an everlasting Father. Under this title he was brought into the world (Isa 9:6), and he shall not fail to answer the title when he goes out of the world. This was the promise made to Abraham (who herein was a type of Christ), that he should be the father of many nations and so be the heir of the world, Rom 4:13, Rom 4:17. As he was the root of the Jewish church, and the covenant was made with him and his seed, so is Christ of the universal church and with him and his spiritual seed is the covenant of grace made, which is grounded upon and grafted in the covenant of redemption, which here we have some of the glorious promises of. It is promised,
(1.) That the Redeemer shall have a seed to serve him and to bear up his name, Psa 22:30. True believers are the seed of Christ; the Father gave them to him to be so, Joh 17:6. He died to purchase and purify them to himself, fell to the ground as a corn of wheat, that he might bring forth much fruit, Joh 12:24. The word, that incorruptible see, of which they are born again, is his word; the Spirit, the great author of their regeneration, is his Spirit; and it is his image that is impressed upon them.
(2.) That he shall live to see his seed. Christ's children have a living Father, and because he lives they shall live also, for he is their life. Though he died, he rose again, and left not his children orphans, but took effectual care to secure to them the spirit, the blessing, and the inheritance of sons. He shall see a great increase of them; the word is plural, He shall see his seeds, multitudes of them, so many that they cannot be numbered.
(3.) That he shall himself continue to take care of the affairs of this numerous family: He shall prolong his days. Many, when they see their seed, their seed's seed, wish to depart in peace; but Christ will not commit the care of his family to any other, no, he shall himself live long, and of the increase of his government and peace there shall be no end, for he ever lives. Some refer it to believers: He shall see a seed that shall prolong its days, agreeing with Psa 89:29, Psa 89:36, His seed shall endure for ever. While the world stands Christ will have a church in it, which he himself will be the life of.
(4.) That his great undertaking shall be successful and shall answer expectation: The pleasure of the Lord shall prosper in his hand. God's purposes shall take effect, and not one iota or tittle of them shall fail. Note, [1.] The work of man's redemption is in the hands of the Lord Jesus, and it is in good hands. It is well for us that it is in his, for our own hands are not sufficient for us, but he is able to save to the uttermost. It is in his hands who upholds all things. [2.] It is the good pleasure of the Lord, which denotes not only his counsel concerning it, but his complacency in it; and therefore God loved him, and was well pleased in him, because he undertook to lay down his life for the sheep. [3.] It has prospered hitherto, and shall prosper, whatever obstructions or difficulties have been, or may be, in the way of it. Whatever is undertaken according to God's pleasure shall prosper, Isa 46:10. Cyrus, a type of Christ, shall perform all God's pleasure (Isa 44:28), and therefore, no doubt, Christ shall. Christ was so perfectly well qualified for his undertaking, and prosecuted it with so much vigour, and it was from first to last so well devised, that it could not fail to prosper, to the honour of his Father and the salvation of all his seed.
(5.) That he shall himself have abundant satisfaction in it (Isa 53:11): He shall see of the travail of his sous, and shall be satisfied. He shall see it beforehand (so it may be understood); he shall with the prospect of his sufferings have a prospect of the fruit, and he shall be satisfied with the bargain. He shall see it when it is accomplished in the conversion and salvation of poor sinners. Note, [1.] Our Lord Jesus was in travail of soul for our redemption and salvation, in great pain, but with longing desire to be delivered, and all the pains and throes he underwent were in order to it and hastened it on. [2.] Christ does and will see the blessed fruit of the travail of his soul in the founding and building up of his church and the eternal salvation of all that were given him. He will not come short of his end in any part of his work, but will himself see that he has not laboured in vain. [3.] The salvation of souls is a great satisfaction to the Lord Jesus. He will reckon all his pains well bestowed, and himself abundantly recompensed, if the many sons be by him brought through grace to glory. Let him have this, and he has enough. God will be glorified, penitent believers will be justified, and then Christ will be satisfied. Thus, in conformity to Christ, it should be a satisfaction to us if we can do any thing to serve the interests of God's kingdom in the world. Let it always be our meat and drink, as it was Christ's, to do God's will.
2. He shall have the glory of bringing in an everlasting righteousness; for so it was foretold concerning him, Dan 9:24. And here, to the same purport, By his knowledge (the knowledge of him, and faith in him) shall my righteous servant justify many; for he shall bear the sins of many, and so lay a foundation for our justification from sin. Note, (1.) The great privilege that flows to us from the death of Christ is justification from sin, our being acquitted from that guilt which alone can ruin us, and accepted into God's favour, which alone can make us happy. (2.) Christ, who purchased our justification for us, applies it to us, by his intercession made for us, his gospel preached to us, and his Spirit witnessing in us. The Son of man had power even on earth to forgive sin. (3.) There are many whom Christ justifies, not all (multitudes perish in their sins), yet many, even as many as he gave his life a ransom for, as many as the Lord our God shall call. He shall justify not here and there one that is eminent and remarkable, but those of the many, the despised multitude. (4.) It is by faith that we are justified, by our consent to Christ and the covenant of grace; in this way we are saved, because thus God is most glorified, free grace most advanced, self most abased, and our happiness most effectually secured. (5.) Faith is the knowledge of Christ, and without knowledge there can be no true faith. Christ's way of gaining the will and affections is by enlightening the understanding and bringing that unfeignedly to assent to divine truths. (6.) That knowledge of Christ, and that faith in him, by which we are justified, have reference to him both as a servant to God and as a surety for us. [1.] As one that is employed for God to pursue his designs and secure and advance the interests of his glory. "He is my righteous servant, and as such justifies men." God has authorized and appointed him to do it; it is according to God's will and for his honour that he does it. He is himself righteous, and of his righteousness have all we received. He that is himself righteous (for he could not have made atonement for our sin if he had had any sin of his own to answer for) is made of God to us righteousness, the Lord our righteousness. [2.] As one that has undertaken for us. We must know him, and believe in him, as one that bore our iniquities - saved us from sinking under the load by taking it upon himself.
3. He shall have the glory of obtaining an incontestable victory and universal dominion, Isa 53:12. Because he has done all these good services, therefore will I divide him a portion with the great, and, according to the will of the Father, he shall divide the spoil with the strong, as a great general, when he has driven the enemy out of the field, takes the plunder of it for himself and his army, which is both an unquestionable evidence of the victory and a recompense for all the toils and perils of the battle. Note, (1.) God the Father has engaged to reward the services and sufferings of Christ with great glory: "I will set him among the great, highly exalt him, and give him a name above every name." Great riches are also assigned to him: He shall divide the spoil, shall have abundance of graces and comforts to bestow upon all his faithful soldiers. (2.) Christ comes at his glory by conquest. He has set upon the strong man armed, dispossessed him, and divided the spoil. He has vanquished principalities and powers, sin and Satan, death and hell, the world and the flesh; these are the strong that he has disarmed and taken the spoil of. (3.) Much of the glory with which Christ is recompensed, and the spoil which he has divided, consists in the vast multitudes of willing, faithful, loyal subjects, that shall be brought in to him; for so some read it: I will give many to him, and he shall obtain many for a spoil. God will give him the heathen for his inheritance and the uttermost parts of the earth for his possession, Psa 2:8. His dominion shall be from sea to sea. Many shall be wrought upon by the grace of God to give up themselves to him to be ruled, and taught, and saved by him, and hereby he shall reckon himself honoured, and enriched, and abundantly recompensed for all he did and all he suffered. (4.) What God designed for the Redeemer he shall certainly gain the possession of: "I will divide it to him," and immediately it follows, He shall divide it, notwithstanding the opposition that is given to him; for, as Christ finished the work that was given him to do, so God completed the recompence that was promised him for it; for he is both able and faithful. (5.) The spoil which God divided to Christ he divides (it is the same word), he distributes, among his followers; for, when he led captivity captive, he received gifts for men, that he might give gifts to men; for as he has told us (Act 20:35) he did himself reckon it more blessed and honourable to give than to receive. Christ conquered for us, and through him we are more than conquerors. He has divided the spoils, the fruits of his conquest, to all that are his: let us therefore cast in our lot among them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–12 Yet it pleased the Lord to bruise him,.... The…
Yet it pleased the Lord to bruise him,.... The sufferings of Christ are signified by his being "bruised"; See Gill on Isa 53:5, and as it was foretold he should have his heel bruised by the serpent, Gen 3:15, but here it is ascribed to the Lord: he was bruised in body, when buffeted and scourged, and nailed to the cross; and was bruised and broken in spirit, when the sins of his people were laid on him, and the wrath of God came upon him for them: the Lord had a hand in his sufferings; he not only permitted them, but they were according to the counsel of his will; they were predetermined by him, Act 2:23, yea, they were pleasing to him, he took a kind of delight and pleasure in them; not in them simply considered as sufferings, but as they were an accomplishment of his purposes, a fulfilment of his covenant and promises, and of the prophecies in his word; and, particularly, as hereby the salvation of his people was brought about; see Joh 10:17,
he hath put him to grief; when he awoke the sword of justice against him; when he spared him not, but delivered him up into the hands of wicked men, and unto death: he was put to grief in the garden, when his soul was exceeding sorrowful; and on the cross, when he was nailed to it, had the weight of his people's sins, and his Father's wrath, on him; and when he hid his face from him, which made him cry out, "my God, my God, why hast thou forsaken me?" or, "hath put him to pain": suffered him to be put to pain, both in body and mind:
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when thou shall make his soul an offering for sin: not his soul only, but his body also, even his whole human nature, as in union with his divine Person; for it was he himself that was offered up in the room and stead of his people, to make atonement and satisfaction for their sins, Heb 9:14, or, "when thou shalt make his soul sin" (z); so Christ was made by imputation, Co2 5:21, and when he was so made, or had the sins of his people imputed to him, then was he bruised, and put to pain and grief, in order to finish them, and make an end of them, and make reconciliation for them: or, "when his soul shall make an offering" (a) "for sin", or "sin" itself; make itself an offering; for Christ offered up himself freely and voluntarily; he gave himself an offering and a sacrifice to God, for a sweetsmelling savour, Eph 5:2, he was altar, sacrifice, and priest.
He shall see his seed; or, "a seed"; a spiritual seed and offspring; a large number of souls, that shall be born again, of incorruptible seed, as the fruit of his sufferings and death; see Joh 12:24, this he presently began to see after his resurrection from the dead, and ascension to heaven; when great numbers were converted among the Jews, and after that multitudes in the Gentile world, and more or less in all ages; ever since has he had a seed to serve him; and so he will in the latter day, and to the end of time:
he shall prolong his days: live long, throughout all ages, to all eternity; though he was dead, he is alive, and lives for evermore; lives to see all the children that the Father gave him, and he has gathered together by his death, when scattered abroad, and see them all born again, and brought to glory. Some connect this with the preceding clause, "he shall see a seed that shall prolong its days" (b); for Christ will never want issue, his church will never fail, his seed will endure for ever, Psa 89:29. So the Targum, paraphrasing the words of Christ and his seed,
"they shall see the kingdom of their Messiah; they shall multiply sons and daughters; they shall prolong their days:''
and so Aben Ezra says these words are spoken of the generation that shall return to God, and to the true religion, at the coming of the Messiah.
And the pleasure of the Lord shall prosper in his hand; the work of man's redemption, put into the hands of Christ, which he undertook to accomplish; which was with him and before him, when he came into this world, and was his meat and drink to do; this he never left till he had finished it; so that it succeeded and prospered with him: and this may well be called "the pleasure of the Lord"; it was the good pleasure of his will; it was what he purposed and resolved; what his heart was set upon, and was well pleasing to him, as effected by his Son. Likewise the setting up of the kingdom and interest of Christ in the world, and the continuance and increase of it; the ministry of the word, and the success of that as the means thereof, may be also meant; for the Gospel will be preached, and a Gospel church still continued, until all the elect of God are gathered in.
(z) "quum posueris delictum animam ejus", De Dieu. (a) "Ubi posuit satisfactionis pretium anima ejus", Cocceius; "si posuerit delictum sua anima", Montanus. (b) "videbit semen quod prolongabit dies", Cocceius; "videbit semen longaevum", V. L.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10–12 He - God was the principal cause of all…
He - God was the principal cause of all his sufferings, tho' mens sins were the deserving cause. When - When thou, O God, shalt have made, thy son a sacrifice, by giving him up to death for the atonement of mens sins. His soul is here put for his life, or for himself. Shall see - He shall have a numerous issue of believers reconciled by God, and saved by his death. Prolong - He shall live and reign with God forever. The pleasure - God's gracious decree for the salvation of mankind shall be effectually carried on by his ministry and mediation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–12 Verse 10. To grief - "With affliction"] For החלי…
Verse 10. To grief - "With affliction"] For החלי hecheli, the verb, the construction of which seems to be hard and inelegant in this place, the Vulgate reads בחלי bocholi, in infirmitate, "with infirmity."
When thou shalt make his soul - "If his soul shall make"] For תשים tasim, a MS. has תשם tasem, which may be taken passively, "If his soul shall be made - "agreeably to some copies of the Septuagint, which have δωται. See likewise the Syriac.
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When thou shalt make his soul an offering] The word נפש nephesh, soul, is frequently used in Hebrew to signify life. Throughout the New Testament the salvation of men is uniformly attributed to the death of Christ.
He shall see his seed] True converts, genuine Christians.
He shall prolong his days] Or this spiritual progeny shall prolong their days, i.e., Christianity shall endure to the end of time.
And the pleasure of the Lord] To have all men saved and brought to the knowledge of the truth.
Shall prosper in his hand.] Shall go on in a state of progressive prosperity; and so completely has this been thus far accomplished, that every succeeding century has witnessed more Christianity in the world than the preceding, or any former one.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12 Isa 53:10-11. It pleased the Lord to bruise him…
Isa 53:10-11. It pleased the Lord to bruise him — Although he was perfectly innocent, it pleased God, for other just and wise reasons, to expose him to sufferings and death. He hath put him to grief — His God and Father spared him not, though he was his only and beloved Son, but delivered him up for us all, to ignominy and torture, delivered him by his determinate counsel and foreknowledge, (Act 2:23,) into the power of those whose wicked hands he knew would execute upon him every species of cruelty and barbarity. When thou shalt make his soul an offering for sin — When thou, O God, shalt have made thy Son a sacrifice, by giving him up to death for the atonement of men’s sins. His soul is here put for his life, or for himself, or his whole human nature, which was sacrificed, his soul being oppressed with a sense of the wrath of God due to our sins, his body crucified, and his soul and body separated by death. Or, the words, נפשׁו אם תשׁים אשׁם, may be rendered, when, or, if his soul shall make an offering for sin, or, a propitiatory sacrifice: whereby it may be implied, that he did not lay down his life by compulsion, but willingly. He shall see his seed — His death shall be glorious to himself and highly beneficial to others, for he shall have a numerous seed of believers, reconciled to God, and saved by his death. He shall prolong his days — He shall be raised to immortal life, and live and reign with God for ever. The pleasure of the Lord shall prosper in his hand — God’s gracious decree, for the salvation of mankind, shall be effectually carried on by his ministry and mediation. He shall see of the travail of his soul — He shall enjoy the comfortable and blessed fruit of all his hard labours and grievous sufferings: and shall be satisfied — He shall esteem his own and his Father’s glory, and the salvation of his people, an abundant recompense. By his knowledge — By the knowledge of, or an acquaintance with himself, that knowledge which is accompanied with faith, love, and obedience to him; shall my righteous servant justify many — Shall acquit them that believe in and obey him from the guilt of all their sins, and save them from the dreadful consequences thereof. Justification is here, as in most other places of the Scriptures, one or two excepted opposed to condemnation: and Christ is said to justify sinners, because he does it meritoriously, procuring justification for us by his sacrifice; as God the Father is commonly said to justify authoritatively, because he accepted the price paid by Christ for that blessing, and the pronouncing of the sentence of absolution is referred to him in the gospel dispensation. For he shall bear their iniquities — For he shall satisfy the justice and law of God for them, by bearing the punishment due to their sins; and therefore, on the principles of reason and justice, they must be acquitted, otherwise the same debt would be twice required and paid.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10–12 Yet it pleased the Lord to bruise him -…
Yet it pleased the Lord to bruise him - In this verse, the prediction respecting the final glory and triumph of the Messiah commences. The design of the whole prophecy is to state, that in consequence of his great sufferings, he would be exalted to the highest honor (see the notes at Isa 52:13). The sense of this verse is, ‘he was subjected to these sufferings, not on account of any sins of his, but because, under the circumstances of the case, his sufferings would be pleasing to Yahweh. He saw they were necessary, and he was willing that he should be subjected to them. He has laid upon him heavy sufferings. And when he has brought a sin-offering, he shall see a numerous posterity, and the pleasure of the Lord shall prosper through him.’ The Lord was ‘pleased’ with his sufferings, not because he has delight in the sufferings of innocence; not because the sufferer was in any sense guilty or ill-deserving; and not because he was at any time displeased or dissatisfied with what the Mediator did, or taught. But it was:
1. Because the Messiah had voluntarily submitted himself to those sorrows which were necessary to show the evil of sin; and in view of the great object to be gained, the eternal redemption of his people, he was pleased that he would subject himself to so great sorrows to save them. He was pleased with the end in view, and with all that was necessary in order that the end might be secured.
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2. Because these sufferings would tend to illustrate the divine perfections, and show the justice and mercy of God. The gift of a Saviour, such as he was, evinced boundless benevolence; his sufferings in behalf of the guilty showed the holiness of his nature and law; and all demonstrated that he was at the same time disposed to save, and yet resolved that no one should be saved by dishonoring his law, or without expiation for the evil which had been done by sin.
3. Because these sorrows would result in the pardon and recovery of an innumerable multitude of lost sinners, and in their eternal happiness and salvation. The whole work was one of benevolence, and Yahweh was pleased with it as a work of pure and disinterested love.
To bruise him - (See the notes at Isa 53:5). The word here is the infinitive of Piel. ‘To bruise him, or his being bruised, was pleasing to Yahweh;’ that is, it was acceptable to him that he should be crushed by his many sorrows. It does not of necessity imply that there was any positive and direct agency on the part of Yahweh in bruising him, but only that the fact of his being thus crushed and bruised was acceptable to him.
He hath put him to grief - This word, ‘hath grieved him,’ is the same which in another form occurs in Isa 53:4. It means that it was by the agency, and in accordance with the design of Yahweh, that he was subjected to these great sorrows.
When thou shalt make his soul - Margin, ‘His soul shall make.’ According to the translation in the text, the speaker is the prophet, and it contains an address to Yahweh, and Yahweh is himself introduced as speaking in Isa 53:11. According to the margin, Yahweh himself speaks, and the idea is, that his soul should make an offering for sin. The Hebrew will bear either. Jerome renders it, ‘If he shall lay down his life for sin.’ The Septuagint renders it in the plural, ‘If you shall give (an offering) for sin, your soul shall see a long-lived posterity.’ Lowth renders it, ‘If his soul shall make a propitiatory sacrifice.’ Rosenmuller renders it, ‘If his soul, that is, he himself, shall place his soul as an expiation for sin.’ Noyes renders it, ‘But since he gave himself a sacrifice for sin.’ It seems to me that the margin is the correct rendering, and that it is to be regarded as in the third person. Thus the whole passage will be connected, and it will be regarded as the assurance of Yahweh himself, that when his life should be made a sacrifice for sin, he would see a great multitude who should be saved as the result of his sufferings and death.
His soul - The word rendered here ‘soul’ (נפשׁ nephesh) means properly breath, spirit, the life, the vital principle Gen 1:20-30; Gen 9:4; Lev 17:11; Deu 12:23. It sometimes denotes the rational soul, regarded as the seat of affections and emotions of various kinds Gen 34:3; Psa 86:4; Isa 15:4; Isa 42:1; Son 1:7; Son 3:1-4. It is here equivalent to himself - when he himself is made a sin-offering, or sacrifice for sin.
An offering for sin - (אשׁם 'âshâm). This word properly means, blame, guilt which one contracts by transgression Gen 26:10; Jer 51:5; also a sacrifice for guilt; a sin-offering; an expiatory sacrifice. It is often rendered ‘trespass-offering’ Lev 5:19; Lev 7:5; Lev 14:21; Lev 19:21; 1Sa 6:3, 1Sa 6:8, 1Sa 6:17). It is rendered ‘guiltiness’ Gen 26:10; ‘sin’ Pro 14:9; ‘trespass’ Num 5:8. The idea here is, clearly, that he would be made an offering, or a sacrifice for sin; that by which guilt would be expiated and an atonement made. In accordance with this, Paul says 2Co 5:21, that God ‘made him to be sin for us’ (ἁμαρτίαν hamartian), that is, a sin-offering; and he is called ἱλασμὸς hilasmos and ἱλαστήριον hilastērion, a propitiatory sacrifice for sins Rom 3:25; 1Jo 2:2; 1Jo 4:10. The idea is, that he was himself innocent, and that he gave up his soul or life in order to make an expiation for sin - as the innocent animal in sacrifice was offered to God as an acknowledgment of guilt. There could be no more explicit declaration that he who is referred to here, did not die as a martyr merely, but that his death had the high purpose of making expiation for the sins of people. Assuredly this is not language which can be used of any martyr. In what sense could it be said of Ignatius or Cranmer that their souls or lives were made an offering (אשׁם 'âshâm or ἱλασμὸς hilasmos) for sin? Such language is never applied to martyrs in the Bible; such language is never applied to them in the common discourses of people.
He shall see his seed - His posterity; his descendants. The language here is taken from that which was regarded as the highest blessing among the Hebrews. With them length of days and a numerous posterity were regarded as the highest favors, and usually as the clearest proofs of the divine love. ‘Children’s children are the crown of old men’ Pro 17:6. See Psa 127:5; Psa 128:6 : ‘Yea, thou shalt see thy children’s children, and peace upon Israel.’ So one of the highest blessings which could be promised to Abraham was that he would be made the father of many nations Gen 12:2; Gen 17:5-6. In accordance with this, the Messiah is promised that he shall see a numerous spiritual posterity. A similar declaration occurs in Psa 22:30, which is usually applied to the Messiah. ‘A seed shall serve him; it shall be accounted to the Lord for a generation.’ The natural relation between father and son is often transferred to spiritual subjects. Thus the name father is often given to the prophets, or to teachers, and the name sons to disciples or learners. In accordance with this, the idea is here, that the Messiah would sustain this relation, and that there would be multitudes who would sustain to him the relation of spiritual children. There may be emphasis on the word ‘see’ - he shall see his posterity, for it was regarded as a blessing not only to have posterity, but to be permitted to live and see them. Hence, the joy of the aged Jacob in being permitted to see the children of Joseph Gen 48:11 : ‘And Israel said unto Joseph, I had not thought to see thy face; and lo, God hath showed me also thy seed.
He shall prolong his days - His life shall be long. This also is language which is taken from ‘the view entertained among the Hebrews that long life was a blessing, and was a proof of the divine favor. Thus, in 1Ki 3:14, God says to Solomon, ‘if thou wilt walk in my ways, and keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days’ (see Deu 25:15; Psa 21:4; Psa 91:16; Pro 3:2). The meaning here is, that the Messiah, though he should be put to death, would yet see great multitudes who should be his spiritual children. Though he should die, yet he would live again, and his days should be lengthened out. It is fulfilled in the reign of the Redeemer on earth and in his eternal existence and glory in heaven.
And the pleasure of the Lord - That is, that which shall please Yahweh; the work which he desire and appoints.
Shall prosper - (See the notes at Isa 52:13, where the same word occurs).
In his hand - Under his government and direction. Religion will be promoted and extended through him. The reward of all his sufferings in making an offering for sin would be, that multitudes would be converted and saved; that his reign would be permanent, and that the work which Yahweh designed and desired would prosper under his administration.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 12 Bruise. Septuagint, "to cleanse him from the wound." (Haydock)…
Bruise. Septuagint, "to cleanse him from the wound." (Haydock) --- God was pleased that he should satisfy fro our crimes. --- Hand. Christ has died for all, and established a Church which shall not perish.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–12 Transition from His humiliation to His exaltation.
Transition from His humiliation to His exaltation.
pleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (Joh 6:38; Heb 10:7, Heb 10:9), as to man's redemption; so at the end of the verse, "the pleasure of the LORD shall prosper in His hand."
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bruise--(see Isa 53:5); Gen 3:15, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. HENGSTENBERG rightly objects to MAGEE'S translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (Eze 18:20). Matthew, elsewhere, also sets forth His vicarious atonement (Mat 20:28).
when thou, &c.--rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (Isa 53:10), to Jehovah speaking in the first person in Isa 53:11. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse.
offering for sin-- (Rom 3:25; Jo1 2:2; Jo1 4:10).
his seed--His spiritual posterity shall be numerous (Psa 22:30); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (Gen 48:11; Psa 128:6).
prolong . . . days--also esteemed a special blessing among the Jews (Psa 91:16). Messiah shall, after death, rise again to an endless life (Hos 6:2; Rom 6:9).
prosper-- (Isa 52:13, Margin).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10, 12 10, 11. It pleased the Lord to bruise him…
10, 11. It pleased the Lord to bruise him — Notwithstanding his innocence. His bruising thus accords with the divine idea of permitting (Act_2:23) an expression of love through suffering, which expression Messiah alone is competent to make. The time of being pleased with Old Testament sacrifices is proleptically past, as brought out in Psa_40:6-8, (Lo, I come, etc.) But the time of receiving reward for suffering is now at hand.
He shall see his seed — Love declared to the world through a suffering self-offering, is to reap fruit in a long line of spiritual children whose own deserved penal sufferings are offset by Messiah’s free suffering instead.
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He shall prolong his days — This he is to do in the great mediatorial aion — the period of the great Christian dispensation that is to follow — during which his joy shall abound more and more through the vast increase of redeemed ones coming into his kingdom. A fitting and satisfying reward shall this prove to be. The same idea is expanded in Isa_53:11.
By his knowledge — His “knowledge,” probably, of the eternal plan to save men; “knowledge” of the how, and why, and extent, of such a plan, possibly not fully contemplated till his glorification began, just prior to his priestly sufferings, and continuing to his exaltation. See Mat_24:36. Such knowledge was relief to those sufferings. He saw from the cross “the glory that should follow,” and in a sense was thereby sustained. In such case he could freely and joyfully interpose for a world of sinners with sufferings due only to them, and of such a character that divine justice and government might accept his suffering in lieu of theirs, and be in no jeopardy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–12 10. Yet it pleased … grief] The sentence must…
10. Yet it pleased … grief] The sentence must be a restatement of the fact that the Servant has suffered by the will of Jehovah, this being repeated in order to introduce the explanation of Jehovah’s purpose in imposing chastisement upon him. The second clause, he hath put him to grief, represents a single Hebrew word, which is vocalised and translated by the LXX. as the noun for “sickness” (Isa_53:3). The meaning intended by the punctuators is probably “he hath made him sick” (R.V. marg.), although the form is anomalous and the syntax uncertain. Since it is too short to form an independent line, it must be closely attached to what precedes: hence the rendering of Dillmann and others, “It pleased Jehovah to crush him incurably,” i.e. grievously (cf. Mic_6:13; Nah_3:19). This is perhaps the best that can be made of the received reading, but it is most probable that the textual derangement which prevails in these verses begins here.
when thou shalt make his soul an offering for sin] Rather “if (or when) his soul should present a guilt-offering.” The difficulty here does not lie in the analogy of the guilt-offering, for this probably signifies nothing more than has been already expressed in plain words, that the Servant’s death is the means of removing guilt (Isa_53:4-6). It does not appear that the distinctive ritual and function of the guilt-offering (’âshâm, see Lev_5:14 ff., &c.) throws any light on this passage. The chief difficulty is the hypothetical character of the sentence, of which no satisfactory explanation has been given. No doubt the atoning effect of the sufferings is the condition of Jehovah’s great purpose being attained, but the condition has been already fulfilled, whereas it is here spoken of as an event which is, if not problematic, at least future.—The subject is ambiguous, but on every ground it is better to suppose that “his soul” is subject than that Jehovah is addressed. Ewald and Cheyne, however, prefer to read (with the change of a consonant) “when he shall make his soul a guilt-offering.”
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he shall see a seed (cf. Gen_50:23) he shall prolong his days] i.e. shall enjoy long life. His “seed” are the true spiritual Israel of the future, those who by his means are converted to the knowledge of Jehovah.
the pleasure (i.e. the purpose, see on Isa_44:28) of the Lord] the establishment of the universal religion, the eternal salvation. The verse returns on itself by repetition of the opening idea (as Isa_53:3; Isa_53:6-7)—“palindromically,” as Delitzsch would say.
10–12. These difficult verses describe, partly in the prophet’s own words and partly in those of Jehovah, the Divine purpose which is realised through the sufferings of the Servant. In Isa_53:10-11 it is impossible to trace a clear connexion of ideas; the grammar also is peculiar, and in all probability there is considerable textual disorder. The main thought, however, is that the Servant is to be the instrument in establishing the true religion, by removing the burden of guilt and bringing many to righteousness. As the reward of his sufferings he will enjoy a brilliant future and have a numerous spiritual offspring. He will become a great power in the world, attaining a position like that of a mighty conqueror. The idea of a resurrection from the dead appears to be necessarily implied. If the Servant be a personification of Israel, this is merely a figure for national restoration from exile; but if he be an individual, then his resurrection must be accepted as a literal fact, just as his death must be literally understood.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–12 (10) Yet it pleased the Lord . . .—The…
(10) Yet it pleased the Lord . . .—The sufferings of the Servant are referred not to chance or fate, or even the wickedness of his persecutors, but to the absolute “good-pleasure” of the Father, manifesting itself in its fullest measure in the hour of apparent failure. (Comp. Psa_22:15.)
When thou shalt make . . .—Better, if his soul shall make a trespass offering, he will see his seed; he will prolong his days . . . The sacrificial character of the death of the Servant is distinctly defined. It is a “trespass offering” (Lev_6:6; Lev_6:17; Lev_14:12), an expiation for the sins of the people. The words declare that such a sacrifice was the condition of spiritual parentage (Psa_22:30), of the immortality of influence, of eternal life with God, of accomplishing the work which the Father had given him to do (Joh_17:4). The “trespass offering” was, it must be remembered, distinct from the “sin offering,” though both belonged to the same sacrificial group (Lev_5:15; Lev_7:1-7), the distinctive element in the former being that the man who confessed his guilt, voluntary or involuntary, paid his shekels, according to the judgment of the priest, and offered a ram, the blood of which was sprinkled upon the altar. It involved, that is, the idea not of an atonement only, but of a satisfaction, according to the nature of the sin.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–12 Yet it pleased the Lord to bruise him (see…
Yet it pleased the Lord to bruise him (see the comment on ver. 6, ad fin. ). The sufferings of Christ, proceeding from the "determinate counsel and foreknowledge of God", (Act_2:23) and being permitted by him; were in some sort his doing. It "pleased him," moreover, that they should be undergone, for he saw with satisfaction the Son"s self-sacrifice, and he witnessed with joy man"s redemption and deliverance effected thereby. He hath put him to grief; rather, he dealt grievously a sort of hend-adys. "He bruised him with a grievous bruising." When thou shalt make his soul an offering for sin. It is proposed (Ewald, Cheyne), by the alteration of a letter, to make the passage run thus: "When he shall make his soul an offering," etc., and argued that "he who offers the Servant"s life as a sacrifice must be the Servant himself, and not Jehovah" (Cheyne). No doubt the Servant did offer his own life; (see Mat_20:28," He gave his soul a ransom for many but that fact does not preclude the possibility of the Father having also offered it. "Believest thou not," said our Lord to Philip, "that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works". (Joh_14:10) This perienchoresis, as the ancient theologians called it, makes it possible to predicate of the Father almost all the actions which can be predicated of the Son all, in fact, excepting those which belong to the Son"s humanity, or which involve obedience and subordination. As the Father had "laid on Christ the iniquity of us all" (ver. 6), as he had "bruised him and put him to grief," so he might be said to have "made his soul an offering for sin." All was settled in the Divine counsels from all eternity, and when the ideal became the actual, God the Father wrought with God the Son to effectuate it. "Offerings for sin," or "guilt offerings," were distinct from "sin offerings." The object of the former was "satisfaction," of the latter "expiation." The Servant of Jehovah was, however, to be both. "As in ver. 5 the Divine Servant is represented as a Sin Offering, his death being an expiation, so hero he is described as a Guilt Offering, his death being a satisfaction "(Urwick," The Servant of Jehovah," p. 151). He shall see his seed. The "seed" of a teacher of religion are his disciples. St. Paul speaks of Onesimus as one whom he had "begotten in his bends". (Phm_1:10) He calls himself by implication the "father" of his Corinthian converts. (1Co_4:15) Both he and St. John address their disciples as "little children". (Gal_4:19 1Jn_2:1, 1Jn_2:18, 25 3:7, 18 4:4 5:21) It had long previously been promised that "a seed should serve" Messiah. (Psa_22:30) Our Lord himself occasionally called his disciples his "children". (Mar_10:24 Joh_21:4) He has always "seen his seed" in his true followers. He shall prolong his days. A seeming contradiction to the statement (ver. 8) that he should be "cut off" out of the land of the living; and the more surprising because his death is made the condition of this long life: "When thou shalt make his soul an offering or, "sacrifice for sin," then "he shall prolong his days." But the resurrection of Christ, and his entrance upon an immortal life, (Rom_6:9) after offering himself as a Sacrifice upon the cross, exactly meets the difficulty and solves the riddle. (comp. Rev_1:18) The pleasure of the Lord shall prosper in his hand. "In his hand" means "by his instrumentality." The "pleasure of the Lord" is God"s ultimate aim and end with respect to his universe. This would "prosperi.e. be advanced, wrought out, rendered effectual by the instrumentality of Christ. "Taking the verse as a whole, it sets forth
(1) the origin,
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(2) the nature, and
(3) the result of the Saviour"s sufferings.
Taking the last clause by itself, we have
(1) the Divine complacency in the purpose of human salvation; and
(2) the successful issue of that purpose as administered by the Messiah" (Urwick, "The Servant of Jehovah," p. 153).
A soul-offering.
This prepares us to see that the real sacrifice for sin, which our Redeemer offered, was the full surrender of his will, his self, to God, which found expression, for us to apprehend it, in his bodily sufferings on the cross. (see Hos_9:14)
I SIN IS A SOUL-THING. It is not an act; it is a man acting.
II PENALTY IS A SOUL-THING. "The soul that sinneth, it shall die.
III SALVATION IS A SOUL-THING. Christ bore the soul-penalty; Christ brought life for dead souls. The infinite depth of Christ"s suffering lay hidden in behind in the Redeemer"s soul, finding only once what seemed a suitable utterance in human language, and that a cry of immeasurable distress, "My God, my God, why hast thou forsaken me? R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10–12 Yet it pleased the Lord to bruise Him
Isa_53:10-11
Yet it pleased the Lord to bruise Him
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It pleased the Lord to bruise Him:
The Lords hand was supreme in the business--
1.
In respect of His appointing Christs sufferings. It was concluded in the counsel of God that He should, suffer.
2. In respect of the ordering and overruling of His sufferings. He, who governs all the counsels, thoughts and actions of men, did, in a special manner, govern and overrule the sufferings of the Mediator; though wicked men were following their own design, and were stirred and acted by the devil, who is said to have put it into the heart of Judas to betray Christ--yet God had the ordering of all who should betray Him, what death He should die, how He should be pierced, and yet not a bone of Him be broken.
3. In respect of His having had a hand actively in them (Joh_19:11; Mat_27:46; Rom_8:32; Zec_13:7). (J. Durham.)
The good pleasure of God in redemption
The good pleasure of God. Which the prophet marks to show--
1. That all the good that comes by Christ to sinners is bred in the Lords own bosom.
2. The concurrence of all the Persons of the Trinity in promoting the work of the redemption of sinners. (J. Durham.)
The Divine complacency in the sorrows of Christ
There are many expressions in Scripture, which, without explanation, are repugnant to human instincts of justice, and shocking to our intuitions of love. This is a case in point. He had done nothing overtly or morally to deserve severity, yet it pleased the Lord to bruise Him. It revolts our first feeling of equity and compassion; and when the statement is applied to Him of whom we are taught that God is love, we shrink at the sternness of the words. Had it been said the Lord found it necessary to put Him to grief, it would, have been mysterious enough, and we should have found ourselves asking Why? and catechizing our speculative ideals of Divine equity and of moral necessity. But to read that it pleased the Lord to inflict this bruise and to impose this grief is a riddle which seems as harsh as it is contradictory. (A. Mursell.)
The unity of the Father and the Son in atonement
All this confusion and injustice arises from sustaining too literally in our minds the figure of duality which excludes the Father from participation in the sacrifice, and the Son from the acquiescent willinghood of its executive. It is not the punishment of an innocent Son by an angry Father that we have to consider, but rather the co-operation of the entire Godhead in the tragedy of sorrow out of which the redemption of mortality was born. Under the figure of Father and Son, the Deity devoted the full strength and tenderness of the Divine character and resource to the salvation of our race. And, in this respect, there was, and ever will be, a Divine complacency in the sorrow and suffering from which that redemption sprang. (A. Mursell.)
Christs complacency in the Divine sorrows
Our topic is the Divine complacency in the sorrows of Christ. It will bear transposition; and we can speak of Christs complacency in the Divine sorrows. Here is a blending of pleasure and pain, of joy and sorrow, as full of mystery as of love, but the key to whose mystery is carried in the bosom of its love. The sorrows of Christ were endured in pursuance of the settled and ancient purpose of God. Not of the purpose of a Father to afflict His Son, but of the purpose of the Divine Creator to redeem His universe. There was a compact of pity and of power in the heart and arm of God as soon as man had lapsed, that his lapse should be atoned and his fall restored. The Creator was not to be baffled in His plan. His life was bound up in that of His Maker; and because He lived man must live also. Not only because He loved us, but because He would not be defeated, did the mind of Deity set itself to untie the knot which the serpent had encoiled around the creature of Gods image. (A. Mursell.)
Divine love and Divine suffering
1. The sorrows which atonement involved became a source of complacency to the Divine mind, inasmuch as the Lord foresaw their certain issues.
2. Nor could this complacency in sorrow fail to be augmented by the thought of the universal interest those sorrows would awaken. Earth, for whose sake they were endured, was the last to show that interest.
3. This complacency was made complete because the sorrows it confronted removed the barrier from the exercise of infinite beneficence and love. What is more tantalizing to a soul aflame than love restrained? (A. Mursell.)
The bruising of the Son of God the pleasure of His Father
I. WHOM DID JEHOVAH BRUISE?
II. HOW DID HE BRUISE HIM?
III. WHY DID HE TAKE PLEASURE IN BRUISING HIM?
1. That He might execute His pleasant decrees.
2. That He might fulfil His pleasant promises.
3. That He might redeem the chosen objects of His love.
4. That He might promote His Son to the highest honours.
5. That He might exalt His own glory to the uttermost. (W. Taylor.)
The bruising of Jesus
The Father was pleased to bruise Emmanuel.
I. BECAUSE OF THE HOLY SUFFERERS PERFECT SYMPATHY WITH HIS PURPOSE, as being the vindication of the Divine holiness, the magnifying of the Divine law, and the upholding of the Divine government.
II. BECAUSE UNDER THIS BRUISING JESUS WAS MANIFESTING THE DIVINE LOVE AND SYMPATHY FOR AND WITH US--perfect as it was Gods, and yet true brotherly, as it was mans.
III. BECAUSE OF WHAT HE DESIRED TO SEE IN US. (J. Wylie, D.D.)
Gods purpose in the awful tragedy of the Cross
It is so utter a perversion of justice, so signal a triumph of wrong over right, so final a disappearance into oblivion of the fairest life that ever lived, that men might be tempted to say, God has forsaken His own. On the contrary. Gods own will and pleasure have been in this tragedy. Yet it pleased the Lord to bruise Him. The line as it thus stands in our English Version has a grim, repulsive sound. But the Hebrew word has no necessary meaning of pleasure or enjoyment. All it says is, God so willed it. His purpose was in this tragedy. (Prof. G. A. Smith, D.D.)
Christs sufferings; their cause, nature and fruits
The prophet is still dealing with the Jews scandals. Whilst you look only to the outward meanness and sufferings of Christ, you overlook the design of God in Him.
I. THE WILL OF GOD. It pleased the Lord to bruise Him, etc., that is the cause of His sufferings.
II. THE NATURE OF HIS SUFFERINGS. When Thou shall make His soul an offering for sin.
III. THE FRUITS OF HIS SUFFERING. (T. Manton, D.D.)
Christs sufferings Divinely ordained
All the sufferings of Jesus Christ were laid on Him by the ordination and appointment of, God the Father. This appears by Scripture, which asserts--
1. The choice of Christs person, and the designation and deputation of Him to the office of Mediator (Isa_42:1; Joh_6:27; Ro 1Pe_1:20).
2. The bestowing the person of Christ upon us, so that He was made ours Joh_3:16).
3. The determining of all the sufferings of Christ; not a sorrow, but God had it in His thoughts before all worlds (Act_2:23; Luk_22:22; Act_4:27-28).
4. There are some expressions which seem to imply as if there were more than a bare knowledge and permission in this great affair, as if there were some kind of action in Christs sufferings. It will be worthy the inquiring, then, what acts of God, what efficiency there was from Him towards the sufferings of Christ?
(1) Thus far God concurred, by a withdrawing of His presence and the sight of His favour.
(2) By sustaining the wicked instruments in their natures, beings, and actings, whilst they were drawing out their spite and violence against Christ (Act_17:28; Joh_19:11).
(3) By serving His love and glory by their wickedness, that bruised and afflicted Christ.
The reasons of this point are--
1. Because all things fall under His decrees and the care of His providence, and therefore certainly this matter of Christ does.
2. Because this was the special design and contrivance of Heaven to bring forth Christ into the world; all other dispensations looked this way. (T. Manton, D. D.)
Gods eternal pleasure revealed in Christ
The plot of the Gospel was long since drawn in heaven, and lay hid in Gods breast, till He was pleased to copy out His eternal thoughts, and give the world a draught of them. (T. Manton, D. D.)
God working His own counsel through human agency
How is the creature to blame, then, for smiting and bruising of Christ? Or if to blame, how is God clear?
1. For the creatures blame. They are faulty--
(1) Because God s secret thoughts and intents are not their rule. Hidden things belong to God; and it is He that worketh according to the counsel of His own will.
(2) They had other ends, though God turned it for good. With wicked hands ye have taken, and crucified, and slain.
(3) Gods decrees did not compel them to evil; it implieth things will be, though it doth not affect them.
2. For the justifying of God when He judgeth. His justice cannot be impeached, because He infuseth no evil, enforceth to no evil, only ordaineth what shall be. His goodness cannot be impeached for suffering things which He can turn to such advantage for His own glory and the creature s good. God s decrees are immanent in Himself, working nothing that is evil in the creatures. (T. Manton, D. D.)
When Thou shalt make His Soul an offering for sin
Christ an offering for sin
1. It is here supposed that there is sin on the person, and that wrath due for sin is to be removed.
2. That there is an inability in the person to remove the sin, and yet a necessity to have it removed, or else he must suffer.
3. The intervening, or coming of something in the place of that person who is guilty of sin, and liable to wrath.
4. The acceptance of that which interveneth by God, the party offended, and so a covenant whereby the Lord hath condescended to accept that offering. (J. Durham.)
Christ a guilt-offering
(R.V., marg.):--Hebrews asham (Lev_5:14; Lev_6:7), to be carefully distinguished from the sin-offering (Hebrews chattah, Lev_4:1; Lev_5:13). Sin is viewed as a sacrilege, an invasion of God s honour: the asham is the satisfaction paid for it, viz the innocent life of the Righteous Servant. (Prof. S. R. Driver, D. D.)
The guilt-offering
There is a historical passage which, though the term guilt-offering is not used in it, admirably illustrates the idea. A famine in Davids time was revealed to be due to the murder of certain Gibeonites by the house of Saul. David asked the Gibeonites what reparation he could make. They said it was not a matter of damages. But both parties felt that before the law of God could be satisfied and the land relieved of its curse, some atonement, some guilt-offering, must be made to the, Divine law. It was a wild kind of satisfaction that was paid. Seven men of Sauls house were hung up before the Lord in Gibeon. But the instinct, though satisfied in so murderous a fashion, was a true and a grand instinct--the conscience of a law above all human laws and rights, to which homage must be paid before the sinner could come into true relations with God, or the Divine curse be lifted off. (Prof. G. A. Smith, D.D.)
The Monarch self-surrender, a trespass-offering and a sin-offering
What this suffering meant, the prophet indicates in several phrases which we will link together. His soul shall make a guilt-offering (Isa_53:10). He shall bear their iniquities (Isa_53:11). He bare the sin of many (Isa_53:12). These three expressions are derived from the Mosaic ritual; the first, from the trespass-offering, the second, from the law concerning the scapegoat, the third from the sin-offering. Inasmuch, however, as the sending away of the scapegoat was a part of the ceremonial connected with the sin-offering on the great day of atonement, we may let the second and third expressions blend into one. And then we get the thought that this suffering Servant would at once fill up the varied meanings of the sin-offering and of the guilt-offering. (C. Clemance, D.D.)
In Messiahs offering, the meanings of the trespass-offerings and the sin-offerings were all included
1. That there was a distinction between the significance of the trespass-offerings and that of the sin-offerings is seen in the fact that each kind of offerings had its own specific ritual and set of laws (Lev_11:25; Lev_7:1). But it is not so easy to point out wherein that distinction lay. They had some points in common. Both recognized sin in some form or other. Though every sin might not be a trespass, yet every trespass was a sin, hence (at least in one case) the trespass was to be atoned for by a sin-offering (Lev_5:6). Both of them were for sins of omission and for sins of commission. Both were for inadvertent and for known sins. Both were for sins against conscience and against God. Both were for some sins against property. Both were for open and for secret sins. So that it is not surprising that the two frequently seem to overlap. Still a careful study will help us to draw out some distinctions between them--
(1) The sin-offering recognized sinfulness as uncleanness common to the race; the trespass-offering recognized sin in the specific acts of any person among them (cf. Lev_5:17 with Lev_16:15-16)
.
(2) The sin-offering regarded all sin; the trespass-offering only some sins Lev_16:34; Lev_5:1; Lev_5:14-15).
(3) The sin-offering was for all the people, recognizing their oneness; the trespass-offering was for distinctive cases, recognizing their individuality Lev_16:21; Lev_5:1; Lev_5:14; Lev_5:17).
(4) The sin-offering conveyed the idea of propitiation; the trespass-offering embodied that of satisfaction, as, over and above its recognition of injury done towards God or man, there were specific injunctions concerning restitution, intimating a certain value as the standard required Lev_16:21-22; Lev_5:18; Num_5:5-8).
(5) The sin-offering had its aspect God-ward; the trespass-offering rather looked man-ward (Lev_4:4-6; Lev_14:14).
(6) The ritual of the sin-offering symbolized pardon, covering, the bearing away of sin; that of the trespass-offering symbolized purification or cleansing from sin (cf. Lev_16:16-17; Lev_14:14)
.
(7) The treatment of the sin-offering indicated far deeper reproach than the treatment of the trespass-offering (Lev_4:11-12; Lev_7:6). As the sin that poisons all is far more serious than the transgressions which mark each one, so, on the day of expiation, the victim, because it was (symbolically) laden with the uncleanness and guilt of the whole people, and was consequently unclean, must be taken outside the camp and there burned(Delitzsch)
.
(8) The attitude of the sinner in the sin-offering was that of believingly recognizing the sacrifice as his substitute God-ward; but in the case of the trespass-offering he must also be ready with his compensations man-ward Lev_16:20-22; Lev_5:16; Lev_6:1-7).
(9) In the sin-offering the priest is always the representative of the offerer; in the trespass-offering he is generally the representative of God. Thus the trespass-offering was a restitution or compensation made to God, in being paid to the priest, a payment or penance which made amends for the wrong done--a satisfactio in a disciplinary sense.
2. The prophet in the chapter before us declares that the trespass-offering and the sin-offering will be fulfilled in this Servant of God; that His work for man, towards God in reference to sin, will take into account all the aspects of sin, will honour all the claims of God, and will meet all the need of man. And so, in fact, we find it when we come to examine the representations of the work of our Lord Jesus, as given us in the New Testament.
(1) Our Saviour as the sin-offering, suffered without the gate Heb_13:11-12).
(2) He atones for sin, and for sins (Heb_9:26; Gal_1:4).
(3) He bears away a worlds sin, yet gave Himself for our sins Joh_1:29; Gal_1:4).
(4) The sins of all are laid on Him, and yet the individual can say, He gave Himself for me (1Jn_2:2; Gal_2:20).
(5) He is the propitiation, and yet the ransom-price (1Jn_4:10; Mat_20:28).
(6) His sacrifice avails towards God, yet is effective towards man Heb_9:12-24; Heb_10:10).
(7) By His work our guilt is pardoned, our sin covered; through it our natures are cleansed (Rom_4:7-8; 1Pe_1:2).
(8) As He is our propitiation, there is a reconciliation to be accepted; as He is our ransom-price, our acceptance of Him is attended with repentance towards God, and restitution towards man (Rom_5:8-11; Ac Mat_5:23-24; Luk_19:7-10).
(9) As our mediating High Priest, He is our representative before God. He pleads His blood before the throne; yet is He also the voice of God to us, through whom our pardon is proclaimed (Heb_6:20; Heb_7:25; Mat_9:6). Thus all the ground is covered by the one great Sacrifice, and nothing is left undone!
3. Let us learn, then--of the unity there is between the law and the Gospel. We have this prophecy standing seven hundred years after the giving of the one, seven hundred years before the announcement of the other: yet we find the very phrases of the prophet are adopted from the Mosaic ritual, pointing to its fulfilment in the Messiah; while the New Testament teachings as to the work of Christ are based on both ritual and prophecy, carrying them both on to their fulness of meaning, and revealing their wealth of glory.
(2) We may well look on with profound reverence as the Most High brings out, in ritual, prophecy, and Gospel, that truth which men are most ready to let slip--viz, the exceeding sinfulness of sin!
(3) In Gospel: prophecy, and ritual, there is, in order to meet the worlds need, not only a central Figure, but a central fact. In the ritual, the priest and the offering. In the prophecy, the Messiah and His offering. In the Gospel, the Christ and His offering. Here is a threefold cord, not easily broken.
(4) Never let us forget the double aspect of the work of Christ--large enough to cover all the ground; minute enough to point out me and to save me!
(5) We are not saved in sin but from it.
(6) Let us not fail to catch the keynote of the law and of the Gospel, viz that nothing is right with a sinful man till relations between him and God are right. (C. Clemance, D. D.)
Expiation
Both Jews and Gentiles knew pretty well what an offering for sin meant. The Gentiles had been in the habit of offering sacrifices. The Jews, however, had by far the clearer idea of it.
I. SIN DESERVES AND DEMANDS PUNISHMENT.
II. THE PROVISION AND ACCEPTANCE OF A SUBSTITUTE FOR SINNERS IS AN ACT OF GRACE.
III. JESUS IS THE MOST FITTING PERSON TO BE A SUBSTITUTE, AND HIS WORK IS THE MOST FITTING WORK TO BE A SATISFACTION.
IV. CHRISTS WORK, AND THE EFFECTS OF THAT WORK ARE NOW COMPLETE. (C. H, Spurgeon.)
Christs death and the law of God
By His death the Servant did homage to the law of God. By dying to it He made men feel that the supreme end of man was to own that law and be in a right relation to it, and that the supreme service was to help others to a right relation. As it is said a little farther down, My Servant, righteous Himself, wins righteousness for many, and makes their iniquities His load. (Prof. G.A. Smith, D.D.)
The guilt-offering
It is strange but true, that the saddest, darkest day that ever broke upon our world is destined to cure the sadness and dissipate the darkness for evermore. It is to the passion of the Redeemer that loving hearts turn in their saddest, darkest, most sin-conscious hours to find solace, light, and help.. As though to obviate the possibility of mistaking its meaning, we are reminded again, and yet again, that the death of the Divine Servant was no ordinary episode; but distinguished from all other deaths, from all martyrdoms and sacrifices, in its unique and lonely grandeur--the one perfect and sufficient sacrifice and oblation for the sins of the whole world. The prophet s thought will become apparent, if we notice--I THE COMMON LOT OF MAN. It may be summed up in three words--suffering, sin, death.
II. THE NOTABLE EXCEPTION OF THIS CHAPTER. The Divine Servant presents a notable exception to the lot of man; not in His sufferings, for He was a Man of Sorrows, and acquainted with grief; nor in His death, for He died many deaths in one (Isa_53:9, R.V., marg.); but in His perfect innocence and goodness. He had done no violence, neither was any deceit m His mouth. The Divine Servant has passed through every painful experience; has drunk to its dregs every cup; has studied deeply every black-lettered volume in the library of pain. In His case, at least, mans hastily-formed conclusions are falsified. Generally we pass from singular suffering to discover its cause in some hidden or remote transgression. In the case of Jesus Christ, however, this explanation of His unique sufferings was altogether at fault. Another explanation must, therefore, be forthcoming to account for the sufferings of the innocent Saviour. The explanation lay hid as a secret concealed in a hieroglyph, in the vast system of Levitical sacrifice which foreshadowed the offering of the body of Jesus Christ once for all. So, under the Divine guidance, men were led from the conclusions of Isa_53:4 to those of Isa_53:5. These conclusions expressed here as the verdict of the human conscience, after scanning the facts in the light of history, are confirmed and clenched by the unanimous voice of the New Testament. This is the great exception which has cast a new light on the mystery of pain and sorrow. It may be that there is other suffering, which, in a lower sense and in a smaller measure, is also redemptive, fulfilling Divine purposes in the lives of others; though no sufferer is free from sin as Christ was, and none has ever been able to expiate sin as He.
III. THE PERSONAL APPLICATION OF THESE TRUTHS. Thou must make his soul a guilt-offering (R.V., marg.) This term, guilt-offering, occurs in the Book of Leviticus. If a man committed a trespass in the holy things of the Lord, he was directed to select and bring from his flock a ram without blemish. This was his guilt-offering--the word used here. He was to make a money restitution for his offence; but the atonement was made through the ram (Lev_5:1-16). Similarly, if a man sinned against his neighbor, either in oppressing him or withholding his dues, or neglecting to restore property which had been entrusted to him, he was not only to make restitution, but to bring his guilt-offering to the Lord--a ram without blemish out of the flock--and the priest made an atonement before the Lord, and he was forgiven concerning whatsoever he had done to be made guilty thereby (Lev_6:1-7). Is there one of us who has not committed a trespass and sinned in the holy things of the Lord? Is there one of us who has not failed in his obligations to neighbour and friend? How certainly we need to present the guilt-offering! There is no mention made of the necessity of summoning priestly aid. This is the more remarkable, when we consider the strict Levitical system in which Israel was cradled. It would seem that in the great crisis of its need, the soul of man reverts to an earlier cult, and goes back beyond the elaborate system of the temple to the practice of the patriarchal tent, where each man acted as his own priest, and offered the guilt-offering with his own hand. No third person is needed in thy transactions with God. Jesus is Priest as well as Sacrifice. (F. B. Meyer, B. A.)
The atonement and its results
I. THE THING DONE. When thou shalt make His soul an offering for sin. Without shedding of blood there is no remission. This sentence, written by the finger of God on the page of Scripture, is also written as a received truth on every page of the history of heathenism. However we may recoil from the fearful superstitions of Paganism, and weep over that sad ignorance which can suppose God delighted even with human sacrifice, never let it be forgotten that in the bloodiest rites of idolatry there are the vestiges of a truth which is the very sum and substance of Christianity. We can turn our gaze to the evidence of what is called natural religion, accompanied, it may be, and loaded with what is abominable; and there we find monuments in every age that God, at some time or another, hath broken the silences of eternity, and spoken to His apostate creatures, and taught them that unless there could be found a sufficient sin-offering, the sinful must bear for ever the burden of His displeasure. Thus from the first God gave notices of the plan of redemption, and gradually prepared the way for that oblation which could alone take away sin. In the deep recesses of Christs undefiled spirit was paid down the debt which man owed to God.
II. ITS CONSEQUENCES. (H. Melvill, B.D.)
He shall see His seed
Notable effects following Christs sufferings
1. He shall see His seed. Men by the suffering of death are incapacitated to increase their offspring, but this is a quickening suffering and death that hath a numerous offspring.
2. He shall prolong His days, which seems to be another paradox; for mens days are shortened by their sufferings and death; but though He be dead and buried yet He shall rise again and ascend, and sit down at the right hand of the Father and live for ever, to make intercession for His people.
3. A third effect, which is the upshot of all, is, the pleasure of the Lord shall prosper in His hand. God hath designed Him for a work--the great work of redemption--even the bringing of many sons to glory. He shall pull many captives from the devil, and set many prisoners free; He shall, by His sufferings, overcome the devil, death and the grave, and all enemies; shall gather the sons of God together from the four corners of the earth. (J. Durham.)
Christ seeing His seed
1. A relation implied betwixt Christ and believers. They are His seed, such as in the next verse are said to be justified by Him.
2. A prophecy of the event that should follow Christs sufferings. Our Lord Jesus should not only have a seed, but a numerous seed.
3. Considering the words as a promise they hold out this--that though our Lord Jesus suffer and die He shall not only have a seed, but shall see His seed. He shall outlive His sufferings and death and shall be delighted in seeing them who shall get the good of His sufferings. (J. Durham.)
Believers Christs seed
1. They have their being of Him.
2. In respect of the likeness that is betwixt Him and them.
3. In respect of the care that He hath of them.
4. In respect of the portion which they get from Him.
5. Because of the manner of their coming to the possession of that, which through Him they have a claim to. They have a claim to nothing, but by being heirs to and with Him. (J. Durham.)
Christ seeing His seed
In shall see His seed and have long life, the figure of a patriarch blessed with longevity and numerous descendants Gen_1:22, etc.) is in the prophet s thoughts. (Prof. S. R. Driver, D.D.)
The Atonement indicates the dignity of man
Men do not launch lifeboats to pick up corks, and we may rest assured that in the atonement there is a just proportion between means and ends. (James Duckworth.)
Messiah contemplating His spiritual offspring
I. HE SHALL SEE THEM ALL BORN AND BROUGHT IN.
II. HE SHALL SEE THEM ALL EDUCATED AND BROUGHT UP.
III. HE SHALL SEE THEM ALL SUPPORTED AND BROUGHT THROUGH.
IV. HE SHALL SEE THEM ALL PERFECTED AND BROUGHT HOME. (R. Muter, D. D.)
Christs spiritual Offspring
I. MESSIAHS GLORY IS INSEPARABLY CONNECTED WITH THE HAPPINESS OF HIS OFFSPRING.
II. THE APPLICATION IS NOT LESS CERTAIN THAN THE PURCHASE OF REDEMPTION.
III. A SEASONABLE AND POWERFUL ANTIDOTE AGAINST UNDUE DEPRESSION OR ALARM ABOUT THE LOW STATE OF RELIGION IN THE CHURCH.
IV. IT IS OUR DUTY AND HONOUR TO CONCUR IN CARRYING THIS SCRIPTURE INTO EFFECT. (R. Muter, D. D.)
Seeing His seed
(with Joh_17:2, and Eph_5:25-27):--His Seed. This clearly implies that the Messiah should be the living Head of a new spiritual race. As Adam was the head of the human family, and Abraham the header the Hebrew people, so the Lord Jesus was to be the head of a spiritual seed. The Psalmist in the second Psalm, plainly a Messianic one, declares: Ask of Me, and I will give Thee the heathen for Thine inheritance and the uttermost parts of the earth for Thy possession. Our Lord Jesus Himself spoke of those who would be saved by Him as given to Him by the Father. And apostles speak of the Church as composed of men gathered to the Lord, and belonging to Him. Precisely this thought is expanded in Eph_5:25-27.
I. CHRISTS SURRENDER OF HIMSELF WAS THE EXPRESSION OF HIS LOVE.
II. A LIVING CHURCH, THE CREATION OF HIS LOVE. Just as the sculptor, before he begins to chip the marble into shape, sees with his minds eye the figure which is first conceived by his genius and then fashioned by his skill--so with our Divine Redeemer. He from eternity, before man wascreated, beheld him coming into being, placed on His own footing, falling, redeemed, saved. And, as the result of His atoning work, there rises up, through His Spirit, the fufilment of His own ideal, a new creation, a living Church, distinguished the marks of forgiveness, justification, renewal and eternal life.
III. CLEANSING THE CHURCH, THE CONTINUOUS ACTION OF HIS LOVE. That He might sanctify and cleanse it. Then He does not love the Church because it is clean, but He first loves it that He may make it clean.
IV. PERFECTING THE CHURCH, THE FAR-OFF VISION OF HIS LOVE. A glorious Church, without spot, or wrinkle, or any such thing.
V. PRESENTING THE CHURCH TO HIMSELF, THE REALIZATION OF THE IDEAL OF HIS LOVE. (C. Clemance, D.D.)
The posterity of Christ
Jesus is still alive, for to see anything is the act of a living person. Do not be afraid that Christs work will break down because He is dead. He lives to carry it on.
I. THE DEATH OF CHRIST HAS PRODUCED A POSTERITY. We do not read that the Lord Jesus has followers. That would be true; but the text prefers to say He has a seed.
1. All who truly follow Christ and are saved by Him have His life in them.
2. Believers in Christ are said to be His seed because they are like Him.
3. They prosecute the same ends, and expect to receive the same reward. We are towards Christ His seed, and thus heirs to all that He has--heirs to His business on earth, heirs to His estate in heaven. They speak of the seed royal. What shall I say of the seed of Christ? You may be a poor person, but you are of the imperial house. You are ignorant and unlettered, it may be, and your name will never shine on the roll of science, but He who is the Divine Wisdom owns you as one of His seed. It may be that you are sick; by and by you will die. But you are of His seed, who died, and rose, and is gone into glory. You are of the seed of Him, who only hath immortality. It follows if we are thus of a seed, that we ought to be united, and love each other more and more. Christian people, you ought to have a clannish feeling l
II. THAT POSTERITY OF HIS REMAINS. If it had been possible to destroy the Church of God on earth, it would have been destroyed long ago.
1. Only read the story of the persecutions under Nero, etc. As to our own country, read the story of persecutions here.
2. There have been laborious attempts to destroy the Church of Christ by error.
3. Worldliness has gone a long way to destroy the Church of God.
III. THIS POSTERITY IS ALWAYS UNDER THE IMMEDIATE EYE OF CHRIST. He shall see His seed. He sees them when they are first born anew. Wherever His seed may wander, He still sees them. This look of Christ is one of intense delight. He will see all His seed to the last. What a seed He will have to see in the morning. It will be a part of His heaven for Him to look upon His redeemed. (C. H. Spurgeon.)
He shall prolong His days (with Heb_7:15-16; Heb_7:25)
The enduring life of Christ after His sufferings
In these passages we have given to us, first in Hebrew prophecy, and then in Christian teaching, the doctrine of the enduring life of the Christ after His sufferings are over.
The Old Testament prophet sees from afar the new life of the Messiah, in a blaze of glory. The New Testament prophet declares the life already begun, and indicates the purposes for which that life is being spent as well as the glory with which it is crowned. The words quoted from the Epistle to the Hebrews are a goal rather than a starting-point. They teach the following truths--
1. Jesus Christ is now exalted: He is a Priest upon His throne.
2. In Him there is the power of an indissoluble life.
3. Because of an indissoluble life, there is an intransmissible priesthood.
4. This life and this priesthood are in action for the purpose of saving.
5. Since the life is indissoluble, and the priesthood intransmissible, there is an infinitude of saving power. (C. Clemance, D.D.)
The pleasure of the Lord shall prosper in His hand
The pleasure of Jehovah
The pleasure of Jehovah is the Servants religious mission (Isa_42:1; Isa_42:4; Isa_42:6; Isa_49:6; Isa_49:8). (Prof. S. R. Driver, D.D.)
The success of Christ in His work
I. WHAT ARE WE TO UNDERSTAND BY THE PLEASURE OF THE LORD, the work which is here said to prosper?
1. What is the work to which the declaration refers? The term pleasure of the Lord, as here used, must he considered as expressive of His gracious design to save a number of the human race from sin and all its fatal consequences; to render them perfect in holiness; and put them in full possession of happiness in the heavenly state. It includes in it, therefore, what has been termed the work of grace in the soul while here, and the full fruition of glory hereafter. In this work there are two things to be considered--
(1) The purchase of redemption.
(2) Its application.
2. Why is this work called the pleasure of the Lord?
(1) It is the free and sovereign purpose of His will.
(2) It is a purpose in the accomplishment of which He takes great delight.
II. WHAT PART HAS THE REDEEMER IN THIS WORK? The management of it is wholly committed to His care. It is in His hand.
1. Reconciling sinners unto God is a principal part of the work of salvation committed to the care of the Redeemer.
2. It belongs to the Redeemer, as their Saviour, to preserve His people from every thing that is evil in death.
3. The Redeemer has it in charge to perfect the salvation of His people, by putting them in full possession of glory, honour and immortality, in the heavenly state.
III. WHAT ASSURANCE WE HAVE, THAT THIS WORK SHALL PROSPER IN THE HAND OF THE REDEEMER, so as to be fully and finally accomplished. The language of the text. What is here asserted is supported by many other passages of the Word of God. Consider--
1. The character of Him to whom the work is entrusted.
2. The merit of His obedience, and the perfection of His atonement.
3. The progress He has already in the work. (G. Campbell.)
The salvation of sinners the pleasure of God
This will appear if we glance at the means which He has graciously provided for its accomplishment.
I. HE HAS GIVEN HIS ONLY-BEGOTTEN SON.
II. HE HAS HAS GIVEN US HIS WORD.
III. HE HAS ESTABLISHED A GOSPEL MINISTRY. The salvation of sinners is the pleasure of the Lord, and this shall prosper in the hands of Christ.
1. Omnipotence has promised it, as the reward of His obedience and death.
2. He is gone to carry it on before the throne of God.
3. He will descend to complete it when He shall come to judge the world in righteousness. Have we entrusted our souls into His hands? (Essex Remembrancer.)
Human redemption a pleasure to the Almighty
I. HUMAN REDEMPTION IS A PLEASURE TO THE ALMIGHTY, It is not a mere work of intellect, it is a work of the heart. It is His good pleasure. It is the highest qualification of His benevolence. It is benevolence restoring the rebellious to order, the sinful to holiness, the miserable to blessedness. What is most pleasing to a being always--
1. Engages most of his thoughts.
2. Enlists most of his energies.
II. HUMAN REDEMPTION IS ENTRUSTED TO CHRIST. It shall prosper in His hands. He has undertaken the work. Four things are necessary to qualify a being to succeed in any undertaking.
1. He should enter on it from a deep sympathy with it. We persevere most in the work we most love.
2. He should foresee all me difficulties that are destined to occur. When difficulties arise which we never anticipated, we often get baffled and disheartened.
3. He should have power equal to all the emergencies of the case.
4. He should have sufficient time for its accomplishment. Death often prevents us from finishing our work. Christ has all these qualifications.
III. HUMAN REDEMPTION IS DESTINED TO SUCCEED. It shall prosper. An argument for the certainty of its accomplishment.
1. Therefore do not be perplexed by the dispensations of Providence. The result of all the outcome of the chaos will be glorious.
2. Therefore do not be discouraged in your Christian labours. (Homilist.)
The Divine purpose fufilled
I. GOD HAS FORMED A PURPOSE OF MERCY TOWARD MANKIND. This is intended by the expression the pleasure of the Lord. Notwithstanding the state to which mankind had been reduced by sin, a state in which God, with justice, might have abandoned them to hopeless punishment, that God has adopted towards them a far different mode of procedure. In these mysterious depths of eternity there was a Divine determination that a way of recovery should be opened for the guilty. This is styled the eternal purpose of grace, the good pleasure which the Father had purposed in Himself, the good pleasure of His will, the good pleasure of His goodness. The manifestation of this pleasure of the Lord began on earth as soon as the need of mercy existed. The new-economy, established at an ever-memorable era, has explained what might be ambiguous, has illuminated what might be dark, has supplied what might be deficient under preceding dispensations, and it lays open before us in substance the whole counsel of the Eternal. We now discern that the entire fabric of creation, and the entire system of Providence, are subordinated to the stupendous achievements of redemption, those achievements the attributes of the Divine nature being united in harmony to conduct and to perform.
II. THE FULFILMENT OF THIS PURPOSE OF MERCY IS COMMITTED TO THE LORD JESUS. The pleasure of the Lord is in His hand, the hand of the Messiah, the Son of God, committed to Him to be by Him accomplished. That the Lord Jesus does sustain this momentous trust is obvious from the entire testimony of revelation. The Lord Jesus performs the purpose of His mercy, we observe more particularly, by His own atonement for sin, and by the communication of the Holy Spirit.
III. UNDER THE ADMINISTRATION OF THE LORD JESUS, THE PURPOSE OF MERCY SHALL BE PERFECTLY AND TRIUMPHANTLY ACCOMPLISHED. The pleasure of the Lord shall prosper in His hand.
1. The certainty of the accomplishment must appear from the mere existence of a Divine purpose to that effect. The supreme majesty of the perfections of God itself secures the fulfilment of whatever He has designed.
2. The certainty rests upon the inherent excellency of His own character and work. The proper deity of the Lord Jesus Christ renders failure in His work impossible.
3. We observe the Divine assurances solemnly pledged to that effect. Besides general declarations to which we might easily appeal there are recorded assurances addressed by the Father to the Son in His mediatorial capacity respecting the exaltation He was to receive as a specific recompense of the shame and suffering which on behalf of men He had endured. (J. Parsons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv10, 12 Isa_53:10. When Thou shalt make His soul an offering…
THE ATONEMENT
Isa_53:10. When Thou shalt make His soul an offering for sin, &c.
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I. THE SOUL OF THE MESSIAH WAS TO BE MADE AN OFFERING FOR SIN.
The word here used (אשמ, asham) signifies either guilty,—or, by a figure, an offering for guilt. We may consider it in both senses. He was not in Himself guilty, but innocent and perfectly so (2Co_5:21; Heb_7:26). But our sins were imputed to Him, or “laid upon Him;” that is, they were laid to His charge, and He was made accountable for them (Isa_53:6; 1Pe_2:24); “made a curse” (Gal_3:13). Hence He was made an offering for guilt. Two things were to be done, that the glory of God might be fully displayed, in the redemption of man. Sin must be pardoned, otherwise the sinner could not be saved. It was necessary also it should be punished; otherwise, its evil could not appear, nor the Divine attributes escape impeachment; the law of God, which had forbidden sin, must be magnified, or the equity of His government asserted. Sin must, therefore, be pardoned in a way that marks and publishes the evil of the offence. The sacrifice of bulls and goats, or of any creature inferior to man, was insufficient for this purpose (Heb_10:4). Nor could any man atone for his own sins, or suffer a punishment adequate to their demerit, without suffering eternally, and to the utmost extent of his capacity, much less could one man atone for many, or many for all. It was necessary, therefore, one should suffer, who, although possessed of human nature, yet had a nature superior to man, who could bear unlimited sufferings—sufferings adequate to the demerit of all human offences, in a limited time. This the Messiah did, whose Godhead supported His manhood, and enabled Him to bear, partly in His body, and especially in His soul, an anguish so great as might give not only men, but angels, a proper view of the evil and bitterness of sin, and the purity, justice, and wrath of God, in hating, condemning, and punishing it. No mere bodily sufferings could do this, and, therefore, “His soul” was made “an offering for sin.” (See Mat_26:36-45. Comp. Mar_14:34-36; Luk_22:41-44).
II. BY WHOM IT WAS TO BE MADE AN OFFERING.
By the Father; “when Thou,” &c. (Isa_53:6; Isa_53:10). It was done by His “determinate counsel” (Act_2:23). This does not excuse those who became the instruments of His death. It was God who required an offering for sin; His purity, His justice, His truth, the authority of His law, the rights of His government required it. His glory demanded it, as a consideration on account of which He might pardon sin, and save the sinner with honour to Himself (Rom_8:3; Rom_3:25-26). God provided it in mercy and love to mankind (Joh_3:16; 1Jn_4:9-10; Tit_3:4). He provided even His own Son to be made flesh, to be poor, despised, afflicted, to die in ignominy and torture, for men who were sinners, enemies, rebels! (Rom_5:6-10).
III. THE EFFECTS WHICH SHOULD BE PRODUCED.
1. “He shall see His seed,”—a numerous race of sons and daughters begotten by the Gospel among Jews and Gentiles (Isa_54:1; Isa_53:8; Psa_110:3).
2. “He shall prolong His days.” His resurrection, ascension, and exaltation are here alluded to, whereby He obtained an everlasting life at God’s right hand (Psa_21:4). The end of it is threefold:
(1.) For a recompense of His own labours and sufferings (Php_2:9).
(2.) For the salvation of His seed, whose Prophet, Priest, and King; whose wisdom, righteousness, sanctification, and redemption; whose Saviour, Protector, Judge, Rewarder, &c., He thus becomes (Mat_25:34).
(3.) For the judgment, condemnation, and punishment of those that reject Him, and are not His seed (Mat_25:41; Psa_110:1; Heb_10:13; 1Co_15:25).
3. “The pleasure of the Lord shall prosper in His hand.” By “the pleasure of the Lord” is intended the progress of truth and goodness, of wisdom, holiness, and happiness in the world, the advancement of God’s glory, and the salvation of mankind, the felicity of the righteous, and the destruction of the wicked.
4. Hence we need not wonder that “He sees of the travail of His soul, and is satisfied.”
INFERENCES.—
1. Was it necessary that Christ should be made “an offering for sin?” How great, then, is its evil! How dreadful its effects! It is of so heinous a nature that its guilt could not be expiated, so that it might be pardoned, consistently with the Divine perfections, without the sacrifice of so glorious a person. How great, then, will be the punishment of those in the other world, who, by rejecting or neglecting this sacrifice, are not saved from sin?
2. Are God’s holiness and justice so inviolable, and His law so honourable, and the rights of His government so sacred, that such a sacrifice was required for the manifestation of His glory? Then, what a powerful call and motive have we here for reverence and fear, solemnity and awe!
3. Did God judge it proper that such a price as this should be paid for man’s redemption? Then, how important, how valuable are the souls of men!
4. Has the Father provided such an atonement? And is it actually made? Then, how great, how astonishing, His mercy and love! What a foundation is laid for confidence in Him, and love to Him in return (Rom_8:32; Rom_5:9-10).
5. Has God been thus kind and bountiful? Then what a loud call upon your gratitude!
6. Shall the pleasure of the Lord prosper in His hands? Then, if it be your anxiety to know, experience, and do the will of the Lord, you may commit your cause to Him.
7. Are you His seed? If so, rejoice; for He has prolonged His days for your benefit. If not, tremble; for He is your Judges 8. Does He see of the travail of His soul, and is He satisfied? Then, sympathise with Him in His sufferings and His satisfaction. Being conformed to the motives and ends for which He suffered and died on our behalf, let us become instances of the efficacy of His gracious undertaking and objects of His joy, in consequence of it (Tit_2:14).—Joseph Benson: Sermons, vol. i. p. 236–243.
I. A DOCTRINE OF THE CHRISTIAN SYSTEM THAT NEEDS TO BE EXPLAINED.
1. Christ died in the room of sinners. Not as the death of an individual may be the occasion of benefit to others, but by a legal substitution.
2. He died to satisfy Divine justice. Not to satisfy any thirst of vengeance in the Father, but to satisfy His justice, which requires Him to punish sin as sin, and not merely for its consequences.
3. He died to expiate human guilt. Man is guilty or liable to punishment for sin. He has a sense of guilt latent or awakened. The death of Christ is intended to deliver him from his guilt, and to remove the sense of guilt from his conscience.
4. He died to propitiate the Divine favour. Wrath against sin is not incompatible with love. It is infinite abhorrence of sin, and an inflexible determination to punish it. It is displayed in the cross of Christ. The death of Christ averts it from all who believe in Him.
II. AN EXPEDIENT OF THE DIVINE GOVERNMENT THAT NEEDS TO BE VINDICATED.
1. It is said that God, as a being of infinite love, might forgive sin without atonement. Perhaps He might, if sin were a personal insult or a debt. It is a crime, a violation of law, rebellion against legitimate authority. It must be punished before it can be pardoned.
2. It is said that atonement involves the substitution of the innocent for the guilty, which is cruel and unjust. Admit that Christ was innocent, and His death presents a problem of which the doctrine of the atonement is the only satisfactory solution. It was voluntary.
3. It is said that atonement is inconsistent with grace. All is grace to the sinner.
4. It is said that atonement is subversive of the interests of morality. It has a man-ward as well as a God-ward aspect. It exercises a moral influence. It supplies the strongest motive-power that was ever brought to bear on the formation of character (H. E. I., 396–398).
III. A REMEDY FOR THE ILLS OF MEN THAT NEEDS TO BE APPLIED.
1. The atonement unappropriated will not avail any one. It does not operate mechanically or magically. Many will perish although Christ has died.
2. The benefits of the atonement are offered to all. There are no limitations in the offer. “To you, O men, I call.”
3. The benefits of the atonement are conferred on all who believe on Christ. Faith is a condition of human nature rather than of the Gospel. Man is a voluntary being, having the power of choice. He must choose Christ as his Saviour; trust in His ability and His willingness to save; rest on His finished work. He must receive Him, or be undone for ever.—G. Brooks: Outlines, p. 91–93.
I. The atonement of Christ was necessary to save the guilty. Denied by some, who say, “God can pardon sin as easily as a father pardons a disobedient child;” and further contend that for God to require an atonement in order to forgive would be an act of unnecessary severity. But God is not only the “Father of mercies;” He is also the moral governor of the universe. He has a public character to sustain, and in His public character He could not consistently pardon sin without an atonement, any more than could a judge on the bench pardon a guilty criminal when the law required that he should be punished. God is a just as well as a merciful Being; and would not, and could not, sacrifice one attribute to the exaltation of another (Rom_5:21).
II. The atonement of Christ was not designed to make God merciful, but to open up an honourable way for Him to show mercy. It is a grievous mistake to represent God the Father, all justice, and God the Son, all mercy, and to suppose that by the sacrifice of Christ God the Father was influenced to become merciful. “God is love,” &c. Besides, the great design of saving man originated with God the Father as such. It was from His love and mercy that He gave His Son to die for sinners (Joh_3:16; 1Jn_4:9-10). Christ’s death did not make Him merciful, but opened up an honourable way for showing mercy (see pp. 92, 93).
III. The atonement of Christ was an expedient in the government of God that would answer the same end as the eternal punishment of the transgressor. The law of God requires that the transgressor should die; had we been left to perish like fallen angels, His justice and holiness would have been eternally glorified. But all that Divine justice required is done by the substitution of Christ in the sinner’s place.
IV. The atonement of Christ must not be considered as a commercial affair, but as a moral act. It is an error to represent sin literally as a debt: it is a crime. Those texts which speak of it as a debt must not be taken literally but figuratively. If sin were merely a debt it would not be so aggravated in its nature as it really is: a crime against the high authority of heaven. Further, if it were a debt, God could pardon it without a sacrifice, as easily as a creditor can forgive a debtor, if disposed so to do. Christ’s atonement is not a pecuniary payment of debt, but a moral satisfaction to the Lawgiver to atone for a crime (1Pe_1:18; 1Pe_1:20; H. E. I. 383).
V. The atonement of Christ is an arrangement that protects the character of God, and establishes His government even while pardoning sinners. The character of God must stand unimpeached and unimpeachable, and His government must stand on the unalterable laws of truth and justice. Now, by the sacrifice of Christ sin appears exceedingly sinful, the justice of God stands out in all its awful glory, and the government of Jehovah (or His moral influence over His creatures) appears stronger than if men had never sinned, or if, after sinning, they had been eternally punished. All the perfections of God harmonise even while forgiving believing sinners (Psa_85:10-11).
VI. The atonement of Christ was not designed to save us in our sin, but from it, and all its dreadful consequences. It leads not to licentiousness, as some affirm (Rom_3:8), but the reverse, since it gives stronger motives for obedience. We fear sin, not only because we fear hell, but because we see how awful a thing it is, in the death of Christ. We hate sin, not merely because it ruined us, but because it caused Him so much suffering. We obey God, not merely as creatures, but from love as redeemed sinners (Mat_1:21; Gal_6:14).
VII. The atonement of Christ was not made for few only, but for many. Such is the aggravation of sin, that it would have been equally necessary for Christ to have suffered as He did, if but one sinner were to be saved. His atonement is equally sufficient for all that believe (1Jn_2:1-2).
VIII. There is no defect or insufficiency in the atonement of Christ to save any who believe. If we are not saved, it will not be from any want of virtue in the atonement of Christ, but for not believing in Him for salvation (Joh_3:18; Mar_16:16). Have we received the atonement, or rather, reconciliation through the atonement? (Rom_5:11.)—Studies for the Pulpit, part 1, pp. 467–469.
THE MYSTERY OF CHRIST’S DEATH
I. It was the good pleasure of God. His eternal, wise, gracious purpose. II. It was an offering for sin. Life for life. To expiate guilt. By Divine appointment. III. It is the source of inexhaustible wonders of grace and glory. A holy seed. A mysterious life. A triumphant work.—J. Lyth, D.D.
MESSIAH CONTEMPLATING HIS SPIRITUAL OFFSPRING
Isa_53:10. He shall see His seed.
Observing that Messiah, though He did no sin, suffered even unto death—astonished while they read of an incarnate, obedient, and expiring God, many will ever be ready to inquire, Why, and for what great purpose, was it so? To all such questions, this chapter, nay, this verse, enables us to reply. “It pleased the Lord to bruise Him, &c.” A part of the high remuneration is set forth in these few short words—“He shall see His seed.”
I. He shall see them all born and brought in. To Him they are children of sure promise (Rom_9:8; Gal_4:28); He is acquainted with them individually. Messiah’s offspring may differ much at different times, in respect of the measure of its increase. Now, it may be slow; anon, it may be rapid; but at all times, and in all places, the measure of its increase will just accord with His own expectation (Psa_145:4; Psa_22:30-31).
II. He shall see them all educated and brought up. The practical object is to imbue them with the spirit of children. Great varieties may exist as to their talents, &c.; but in one thing they are all alike (Jer_24:7). Of their education, Messiah Himself has the principal charge (Isa_54:13); and the means He employs are worthy of Him, for He instructs them by the truth of His word, by the light of His Spirit, and by the events of His providence. The charge is weighty, but it is His pleasant work. In evidence of this, He invites them to His school, arguing with them from the attractions of His own character, and the blessedness of such as are under His tuition (Mat_11:28-30; Pro_8:32-34). “Experience,” it is said, “is the best schoolmaster;” let us, therefore, listen to one who, being at once proficient in the learning of his time, and a partaker of heavenly wisdom, could compare and contrast the two (Php_3:8).
III. He shall see them all supported and brought through. God’s rich providence is their inheritance for a present world; His sure promise is their charter for a better; and for all their work and warfare, there is more than enough in the wisdom, grace, and strength that are in Christ Jesus. The history of Messiah’s offspring is full of illustrations of this.
IV. He shall see them all perfected and brought home. As Christ Himself was made a perfect Saviour by the sufferings which He underwent, even so His honour requires, and it belongs to His office, that He confer on all His offspring a perfect salvation. With this view He has appointed His Church for the perfecting of the saints, &c. The Bible speaks of a future and fixed period, which it significantly styles the “manifestation of the sons of God,” and the “coming of Christ with all His saints.” Home! delightful word to such as have sojourned in a land of strangers. Home! where? To the house not made with hands—to the prepared city, which is also the city of habitation. With what rapture and triumph will Messiah exclaim in the presence of His great Father, and before an assembled universe—“Behold I, and the children whom God hath given Me!” This is a home of which Messiah shall not be ashamed; it will do Him infinite honour. Nor is this all: arrived at home, their ineffable and inconceivable felicity is to be absolutely without end.
CONCLUSION.—Our subject shows that Messiah’s glory is inseparably bound up with the happiness of His offspring; that the application is not less certain than the purchase of redemption; it contains a seasonable and powerful antidote against undue depression in the Church (Rom_9:26); it shows, also, that it is our duty and our honour to concur, after our measure, in carrying this scripture into effect.—Robert Muter, D.D.: Weekly Christian Teacher, vol. ii. pp. 713–718.
THE IMMORTAL HIGH PRIEST
Isa_53:10. He shall prolong His days. Heb_7:15-16; Heb_7:25.
In these passages we have, first in Hebrew prophecy, and then in Christian teaching, the doctrine of the enduring life of the Christ after His sufferings are over. The Old Testament prophet sees from afar the new life of the Messiah, in a blaze of glory. The New Testament prophet declares the life already begun, and indicates the purposes for which that life is being spent as well as the glory with which it is crowned.
I. The Lord Jesus now lives as the Priest upon His throne. Calvary’s night is over. The Christ is not here, He is risen. He has entered “within the veil,” there to appear in the presence of God for us, and is now the “Apostle and High Priest of our confession.” His atoning work was finished on earth once for all,—His administrative work is being carried on in perpetuity—sustaining a like relation to the work accomplished by His death, that God’s upholding of all things does to His first acts of creative power.
II. The supreme fitness of Christ for this vast work, is owing to His possessing all the power of an indissoluble life. The word “endless” is inadequate; it merely signifies a life that will not end. But the word in the original signifies a life that cannot end;—one that is and must be perpetuated, by virtue of its own inherent energy and power. With whatever devotion and care the high-priest might bear the concerns of the Israel of God on his heart, and with whatever skill he might administer Israel’s affairs, he must sooner or later resign the office, and give it up to another, when death called him away. But the life that resides in that Christ whom God raised from the dead, is a life infinitely full of spontaneous, self-sustaining energy, not dependent on aught without for its maintenance. There is within it no cause of decay; there is no wasting of energy, however much is spent; no outside power can weaken or obstruct that glorious life. It has in it all Divine perfections to the full—.strength, wisdom, intelligence, fidelity, and love—each and all of these being “the same yesterday, and to-day, and for ever!” That life which is dependent on none, is the life on which all things depend! Since His life can never be weakened by decay from within, or imperilled by assaults from without—time, which makes other power to crumble, does but give grander scope for the manifestation of His. Kings, thrones, and empires, may rise up, flourish, decline, pass away, and be succeeded by others, and yet the power of Christ’s endless life shall be “ever new, ever young,”
“And firm endure, while endless years
Their everlasting circles run.”
III. Because Christ’s life is indissoluble, His Priesthood cannot change hands. Long as the human race shall need an Advocate with God, Jesus will be that Advocate to interpose on their behalf. He ever liveth with a view to intercession. Can we frame to ourselves an intelligible conception of the method of this Redeemer’s interposition? There seem to be four things involved in it.
(1.) Christ appears in the presence of God for us; the seer beholds Him like a Lamb as it had been slain, bearing the marks of Calvary’s work—marks full of their own infinite meaning—how He has borne away the sins of the world. As that offering was well pleasing to God then, so it ever will be; neither its meaning nor its worth can change throughout eternity.
(2.) Christ pleads in the presence of God, continuing there for sinners the plea He urged on the Cross; continuing for those who believe on Him His wondrous intercessory prayer!
(3.) He acts in the presence of God for us: “I go to prepare a place for you.” The Son of God prepares a place for us, while the Spirit of God is preparing us for the place.
(4.) He is governing for us—He is Head over all things to the Church. All things are working together for good to them that love God, because their working is in our Redeemer’s hands.
IV. The effect of a priesthood that is unchanging, is a redemption that is unvarying. Because of the Redeemer’s sway in heaven, the work of salvation is advancing on earth.
V. This great Redeemer ever living, this great Redemption being unvarying, is the guarantee of the salvation being carried on to the uttermost! Who can set forth all that that glorious phrase means?
(1.) This Saviour can reach to the uttermost depth of sin and guilt and misery. His sacrifice, appropriated by faith, can cause the highest pile of guilt to disappear for ever. His power can eradicate the most inveterate and apparently hopeless corruption. The hardest heart can be melted down by Jesus’ love—to the uttermost.
(2.) Jesus can reach souls through the uttermost extent of His domain. No human spirit can be too far off for contact with Jesus.
(3.) However varied the demands which may be made on the saved one at any moment, Christ can help to the uttermost (H. E. I. 934, 945). Though the longer each believer lives, the greater will be his demands on his Saviour, he cannot overtax Him. This bank can be drawn upon to the uttermost, and yet be rich as ever!
(4.) Christ’s salvation can lay hold of every part of our nature. Body, soul, and spirit; all will be sanctified by Him.
(5.) Christ’s salvation will reach to the uttermost point of time.
(6.) However believers may multiply—let myriads on myriads be added to the roll, for myriads on myriads of ages—the salvation will be large enough and strong enough for all, even to the uttermost!
(7.) Believers shall be gathered unto Christ: all presented to Him, a glorious Church without spot or wrinkle, or any such thing. Then, when they are without fault before the throne of God, they will have proved the truth of salvation to the uttermost! No. I am wrong. They will not have proved it; they will be proving it still, for, when they reach that point which is now the “uttermost” of our conception, that goal of glory will be but a starting point for eternity!—Clement Clemance, D.D.: The Christian Era, vol. i. pp. 39, 40.
THE DIVINE PURPOSE FULFILLED
(Missionary Discourse.)
Isa_53:10. The pleasure of the Lord shall prosper in His hand.
Some have affirmed that this chapter relates to the mission of Jeremiah, and to the hostile treatment he had to encounter in performing it; some that it sets forth the approaching downfall and subsequent exaltation of the Jewish nation; some that it refers entirely to the history of the Messiah. The former two of these interpretations have been suggested only under the influence of mental perversion, and are utterly untenable. The last is confirmed by the best evidence that can be afforded. Philip declared that this prophecy referred to Jesus (Act_8:35). On several occasions in the New Testament the prophecy is expressly announced as having been fulfilled in Christ. The whole course of the Saviour’s life, and the circumstances associated with His final sufferings and death, correspond so exactly with the description given by the prophet, that had he been a personal witness of that course and of these circumstances, his statements could not have been more accurate or more striking.
I. God has formed a purpose of mercy toward mankind. “The pleasure of the Lord” (Eph_1:9; Eph_2:11). His purpose was—
1. Formed before the foundations of the earth were laid.
2. Manifested on earth as soon as the need of mercy existed, in the promise made to our first parents even on the day that they sinned.
3. Unfolded more and more clearly to patriarchs and prophets.
4. Fully disclosed in the Christian economy.
II. The fulfilment of this purpose of mercy is committed to the Lord Jesus. The pleasure of the Lord is in His hand. It was He to whom the first promise referred (Gen_3:15); of whom Abraham was informed (Gen_26:4); whose coming Jacob anticipated (Gen_49:10); and of whom Moses and all the prophets wrote and spoke (Deu_18:18, &c.). The Lord Jesus performs the purpose of mercy—
1. By His atonement for human sin.
2. By the communication of the Holy Spirit, by whose influence men are brought to a cordial reception of the Saviour’s meritorious work, so as to render that work their own.
III. Under the administration of the Lord Jesus the purpose of mercy shall be perfectly and triumphantly accomplished. Every Divine purpose is certain to be accomplished (Isa_46:9-11; Psa_33:11). But apart from this general reason, the certainty of the accomplishment of the work which has been entrusted to the Lord Jesus rests,
1. On His own character. It is essentially Divine. His proper Deity imparts to His atoning sacrifice an absolute fulness of merit, and renders failure in His work impossible.
2. On the Divine assurance solemnly pledged to that effect (Isa_53:10-11; Php_2:9-11; Joh_12:32; Heb_12:12-13).
APPLICATION. God has formed a purpose of mercy toward mankind. Hence—
1. Those theologies are false which represent God as a God of vengeance. In the Scriptures He appears in consistency with all His perfections as the God of love. The redemption of our race is His “pleasure.”
2. The perfect unity of the Father with the Son is exemplified in the eutrustment of this work to the Son. He came into the world, and “made His soul an offering for sin,” not to change the Father’s purposes but to fulfil them (see p. 92).
3. If we sympathise with this purpose, which God cherished from all eternity, and in the fulness of time entrusted to Christ for its accomplishment, let us show that we do so by making known to all nations the glad tidings of His grace. If we cannot personally carry to perishing men the good news, let us do our utmost to send it.—James Parsons: Christian World Pulpit, 1:440.
ALL THINGS IN CHRIST’S HAND
Isa_53:10. The pleasure of the Lord shall prosper in His hand.
I. WHAT THINGS ARE PUT INTO CHRIST’S HAND?
The Father is here, as everywhere else in Scripture, looked on as the originator and disposer of all things. The Son is the medium through whom, and for whom things come to be what they are, and come to be arranged as they are. At least, one reason why all things are put into Christ’s hand is,—the great love of the Father towards Him. Ere Christ made His appearance into this world, there had been a sublime transaction between the Father and the Son, in which vast affairs had been entrusted on the one hand and accepted on the other. For the knowledge of this we are indebted to revelation alone. All things are put into Christ’s hand.
1. Creation is put into Christ’s hand (John 1; Colossians 1; Hebrews 1). Here, Christ, as the Son of the Father, is very clearly marked off from ought that is created, by being distinctly declared to be, Himself, the Creator. The Father, indeed, appoints, and the Son executes, the Father’s appointment. Subordination of office is perfectly consistent with equality of nature (see p. 83). And if we would seize the most adequate view of our Divine Lord which it is possible for us to attain unto, we must let all the Scriptures concerning Him have their right place and power. All creation was formed and is upheld by our Redeemer’s hand!
2. Revelation is also put into His hand. God speaks to us in His Son. When we speak of the work of creation being Christ’s, we speak of that which includes all worlds. But here, when revelation is our theme, we have to do, so far as we know, with only one world. Not, indeed, that there are not hints in the Word of God, that the Son is the revealer of the Father to other worlds than this. On earth, Christ is the clearest and brightest beam of glory that is let down from heaven for us to see! We see in Him, One in whom “dwelleth all the fulness of the Godhead bodily!”
3. But we must limit our field of thought yet again. It might have been that Jesus had been a revelation of God to this world, quite irrespective of any element of sin. But where sin is, a declaration of what God is, is not enough. If relations of friendship and love are to be established between a holy God and sinful men, it must be in such a way as shall clear the holy throne from all compromise with sin, and as shall make even those who are conscious of guilt feel at home in the blaze of pure and holy love. It was reserved for Christ to institute these gracious relations between us and heaven. Mediation is put into Christ’s hand. He is the way along which the penitent may come and hold converse with the great Supreme! And, owing to sin, His mediation involved not only an incarnation, but expiation. Christ, owing to the two-foldness of His nature, could make an offering which should be effective as towards God, and suitable as towards man. The Father loveth the Son, and hath put expiation into His hand!
4. Creation, revelation, mediation. Two more steps have yet to be taken. A power is needed to ensure that the mediation shall not fail through men refusing to accept it. Such a power is lodged in Christ. He gives the Spirit to convict and to renew. And by His own living energy bestowed through the Holy Ghost, He will regenerate the sinner and perfect the saint. This great work of the conquest and training of hearts is put into His hand!
5. The administration of the affairs of the globe on behalf of the Church is put into His hand. He is now a Priest upon His throne. He is the King and Lord of His Church. He builds up that Church by the word of truth and by the Spirit of His grace. He watches over the Church everywhere in this world, presides over the departure of every soul, and governs the “spacious world unseen” with a view to the judgment day. “He died for us that whether we wake or sleep, we should live together with Him.”
6. The consummation of all things is put into His hand. He who sent Peter to gather in the first-fruits, will send forth His angels to reap when the harvest of the earth is ripe. Then the end, when He shall have delivered up the Kingdom to God, even the Father, when, for all believers, He shall have conquered death, having raised them up at the last day. Then the redeemed shall be gathered home from all lands, shall be without spot before the throne of God, and presented before the presence of His glory with exceeding joy. Then shall our Saviour have manifested the wisdom of the Father in putting all things into His hand; He shall everlastingly have proved His infinite capacity for the trust; and then shall Christ and His Church be glorified together.
II. WHAT IS THE PRACTICAL BEARING OF THIS THEME?
1. We see that Christ’s work in saving us, is but part of a vast, boundless, infinite scheme of glory and of grandeur which it will take ages on ages to develop and reveal!
2. We see a reason why every preacher should follow the example of John the Baptist, and point away from himself to Christ (Joh_3:26-35).
3. We see the imperativeness of insisting on the Lordship of Christ over men and nations. Governments only lay up sorrow for themselves if they contravene the holy will of Christ.
4. We see why we must point to Jesus only as the exclusive object of a sinner’s trust.
5. We see the security of the redemption of those who are in Christ.
6. We see the certainty of the ruin of those who persist in rebelling against Christ.—Clemant Clemance, D.D.: The Christian Era, vol. ii. p. 41, &c.
OUR SAVIOUR SUFFERING, SATISFIED, TRIUMPHANT
Isa_53:10-11. When Thou shalt make His soul an offering for sin.… He shall see of the travail of His soul and shall be satisfied.
I. The aspect in which that work of the Saviour by which He accomplished the redemption of the world is here represented: “The travail of His soul.” The New Testament teaches that the Saviour’s sufferings were—
1. Sacrificial and expiatory.
2. Voluntary. The first clause of the text should read: “When His soul shall make an offering for sin.”
3. Most intense and awful. [1650]
[1650] See outlines on this clause, and on the description: “A man of sorrows,” &c.
II. The nature of that sublime and heavenly satisfaction described in this passage, as accruing to the Redeemer from witnessing the effect of His work and sufferings in the salvation of men.
1. It is the satisfaction arising from enlarged success of a pleasure always proportionate to the difficulties of the task we have fulfilled, and to the zeal with which it has been prosecuted.
2. It is the satisfaction of most pure and exalted benevolence. No joy can be compared with the peaceful and exquisite delight arising from this principle, when it is effectual in the mitigation of calamity or the removal of necessity or danger [1653]
[1653] What ecstasy were it to reflect that we had snatched a fellow-creature from the devouring flame or the tempestuous deep; that we had stayed the progress of contagion or pestilence in its march of silence and desolation; that we had unbarred the dungeon of the prisoner, or burst the fetter of the slave! How exalted, then, the joy with which the adorable Redeemer must behold the helpless ruin of mankind exchanged for happiness and safety!—M‘All.
3. It is such as springs from contemplating the greatness, the importance, and the difficulties of the work itself. Salvation is an illustrious and an arduous work. The obstacles that present themselves in the way of its accomplishment are, to all but the power of God, insuperable.
4. It is to be estimated only by the perfection of the Saviour’s knowledge, relative to the whole progress and issue of that event which he so joyously contemplates.
5. It arises principally from the peculiar relation of His character and work to the event itself and to all its consequences [1656]
[1656] With what holy and elevated transport may the martyrs and confessors, the prophets and apostles, be supposed to look now upon the scene of their labours and the progress of their cause! How may we suppose them now to exult in the remembrance of their self-denying efforts and oppressive privations, their wants and trials and griefs, and, more than all, that terrible moment when they sealed their last testimony, and closed their career in blood! With what unspeakable felicity must those devoted missionaries, lately removed from us, behold, amidst the mansions of blessedness, the first-fruits of their labours—the poor wanderer of Africa or the wretched slave of Demerara—now mingling in the chorus of the redeemed! But who shall describe the interest taken in all that relates to the salvation of His people by their ascended and sympathising Lord? Here all the causes of interest and joy are united in the highest operation. The affection of the Saviour is infinite. The relation He bears to the saved is the closest and most indissoluble; and their rescue and happiness are the results only of His dying agonies and His ever-living intercession.—M‘All.
III. The certainty that this satisfaction shall be finally realised. This is certain, because the most unlimited diffusion of Christianity throughout the world is certain. We cherish this confidence—
1. Because of the natural attraction and influence of the great doctrine of the atonement, which forms the very substance of the Gospel [1659]
[1659] Never, amongst all the diversity of sacrificial institutions in any country or in any age, has there appeared even a distant resemblance to many of the most essential features of this great Christian propitiation. Never has the guilt of sin been represented as forgiven, in consequence of a design mercifully originating in the Deity Himself, and that, too, in opposition to the provocation and obstinate rebellion of the miserable offender. Never has the part to be sustained by the worshipper been declared to be that only of the free and joyous reception of unpurchased favour and the simple reliance of a grateful heart. Never has the victim been represented as provided, not by man, but God, and that victim the object of His own unspeakable and infinite attachment. Never has that victim been represented as offering himself willingly to suffer, not on behalf of his friends, but of his enemies, and for the pardon of the very crime by which he died.
The manner in which it addresses itself to the heart is equally peculiar. Other systems effectuate their purpose the most fully when they can alarm and agitate and appal. It is this alone which lulls the breast into sacred tranquillity, and, banishing every fear, ravishes the soul with ceaseless adoration, and allures to the cheerful obedience of gratitude and love, and unites the tears of contrition with the ardour of thankfulness and the exultation of hope.—M‘All.
2. Because of the tendency of the Gospel to an unlimited and ceaseless diffusion. This characteristic was exhibited in the age of its first promulgation. It still continues, for in every heart in which the Gospel is truly received it kindles a strong desire to make it known to others. Wherever it is received, it blesses men in temporal as well as in spiritual things.
3. Because of its resistless and triumphant progress in past ages. There remains no new form of opposition or of danger which has not already been successfully encountered; no enemy to combat who has not been already vanquished; no power which has not already been overthrown [1662]
[1662] No subtlety of philosophical scepticism can be harder to subdue than that which was opposed to the first proclamation of the Gospel by Porphyry, Celsus, and Julian, and the learned of Greece and Asia; nor any political power more terrible than that which was exercised by Nero, Domitian, and Maximus; no barbarism more fierce than that of the Scythians, the Sarmatians, and the Gauls; no ignorance more gross, no darkness of the understanding more intense, than that of the Greenlander and the Esquimaux. But over these the Gospel has already triumphed; and what cause have we then to tremble for the future!—M‘All.
4. Because of the peculiar and encouraging appearances which are now everywhere beheld in the condition and circumstances of the Church. Awaking from her long and inglorious repose, she has thrown aside that lethargy by which she was restrained from asserting her ancient glories. She has heard and is responding to the voice of Him who summons her to extend her conquests, and to inherit the desolate heritages.—R. S. M‘All, LL.D.: Sermons, pp. 422–472.
THE TRAVAIL AND SATISFACTION OF THE REDEEMER’S SOUL
Isa_53:11. He shall see of the travail of His soul and shall be satisfied.
Three distinct ideas presented:—
I. THE TRAVAIL OF OUR REDEEMER’S SOUL.
The “travail” of the Redeemer signifies the sufferings He underwent. By “the travail of His soul” is meant that peculiar agony of grief by which His soul was affected in the course of His sufferings. The physical sufferings of some of “the noble army of martyrs” equalled, perhaps surpassed, those of their Lord. But the sorrows of His soul forced from Him His bloody sweat, and His cry, “My God,” &c. These sorrows were wisely designated by the ancient fathers of the Church, “the unknown sufferings of the Son of God.” But it is revealed that two of the ingredients in that cup of mental suffering were the burden of the sins of a guilty world, and the furious onslaught of Satan and his emissaries in the utmost violence and plenitude of their power. We must also take into view certain considerations of a peculiar nature which tend to heighten our conceptions of their character and extent:—
1. The soul of the Redeemer was perfect in holiness. In proportion to a man’s purity of heart is the shock and revulsion of soul of which he is conscious, when he is compelled to witness the debasing and desolating effects of sin. Inconceivably painful must have been the travail of our Redeemer’s soul when He was brought into the nearest relation to sin that is possible to a being perfectly pure, when surveying its horrors in the light of His own spotless holiness, when bearing the wrath of His heavenly Father on account of it.
2. The soul of the Redeemer was full of light. Confined to a small spot of the surface of the globe, and capable of interpreting only to a very small degree those revelations of the future which have been vouchsafed to us, our conception of the real extent of the tendencies and effects of sin is very limited. But to the mind of the Redeemer all the awful effects of sin throughout time and eternity lay bare, and the impression thereby produced must have been correspondingly deep and solemn. Moreover, when man suffers, his sufferings come on him by a gradual process, and he is sustained by the hope of deliverance at every stage of his journey. But to our Redeemer all the parts and constituents of His sufferings were by clear anticipation present at one and the same instant. What, then, must have been “the travail of His soul?”
3. The soul of the Redeemer was full of love. A philanthropist feels with tender acuteness for the distresses of his fellowmen. What, then, must have been the travail of the Redeemer’s soul when, in the full flow of His ardent and unlimited benevolence, He surveyed the ruin of man’s moral greatness, and died that He might restore him to his forfeited honour?
II. THE RESULTS OF OUR SAVIOUR’S SUFFERINGS AS SEEN BY HIMSELF.
In the preceding part of the chapter, He is represented as suffering the most cruel and ignominious inflictions on account of sin. Here He is represented as beholding the results of His sufferings—in the deliverance of unnumbered millions of sinful men from the condemnation and misery of sin, and their exaltation to blessedness and glory in heaven. Those results began to appear in the entrance of Abel into heaven; and have been seen in every heart, every home, every country in which the work that Christ came into the world to do has been accomplished. What glorious and exquisitely beautiful results!
III. THE SATISFACTION WHICH THE REDEEMER FEELS IN CONTEMPLATING THE RESULTS OF “THE TRAVAIL OF HIS SOUL.” A debased mind is satisfied with what is mean and degrading; a narrow mind will rest contented with what is little and trifling; but an enlarged and comprehensive mind will be pleased only with what is dignified and noble! What, then, can be that which can satisfy the soul of the Divine Redeemer? It is by us inconceivable. But some things we do see—
1. That the scheme of redemption affords a bright display of the attributes of God.
2. That through the sufferings and death of Christ the great interests of holiness have been most effectually secured. His people are delivered from the dominion as well as the condemnation of sin. On holiness the welfare and happiness of the universe depend.
3. That by His blood countless myriads of the human race have been redeemed. As He contemplates these things, we may say with reverent confidence, His mind, expanded with the noblest and purest benevolence, must become filled with delight and satisfaction indescribable.
CONCLUSION.—
1. This great theme reminds us of the inestimable value of the human soul. Surely that must be inestimably precious the redemption of which, at such a cost, can satisfy the Son of God (P. D. 3204).
2. If the salvation of a soul gives delight to the mind of God, surely He will not reject any awakened sinner who comes to Him in faith (Joh_6:37; Rev_22:17; H. E. I. 928, 929).
3. The subject furnishes the most powerful motives to love and obey the Saviour. By so doing we co-operate in the accomplishment of His great design, and contribute to the satisfaction of His soul.
4. The subject furnishes most ample encouragement in the labours and trials of the Christian ministry. The enterprise in which we are engaged is the opposite of hopeless, for God has promised that by the results of it His Son shall be satisfied, and “He is faithful who hath promised!” Besides, in what can we find greater delight than in doing something to contribute to the satisfaction of Him who loved us and gave Himself for us?—Robert Burns, D.D.: Protestant Preacher, vol iii. pp. 399–408.
(Missionary Sermon.)
I. A FEW THOUGHTS ILLUSTRATIVE OF THE MEANING OF THE TEXT.
1. Mark the singularity and greatness which our text would seem to teach us to attach to Christ. It implies a distinction between Christ and the Church. He is not a part of it; He does not rank with saved men. He, looking upon them, “shall see of the travail of His soul;” they, looking unto Him, shall behold the source of their spiritual existence. In such a case there must be an essential difference between the parties. To confound them together, as of the same nature, and possessing nothing else on either side, would seem like confounding the potter with the material substance he can fashion as he will, or the Creator of the world with the work of His hands. God is not a part of the creation; nor is Christ a part of the Church. This essential distinction, or at least the supremacy resulting from it, would seem to be indicated by the declaration that “He shall be satisfied;” as if to intimate that were He not, whatever else might be achieved, nothing comparatively would seem to be accomplished.
2. The passage also indicates the peculiar work of Christ, and attaches preeminent importance to that.
(1.) This remarkable expression would seem to imply that all the glory of the Church, all the salvation of sinners, the perfection of the faithful, whatever in the consequences of His undertaking connected either with God or man can be regarded as a source of satisfaction to Messiah, is to be attributed to the fact that “His soul was made an offering for sin.” The sufferings of Christ and the salvation of men are connected together as cause and effect.
(2.) It suggests also an important truth in relation to the nature of those sufferings. “The travail of His soul” would seem to indicate that the mind of Messiah was more immediately the seat of His atoning agonies [1665]
(3.) Of those agonies the passage further depicts the intense and aggravated character—“the travail of His soul.” The pangs of “a woman in travail” is a phrase sanctioned and employed again and again by the Divine Spirit, as an image combining in itself all that can be conceived of the extreme and the terrible in human suffering. And this image, among others, is here employed to depict the mental sensations of the Son of God when “the chastisement of our peace was upon Him,” &c. “Travail” is the peculiar suffering connected with the natural birth of a human being; and as applied to Christ it intimates that in the throes and pangs of His soul, He endured what was necessary to give spiritual existence to the Church.
[1665] “The travail of His soul” carries us further than to what was physical; it teaches us to attach inferior importance to the bruising and the piercing of the flesh—to the animal pain (if I may so speak) which the Redeemer endured, and which, whatever was its extent, was probably surpassed in many of the martyrs. “The travail of His soul” would seem to explain that mysterious amazement which overtook and overwhelmed the Lord Jesus previous to His public rejection by the people, before the hand of man had touched Him, when alone with His disciples and in the attitude of prayer. If it be proper to use such an expression with respect to Him, with all reverence I would say that at that moment He seemed destitute or bereft of the high bearing, the calm serenity, the magnanimous heroism, the contempt of danger, pain, death, which have often illustrated the conduct of His followers, even women, under circumstances similar or worse—worse, if the external circumstances were all. Now, this is a fact in the history of Jesus eternally irreconcileable with the idea of His dying merely as a witness for truth, or an example to others; it can be accounted for, with honour to His character, only on the ground of His sustaining as sacrificial victim, and sustaining in His soul, sufferings exclusively and pre-eminently His own—Binney.
It was not what Christ was in His moral character, nor what He did as a prophet, “mighty in deed and in word,” that constituted that peculiar work by which He became personally and alone the Saviour of men.
3. The greatness of the results which are to flow from the Redeemer’s sufferings. Implied in the declaration, “He shall be satisfied;” the mind of Messiah shall be filled with joy when He witnesses the effect of His sufferings in the salvation of the redeemed. That the results productive in Him of this feeling must be surpassingly and inconceivably great appears from several considerations.
(1.) Messiah is the Creator of the universe (Joh_1:3). All its vastness and magnificence was needed to satisfy Him as such. How much sublimer must those spiritual results necessarily be with which He is to be “satisfied!” The new creation may reasonably be expected to surpass as far the old and the earthly as the human intellect is superior to dead brute matter, or the love of God’s heart must necessarily excel the power of His hand, or the redemption of the lost exceeds and surpasses the support of the living.
(2.) The extent and intensity of His sufferings [1668] For all those sufferings He is to be recompensed (Joh_16:21), but in an infinitely higher degree.
(3.) Consider the period occupied, the care expended, and the anxiety sustained in carrying on the process, the result of which is to satisfy Messiah. In nature, that which is of slow growth is always distinguished by proportionate excellence. Among men, long—continued and arduous labour is expected to be followed by corresponding results, both in the effects produced and in the rewards enjoyed. But the work of redemption abounds over history of all time. Nay, previous to the birth of time, it occupied the thought and councils of the Eternal. In actual operation it stretches from the fall of man to the restitution of all things. The reward will be proportioned to the magnitude and costliness of the work performed.
[1668] What the sufferings of Messiah really were in themselves, it is as impossible to say as it is to conceive of their magnitude and their depth. They could not be literally the agonies of the damned; literally the curse due to sin, or the direct results on a spiritual nature of the foul act of personal transgression. And yet if anything there be bearing any resemblance to them at all—which probably there is not—it must be found among the victims of retributive justice. The sufferings of Christ, whatever they were, in fact were those which resulted from the presentation of Himself as a real sacrifice, the sacrifice of a living, sensitive Being in an “offering made by fire unto the Lord.” The fire, indeed, was spiritual, like the thing it touched; and from that very circumstance it was the more terrible, It was not that element that can become the servant of man, and minister to his wrath, and be made to seize upon and “destroy the body, and after that hath nothing more that it can do;” but it was fire which nothing but heaven could furnish, something which God alone could inflict and which a spiritual nature alone could feel. It descended upon the soul of the Redeemer, and (if I may so speak) consumed it, like the fire which descended upon the altar of the prophet, “which consumed the burnt-sacrifice, and the wood and the stones, and the dust, and licked up the water that was in the trench.” Sufferings flowing from a source like this cannot but be felt to have been unparalleled and unspeakable; they necessarily transcend not only the power of language, but the power of thought—Binney.
4. Those things with which we may suppose the Saviour will be “satisfied.”
(1.) The inconceivable number of the saved [1671]
(2.) The equally inconceivable perfection of their character.
(3.) The love and adoration of the redeemed.
(4.) The effect of the work of redemption on the moral universe, revealing God more fully to it, and helping to keep it loyal to Him.
[1671] Messiah, it is said, is to “see His seed,” “justify many,” and “the pleasure of the Lord is to prosper in His hand.” This work could not, I think, be said to “prosper” if the number of the lost should exceed that of the saved; nor if the number of the lost and saved were nearly balanced; nor if the success of Messiah in rescuing from death were to be but little superior to that of His adversary in seducing to destruction. The saved will, I imagine, as to numbers surpass the lost to a degree that shall destroy everything like parallel or proportion between them. They shall be brought from all lands, and from under every dispensation; they shall be “of all nations, and kindred, and people, and tongues;” they shall be of every class, and colour, and condition; and they shall constitute “a number which no man can number,” equalling or exceeding the sands of the sea, or “the stars of heaven,” or “the grass of the field,” or “the drops of dew from the womb of the morning.”—Binney.
II. HOW WE WHO UNDERSTAND AND BELIEVE THE MEANING OF THE TEXT OUGHT TO BE AFFECTED.
1. We should be moved to humility. The continued prevalence in the world of what grieves and offends Him ought to have disappeared long since, and would have done so, had the Church been faithful to her office and her Lord. In the unfaithfulness of the Church we have had our share.
2. The declaration of our text should stimulate our faith and missionary activity. “He shall see, &c.” Christianity is yet to be acknowledged and professed by universal man (H. E. I. 979, 1166–1169). But this end, however confidently expected, even faith expects not without the employment of appropriate instrumentality. Among the means employed, there must be the sending forth of the Bible and the preacher, the letter of the message and the loving messenger.
3. The subject ought to lead us, individually and personally, seriously to examine whether we are contributing to the Saviour’s “satisfaction” either by what we are, or what we are doing (H. E. I. 4423–4428, 4446–4466).—T. Binney, LL.D.; Sermons, second series, pp. 1–50.
Christ’s bodily travail was great. On this part of the Messiah’s sufferings the prophet lays no particular emphasis, because, though most visible, it was not the main part of His atoning sufferings. He emphasizes the inward mental spiritual agony as that in which he chiefly bore our iniquities. Let us reverently note some of those things which we may conceive constituted for our Lord, “the travail of His soul”—first, during his life, and secondly, in connection with His death; though this distinction is not to be pressed, since the sufferings of the life and of the death overlap each other, and constitute together “the travail of His soul.”
I. IN LIFE. We must not limit Christ’s atoning mental sufferings to His actual endurance on the cross, or forget what He endured before the last scenes of His ministry on earth. The whole period of His public ministry was a “temptation,” and to Him temptation was suffering, as He met and fought it.
1. He endured “the contradiction of sinners against Himself.”
2. The sight and contact of human sin and misery as they lay passive around Him must have deeply wounded His soul. If Lot could vex his righteous soul in Sodom, what must Christ have endured as He saw all that was debased and repulsive in humanity with His holy eye (see p. 476), as He sighed over human pains and sorrows, and made them in sympathy His own (Mat_8:17; see p. 484).
3. His foresight of the doom coming on God’s chosen people caused Him pain (Luk_19:41-44).
4. The shadow of the cross projecting itself over His life cast a burden on His spirit as He anticipated the end of His ministry (Mar_8:31, &c.).
II. IN CONNECTION WITH DEATH. The travail of soul during life culminated at death, assuming a distinctness and bitterness peculiarly great as that crisis arrived. All the past was intensified and concentrated, and additional elements of pain were experienced. Thus His friends forsook Him and fled. One denied Him. One betrayed Him. Did not this experience, to one who was so sympathetic and social Himself, and who then needed all the human sympathy and society which His friends could give Him, cause sorrow of soul of no ordinary kind? His enemies, too, the people He came to save, trampled His love under foot, insulted, maligned, cast Him out, and crucified Him, inflicting sorer wounds upon His generous heart and loving soul than on His body by their shameful treatment of Him. The lifelong vision and contact of sin came to a head in its most painful and repulsive form, and He would see more vividly and feel more acutely in His own maltreatment the depravity, not only of the nation, but of the race which He had come to save, and of which He was one. The fierce passions that raged against Him, His actual collision with the world’s evil, His suffering of its concentrated hatred of good must have caused Him, the’ only sinless One of the race, unspeakable horror and anguish of soul. But there was also—
1. The human and natural shrinking from death as the dissolution of soul and body; in His case peculiarly painful because of the perfection of His human nature, the consciousness of His own sinlessness, the fulness of His indwelling power of life, the clear insight He had into the dread connection between sin and death, and that His death was by judicial murder. He was not a Stoic. He was not ignorant of what it involved, and had not the feeling that it was natural for Him to submit to the “common lot,” or die a death of refined and wilful cruelty.
2. Satanic temptation. The prince of this world came back to find something in Him, and found nothing. But the search was painful, as the devil did his last and worst, since all temptation is suffering. It was the hour and power of darkness for our Lord when the seed of the serpent bruised the heel of the seed of the woman. The bruising of the heel might indicate only a slight injury in comparison with the wounding of the head, but who can tell what in itself it was to Jesus Christ; how manifold and searching were the assaults of Satan, and how they intensified the bitterness of Christ’s sorrow of soul?
3. His treatment as a sinner. Christ realised sin in the, to Him, most painful form of bearing it and suffering for it. He was “made sin for us”—enduring for us, in some real but mysterious way, the wrath of God due to us for our sins. Every view of His death which ignores this wraps His whole suffering in inexplicable mystery, and provokes men to despair, not only of themselves, but even of God. What pain for the Holy One to be treated, not merely by man, but by God as a sinner, to feel in His soul the anger of God, to be forsaken for a time by His Father! Who can fathom the depth of soul-sorrow in the cry, “My God,” &c., as it came from the heart of the only-begotten and well-beloved Son?
LEARN—
(1.) The costliness of His redemption.
(2.) The evil and shamefulness of sin.
(3.) The reality of our Lord’s sympathy for all who are in the world as He was, and follow in His footsteps.
(4.) The greatness of the suffering of the impenitent.—The Homiletical Library, vol: ii. pp. 78–82.
Throughout the chapter the Messiah appears as a suffering individual. He is represented as bearing the punishment of sin, though not on His own account, but on behalf of others, for whom He appears as a substitute. The expression, “travail of His soul,” is elliptical, and evidently means, that He shall see the fruit of the travail of His soul. The mighty and benevolent objects He had in view would certainly be accomplished, and would be fully satisfactory to Him.
I. SOME OF THOSE OBJECTS WHICH THE MESSIAH SHALL BEHOLD AS THE RESULT OF HIS SUFFERING.
1. Obstructions removed out of the way of the sinner’s salvation. The apostasy and rebellion of man have subjected him to the curse of the divine law. No offer of mercy can be made to him, while that law, by which God rules all worlds, is trampled upon and dishonoured. The substitution of the innocent for the guilty, was the great moral expedient by which God determined to save His apostate creatures, and to preserve unsullied the honour of His government. The object of divine mercy was to save transgressors, but the government of God required that sin should be condemned in the flesh. The obedience of the Son of God has magnified the law, as law. God can now, as a moral governor, exercise mercy without doing violence to His character, or weakening the obligations of His law.
2. His own people saved. Every sinner that has been saved, from the beginning of the world, has been saved by virtue of the death of Christ (Heb_9:22; Heb_10:4). After His humiliation and death, He was to see the fruit of His sufferings (Isa_53:10). The death of Christ was to be followed by the rapid and extensive diffusion of the truth. Christianity widely spread in every direction. It took root in every soil—it visited every clime—and gained converts from every rank in society.
3. The moral disorders of our nature rectified. He came to destroy the works of the devil, and to establish an empire of righteousness, truth, and joy in the Holy Ghost. As the doctrines of the cross extend, the Saviour is “purifying to Himself a people zealous of good works.” This process is going on in the world; the latter-day glory will consist in the wide and extended reign of holy principles. The great mass of human society will be pervaded by them. Instead of wrath, hatred, envyings, covetousness, and all unrighteousness, love, joy, peace, gentleness, meekness, temperance, will become the dominant principles of action.
II. THE SATISFACTION WITH WHICH THE SAVIOUR WILL BEHOLD THE ACCOMPLISHMENT OF HIS PURPOSES.
1. The completion of any great undertaking is accompanied with pleasure and satisfaction. To see a wise and mighty scheme of action working out the anticipated results, cannot fail to be gratifying to the projector.
2. The consciousness of having accomplished a work of infinite beneficence. One of the purest and highest pleasures we can enjoy on earth is the consciousness of having performed a disinterested act of benevolence. To impart happiness is pleasurable to all virtuous minds, and our enjoyment will be in proportion to the magnitude of the blessing bestowed. Jesus Christ gives eternal life—an infinite good, and His satisfaction will be proportionably large and enduring. In the Saviour’s consciousness of having bestowed an infinite blessing, there is an element of happiness peculiarly His own. He still retains the sympathies and affections of our nature in His glorified state. We are to awake in His likeness. There will, therefore, be a peculiarity in the satisfaction He enjoys, arising from a community of feeling with us. There will be an identity of feeling, a sympathy in happiness, which no one can feel who has not tasted of humanity.
IMPROVEMENT.—
1. Let the subject teach us that we all have a deep interest in the travail of the Redeemer’s soul. It has a gracious aspect to every one of us. This is the glad tidings of salvation, the gospel of the grace of God.
2. How great are our obligations to the Saviour!—Samuel Summers: Sermons, pp. 169–191.
Were there no other evidence of the true divinity of our Lord than that which may be gathered from a comparison of this chapter with the accounts of His life, sufferings, and death, as furnished by the four Evangelists, it ought to be abundantly sufficient to satisfy any reasonable mind. While Scripture is most positive and frequent in its declaration on this great doctrine, there is no passage or word, rightly understood, which favours a contrary opinion. If a firm belief in the true divinity of the Lord Jesus Christ is necessary, a proper notion of His real humanity is not less so. The doctrine of atonement requires a distinct conviction of the true and proper humanity of our Lord. Deity cannot suffer, &c. We shall confine ourselves to the consideration of our Lord’s sufferings of soul; because general attention is directed rather to His sufferings of body, and because the text speaks expressly of the “travail of His soul.”
I. OUR LORD’S TRAVAIL OF SOUL. He had a travail of soul arising—
1. From an anxious desire to be engaged in His great work. We know something of this feeling. How strong must it have been in the soul of Christ (Luk_12:50).
2. From the temptations of the devil. These were sometimes presented through the unconscious agency of others. But His severest temptations were suggested by Satan in his own person in the wilderness.
3. From sorrow at men’s impenitence and hardness (Mar_6:6; Mat_23:37).
4. From fear in the immediate anticipation of His agony (Heb_5:7; Mat_26:38-39).
5. From a sense of Divine desertion. “He trod the wine-press alone.” All His sufferings and travail of soul were as nothing compared with that sensation of utter loneliness and destitution which wrung from Him that exceeding great and bitter cry, “My God,” &c.
II. WHAT WERE THE RESULTS OF ALL THIS TRAVAIL OF SOUL AND AGONY OF BODY?
1. In reference to man. The result to every one who receives Him is Justification. “By the knowledge of Him shall My righteous servant justify many,” implies a living faith in the Saviour.
2. In reference to our Lord Himself. One word expresses them. “He shall … be satisfied.” Satisfied with what?
(1.) With its effects upon individuals, leading them from the depths of sin to the heights of holiness.
(2.) With its efficacy for all mankind.
(3.) With the fulfilment of the Divine engagement to save every believing penitent. No poor guilty sinner coming in the way of God’s appointment has been rejected.
(4.) The salvation of sinners is Christ’s satisfaction. He does not regret His mediatorial undertaking, His reproach, and suffering, and death. He knows what our salvation has cost Him, and is satisfied.
But He may see of the travail of His soul and not be satisfied. He is not satisfied when the backslider crucifies Him afresh and puts Him to an open shame. He is not satisfied when the open sinner “tramples Him under foot,” &c. We have all, I trust, given some satisfaction to Christ; but which of us has done so fully? How many defects and imperfections have marred our best services!—S. D. Waddy, D.D.: Sermons, pp. 43–61.
To Christian Workers.
I. Without sacred travail—in the sense of labour, sacrifice, patience—there is never any profound and abiding satisfaction. Nothing precious in the world can be obtained without sacrifice; and this is just as true in the kingdom of God [1674] So it is with God. Creation and Providence may be the recreations of Omnipotence, but Redemption could be accomplished only by infinite cost [1677] Let us not dream of doing anything effective for ourselves or others cheaply.
[1674] We all would like that the law of Christian, and, indeed, of other life and success, was very different from this, and just as in the world people would like to get wealth without paying the price of it in labour, and would like to gain influence without rendering service by which it alone is won, and would like to get the love of their fellow-men without the life of friendliness that attracts it, so in spiritual things we would like cheaply, easily, to gain the precious things on which we set our eyes—forgiveness without repentance, perfect sanctity without the gradual and laborious self-denial by which alone it can be reached; usefulness we would like to get in some cheap and easy way without any sweat of agony, and without any strain of sympathy. We would all like in this way to get various things that are good—forgiveness, usefulness, raptures, light, conviction, assurance, without any travail. Now I do not know any lesson that it is more requisite for the young to learn, and more requisite for older men to keep themselves from forgetting than this—that without travail there is no abiding satisfaction.—Glover.
[1677] When He aims at the greater objects that engage His heart and tax His powers, when He would not make but save the world, when He would get back to Him the love of His suspicious and wandering children, when He would fill His house with guests, and when He would make these guests eternally worthy of His fellowship and capable of communion with Him, then not easily even for Him can that work be done; but between Him and this joy that He sets before Him there is the travail of Bethlehem, with its loneliness, of His lonely pilgrim path of misunderstanding, of the weakness of feeble hearts, and the bitterness of hateful foes. There is Gethsemane, there is Calvary. Without travail there is no satisfaction.—Glover.
II. Wherever there is sacred travail there is always abiding satisfaction. This lesson is as true as the other. No Christian labour is ever lost; it may seem lost, but it is not. Even when Christ re-ascended to heaven, His incarnation, His life, His death seemed to have been thrown away. A mere handful of disciples seemed the only result of it all. But was Christ’s travail lost? Every century that has since rolled away has been revealing how much was accomplished by it. His cross has been a tree of life in the midst of the garden bearing all manner of fruits—in that it has reconciled man to God; that it has reconciled man to man; that it reconciles us to our earthly lot; that it sweetens every other cross; that it reconciles us to our duty. So will it be with all who labour for Christ. Whatever travail of love or consecration you or I can put into our life and labour, none of it will be lost; but there will be a divine satisfaction infinitely ample, enduringly grand, compensating for it all [1680]
[1680] There may be travail in other directions without any satisfaction. Travail for wealth often leaves a man in poverty; travail for the sake of honour leaves him still insignificant and unknown. Do not spend your labour for that which will not profit, but aspire to the grand reward, to the noble results of existence, and put forth the sacred travail which, exceeding abundantly above all that we can ask or think, is rewarded and blessed of heaven.—Glover.
III. The salvation of man is the satisfaction of God. Let this thought cheer the soul oppressed by guilt: God will delight to save you. Let it cheer the Christian worker; surely it should animate us in going forth to any work, that God is on our side, and that He finds His satisfaction in saving men.
IV. The salvation of men will be on such a scale as to give complete and perfect satisfaction to our God. “Satisfaction” is a large word. It is easy to please a man, but hard to satisfy him; and, as some one has said, it is the same with God: He is easily pleased, but hard to satisfy. Yet He shall be “SATISFIED!”—R. Glover: The Baptist, Oct. 11, 1878.
THE KNOWLEDGE THAT JUSTIFIES
Isa_53:11. By His knowledge shall My righteous servant justify many.
“Of whom speaketh the prophet this?” (Act_8:34). Only of One, in all earth’s history, could these things be said. Is not His name “Wonderful”? Here we have—
I. THE FATHER’S RIGHTEOUS SERVANT. “My righteous servant,” says God, as if He had never had another. “Servant,” is a name of subjection and obedience, yet also of honour, according to the rank of him whom he serves. As servant He is the doer of the Father’s will; the Father’s servant for us, and in this sense our servant (Luk_22:27; Mat_20:28). As servant He is the fulfiller of the Law; the obedient One in all things; not pleasing Himself, nor doing His own will. “My righteous Servant,” says God, as delighting in Him; for never before had He got such service and such righteousness; Divine, yet human service; Divine, yet human righteousness. It is of this righteous Servant that the whole chapter speaks. Wondrous servant! Gracious service! What or where should we be without such a servant and such a service? All we need is ministered to us by Him freely, liberally, lovingly!
II. THIS RIGHTEOUS SERVANT JUSTIFIES. He is no common servant. He is the great Judge of all; the Justifier of the sinner; He who acquits and pardons the guilty. He acted as such on earth (Joh_8:11; Mat_9:2, &c.); He acts as such in heaven. Our justification is in His hands; we go to Him to be justified. In one aspect it is the Father that justifies; in another, it is the Son. He “justifies many.” All power is given Him—judicial, royal, priestly. We get acquittal and acceptance from His priestly-royal hands. “Let us then come boldly,” &c. His justifying sentence reverses the law’s condemning sentence. It is with the condemned that He deals; it is them that He pardons. There was justice in the condemnation; there is no less justice in the pardon. The Justifier is the Father’s Servant; the Word made flesh; the Son of God, who came in the name of the Lord to save us. Grace and righteousness in all their fulness are to be found in Him.
III. THIS RIGHTEOUS SERVANT JUSTIFIES BY HIS KNOWLEDGE. The “knowledge” is the link between the “many” and justification. He justifies them by giving them the knowledge of Himself as the Justifier, and of His work as the justifying thing. Know ledge is not here used in the sense of wisdom or understanding. It means that which He teaches them to know. We are justified by knowing the “righteous servant.” It is not by working, or praying, or suffering, but by knowing, that we enter on the state of acceptance (Joh_17:3). This is one of the simplest aspects in which the Gospel is presented to us. There is no mystery or darkness here. To know Jesus is to be justified! The justified man can say nothing in his own behalf; nothing good has he found in himself, in his works, feelings, character. The knowledge of “God’s righteous servant” has brought him into the state of “no condemnation.” Satisfied with that knowledge, though satisfied with nothing about himself, he can say with certainty and gladness, “Who is he that condemneth?”
IV. THIS RIGHTEOUS SERVANT JUSTIFIES BY BEARING THE INIQUITY OF THOSE WHOM HE JUSTIFIES. He justifies as a judge; as a judge giving righteous judgment; righteous judgment in acquitting the unrighteous. The ground on which He justifies is not mere grace, it is also righteousness. Not that sin is trivial; but that He has borne iniquity in the room of righteousness. God has given us a testimony to the work of His Son; and He has added the promise, that whosoever believes that testimony is straightway justified We believe and are justified. We know that we are so because of the sure word of promise to him who receives the testimony. This is what is called “appropriation.” It is the simple conclusion we draw from our believing the testimony. “He that believeth hath everlasting life.”—Horatius Bonar, D.D.: Light and Truth, Old Testament, pp. 266–270.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv10–12
Isaiah
THE SUFFERING SERVANT-IV
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Isa 53:10.
We have seen a distinct progress of thought in the preceding verses. There was first the outline of the sorrows and rejection of the Servant; second, the profound explanation of these as being for us; third, the sufferings, death and burial of the Servant.
We have followed Him to the grave. What more can there be to be said? Whether the Servant of the Lord be an individual or a collective or an ideal, surely all fitness of metaphor, all reality of fact would require that His work should be represented as ending with His life, and that what might follow His burial should be the influence of His memory, the continued operation of the principles He had set agoing and so on, but nothing more.
Now observe that, however we may explain the fact, this is the fact to be explained, that there is a whole section, this closing one, devoted to the celebration of His work after His death and burial, and, still more remarkable, that the prophecy says nothing about His activity on the world till after death. In all the former portion there is not a syllable about His doing anything, only about His suffering; and then when He is dead He begins to work. That is the subject of these last three verses, and it would be proper to take them all for our consideration now, but fur two reasons, one, because of their great fulness and importance, and one because, as you will observe, the two latter verses are a direct address of God’s concerning the Servant. The prophetic words, spoken as in his own person, end with Isa 53:10, and, catching up their representations, expanding, defining, glorifying them, comes the solemn thunder of the voice of God. I now deal only with the prophet’s vision of the work of the Servant of the Lord.
One other preliminary remark is that the work of the Servant after death is described in these verses with constant and very emphatic reference to His previous sufferings. The closeness of connection between these two is thus thrown into great prominence.
I. The mystery of God’s treatment of the sinless Servant.
The first clause is to be read in immediate connection with the preceding verse. The Servant was of absolute sinlessness, and yet the Divine Hand crushed and bruised Him. Certainly, if we think of the vehemence of prophetic rebukes, and of the standing doctrine of the Old Testament that Israel was punished for its sin, we shall be slow to believe that this picture of the Sinless One, smitten for the sins of others, can have reference to the nation in any of its parts, or to any one man. However other poetry may lament over innocent sufferers, the Old Testament always takes the ground: ‘Our iniquities, like the wind, have carried us away.’ But mark that here, however understood, the prophet paints a figure so sinless that God’s bruising Him is an outstanding wonder and riddle, only to be solved by regarding these bruises as the stripes by which our sins were healed, and by noting that ‘the pleasure of the Lord’ is carried on through Him, after and through His death. What conceivable application have such representations except to Jesus? We note, then, here:-
1. The solemn truth that His sufferings were divinely inflicted. That is a truth complementary to the other views in the prophecy, according to which these sufferings are variously regarded as either inflicted by men {‘By oppression and judgment He was taken away’} or drawn on Him by His own sacrificial act {‘His soul shall make an offering for sin’}. It was the divine counsel that used men as its instruments, though they were none the less guilty. The hands that ‘crucified and slew’ were no less ‘the hands of lawless men,’ because it was ‘the determinate counsel and foreknowledge of God’ that ‘delivered Him up.’
But a still deeper thought is in these words. For we can scarcely avoid seeing in them a glimpse into that dim region of eclipse and agony of soul from which, as from a cave of darkness, issued that last cry: ‘Eloi, Eloi, lama sabacthani?’ The bruises inflicted by the God, who made to meet on Him the iniquities of us all, were infinitely more severe than the weales of the soldiers’ rods, or the wounds of the nails that pierced His hands and feet.
2. The staggering mystery of His sinlessness and sufferings.
The world has been full from of old of stories of goodness tortured and evil exalted, which have drawn tears and softened hearts, but which have also bewildered men who would fain believe in a righteous Governor and loving Father. But none of these have cast so black a shadow of suspicion on the government of the world by a good God as does the fate of Jesus, unless it is read in the light of this prophecy. Standing at the cross, faith in God’s goodness and providence can scarcely survive, unless it rises to be faith in the atoning sacrifice of Him who was wounded there for our transgressions.
II. The Servant’s work in His sufferings.
The margin of the Revised Version gives the best rendering-’His soul shall make an offering for sin.’ The word employed for ‘offering’ means a trespass offering, and carries us at once back to the sacrificial system. The trespass offering was distinguished from other offerings. The central idea of it seems to have been to represent sin or guilt as debt, and the sacrifice as making compensation. We must keep in view the variety of ideas embodied in His sacrifice, and how all correspond to realities in our wants and spiritual experience.
Now there are three points here:-
a. The representation that Christ’s death is a sacrifice. Clearly connecting with whole Mosaic system-and that in the sense of a trespass offering. Christ seems to quote this verse in Joh 10:15, when He speaks of laying down His life, and when He declares that He came to ‘give His life a ransom for many.’ At any rate here is the great word, sacrifice, proclaimed for the first time in connection with Messiah. Here the prophet interprets the meaning of all the types and shadows of the law.
That sacrificial system bore witness to deep wants of men’s souls, and prophesied of One in whom these were all met and satisfied.
b. His voluntary surrender.
He is sacrifice, but He is Priest also. His soul makes the offering, and His soul is the offering and offers itself in concurrence with the Divine Will. It is difficult and necessary to keep that double aspect in view, and never to think of Jesus as an unwilling Victim, nor of God as angry and needing to be appeased by blood.
c. The thought that the true meaning of His sufferings is only reached when we contemplate the effects that have flowed from them. The pleasure of the Lord in bruising Him is a mystery until we see how pleasure of the Lord prospers in the hand of the Crucified.
III. The work of the Servant after death.
Surely this paradox, so baldly stated, is meant to be an enigma to startle and to rouse curiosity. This dead Servant is to see of the travail of His soul, and to prolong His days. All the interpretations of this chapter which refuse to see Jesus in it shiver on this rock. What a contrast there is between platitudes about the spirit of the nation rising transformed from its grave of captivity {which was only very partially the case}, and the historical fulfilment in Jesus Christ! Here, at any rate, hundreds of years before His Resurrection, is a word that seems to point to such a fact, and to me it appears that all fair interpretation is on the side of the Messianic reference.
Note the singularity of special points.
a. Having died, the Servant sees His offspring.
The sacrifice of Christ is the great power which draws men to Him, and moves to repentance, faith, love. His death was the communication of life. Nowhere else in the world’s history is the teacher’s death the beginning of His gathering of pupils, and not only has the dead Servant children, but He sees them. That representation is expressive of the mutual intercourse, strange and deep, whereby we feel that He is truly with us, ‘Jesus Christ, whom having not seen we love.’
b. Having died, the Servant prolongs His days.
He lives a continuous life, without an end, for ever. The best commentary is the word which John heard, as he felt the hand of the Christ laid on his prostrate form: ‘I became dead, and lo, I am alive for evermore.’
c. Having died, the Servant carries into effect the divine purposes.
‘Prosper’ implies progressive advancement. Christ’s Sacrifice carried out the divine pleasure, and by His Sacrifice the divine pleasure is further carried out.
If Christ is the means of carrying out the divine purpose, consider what this implies of divinity in His nature, of correspondence between His will and the divine.
But Jesus not only carries into effect the divine purpose as a consequence of a past act, but by His present energy this dead man is a living power in the world today. Is He not?
The sole explanation of the vitality of Christianity, and the sole reason which makes its message a gospel to any soul, is Christ’s death for the world and present life in the world.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12 General Information:
General Information:
Isaiah continues describing Yahweh's servant. (See: Isaiah 53:1-2)
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he will see his offspring
Here, "offspring" means those people that Yahweh has forgiven because of the servant's sacrifice. (See: Metaphor)
he will prolong his days
This speaks of making him live for more time. AT: "Yahweh will make his servant live again" (See: Idiom)
Yahweh's purpose will be accomplished through him
This can be stated in active form. AT: "Yahweh will accomplish his purpose through his servant" (See: Active or Passive)
After the suffering of his life
Here "his life" refers to the servant. AT: "After the servant has suffered" (See: Metonymy)
he will see light
Many versions understand "light" here to stand for life. That is, the servant will become alive again. (See: Metaphor)
My righteous servant
Here "my" refers to Yahweh.
he will bear their iniquities
The word "bear" means carry. Possible meanings are 1) "their iniquities" is a metonym representing the punishment for their sins. AT: "he will take their punishment" or "he will be punished for their sins" (See: Metaphor)or 2) "their iniquities" is a metonym representing their guilt. AT: "he will take their guilt upon himself" or "he will be guilty for their sins"
translationWords
Yahweh
sacrifice
sin
offspring
suffer
light
know
righteous
servant
just
iniquity
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10–12 53:10-12 The final stanza of the poem first explains…
53:10-12 The final stanza of the poem first explains why the servant suffered and was treated unjustly in the place of others; it then explains what the result of that obedience would be.
53:10 The servant’s grief would accomplish a greater good; the forgiveness and reconciliation of sinful humanity. Note also God’s good plan to prosper and exalt the servant. • when his life is made an offering for sin: The suffering of the servant provided a substitute for others, just as the animal sacrifices in the Temple did. • Having many descendants and enjoying a long life are rewards for godly and wise living (see Prov 3:2; 17:6; 20:7). Because the servant left his fate in his God’s hands, he would receive eternal rewards from the God who vindicates the righteous (see Phil 2:9-11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.