Isaiah 53:1

The prophet, in the close of the former chapter, had foreseen and foretold the kind reception which the gospel of Christ should find among the Gentiles, that nations and their kings should bid it welcome, that those who had not seen him should believe in him; and though they had not any prophecies among them of gospel grace, which might raise their expectations, and dispose them to entertain it, yet upon the first notice of it they should give it its due weight and consideration. Now here he foretels, with wonder, the unbelief of the Jews, notwithstanding the previous notices they had of the coming of the Messiah in the Old Testament and the opportunity they had of being personally acquainted with him. Observe here,

I. The contempt they put upon the gospel of Christ, Isa 53:1. The unbelief of the Jews in our Saviour's time is expressly said to be the fulfilling of this word, Joh 12:38. And it is applied likewise to the little success which the apostles' preaching met with among Jews and Gentiles, Rom 10:16. Note, 1. Of the many that hear the report of the gospel there are few, very few, that believe it. It is reported openly and publicly, not whispered in a corner, or confined to the schools, but proclaimed to all; and it is so faithful a saying, and so well worthy of all acceptation, that one would think it should be universally received and believed. But it is quite otherwise; few believed the prophets who spoke before of Christ; when he came himself none of the rulers nor of the Pharisees followed him, and but here and there one of the common people; and, when the apostles carried this report all the world over, some in every place believed, but comparatively very few. To this day, of the many that profess to believe this report, there are few that cordially embrace it and submit to the power of it. 2. Therefore people believe not the report of the gospel, because the arm of the Lord is not revealed to them; they do not discern, nor will be brought to acknowledge, that divine power which goes along with the word. The arm of the Lord is made bare (as was said, Isa 52:10) in the miracles that were wrought to confirm Christ's doctrine, in the wonderful success of it, and its energy upon the conscience; though it is a still voice, it is a strong one; but they do not perceive this, nor do they experience in themselves that working of the Spirit which makes the word effectual. They believe not the gospel because, by rebelling against the light they had, they had forfeited the grace of God, which therefore he justly denied them and withheld from them, and for want of that they believed not. 3. This is a thing we ought to be much affected with; it is to be wondered at, and greatly lamented, and ministers may go to God and complain of it to him, as the prophet here. What a pity is it that such rich grace should be received in vain, that precious souls should perish at the pool's side, because they will not step in and be healed!

II. The contempt they put upon the person of Christ because of the meanness of his appearance, Isa 53:2, Isa 53:3. This seems to come in as a reason why they rejected his doctrine, because they were prejudiced against his person. When he was on earth many that heard him preach, and could not but approve of what they heard, would not give it any regard or entertainment, because it came from one that made so small a figure and had no external advantages to recommend him. Observe here,

1. The low condition he submitted to, and how he abased and emptied himself. The entry he made into the world, and the character he wore in it, were no way agreeable to the ideas which the Jews had formed of the Messiah and their expectations concerning him, but quite the reverse. (1.) It was expected that his extraction would be very great and noble. He was to be the Son of David, of a family that had a name like to the names of the great men that were in the earth, Sa2 7:9. But he sprang out of this royal and illustrious family when it was reduced and sunk, and Joseph, that son of David, who was his supposed father, was but a poor carpenter, perhaps a ship-carpenter, for most of his relations were fishermen. This is here meant by his being a root out of a dry ground, his being born of a mean and despicable family, in the north, in Galilee, of a family out of which, like a dry and desert ground, nothing green, nothing great, was expected, in a country of such small repute that it was thought no good thing could come out of it. His mother, being a virgin, was as dry ground, yet from her he sprang who is not only fruit, but root. The seed on the stony ground had no root; but, though Christ grew out of a dry ground, he is both the root and the offspring of David, the root of the good olive. (2.) It was expected that he should make a public entry, and come in pomp and with observation; but, instead of that, he grew up before God, not before men. God had his eye upon him, but men regarded him not: He grew up as a tender plant, silently and insensibly, and without any noise, as the corn, that tender plant, grows up, we know not how, Mar 4:27. Christ rose as a tender plant, which, one would have thought, might easily be crushed, or might be nipped in one frosty night. The gospel of Christ, in its beginning, was as a grain of mustard-seed, so inconsiderable did it seem, Mat 13:31, Mat 13:32. (3.) It was expected that he should have some uncommon beauty in his face and person, which should charm the eye, attract the heart, and raise the expectations of all that saw him. But there was nothing of this kind in him; not that he was in the least deformed or misshapen, but he had no form nor comeliness, nothing extraordinary, which one might have thought to meet with in the countenance of an incarnate deity. Those who saw him could not see that there was any beauty in him that they should desire him, nothing in him more than in another beloved, Sol 5:9. Moses, when he was born, was exceedingly fair, to such a degree that it was looked upon as a happy presage, Act 7:20; Heb 11:23. David, when he was anointed, was of a beautiful countenance, and goodly to look to, Sa1 16:12. But our Lord Jesus had nothing of that to recommend him. Or it may refer not so much to his person as to the manner of his appearing in the world, which had nothing in it of sensible glory. His gospel is preached, not with the enticing words of man's wisdom, but with all plainness, agreeable to the subject. (4.) It was expected that he should live a pleasant life, and have a full enjoyment of all the delights of the sons and daughters of men, which would have invited all sorts to him; but, on the contrary, he was a man of sorrows and acquainted with grief. It was not only his last scene that was tragical, but his whole life was so, not only mean, but miserable,

- but one continued chain

Of labour, sorrow, and consuming pain.

- Sir R. Blackmore

Thus, being made sin for us, he underwent the sentence sin had subjected us to, that we should eat in sorrow all the days of our life (Gen 3:17), and thereby relaxed much of the rigour and extremity of the sentence as to us. His condition was, upon many accounts, sorrowful. He was unsettled, had not where to lay his head, lived upon alms, was opposed and menaced, and endured the contradiction of sinners against himself. His spirit was tender, and he admitted the impressions of sorrow. We never read that he laughed, but often that he wept. Lentulus, in his epistle to the Roman senate concerning Jesus, says, "he was never seen to laugh;" and so worn and macerated was he with continual grief that when he was but a little above thirty years of age he was taken to be nearly fifty, Joh 8:57. Grief was his intimate acquaintance; for he acquainted himself with the grievances of others, and sympathized with them, and he never set his own at a distance; for in his transfiguration he talked of his own decease, and in his triumph he wept over Jerusalem. Let us look unto him and mourn.

2. The low opinion that men had of him, upon this account. Being generally apt to judge of persons and things by the sight of the eye, and according to outward appearance, they saw no beauty in him that they should desire him. There was a great deal of true beauty in him, the beauty of holiness and the beauty of goodness, enough to render him the desire of all nations; but the far greater part of those among whom he lived, and conversed, saw none of this beauty, for it was spiritually discerned. Carnal hearts see no excellency in the Lord Jesus, nothing that should induce them to desire an acquaintance with him or interest in him. Nay, he is not only not desired, but he is despised and rejected, abandoned and abhorred, a reproach of men, an abject, one that men were shy of keeping company with and had not any esteem for, a worm and no man. He was despised as a mean man, rejected as a bad man. He was the stone which the builders refused; they would not have him to reign over them. Men, who should have had so much reason as to understand things better, so much tenderness as not to trample upon a man in misery - men whom he came to seek and save rejected him: "We hid as it were our faces from him, looked another way, and his sufferings were as nothing to us; though never sorrow was like unto his sorrow. Nay, we not only behaved as having no concern for him, but as loathing him, and having him in detestation." It may be read, He hid as it were his face from us, concealed the glory of his majesty, and drew a veil over it, and therefore he was despised and we esteemed him not, because we could not see through that veil. Christ having undertaken to make satisfaction to the justice of God for the injury man had done him in his honour by sin (and God cannot be injured except in his honour), he did it not only by divesting himself of the glories due to an incarnate deity, but by submitting himself to the disgraces due to the worst of men and malefactors; and thus by vilifying himself he glorified his Father: but this is a good reason why we should esteem him highly, and study to do him honour; let him be received by us whom men rejected.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1. The verse should probably be rendered,

Who believed that which was revealed to us,

And the arm of Jehovah—to (lit. “on”) whom was it disclosed? The word which E.V. renders “report” is passive in form (lit. “a thing heard”); our report, therefore, is not “that which we reported” but ‘either “the report concerning us” (2Sa_4:4) or “that which was reported to us.” The last sense is alone admissible in this connexion, and the only question that remains is, What kind of report is referred to? Usually the word denotes a rumour circulated by the ordinary channels of intelligence (ch. Isa_37:7 &c.), and this meaning might be thought of here if we could suppose the words spoken after the elevation of the Servant. But this is objectionable, (a) because the standpoint of the speakers is not subsequent to the glorification of the Servant, but prior to it (see above), (b) the speakers, being Israelites, cannot readily be supposed to learn the Servant’s exaltation from rumour, and (c) it would be necessary to render the verb “Who could have believed?” which although possible is not natural. The question implies a negative answer: “No one believed it.” It is better therefore to take the word in its religious sense of a Divine revelation (see on ch. Isa_28:9), a “thing heard” from Jehovah. “Our revelation” might of course be said by the prophet of a communication made directly to himself; but it might also be said by the people of a revelation which had reached them through the medium of the prophets. The reference will be to the prophecies bearing on the Servant’s glorious destiny, especially ch. Isa_42:1-4, Isa_49:1-6, Isa_50:4-9, and perhaps Isa_52:13-15.

The arm of the Lord is, as in ch. Isa_51:9, Isa_52:10 &c., a metaphor for Jehovah’s operation in history. It was He who raised up the Servant, and all through his tragic history God was working by him for the redemption of His people and the inbringing of eternal salvation. But this Divine power behind the Servant had not been “disclosed” to any of his contemporaries; they had neither perceived it for themselves nor believed it when declared to them, and so in the blindness and deafness of their unbelief they had misconceived him in the manner exhibited in Isa_53:2 ff.

The verse is cited, with reference to the rejection of the Gospel by the Jews, in Joh_12:38 and (in part) Rom_10:16.

ch. Isa_53:1-9. Having thus indicated the subject of his discourse, the prophet now proceeds to describe the career of the Servant, and the impression he had made on his contemporaries. This is prefaced in Isa_53:1 by a confession or complaint of the universal unbelief which had led to his being so grievously misunderstood.

The speakers in this section are certainly not the heathen mentioned in Isa_52:15, but either all Israel or one Israelite in the name of all. The “nations” and “kings” are surprised by the Servant’s exaltation because they had not previously heard of it; those who now speak confess a deeper fault, they have heard but did not believe. It is generally assumed that there is a change of speaker in Isa_53:7-9, where the use of the 1st pers. plu. is discontinued, and where (Isa_53:8) we come across the expression “my people.” This assumption is to be avoided if possible, because Isa_53:7 ff. continue the narrative of the Servant’s sufferings, and it is unnatural to think that the story begun by one speaker should be completed by another unless there were some clear indication that this is the case. There appears to be no difficulty in the supposition that the prophet himself speaks throughout; although in Isa_53:2-6 he associates himself with his generation, the contemporaries of the Servant. There must be some reason for his thus merging his individual consciousness in that of the community; and the obvious reason is that in depicting the Servant as he appeared to men, he writes as a spectator along with others, and realises his solidarity with his nation. In Isa_53:7-9 the description simply becomes less subjective; the emphasis lies less on what men thought of the Servant, and more on what he was and endured; and when the prophet again has occasion to refer to Israel it is natural that he should do so as “my people.”—Another thing to be noted is that the language is consistently retrospective. Historic tenses are employed throughout, the speaker looks back on the completed tragedy of the Servant’s career, and on the people’s former thoughts of him as things that belong to the past. On the other hand, the exaltation of the Servant is always spoken of (both in Isa_52:13-15, and in Isa_53:10-12) as something still future. The standpoint assumed here seems therefore to be intermediate between the death of the Servant and his exaltation; and the great moral change which is described as taking place in the mind of the people is not the result of the revelation of his glory, but is brought about by reflection on his unparalleled sufferings, and his patient demeanour under them, preparing the people to believe the prophecies which had hitherto seemed incredible.

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.

Isa 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?

Ver. 1. Who hath believed our retort?] q.d., The Gentiles, some of them, even of their potentates, have believed our report concerning the Messiah: {Isa 52:13-15} but, Lord, how few Jews will give credit to what we have said? Albeit this chapter may not unfitly be called "The Gospel of Jesus Christ according to Isaiah"; {a} and things are here set down so plainly that Augustine thinks they need no exposition; yet those buzzards, the later Rabbis, cannot, or rather will not, see that the prophet speaketh here all along concerning Christ; but do strangely writhe, wring, and wrest his words to a wrong sense, applying them, some to Moses, some to Ezra, some to Joshua, the son of Josadak, &c. John Isaac, indeed, the Jew, confesseth of himself, as hath been said before, that by pondering upon this chapter he was converted to the Christian religion. The like we read of some few others in Andreas Bayna and Cornelius a Lapide. But the Jews themselves will tell you, falsely and maliciously, that such pretended proselytes are not of them, but poor Christians hired by us to impersonate their part. Such a thick veil is still before their eyes, such a hard hoof upon their hearts, till God pleases, by his own holy arm made bare, to remove it. "They could not" - that is, they would not - "believe." {Joh 12:39} "They have not all" - nay, scarce any in comparison - "obeyed the gospel," {Rom 10:16} but blasphemously call it Avengelaion, a volume of vanity, scorning to be saved by a crucified God, although by mighty miracles wrought among them he showed himself to be the Son of God, and an arm to save all who believe in his name. {Joh 12:37}

And to whom is the arm of the Lord?] i.e., His gospel, which is his power to salvation, {Rom 1:16} and is hid only to them that perish. {2Co 4:3}

{a} Lib. i. De Consens. Evang., cap. 31.

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.

Isa_53:1-12

Who hath believed our report?

--

The Messiah referred to in Isa_53:1-12

By some it has been supposed, in ancient times and in modern, that the prophet was referring to the sufferings of the nation of Israel--either of Israel as a whole or of the righteous section of the nation--and to the benefits that would accrue from those sufferings to the surrounding peoples, some of whom were contemptuous of Israel, all of whom may be described as ignorant of God. But to defend that opinion it is necessary to paraphrase and interpret some of the statements in a way that no sound rules of exposition will allow. Even Jewish historians are wont to represent the sufferings of their people as the consequence of sin, whereas these verses speak repeatedly of sufferings that are vicarious. St. Paul says in one place that the fall of the Jews is the riches of the world, and their loss the riches of the Gentiles; but he is so far from meaning that the Jews suffered in the stead of the Gentiles, that he proceeds at once to argue by implication: If the world has been blessed notwithstanding the unfaithfulness of the Jew, how much more would it have been blessed if Israel had been true? It is quite possible that the great figure of the Servant of Jehovah, standing in the front of all these verses, was designed to have more than a single interpretation, to be reverently approached from many sides, to be full of appeals to the patriotism and to the piety of the Israelite; but at the same time it is no mere abstract conception, but the figure of a living and separated Person, more perfect than human believer ever was, uniting in himself more richly than any other messenger, of God everything that was necessary for the salvation of man, and finally accomplishing what no mere prophet ever attempted. And some of the authorities of the synagogue even might be quoted in favour of the almost universal Christian opinion, that the Man of Sorrows of this chapter despised, and yet triumphant, is no other than the Messiah of Israel and the Saviour of the world, who over-trod the lowest levels of human pain and misery, and who hereafter will sit enthroned, on His head many crowns, and in His heart the satisfaction of assured and unlimited victory. (R.W. Moss, D.D.)

The Jewish nation a vicarious sufferer

Isa_53:1-12 has been supposed by many to refer to the Jewish nation as a whole, and not to Christ or any other individual. And, in truth, it is in many ways singularly applicable to Israel as a nation. As a nation Israel was despised and rejected, and bore the sins of many. This people was the chief medium through which the Eternal was made manifest on earth. Hence came the peculiarities and deficiencies of the Hebrew nature. The Jews were haunted by the Infinite and Eternal; and therefore they knew not the free and careless joyousness of Greece. The mountains are scarred and rent by storms and tempests almost unknown in the valleys. The deepest religion necessarily involves prolonged suffering. The near presence of the Infinite pierces and wounds the soul. To Greeks or Romans Israel was a sort of Moses, veiling even while revealing the terrific lineaments of Jehovah. The face of Israel did indeed shine with an unearthly glory after communing with God on the mountain; but it was a glory utterly uncongenial to the gaiety of joyous Athens. Most truly might Greeks and Romans say of the devout Jew, He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid, as it were, our faces from him; he was despised, and we esteemed him not. Yet was Israel a mighty benefactor to the human race. The Lord hath laid on him the iniquity of us all. Salvation came by the Jews. They had more genuine moral inspiration than any others of the sons of men. To them alone was clearly disclosed the true Jacobs ladder connecting earth with heaven. To the Greeks the Infinite was a mere notion, a thing for the intellect to play with, or a kind of irreducible surd left after the keenest philosophical analysis. To the Hebrews, on the other hand, the Infinite was an appalling and soul-abasing reality, an ever-menacing guide, as the fiery flaming sword of the cherubims which turned every way, to keep the way of the tree of life. It pleased the Lord to bruise Israel for the sake of the whole world. By being numbered with the transgressors, Israel found out the real righteousness. (A. Crawford, M.A.)

The Jewish nation was a type of Christ

The Jewish nation was a type of Christ, and of all natures at once spiritual and sympathetic throughout the ages. All real prophets in every age have in them much of the true Hebrew nature, with its depths and its limitations. (A. Crawford, M.A.)

The servant and Israel

Who believed what we heard, and to whom did the arm of the Lord reveal itself? Who believed the revelation given to us in regard to the Servant, and who perceived the operation of the Lord in His history! The speakers are Israel now believing, and confessing their former unbelief. (A. B. Davidson, D.D.)

Christ in Isaiah

As an artisan, laying a mosaic of complicated pattern and diverse colours, has before him a working drawing, and carefully fits the minute pieces of precious stone and enamel according to it, till the perfection of the design is revealed to all, so do the evangelists and apostles, with the working-drawing of Old Testament prophecy, and Old Testament types and shadows in the tabernacle services and ceremonies, in their hands, fit together the details of Christs life on earth, His atoning death and His resurrection, and say, Behold, this can be none other than the long looked-for Messiah. The central knop, or flower pattern, of the mosaic, from which all other details of the design radiated, was the fifty-third chapter of Isaiah. (F. Sessions.)

The suffering Saviour

I. We are led to THE ANTICIPATED LOWLINESS OF GODS RIGHTEOUS SERVANT, the Messiah. He would be low in the esteem of men, even of those He comes to serve.

The Jews and Messianic prophecy

From the Jews wresting this text, observe--

1. That there is an evil disposition in men to turn off upon others that which nearly concerns themselves.

2. That it is no new thing in persons to vouch that for themselves which makes most against them. Thus the Jews do this chapter against the Gentiles.

3. When God, for the wickedness of a people, hardeneth their hearts, they are apt to mistake in that which is most plain.

4. From the prophets great admiration, observe, that when we can do no good upon a people, the most effectual way is to complain of it to God.

5. Those that profess the name of God may be much prejudiced against the entertainment of those truths and counsels that He makes known to them for their good.

6. It is a wonder they should not believe so plain a discovery of Christ, though by the just judgment of God they did not.

7. The first believing of Christ is a believing the report of Him; but afterwards there are experiences to confirm our belief (1Pe_2:3; Joh_4:42). (T. Manton, D.D.)

Christ preached, but rejected

I. JESUS CHRIST MAY BE CLEARLY REPRESENTED TO A PEOPLE, AND YET BUT FEW WON TO BELIEVE IN HIM.

II. THE GOSPEL IS THE ARM AND POWER OF GOD.

III. SO FEW BELIEVE, BECAUSE GODS ARM IS NOT REVEALED TO THEM; the power of the Word is not manifested by the Spirit. (T. Manton, D. D. )

Jewish prejudice against Christ

At the time of Christs being in the flesh there were divers prejudices against Him in the Jews.

1. An erroneous opinion of the Messiah.

2. A fond reverence of Moses and the prophets, as if it were derogatory to them to close with Christ (Joh_9:29).

3. Offence at His outward meanness (that is the scope of this chapter), and the persecution He met with. (T. Manton, D. D.)

Gentile prejudice against Christ

1. Pride in the understanding (1Co_1:23).

2. The meanness of the reporters--poor fishermen.

3. The hard conditions upon which they were to entertain Christ. (T. Manton, D. D.)

Christ rejected in our time

The hindrances to believing in Him are these:

1. Ignorance. Men hear of Christ, but are not acquainted with Him.

2. An easy slightness; men do not labour after faith.

3. A careless security. They think themselves well enough without Him.

4. A light esteem of Christ. As we do not see our own needs, so not His worth.

5. A presumptuous conceit that we have entertained Christ already. Many think every slight wish, every trivial hope, will serve the turn.

6. Hardness of heart.

7. Self-confidence.

8. Carnal fears. These hinder the soul from closing with that, mercy that is reported to be in Christ. They are of divers sorts.

(1) Fear of Gods anger, as if He were so displeased with us that certainly He did not intend Christ for us.

(2) Fear of being too bold with the promises.

(3) Fear of the sin of presumption.

9. Carnal reasonings from our sins.

10. Carnal apprehensions of Christ. (T. Manton, D. D.)

The credibility and importance of the Gospel report

I. WE WILL CONTEMPLATE THIS REPORT, AND INQUIRE WHETHER IT IS NOT WORTHY OF OUR ATTENTION AND BELIEF.

1. The report which we hear, is a most instructive report. It brings us information of many things which were before unknown, and which, without this information, never could have been known to the sons of men. That which had not been told us, we see. The Gospel for this reason is called a message, good tidings, and tidings of great joy. The leading truths of natural religion are agreeable to the dictates of reason; and perhaps might be, in some measure, discovered without revelation. At least they were known among those who had never enjoyed a written revelation, though, indeed, we cannot say how far these might be indebted to traditional information. But certainly those truths, which immediately relate to the recovery and salvation of sinners, human reason could never investigate.

2. The Gospel is a report from heaven. It was, in some degree, made known to the patriarchs, and afterwards more fully to the prophets But God has in these last days, spoken to us by His Son.

3. the Gospel is a credible report. Many reports come to us without evidence: we only hear them, but know not what is their foundation, or whether they have any. And yet even these reports pass not wholly unregarded. But, if any important intelligence is brought to us which is both rational in itself, and at the same time supported by a competent number of reputable witnesses, we may much rather judge it worthy of our attention and belief. With this evidence the Gospel comes. It is credible in its own nature. The doctrines of the Gospel, though beyond the discovery and above the comprehension of reason, are in no instance contrary to its dictates. They are all adapted to promote real virtue and righteousness. Besides this internal evidence, God has been pleased to give it the sanction of His own testimony. Errors have sometimes been introduced and propagated by the artful reasoning of interested men. But Christianity rests not on the basis of human reasoning, or a subtle intricate train of argumentation: it stands on the ground of plain facts, of which every man is able to judge. The life, miracles, death and resurrection of Jesus of Nazareth are the facts which support it. If these did really take place, the Gospel is true. Whether they did or not, men of common abilities were as competent to judge, as men of the profoundest learning. We, who live in the present age, have not, in every respect, the same evidence of the truth of the Gospel as they had, who were eye-witnesses of those facts. But we have their testimony, in the most authentic manner, conveyed to us. Some advantages we have, which they had not. We have the examination of preceding ages. We see Christianity still supporting itself against all the opposition of the world. We see the unwearied attempts of its enemies to subvert it, rendered fruitless and vain. We see many of the predictions contained in these records, already verified; and others, to all appearance, hastening on towards an accomplishment.

4. It is an interesting report. From the Gospel we learn that the human race have, by transgression, fallen under the Divine displeasure. This report corresponds with our own experience and observation. The Gospel brings us a joyful message.

5. This is a public report. It is what we have all heard, and heard often.

II. WE WILL CONSIDER THE COMPLAINT. Who hath believed our report? (J. Lathrop, D..D.)

Do the prophets believe?

Who hath believed our report? This inquiry has been read in various ways. Each of the ways has had its own accent and good lesson.

1. For example, the figure might be that of the prophets gathered together in conference and bemoaning in each others hearing that their sermons or prophecies had come to nothing. We have preached all this while, and nobody has believed; why preach any more? If this thing were of God it would result in great harvests: it results in barrenness, and we are disappointed prophets. That is one way. Many excellent remarks have been made under that construction of the inquiry.

2. But that is not the meaning of the prophecy. The Revised Version helps us to see it more clearly, by reading the word thus:--Who hath believed that which we have heard? The idea is that the prophets are not rebuking other people; the tremendous idea is that the prophets are interrogating themselves and saying, in effect at least, Have we believed our own prophecy? is there a believer in all the Church? is not the Church a nest of unbelievers? That puts a very different face upon the interrogation. We shall now come to great Gospels; when the prophets flagellate themselves we shall have some good preaching. We might put the inquiry, if not literally, yet spiritually and experimentally, thus:--Which of us, even the prophets, have believed? We have said the right thing; people might listen with entranced attention to such eloquence as ours: but is it red with the blood of trust, has it gone forth from us taking our souls with it? If not, we are as the voice of the charmer; men are saying of each of us, He hath a pleasant voice, what he says is said most tunefully, but the man himself is not behind it and in it and above it: it is a recitation, not a prophecy.

3. Who can find fault with the prophets? Not one of us, least of all myself. They had some hard things to, believe; men do not willingly believe in wildernesses and barren rocks, and declarations that have in them no poetry and on them no lustre from heaven, hard and perilous sayings. Who can believe this, that when the Anointed of the Lord shall come, the Chosen One, He shall be as a root out of a dry ground: He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him? It is incredible; if He is Gods own Son He will be more beautiful than the dawn of summer. But God will not flatter His servants; He says to each of them, even the loftiest in stature of soul, Go out and proclaim a Cross. It is always so with this Christ; He is all Cross at the first: but what a summer there is hidden in the clouds! and it will come as it were suddenly. The prophets worked their own way under the guidance of the Holy Spirit out of this darkness. Having: dwelt more largely upon the tragical aspect of the life of this great One, they say towards the close, He shall see His seed. That is a new tone; He shall prolong his days, that is a new tone; and the pleasure of the Lord shall prosper in His hand. Why, they have turned the corner; they are getting up into the sunshine, they are unfurling the flag on the mountain-top. He shall see of the travail of His soul, and shall be satisfied: His blood shall buy the universe. This is the other end; this the other aspect of the Gospel. You will never profitably read the Scriptures until you take the darkness with the light.

4. What is the application of this? Why are you wondering that other people do not believe? The voice says, Friend! didst thou believe thine own sermon? Was it alive with thine heart? (J. Parker, D.D.)

A heavy complaint and lamentation

I. TO WHOM IT WAS MADE. We find from parallel Scriptures that it is made to the Lord Himself (Joh_12:38; Rom_10:16).

II. WHOM IT RESPECTS. It respects the hearers of the Gospel in the prophets time, and in after times too.

III. THE MAKER OF THIS HEAVY LAMENTATION.

1. The unsucessfulness of the Gospel, and prevailing unbelief among them that heard it. Consider--

(1) What the Gospel is. A report. The word signifies a hearing, a thing to be heard and received by faith, as a voice is received and heard by the ear. Hence that expression, the hearing of faith (Gal_3:2).

(2) What faith is. It is a giving credit to the Gospel, and a trusting our souls to it, as on a word that cannot fail.

(3) How rare that faith is. Who hath believed! The report is brought to multitudes; but where is the man that really trusts it, as news from heaven, that may be relied on?

2. The great withdrawing of the power of God from ordinances. To whom is the arm of the Lord revealed? This implies

(1) That there is a necessity of the mighty power of God being exerted on a man, to cause him to believe (Joh_6:44).

(2) That few, very few, felt this power.

(3) That hence so few believed. (T. Boston, M.A.)

The little success of the Gospel matter of lamentation

I. WHAT IS THAT SUCCESS WHICH THE GOSPEL SOMETIMES HATH? It is successful--

1. When sinners are thereby brought to faith in Christ (Rom_1:17).

2. When they are thereby brought to holiness of life (2Co_3:18).

II. WHAT IS THAT DIVINE POWER WHICH SOMETIMES COMES ALONG WITH GOSPEL-ORDINANCES?

1. A heart and life discovering power (1Co_14:24-25). The word comes, and the Lords arm comes with it, and opens the volume of a mans heart and the life, and it is as if the preacher were reading the secret history of a mans thoughts and actions (Heb_4:12).

2. A sharp, convincing power, whereby the sinner does not only see his sin, but sees the ill and danger of it, and is touched to the heart with it (Act_24:25).

3. A drawing and converting power (Joh_12:32; Psa_19:7).

4. A quickening power (Psa_119:50).

5. A clearing power, resolving doubts, removing mistakes and darkness in certain particulars, whereby one is retarded in their spiritual course Psa_19:7-8).

6. A comforting power (Psa_119:49-50).

7. A strengthening power. The Spirit, with the Word blowing on the dry bones, makes them stand on their feet like s great army.

8. A soul-elevating and heart-ravishing power (Luk_24:32).

III. THE REASONS OF THE DOCTRINE.

I. It must be a matter of lamentation to the godly in general. For--

(1) The honour of Christ is thereby overclouded.

(2) The glory of the glorious Gospel is thereby veiled.

(3) Souls are thereby lost, while salvation is come to their door.

(4) The godly themselves suffer loss, the thronger Christs family is, the better thriven are the children; and contrariwise. If there were more converting, there would be more confirming work too.

2. Particularly to godly ministers.

(1) Thereby their care and pains are much lost, and in vain.

(2) Their work is rendered more difficult and wearisome.

(3) The seals of their ministry are but small. (T. Boston, M. A.)

Evidences of non-success

1. The slighting of Gospel ordinances that so much prevails.

2. Little reformation of life under the dispensation of the Gospel.

3. Much formality in attendance on ordinances.

4. Little of the work of conversion or soul-exercise. (T. Boston, M. A.)

The Gospel-report

I. CONSIDER THE GOSPEL AS IT IS A REPORT. View it--

1. In the nature of a report in general.

(1) There is the subject of a report, or the thing that is reported, some design, action, or event, true or false. The subject of the Gospel-report is, a love-design in God for the salvation of sinners of mankind (2Ti_1:9-10). It is the report of an act of grace and kindness in God, in favours of them, whereby He has given them His Son for a Saviour (Joh_3:16; Isa_9:6), and eternal life in Him (1Jn_5:11). The report of the event of Christs dying for sinners.

(2) There is the place whence the report originally comes. And the place here is heaven. Hence the Gospel is called heavenly things (Joh_3:12), revealed from the bosom of the Father.

(3) The matter of a report is something unseen to them to whom the report is made. And so is the matter of the Gospel-report. It is an unseen God Joh_1:18); an unseen Saviour (1Pe_1:8); and unseen things 2Co_4:18), that are preached unto you by the Gospel. So the Gospel is an object of faith, not of sight (Heb_11:1). We receive it by hearing, not by seeing (Isa_55:3).

(4) There is a reporter or reporters. And in this case the report is made by many. The first-hand reporter is an eye-witness, Jesus Christ. Christ Himself was the raiser of the report of the Gospel (Heb_2:3). And who else could have been so? (Joh_1:18). What He reported He saw, and gives us His testimony of the truth of it on His eyesight (Joh_3:11). Hence He is proposed to us as the faithful and true Witness Rev_3:14), who was from eternity privy to the whole design revealed to us in the Gospel. The prophets and apostles, and ministers of the Gospel. They are the second-hand reporters.

(5) There is a manifestation of the thing by the report, to the parties to whom the report is made. So is the grace of God to poor sinners manifested to them by the Gospel (2Ti_1:9-10).

2. In the nature of a report to be trusted to, for some valuable end. And so it is--

(1) A true and faithful report, that one may safely trust (1Ti_1:15).

(2) An infallible report. A report may be true where there is no infallibility: but the report of the Gospel is an infallible truth (Act_1:3), for it is the Word of God that cannot lie (1Th_2:13). And the Spirit of the Lord demonstrates it to believers, as Divine truth (1Co_2:4).

(3) A good and comfortable report.

(4) A weighty report, even of the greatest weight, as concerning mans greatest possible interest (Isa_61:6).

II. CONSIDER FAITH AS IT IS A TRUSTING TO THIS REPORT. Faith is--

1. A trusting of the Gospel-report as true.

(1) In the general, with respect to the multitude whom it concerns. It is a faithful saying, Christ came to save sinners.

(2) In particular, with respect to oneself. Faith believes that there is a fulness in Christ for poor sinners, and for oneself in particular. Hence it appears--That there is an assurance in the nature of faith, whereby the believing person is sure of the truth of the doctrine of the Gospel, and that with respect to himself particularly (1Th_1:5). That there is a necessity of an inward illumination by the Spirit, in order to the faith of the Gospel (1Co_2:10-14).

2. A trusting to the Gospel-report as good. It implies--

(1) Not only a willingness, but a sincere desire to be delivered from sin, as well as from wrath.

(2) A renouncing of all other confidence for his salvation.

(3) A hearty approbation of the way of salvation manifested in the report of the Gospel (Mat_11:6).

(4) A betaking ones self entirely to that way of salvation, by trusting to it wholly for our own salvation.

(5) A confidence or trust, that He will save us from sin and wrath, according to His promise (Act_15:11).

III. CONSIDER THE REPORT OF THE GOSPEL, AND THE TRUSTING TO IT, CONJUNCTLY. The Gospel is a report from heaven--

1. Of salvation for poor sinners, from sin (Mat_1:21), and from the wrath of God (Joh_3:16), freely made over to you in the Word of promise. Faith trusts it as a true report, believing that God has said it; and trusts to it as good, laying our own salvation upon it.

2. Of a crucified Christ made over to sinners, as the device of Heaven for their salvation. The soul concludes, the Saviour is mine; and leans on Him for all the purchase of His death, for life and salvation to itself in particular 1Co_2:2).

3. Of a righteousness wherein we guilty ones may stand before a holy God Rom_1:17). And by faith one believes there is such a righteousness, that it is sufficient to cover him, and that it is held out to him to be trusted on for righteousness; and so the believer trusts it as his righteousness in the sight of God, disclaiming all other, and betaking himself to it alone Gal_2:16).

4. Of a pardon under the great seal of Heaven, in Christ, to all who will take it in Him (Act_13:38-39). The soul by faith believes this to be true, and applies it to itself, saying, This pardon is for me.

5. Of a Physician that cures infallibly all the diseases of the soul. The soul believes it, and applies it to its own case.

6. Of a feast for hungry souls, to which all are bid welcome, Christ Himself being the Maker and matter of it too. The soul weary of the husks of created things, and believing this report, accordingly falls a-feeding on Christ.

7. Of a victory won by Jesus Christ over sin, Satan, and death, and the world. The soul trusts to it for its victory over all these, as already foiled enemies (1Jn_5:4).

8. Of a peace purchased by the blood of Christ for poor sinners, and offered to them. Faith believes it; and the soul comes before God as a reconciled Father in Christ, brings in its supplications for supply before the throne. (T. Boston, M. A.)

The rarity of believing the Gospel-report

I. CONFIRM THIS POINT.

1. Take a view of the Church in all ages, and the entertainment the Gospel has met with among them to whom it came. It has been a despised and disbelieved Gospel.

(1) Under the patriarchal dispensation, from Adam to Moses. By Adam and Eve it was believed, and Adam preached it; but Cain slew Abel and headed an apostasy, etc.

(2) Under the Mosaic dispensation, they had the Gospel, though veiled with types and figures. But the body of the generation that came out of Egypt, believed not, but fell in the wilderness (Heb_4:2).

(3) Under the Christian dispensation (Joh_12:37-38; Rom_10:16). At the Reformation the Gospel had remarkable success; yet believers were but few comparatively; and there have been but few all along since that time.

2. Take a view of the Church, setting aside those whom the Scripture determines to be unbelievers; and we will soon see that but few do remain. Set aside--

(1) The grossly ignorant of Christ, and of the truths of the Gospel. How can they believe the Gospel, that know not what it is?

(2) The profane, who are Christians in name, because they live in a Christian country; but have not a shape of Christianity about them. Surely these do not believe the Gospel (Tit_1:16).

(3) The carnal and worldly, who make the world their chief good, mainly seeking that, and favouring it only. These undoubtedly are unbelievers Php_3:19-20).

(4) Mere moralists, all whose religion is confined to some pieces of the second table (Mat_5:20).

(5) Gross hypocrites. That Gospel that cleanses not a mans hands from unjust dealing, his mouth from lying, swearing and filthy speaking, is certainly not believed.

(6) Close hypocrites, whose outward conversation is blameless in the eye of the world, but in the meantime are inwardly strangers to God and Christ Rev_3:1).

(7) All unregenerate persons; for they are certainly unbelievers, as believers are regenerate. Set aside then all these, few remain who trust to the Gospel report.

II. THE REASONS WHY SO FEW BELIEVE THE REPORT OF THE GOSPEL.

1. There is a natural impotency in all (Joh_6:44). Believing the report of the Gospel is beyond the power of nature, Yea, everything in nature is against it, till the Spirit of the Lord overcome them into belief of the report of the Gospel.

2. The predominant power of lusts, to which the Gospel is an enemy. There our Lord lodges it (Joh_3:19).

3. There is a judicial blindness on many (2Co_4:3-4). (T. Boston, M. A.)

Divine power necessary for believing the Gospel report

There is no true believing or trusting to the report of the Gospel, but what is the effect of the working of a Divine power on the soul for that end.

I. EVINCE THE TRUTH OF THE DOCTRINE. Consider for it--

1. Express Scripture testimony (Joh_6:44).

2. The state that by nature we are in, dead in sin (Eph_2:1). Faith is the first vital act of the soul, quickened by the Spirit of life from Jesus Christ.

3. There can be no faith without knowledge: and the knowledge of spiritual things man is by nature incapable of (1Co_2:14).

4. Man is naturally under the power of Satan, a captive of the devil, who with his utmost efforts will hinder the work of faith (2Co_4:3-4). Such a case the Gospel finds men in; and it is the design of the Gospel to bring them out of it (Act_26:17-18).

5. Mans trust is by nature firmly preoccupied by those things which the Gospel calls them to renounce. He is wedded to other confidences naturally, which therefore he will hold by, till a power above nature carry him off from them--self-confidence, creature-confidence, law-confidence.

6. Man has a strong bias and bent against believing or trusting to the Gospel (Joh_5:40; Rom_10:3).

7. It is the product of the Holy Spirit, wherever it is.

II. WHAT IS THAT WORKING OF DIVINE POWER WHEREBY THE SOUL IS BROUGHT TO TRUST TO THE GOSPEL REPORT? There is a twofold work of Divine power on the soul for that end.

1. A mediate work, which is preparatory to it; whereof the Spirit is the author, and the instrument is the law.

(1) An awakening work.

(2) A humbling work, whereby the proud sinner is brought low to the dust: not only finding a need of salvation, but an absolute need of Christ for salvation. So he is broken off from self-confidence, creature-confidence, law-confidence.

2. An immediate work, whereby faith is produced in the soul; whereof the Spirit is the author, and the Gospel the instrument. It is--

(1) A quickening work, whereby the dead soul is called again to spiritual Eph_2:1).

(2) An illuminating work. There is a knowledge in faith. (T. Boston, M. A.)

The Monarch in disguise

There are four distinctive features predicted--

1. The lowliness, obscurity and sorrow of the coming Servant of God.

2. The putting forth of the arm of the Lord in Him and in His work.

3. The setting forth of this in a message or report.

4. The concealing, as it were, of the arm of the Lord, owing to the lowly appearance of this Servant. (C. Clemance, D.D.)

Preaching and hearing

I. THE GREAT SUBJECT OF PREACHING, and the preachers great errand, is to report concerning Jesus Christ--to bring good tidings concerning Him.

II. THE GREAT DUTY OF HEARERS is, to believe this report and, by virtue of it, to be brought to rest on Jesus Christ.

III. THE GREAT, THOUGH THE ORDINARY, SIN OF THE GENERALITY OF THE HEARERS OF THE GOSPEL is unbelief.

IV. THE GREAT COMPLAINT, WEIGHT AND GRIEF OF AN HONEST MINISTER OF THE GOSPEL is this--that his message is not taken off his hand; that Christ is not received, believed in and rested on. (J. Durham.)

The offer of Christ in the Gospel

I. The offering of Christ in the Gospel is WARRANT enough to believe in Him. Otherwise there had been no just ground of expostulation and complaint for not believing. The complaint is for the neglect of the duty they were called to.

II. They to whom Christ is offered in the Gospel are CALLED to believe. It is their duty to do it.

III. Saving faith is THE WAY AND MEANS by which those who have Christ offered to them in the Gospel come to get a right to Him, and to obtain the benefits that are reported of to be had from Him. (J. Durham.)

The necessity of faith

1. Look to all the promises, whether of pardon of sin, peace with God, joy in the Holy Ghost, holiness and conformity to God--there is no access to these, or to any of them, but by faith.

2. Look to the performance of any duty, or mortification of any lust or idol, and faith is necessary to that.

3. Whenever any duty is done, there is no acceptation of it without faith Heb_4:2; Heb_11:6). (J. Durham.)

A faithful ministers sorrow

It is most sad to a tender minister to see unbelief and unfruitfulness among the people he hath preached the Gospel to. There is a fourfold reason of this--

1. Respect to Christ Jesus his Master, in whose stead he comes to woo souls to Christ.

2. The respect he hath to peoples souls.

3. The respect he hath to the duty in hand.

4. Concern for his own joy and comfort (Php_2:16). (J. Durham.)

The prevalence of unbelief

I. THE CHARACTER HERE GIVEN OF THE GOSPEL. A report. Let us see--

1. In what respects it resembles a report. A report is the statement of things or facts done or occurring at some distance of time or place; of things which we ourselves have not seen, but of which an account has been brought to us by others, and to which our belief is demanded in proportion to the degree of credibility which attaches to those who bring us the account. Such is the Gospel.

2. In what respects this report differs from all other reports. This difference may be traced in the importance of the truths which it professes to communicate, no less than in the evidence by which it is confirmed.

II. THE QUESTION WHICH THE PROPHET ASKS IN REFERENCE TO IT, Who hath believed our report? This question is evidently the language of complaint, of surprise, and of grief. And has there not been always occasion for such language as this? (E. Cooper.)

Ministerial solicitude

Every minister of Jesus Christ, imbued with the spirit of his office, is anxious--

(1) To make a faithful report;

(2) Then, in many living witnesses, to behold the illustration of an apostles assertion, Faith cometh by hearing, etc.

I. THE REPORT WHICH THE MINISTERS OF THE GOSPEL MAKE. The report of Isaiah is the saying of Paul (1Ti_1:15).

1. It demands and deserves your attention, for we bring it from heaven.

2. It is a report of universal interest, for it is to be made to all the world.

3. Our report is of the very highest importance, for it refers to the state of the soul.

4. It is a report of the strictest veracity, being confirmed by many credible witnesses.

II. The ANXIETY WHICH THE MINISTERS OF THE GOSPEL FEEL.

1. This report is very generally neglected.

2. This neglect is the result of unbelief.

3. This neglect is, to those who make it, a subject of devout solicitude and of deep regret.

4. When this report is believed, it operates with Divine efficiency. What think you of our report? (Essex Congregational Remembrancer.)

And to whom is the arm of the Lord revealed?--

The arm of the Lord revealed

I. WHAT IS MEANT BY THE ARM OF THE LORD.

II. WHAT IS MEANT BY THE REVEALING OF THE ARM OF THE LORD.

III. THE SCOPE AND DEPENDENCE OF THESE WORDS ON THE FORMER. (J. Durham.)

The arm of the Lord

To whom is the arm of the Lord revealed? It has been made bare these many centuries, and how few have seen it, or recognized it, or called it by its proper name! We have had continuity, and succession, and evolution, and development, and progress, and laws of nature; but not the arm of the Lord. (J. Parker, D.D.)

The might of the saving arm, and how to obtain it

(with Joh_11:40):--A lawyer whom I know took me to see the fire-proof strong-room inwhich he keeps valuable deeds and securities. It is excavated under the street, and a passage leads far into the interior, lined on either side with receptacles for the precious documents. On entering, he took up what appeared to be a candle, with a cord attached to it; the other end he deftly fastened to a switch at the entrance, by means of which the electricity which was waiting there poured up the wire hidden in the cord, glowed at the wick of the china candle, and we were able to pass to the end of the passage, uncoiling cord and wire as we went. That unlighted candle resembles the Christian worker apart from the power of the Holy Ghost. Faith may be compared to the switch by means of which the saving might of God pours into our life and ministry. It cannot be too strongly insisted on, that our faith is the absolute condition and measure of the exertion of Gods saving might. No faith, no blessing; little faith, little blessing; great faith, great blessing. The saving might of Gods glorious arm may be waiting close against us; but it is inoperative unless we are united to it by faith. The negative and positive sides of this great and important truth are presented in the texts before us: one of which complains that the arm of God is not revealed, because men have not believed the inspired report; the other affirms from the lips of the Master, that those who believe shall see the glory of God. (F. B. Meyer, B.A.)

The arm of God and human faith

(with Joh_11:40):--

I. THE ARM OF GOD. This expression is often used in the older Scriptures, and everywhere signifies the active, saving energy of the Most High. We first meet with it in His own address to Moses: I will redeem them with a stretched-out arm. Then, in the triumphant shout that broke from two million glad voices beside the Red Sea--and frequently in the book of Deuteronomy--we read of the stretched-out arm of Jehovah. It is a favourite phrase with the poets and prophets of Israel--the arm that redeems; the holy arm; the glorious arm; the bared arm of God. The conception is that, owing to the unbelief of Israel, it lies inoperative, hidden under the heavy folds of Oriental drapery; whereas it might be revealed, raising itself aloft in vigorous and effective effort. All that concerns us now is the relation between faith and the forth-putting of Gods saving might.

II. THE LIFE OF THE SON OF MAN. AS this chapter suggests, it seemed, from many points of view, a failure. The arm of the Lord was in Him, though hidden from all save the handful who believed.

III. A SPECIMEN CASE. Even though our Lord went to Bethany with the assurance that the arm of the Lord would certainly be made bare, yet He must of necessity have the co-operation and sympathy of some ones faith.

1. Such faith He discovered in Martha. Her admissions showed that faith was already within her soul, as a grain of mustard-seed, awaiting the summertide of Gods presence, the education of His grace. There are many earnest Christians whose energies are taxed to the uttermost by their ministry to others. They have no time to sit quietly at the feet of Christ, or mature great schemes of loving sympathy with His plans, as Mary did when she prepared her anointing-oil for her Lord s burial. And yet they are capable of a great faith. Christ will one day discover, reveal and educate that faith to great exploits.

2. He put a promise before her--Thy brother shall rise again. Faith feeds on promises.

3. He showed that its fulfilment might be expected and now. Jesus said, I AM the Resurrection and the Life. Here and now is the power which, on that day of which you speak, shall awaken the dead; do but believe, and you shall see that resurrection anticipated. Ponder the force of this I AM. It is the present tense of the Eternal.

4. He aroused her expectancy. For what other reason did He ask that the stone might be rolled away? She believed, and she beheld the glory of God in the face of Jesus Christ. The one aim for each of us should be to bring Christ and the dead Lazarus together. Let us ask Christ, our Saviour, to work such faith in us; to develop it by every method of education and discipline; to mature it by his nurturing Spirit, until the arm of God is revealed in us and through us, and the glory of God is manifested before the gaze of men. At the same time, it is not well to concentrate our thought too much on faith, lest we hinder its growth. Look away from faith to the Object of faith, and faith will spring of itself. (F. B. Meyer, B. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 53:1. Who hath believed our report? — The prophet having, in the last three verses of the former chapter, made a general report concerning the great and wonderful humiliation and exaltation of the Messiah, of which he intended to discourse more largely in this chapter, thought fit, before he descended to particulars, to use this preface. Who, not only of the Gentiles, but even of the Jews, will believe the truth of what I have said, and must further say? Few or none. The generality of them will never receive, nor believe in, such a Messiah as this. Thus this place is expounded by Christ himself, Joh 12:38, and by St. Paul, Rom 10:16. And this premonition was highly necessary, both to caution the Jews that they should not stumble at this stone, and to instruct the Gentiles that they should not be surprised nor seduced with their example. And to whom — Hebrew, על מי, because, or, in behalf of whom, namely, to deliver them from the guilt and dominion of their sins, and other spiritual enemies; is the arm — That is, the power; of the Lord revealed? — This is only revealed, or displayed, for the deliverance of those who, with a lively and divine faith; believe the report: for the gospel is the power of God unto salvation only to him that believeth, Rom 1:16.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

THE PREVALENCE OF UNBELIEF

Isa_53:1. Who hath believed our report?

I. THE DESCRIPTION HERE GIVEN OF THE GOSPEL. It is a “report.” A report is a statement made to us of facts existing, or of events that have occurred, at some distance of time or place, and which we ourselves have not witnessed. Reports we accept or reject according to the degree of credibility which attaches to those who bring them to us. The Gospel is a “report.” As such it surpasses all others—

1. In the importance of the truths which it professes to communicate to us. Consider what they are: What God hath done to deliver us from the bondage and condemnation of sin; how we may approach Him with favour and acceptance; what He has prepared for His people in the world to come; how we may qualify ourselves to share in “the inheritance of the saints in light.” What communications can be compared with these for importance?

2. In the evidence by which it is confirmed. No other report was ever so authenticated as this. It has in its favour the testimony of friends and enemies, Jews and Gentiles. The statements of its first preachers were confirmed by miracles (Mar_16:20). The predictions contained in their writings have been fulfilled: e.g., the dispersion of the Jews; the wide extension of Christ’s kingdom. We have the testimony of our own senses to the truth of this “report.” The Gospel professes, where it is received and obeyed, not only to ensure the possession of an eternal inheritance in heaven, but even on earth to work a great and glorious change in the hearts and characters of men, and to deliver them from the practice and power of sin. As a matter of fact, is not this change produced by the preaching of the Gospel? Might we not say to some of our acquaintances what Paul said to the Corinthians (1Co_6:11)? Let us remember that every such instance of a moral change effected by the Gospel is a proof of its truth, a convincing evidence that it is indeed “the power of God unto salvation,” and an additional reason for believing that the promises which it makes concerning the life to come are equally worthy of credit (H. E. I. 1144–1148). Yet this “report,” so important and so completely authenticated, is extensively rejected.

II. THE QUESTION WHICH THE PROPHET ASKS IN REFERENCE TO IT. “Who hath believed our report?” There never has been an age in which this question might not have been asked. It may well be asked to-day. True, many nations are professedly Christian; true, the majority of our fellow-countrymen would consider it a grievous insult if we were to call them infidels. But to believe this report is not merely to assent to the truth of it. Belief in the truths it makes known to us implies such a reception of them into the heart as shall influence our conduct. The very nature of the report shows that such is the belief intended and required. They are not changes in which we have no concern, but changes in which consequences so momentous to ourselves depend, that it is impossible but that a hearty persuasion of their being true must lead us to act accordingly. If we do not so act, the inference is plain and just that we do not really believe the report. It is quite clear which of the Egyptians believed, and which of them rejected, the “report” Moses carried to them (Exo_9:20-21). If a man were told that at a certain hour his house would be attacked, and his goods plundered; or that a certain part of a road along which he had to travel was infested by robbers, and he took no precautions to defend himself against the evil of which he was warned, would you not conclude that he gave no credit to the warning? Apply this test to the subject before us. Look round on society, and say whether it is not true that very few men really believe the “report” of the Gospel. Put on one side the openly irreligious, the self-righteous and the profane, the false and hypocritical professors of religion, all of whom, it is certain, do not “believe” the “report,” and what are the numbers that remain? Are they not few? few in comparison with those you have set aside. Do not call this inference uncharitable, it is Scriptural (Mat_7:14). Instead of resisting a conclusion so clearly proved, make a practical use of it. Are there few that be saved? Then strive yourselves to enter in at the strait gate (Luk_13:24).—E. Cooper: Practical and Familiar Sermons, vol. vii. 68–84.

Isaiah foresaw that his message concerning the Messiah would be received with unbelief, and our Lord and His apostles had sad experience of the correctness of the prophet’s anticipation (1Co_1:23; 2Co_6:8, &c.) Want of faith in, and obedience to, the heavenly message was not the sin only of those to whom it was first sent. The nature of man is still the same. Still he is naturally inclined to unbelief, to refuse the good and to choose the evil, and to turn away from the truth when it is presented to him. Therefore the ministers of the Gospel still have to complain of the grievous neglect it meets with.

I. THE NATURE AND SUBSTANCE OF THAT REPORT WHICH THE SERVANTS OF JESUS CHRIST MAKE KNOWN TO YOU.

It is the same which the inspired prophet proclaimed—glad tidings of salvation in and through a suffering Redeemer. It sets before us, not temporal, but everlasting things; it deals with our eternal interests, and the way to heaven! It is “a report so marvellous, that it fills heaven and earth with wonder; so true, that we may as well doubt our own existence as entertain a doubt respecting it; so interesting, that all the things of time and sense are, in comparison with it, but as the dust of the balance; and so joyous, that it is a certain and inexhaustible source of happiness to all who receive it” (Simeon). It might be expected, then, that it would meet with universal attention. But when we look around and observe what manner of people the bulk of mankind are, we cannot but feel impressed with the sad truth that the religion of the crucified Saviour is of all objects the least attended to.

II. WHY IS IT THAT SO MANY WILL NOT BELIEVE OUR REPORT?

1. Some believe not because they are too much exalted in the pride of human reason; think too highly of themselves, are too full of worldly wisdom to submit to be taught of God. The humbling doctrines of the Cross are against “the vanity of their minds,” they will not receive them.

2. The love of this world causes many to disregard our report. The doctrine of the Cross is diametrically against all worldly desires. It admits of no divided hearts (Luk_9:23; 2Co_5:14-15; Gal_6:14). But “the children of this world” are devoted to it. Their whole heart is set upon it, and all their hopes, pleasures, and pains spring from it. Therefore, when the servant of God delivers his report to them, he is dismissed with the words, “Go thy way for this time; when I have a convenient season, I will call for thee.”

3. Another great cause of the disbelief of our report is the prevailing power of sin. The doctrine of a crucified Redeemer is a “doctrine which is according to godliness” (Tit_2:11-12; Gal_5:24). This is one main reason why we cannot prevail upon men to listen to the message from God which we deliver. The consciousness of guilt induces many to wish it were not as we testify. And when men wish earnestly, they soon bring themselves to believe. They persuade themselves, therefore, that heaven and hell are but names, and that the Gospel is no more than an empty sound (Joh_3:19).

Thus, from one cause or another, the Saviour is still “despised and rejected of men.”

CONCLUSION.—Can any one imagine for a moment that God will suffer the greatest of His blessings to be thus lightly esteemed? To such men the servants of God are commissioned to lift up the awful voice of warning, and to proclaim the punishment of disobedience (Heb_2:3; 1Pe_4:17; Hos_12:2; Isa_66:14-15; Jer_13:16-17; H. E. I. 2438).—Jonathan Walton, B.D.: Sermons, vol. ii. 410–427.

1. Let us reflect on the great guilt of unbelievers in a Gospel land, and the awful condemnation to which they stand exposed.

2. If there are many who hear the report of the Gospel, and yet believe it not, each one should be solicitous for himself. We believe that the doom of those around us who neglect the Gospel will be awful, and we flatter ourselves that we shall escape it. But what is the ground of our hope?—Some of you do not even pretend to an evidence of your present title to salvation, but you hope to obtain it by a future compliance with its conditions. But had not many who have perished in their sins, as strong resolutions of future repentance as you have? What will your intentions do for you?

3. We learn that the unsuccessfulness of the Gospel is not always to be imputed to the want of fidelity or ability in the preachers of it. It must often be ascribed to some other cause. The prophets of old, the apostles, yea, our Saviour complained, “Who hath believed our report?” Zeal and diligence in ministers are most important; but if you are unsaved, the probability is, that the fault lies, not in the ministers to whom you have listened, but in you.—Joseph Lathrop, D.D.: Eighty Sermons, pp. 243–247.

I. The Gospel is a message or report to man, upon matters of supreme importance.

1. The character and claims of God.

2. The character and the condition of mankind.

3. The method of salvation by the intervention of a Mediator.

II. The Gospel is communicated to man for the express purpose of being believed.

1. The Gospel is worthy of faith, on account of the evidence by which it is confirmed.

2. Faith in the report of the Gospel is the only medium by which it can be rendered available to our safety and final happiness.

3. Faith in the Gospel results from the operation of Divine power upon the soul.

III. It frequently becomes a matter of solemn inquiry as to the number of those by whom the Gospel has been embraced.

1. Observe the implication which this inquiry involves—that there are but few persons comparatively to whom the testimony of the Gospel is presented, who cordially and truly embrace it. This implication was plainly truthful and correct, in connection with the prophet himself, in his own age. The same implication was correct, in regard to the ministry of the Lord Jesus, the apostles and preachers in the past and present age.

2. This being the nature of the implication, you must also observe the results which from that implication must be produced.

(1.) Compassion must be produced.

(2.) Exertion. Remember the obligation of faithful, and intense, and incessant exhortation lies also upon all and upon each of you; and if you lose your opportunity and sacrifice your influence in the world, when opportunity might be employed and influence might be exerted in the Church, and for Christ, and for souls, take heed how you answer for the deficiency, when blood shall be required at your hands.

(3.) Prayer. The influence of the Divine Spirit, to which we have adverted, is to be sought and is to be obtained by prayer.

CONCLUSION.—If, amid these scenes of privilege, you die in your sins, and thus enter into a retributive eternity, you will know by your own history what it is to be a lost soul.—The Preacher’s Treasury: pp. 109–110.

I. The “report” here spoken of.

1. Its general contents.

2. Its great importance.

II. How we are required to believe it.

1. Practically, with our hearts.

2. Seasonably, without delay.

3. Perseveringly, without declension.

III. The effects of this belief.

1. It delivers from the burden of guilt, and the dominion of sin.

2. It blesses instantly.

3. It keeps constantly. It rewards eternally.—Four Hundred Sketches, vol. ii. p. 89.

WHY SO FEW BELIEVE THE GOSPEL

Isa_53:1. Who hath believed our report?

Generally the most powerful preaching of the Gospel has been with little fruit. So that Isaiah had this sad complaint, “Who hath believed our report?” Our Lord Jesus Christ had it also (Joh_12:37). When it was so with sweet Isaiah in the Old Testament, and with our blessed Lord in the New, who spoke with such power and authority, you may see there is reason for us to inquire, Why it is that so few believe? i.e., believe to the salvation of the soul. It is with those causes only which are most common and operative that I would now deal frankly, “speaking the truth in love.”

I. LACK OF APPRECIATION AND CONSIDERATION OF THE GOSPEL.

1. You do not think yourselves in danger. You confess that you are sinners, but in your hearts you do not think so. In your own opinion, you are good friends with God already. You do not believe that you are the slaves of Satan, and that you are on your way to hell. You are like the Scribes and Pharisees who were well satisfied with themselves, and thought they had no need of a physician, and therefore never sought Christ’s help. His offer of help they angrily rejected (Joh_8:33), and you resent any plain speaking concerning your real state.

2. Hence, also, you neither appreciate nor consider the glad tidings that are brought to you. You are not awake to the fact that the Gospel is the very thing you need to hear. You do not hear or read it as a merchant on the verge of ruin reads a cheque which a wealthy friend has sent to save him from bankruptcy. Thinking of yourselves as you do, you give no heed to it. Your sad lack in this matter is shown in three ways.

(1.) By the way in which you come to hear the Gospel. How few hunger and thirst for it, and come desiring to learn from it how you are to prepare to meet with God! You come, not to profit by it, but for some defective and worthless reason (Joh_6:26).

(2.) By the way you behave when you are here. Many of you are inattentive; your thoughts are running after your trade, &c.; and some of you even sleep! Were you in any other meeting about ordinary business, how different your outward and inward conduct would be!

(3.) By the way you behave after you have heard the Word. In what unedifying conversation you will be engaged as soon as you have reached the door! When you have heard what plainly meets the needs of your soul, do you meditate upon it, and go to your knees with it before God, desiring Him to breathe upon it, and to make it a blessing to you?—You know these things are true. Oh, “take heed how you hear!” As long as you take no heed how you hear, you cannot profit (H. E. I., 2575, 2576, 2604).

II. LACK OF REAL FAITH THAT THE GOSPEL IS FROM GOD. You resent the charge that you are practically infidels, but your conduct shows that it is unbelief, and not faith, that has possession of your heart. At the most, yours is what is called “an historical faith,” and that is worthless. [1611] Your conduct shows that you do not really believe what the Gospel teaches—that there is a holy, just, and powerful God, else you durst not live at enmity with Him; that your nature is corrupt, else you would seek regeneration and sanctification; that there will be a day of judgment, in which you must stand before God, else you would prepare for it; that the only way to peace with God is through Jesus Christ, and that there is no way to heaven but the way of holiness, else your whole life would be different from what it is.

[1611] Many say they believe there is a Saviour, and that He is God and man, and that such as believe on Him shall be saved, and on this they rest. It is such as these who think they have believed ever since they had any knowledge, because the Word was always, or very long since, received in the place where they lived for the Word of God, and they believe it to be so, and know no difference between believing the Word and believing on Christ holden forth in it; though, alas! many of you believe not this much, for if you were among the Jews ye might soon be brought to question the truth of the Gospel. But though ye had the real faith of the truth of the Word, take not that for saving faith, for as there is a real sorrow that is not the saving grace of repentance unto life, so there is a sort of real faith that hath a real object and a real being in the judgment, which yet is not a real closing with Christ, and so not saving faith; as suppose a man pursued by his enemy should see a strong castle door standing open, or one in hazard at sea should see dry land, yet if he should stand still while the enemy pursues him, or abide still in the sinking vessel, the sight of the castle door open, or of the dry land, would not save him. So it is not believing that there is a Saviour come into the world to save sinners, that will save, except there be a resting on Him as He is holden forth in the Word of the Gospel. Historical faith is only (as it were) a looking on the Saviour; but saving faith cleaves to Him and rests on Him. Historical faith looks on Christ, but acts not on Him, closes not with Him; and therefore such as have this only, and no more, sink and perish without getting good of Him.—Durham.

See H. E. I. 1935–1942, 1957–1968.

III. LOVE OF THE WORLD—of its wealth and its pleasures. This is given as a main cause (Mat_13:22). More perish in this pit of worldly-mindedness than in the pit of vice. [1614] Many who are civil, and esteemed virtuous and frugal, perish here!

[1614] The operative cause against believing the Gospel is not oppression, nor stealing, but entanglement with and addictedness to the things of this present world; folks allowing themselves too much satisfaction in their riches and pelf, counting themselves as if all were well if they have it, and grieved if they want it; as if there were nothing but that to make happy, being wholly taken up about it, and leaving no room for the concerns of their souls, for prayer and seeking of God.—Durham.

IV. IGNORANCE AS TO THE NATURE OF TRUE HAPPINESS. You do not look upon it as your happiness to have communion with God. Hence you are like those who were invited to the marriage of the king’s son (Mat_22:5). The offer of the Gospel has no weight with you. If a market of fine things at a cheap rate were proclaimed, ye would all run to it; but ye delight not in the Word of God, ye prize not the Gospel and the precious things it offers you. You deny this? Well, then,

1. How often have you thanked God for sending the Gospel to you? You say grace before meat; how often have you said grace for the Gospel?

2. How is it that you are so intermittent in your attendance at the preaching of it? Were a messenger sent you from some great man, how you would arrange all your affairs so as not to miss it! But to the sanctuary, where messages from God are delivered, you come rarely, or at the most only once on the Lord’s-day.

3. If you had reason to believe that you were heir to an earthly estate, how careful you would be to put yourself in possession of all the evidence of your right to it! But how much trouble have you taken to make sure that the “inheritance” of which the Gospel speaks to us shall ever be yours? Alas! it is too clear that you think happiness is to be found in earthly things, and not in the heavenly things the Gospel offers you.

V. STRUGGLING AGAINST CONSCIENCE. Some of you have been made sometimes to tremble as Felix did; but like him you have pushed off the appeal, and put off your decision to another time, and gone away to some company or recreation, that so you might stifle the conviction, and drive it out of your thoughts. So you have struggled against conscience awakened and alarmed by sickness, bereavement, &c.

VI. SAYING “PEACE, PEACE,” WHEN PEACE HAS NOT BEEN MADE. There are still in the world many Laodiceans (Rev_3:17).

1. Some of you have attained to a sort of outside reformation, and you think on that account that you are well enough, and on good terms with God. But there must be more than reformation; there must be regeneration, a new heart! (H. E. I. 4069–4081).

2. Some of you pray, and you think something of that. But mere mechanical prayer is worthless (Mat_6:7).

3. Some of you think you have faith enough, because you have “historical faith.” Alas! many of you have as much believing as keeps you from faith in Christ! [Like a man who believes that a certain life assurance company is a sound one, but does not insure his life with it, and yet feels that he has done all he ought to have done for the welfare of his family after his death! But in our secular life such folly is impossible.]

4. Some of you are satisfied because at times your heart has been tender, and then you formed good resolutions. But this is one of the rottenest of the props on which you could rest. Such tenderness of heart is transient, and mere resolutions, mere intentions, never profited any man.

VII. BEING SATISFIED WITH THE APPROVAL OF MEN. It is not the commendation of men, but the commendation of God that you should seek mainly after; and yet if you think that good men esteem you, you suppose you are good enough; like the foolish virgins who were so secure because the wise took them and retained them in their company. This is the ruin of many, especially when they look about them, and observe in others some sin from which they abstain (Luk_18:11). Self-approval added to the approval of their fellow-men satisfies them, though they lack “the one thing needful.”

VIII. RESTING IN THE MEANS OF GRACE. The things through which all men should be saved ruin many. Where the Gospel is in any measure powerfully preached, there are many more secure and fearless than if they had it not; having the Gospel, they feel as if they were in no danger, and could believe it when they pleased. Against this danger our Lord has expressly warned us (Luk_13:26). If you do this, ere long against you the door will be shut (Luk_13:25). Thank God for the means of grace, but do not rest in them (H. E. I. 3426–3437).—James Durham: Christ Crucified, pp. 50–55.

COUNSELS AND CONSOLATIONS FOR DISAPPOINTED CHRISTIAN WORKERS

Isa_53:1. Who hath believed our report, &c.

Is this really the language with which you are obliged to return from your attacks on the kingdom of darkness? I would fain hope that this is not the case with you all, nor altogether the case with any of you. But to whatever extent you may thus justly complain, I express my sympathy with you. Such disappointment is unquestionably a source of grief, for,

1. Here is labour lost, and in a task on which our heart was set.

2. Your labour is without one of the most natural and satisfactory tokens of your heavenly Father’s acceptance of it.

3. The spiritual wretchedness of men continues, notwithstanding all your efforts to relieve it.

4. Perpetual dishonour is done to God. Still His name is blasphemed, His glory disregarded, His law trampled on, His mercy despised; and can you, as a friend of God, look on such a scene, and not glow with a holy indignation?

To sympathy we add some considerations by which your feelings may be regulated and turned to advantage.

I. Your judgment respecting your success is probably, and almost certainly, fallacious.

1. Even if everything were known to us, it is much too soon for any judgment to be formed. The time during which the instructions we have given may operate to produce conviction and conversion is not yet terminated, so that calculation is quite set at defiance. As seed may lie buried long in dust, and yet ultimately vegetate, so knowledge communicated and disregarded now may have decisive influence hereafter, when some circumstance shall induce reflection upon it.

2. Your opportunity for exertion is not yet past; so that if what you have already done be not of itself effectual, it may become so in combination with what you or others may hereafter do.

3. We are far from knowing everything which has already occurred.

(1.) Some of those for whose good we have laboured are not under our observation at all, so that, if we have done them any good, we are not likely to know it until the day of God.

(2.) There is something in the commencement of piety often dubious or studiously concealed.—We can never be entitled to affirm that we have had no success, until the arrival of the final day, when for the first time the volume of providential history will be laid open to our view.

II. But, suppose that your success is quite as small as you imagine it to be. What then? Make it a matter of serious examination.

1. Whether your exertions have been such as to authorise the expectation of success. Defects and improprieties may have attended them, which will sufficiently account for their inefficiency, without attributing it to the absence of the Divine blessing. Have you really been trying to convert sinners?

2. Whether, when you have striven to save a soul, you have used the Divinely appointed and adapted means. The only means is the Word of God, which throws light into the understanding, and makes it appeal to the conscience and to the heart upon spiritual grounds.

3. Whether, if you have used the right means, you have used them in a proper manner. Have you, according to the Scriptures, made clear the grounds of duty, the nature and evil of sin, the righteousness of God’s anger, and the method of fleeing from the wrath to come? Or, have your instructions been defective, inconsistent, or obscure? How much of solemnity, faithfulness, and tenderness have you carried into the work?

4. Whether your labours have been conducted in a right spirit towards God. Have you devoutly acknowledged the necessity of the Holy Spirit’s aid, and rendered due honour to His gracious agency? What has been your leading aim and impelling motive? Has it been your first and ardent desire to glorify God, by bearing a testimony for Him in His controversy with a rebellious world, and thus striving to reconcile sinners to Him?

When we think what means should be employed for the conversion of sinners, in what manner and in what spirit, we may find causes enough why we have not been successful, without ascribing it to the sovereignty of God.

III. Perhaps, after the most serious examination, you may be ready to hope that your labours have contained something on which your Heavenly Father might smile, and yet you do not see the blessing you have hoped for on your toil. Conclude, then, that the Lord has been pleased to withhold from you His blessing; and observe the lights in which this state of things may be regarded.

1. It is to be considered, undoubtedly, as an act of that holy, wise, and gracious sovereignty which the Most High is continually exercising in the administration of His affairs. You would not for a moment deny that He is entitled to such a sovereignty, or imagine that He can make an improper use of it. Submit unquestioningly and unmurmuringly to what may be His will in regard to the conversion of sinners by your instrumentality.

2. If you look through the history of His ways, you will find that many of His most honoured servants have partaken of similar discipline. What but unsuccessful was the ministry of Enoch, Noah, Elijah, Elisha, Jeremiah, and Isaiah—yea, of our Lord Himself? Now, the servant is not above his Lord: it is enough, and should be enough even for you, that the servant be as His Lord.

3. You tremble for the cause of God, which you have desired to see prospering in your hands. But you need not do this. Your individual exertions constitute but a small fraction of the agency which is employed for the advancement of His kingdom, and is far too insignificant to affect materially the measure of its success. The blasting of a single field does not sensibly affect the harvest. The resources of the Almighty are sufficiently ample to secure the accomplishment of His purposes (Isa_55:10-11).

4. No good work is really lost. If instruction and expostulation be not effectual to the conversion of the sinner, it is conducive to the glory of God, since it carries into operation that system of equitable and merciful probation which He has established in His government of mankind, and by the result of which, alike in the penitent and the impenitent, He will be eminently glorified. If sinners do not obey, we still bear a testimony for God, and not only uphold His rights and honours in the world now, but prepare for their fuller and more glorious manifestation hereafter.

5. God in His sovereignty is infinitely wise, and the ends which He brings to pass are, on the whole, the very best that can be attained. If any desirable end is passed by or frustrated, it is only that one more desirable may be secured. In this view, it may be truly affirmed that there is no failure, and no unsuccessfulness. And if He sees it good that an object should be produced by our labours differing somewhat from that which we have contemplated, a firm ground is laid for our acquiescence in His will.

6. We who labour shall not lose our reward. We may lose, indeed, what it would be unspeakably delightful to attain, namely, the rescue of sinners from the wrath to come; but still we shall gain something, even an appropriate and blessed recompense (2Co_2:14-16).

IV. From whatever cause your want of success may have arisen, it is adapted to yield you instruction and benefit.

1. If you feel justified in referring it to God’s sovereign pleasure, you will find occasion for corresponding exercises of mind.

(1.) You must learn to blend ardent desire with silent submission, and to resign without a murmur an object for which you have striven with your utmost ardour.

(2.) The object upon which our hearts should be chiefly set is the glory of God. But we are too apt, either to confine our view to the salvation of men, or to attach to it a disproportionate value. Let our disappointments rectify this evil. Without at all diminishing our desire for the salvation of men, which is much too feeble, let them teach us that we ought to contemplate the glory of God as our chief end, and be willing in any way to promote it by our labours.—The benefit of our learning these lessons effectually will not be confined to our personal experience, it will extend to our work. It is when we are annihilated before God that He may begin to exalt us; when we have learned to acquiesce in His will, He may grant us our own; when we come to seek first His glory, He may afford us more extensively the salvation of men.

2. If, on the other hand, we find reason to conclude that our want of success arises from our own defects, it is obvious that this is a loud call

(1) to humiliation; and

(2) to give all diligence in becoming better fitted for a work which we may not resign, and the issues of which are so unspeakably solemn.

V. Want of success in our labour ought not to induce either abandonment or despondency.

1. Never suffer yourselves to say, “It is of no use to try any longer.”

(1.) Under no circumstances ought you to desist from taking a part with God in His righteous controversy with mankind.

(2.) The object of saving men from everlasting destruction is clearly too important to be relinquished, while any possibility of accomplishing it remains.

2. As for despondency, it does endless mischief, and is utterly destitute of reason.

(1.) The Lord’s hand is not shortened that it cannot save. It maybe that He only looks for another resolved effort on your part, and for a little more exercise of faith and patience, before He pours out an abundant blessing. It is characteristic of His ways to try faith before He rewards it.

(2.) If you seem reduced to the necessity of despondency, that is just a reason why you should imbibe fresh hope. All your self-sufficiency having perished, now make another effort, more eminently in the name and strength of the Lord, and peradventure He will be with you.

(3). Despondency is inevitably mischievous. Under its influence, you will either set about nothing at all, or nothing heartily. And nothing is to be wrought by a despairing hand (1Co_15:58; Gal_6:9).—John Howard Hinton, A.M.: The Active Christian, pp. 241–264.

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.

2. THE LOWLINESS OF THE SERVANT AS THE LAMB THAT BEARS THE PEOPLE’S SIN

Isa_53:1-7

1          Who hath believed our1 2report?

And to whom is the arm of the Lord revealed?

2     For 3he shall grow up before him as a tender plant,

And as a root out of a dry ground:

He hath no form nor comeliness; and when 4we shall see him,

There is no beauty that we should desire him.

3     5He is despised and rejected of men;

A man of sorrows, and 6acquainted with grief:

And7 8we hid as it were our faces from him;

He was despised, and we esteemed him not.

4     Surely he hath borne our griefs,

And carried our sorrows:

Yet we did esteem him stricken,

Smitten of God, and afflicted.

5     But he was 9wounded for our transgressions,

He was bruised for our iniquities:

The chastisement of our peace was upon him;

And with his 10stripes we are healed.

6     All we like sheep have gone astray;

We have turned every one to his own way;

And the Lord 11hath laid on him the iniquity of us all.

7     He was oppressed, and he 12was afflicted,

13Yet he opened not his mouth:

14He is brought as a lamb to the slaughter,

And as a sheep before her shearers is dumb,

So he 15openeth not his mouth.

TEXTUAL AND GRAMMATICAL

See List for the recurrence of the words: Isa_53:3. נִבְזֶה (comp. Psa_15:4; Jer_22:28; Mal_1:7; Mal_1:12; Dan_11:21). Isa_53:4. אָכֵן. Isa_53:5. חֲבֻרָה–מְחֹלָל everywhere else חַבֻּרָה comp. Gen_4:23; Exo_21:25. מְדֻכָּא Isa_53:6 פָנַע.

Isa_53:2. תֹּאַר like the Latin forma with the special meaning of the beautiful form, comp. Jer_11:16; 1Sa_16:18.——הָדָר in parallelism with תאר spoken of the nature of the environment.——וְנִרְאֵהוּ is neither the same as וַנִּרְאֵהוּ nor to be rendered: “that we may see him,” for the latter words express such an absence of תאר and הדר that the Servant would be altogether invisible. But ונראהו is protasis of a hypothetical clause: and did we look at him, there was no such form that we would have had pleasure in him. Isa_53:3 gives the meaning of the figure used in Isa_53:2 a, and a nearer definition of the homely appearance of the Servant described in Isa_53:2 b. We may therefore regard Isa_53:3 as in apposition with the logical chief-subject of Isa_53:2, which is also at the same time the grammatical subject in the first clause of Isa_53:2 a.

Isa_53:3. נִבְזֶה, which is repeated by way of recapitulation in the last clause of the verse, forms the chief conception. Comp. בְּזֹה־נֶפֶשׁ Isa_49:7,בְּזוּי עָם Psa_22:6; Oba_1:2; Jer_49:15.——In חֲדַל אִישׁים Delitzsch would take אישׁים in the sense of viri spectabiles. This plural occurs again only Psa_141:4 and Pro_8:4. In the Psalm it is used of the wicked. In the Proverbs it is, indeed, used in parallelism with בְּנֵי אָדָם. But in our text the Prophet can hardly intend to say, that the Servant is forsaken only by men of respectability, but not by inferior people. He would represent him rather as forsaken of all, as appears from what follows and Isa_49:7. But it is very much a question whether חָדֵל may be taken in the sense of “desertus.” For Job_19:14 it is said חָ‍ֽדְלוּ קְוֹבַי, i.e., my neighbors have forsaken me. Therefore חָךֵל is not desertus but deserens. It has an active intransitive sense also in Psa_39:5 (let me know what a transitory thing I am) and in Eze_3:27 (he that hears let him hear; and he that forbeareth let him forbear). I therefore agree with Hengstenberg, who regards the expression “as corresponding exactly to the ‘from a man’ and ‘from the sons of men,’ Isa_52:14.” Then the plural would be chosen in order to intimate by the sound of the word the relation to the מֵאִישׁ Isa_52:14 חָדֵל is desinens, חדל אישׁים therefore desinens hominum, i.e., he of men that ceases scil. to be a man. Thus the LXX. render it as regards the sense: εἶδος ἐκλεῖπον παρὰ πάντας ἀνθρώπους; Symm.: ἐλάχιστος ἀνδρῶν; Vulg. novissimus virorum. The explanation of Hahn: avoidance of men (inf. const. as in בְּזֹה־נֶכֶּשׁ Isa_49:7), if not exactly ungrammatical, is still very far-fetched.——מַכְאוֹב occurs in Isaiah only in Isa_53:3-4 of this chapter; in Isa_53:3 it has the feminine ending that never occurs elsewhere; in Isa_53:4 it has the common masc. plural ending (Gen_3:7; Psa_32:10).——ידוע חלי can, of course, mean “the confidant of sickness,” if יָדוּעַ be taken in the sense of מְיֻדָּע Psa_31:12; Psa_55:14, etc., מוּדָע Isa_12:5, מֹדָע Rth_2:1; Pro_7:4 or מֹדַעַת Rth_3:2. But in the only passage where יָדוּעַ occurs beside the present (Deu_1:13; Deu_1:15) it means “the acquaintance,” not in the sense of familiarity, but the man known and respected by all, the vir illustris or insignis. The genitive construction resolves itself into the construction of the verb with the accusative of nearer definition. for = יְדוּעַ חֹלִי ,יָדוּעַ חֳלִי, i.e., who is known in respect to sickness, as one may say נְשׂוּא פָנִים sublatus faciem 2Ki_5:1. אֹבַד עֵצוֹת ἔθνος ἀπολωλεκὸς βουλήν (LXX.) Deu_32:28. תֹּעֵי לֵבָב πλανώμενοι τὴν καρδίαν Psa_95:10, etc.—The explanation “scitus morbi (better edoctus morbum), i.e., as one put in the condition of knowing about sickness” (Delitzsch) seems to me too uncertain and farfetched.——If we were warranted in reading כְּמַסְתּיר, as indeed 4 Codd. do, or in taking מַסְתֵּר in the sense of מַסְתִּיר, we must translate and explain as Hengstenberg does, according to Lev_14:45 : “as one that hides the countenance from us.” But this usage of מַסְתֵּר is not sufficiently attested. It must therefore be taken as substantive (ad form. מַרְפֵא sanatio, מַשְׁחֵת vastatio (Olsh. §199 a) in the abstract sense of “veiling.” But the further question arises, whether the abstract meaning applies directly or indirectly, and whether the words וכמסתר פנים ממנו are to be construed as an independent sentence, or are to be joined with נבזה. If מסתר be taken directly as abstract, i.e., if it be left in its abstract meaning, then one must connect the whole clause with נבזה. For, “according to the veiling of the countenance from him,” would be a sentence without a predicate, to gain which the words must lean on נבזה. But then their position before נבזה is surprising. One would expect וְנִבְזֶה כְּמַסְתֵּר ונ׳, so that the second half of the verse would begin with נבזה as does the first. But נבזה comes after, and, as remarked above, it corresponds to the נבזה beginning the verse, as a sort of relative, recapitulating conclusion, therefore we must take the words ובמסתר פנים ממנו as an independent clause, which is also demanded by the accents. Then we must take מסתר as the abstract for the concrete. Veiling the countenance from him would be=the object before which one veils the countenance. Thus במסתר ונו׳ would be the same as כַּ‍ֽאֲשֶׁר מַסְתִּיר פָנִים מִמֶּנּוּ.

Isa_53:5. והוא is opposed to ואנחנו Isa_53:4 b, and this in turn to the הוּא before נשׂא Isa_53:4 a; so that here we have such a chain of adversative clauses as in Isa_51:12-13, where see.——מְחֹלָל is part. Poal, passive to מְחוֹלֶלֶת Isa_51:9.——The expression מוסר שׁלומנו is to be judged as מוּסַר הַשְׂל Pro_1:3, i.e., “chastisement, education to reason, to a reasonable being” (Hitzig, Zoeckler); מוּסַר חָכְמָה Pro_15:23, “chastisement to wisdom.” תּוֹכַחַת חַיִּים Pro_15:31 “reproof to life.” The construction is analogous to that of the participle in the construct state instead of the connection by a preposition.——חֲבֻרָה. One properly looks for a plural, which also occurs elsewhere (Psa_38:9; Pro_20:30). For one cannot suppose that the Prophet would speak only of one mark of a blow. We must then take the word collectively. Its meaning is “vibex, wale,” the marks left by a blow.——נִרְפָא לָנוּ “healing is to us,” is explained as passive of the causative Kal רָפָא= “to do healing.” On this meaning is founded the construction of רפא with the dative of the person (e.g. Num_12:13; 2Ki_20:5; 2Ki_20:8) and (more rarely) of the thing (Psa_103:3), which occurs along with the construction with the accusative (Isa_19:22; Isa_30:26; Isa_57:18-19, etc.). The word is found used impersonally (i.e., with indefinite subject) in Isa_6:10, where we translate: one brought him healing. Then נִרְפָא is passive.

Isa_53:7. נֶֽאֱלָ‍ֽמָה is, according to the accents, to be treated as a perfect and not as a participle. The perfect is used because it expresses here not a transaction accomplished successively, like the being led, but an accomplished, continuing state, the being dumb, standing dumb.

EXEGETICAL AND CRITICAL

1. Having stated the theme in Isa_52:13-15, the Prophet introduces the people as speaking. They testify what was said by implication Isa_52:15 b, viz. that they have not believed the announcement of the prophets concerning the Servant that they have heard, and have not understood the revelation of the divine power imparted to them (Isa_53:1). Thus it came about that they treated as of no account the Servant of Jehovah who sprang up like a root-sprout out of dry ground (Isa_53:2-3). This mean-looking form of the Servant of God is explained by the punishment of our sins being laid on Him, that through His suffering we might find peace and healing (Isa_53:4-5). While we wearied ourselves in vain to find the way to salvation, Jehovah cast our guilt on Him (Isa_53:6); yet He bore it patiently like a sheep, that mutely suffers itself to be led to the slaughter or to shearing (Isa_53:7).

2. Who hath believed——revealed, Isa_53:1. At first sight that explanation (commended also by Joh_12:38; Rom_10:1616), seems to deserve the preference, that construes Isa_53:1 as the language of the Prophet, by which he expresses the consciousness of having said something incredible to the world. Yet on closer examination we admit that those are right who construe Isa_53:1 as the utterance of Israel. For 1) the perfect would be very surprising in the mouth of the Prophet. One looks for יַאֲמִין from him, whereas in the mouth of the people, who, according to Isa_53:2 sqq., have the historical appearance of the Servant before them, the perfect is quite in place. By this Israel gives confirmation that it has, indeed, not believed the prophetic pre- announcement, and assigns thereby, at the same time, the reason why, in His lowliness, it regarded the manifested Servant as of no account. 2) The word שׁמּעתנו likewise is much more appropriate in the mouth of Israel than of the Prophet. The choice of the word is explained by שׁמעו, Isa_52:15. With reference to this they designate the prophetic announcement imparted to them as שְׁמֻעָה, as a thing heard. This is the fundamental meaning properly corresponding to the form of the word. The same underlies directly the meaning “knowledge report” (Isa_37:7). But as the something heard must at the same time be a something said, the word can, like the Greek ἀκοή, receive the meaning “announcement, preaching,” in which sense we have already had it, Isa_28:9; Isa_28:19. Yet in our text we do not need to have recourse to this meaning, as the original sense suffices perfectly. [The view presented here, taken in close connection with the explanation of Isa_52:15 given above, leads consistently to the following logical connection, viz. It is declared Isa_52:15 b: for they to whom it had not been told shall see, and those who had not heard shall consider. Thereupon the Jews are introduced saying: Who has believed our report (i.e., what was reported us, what we had heard)? and to whom is the arm of the Lord revealed (i.e., to whom has it been made plain that the Lord sent this Servant and had a hand in all that He was and did)? So connected the language of Isa_53:1 appears as an exclamation, which, with what follows, marks the contrast between those that heard and believed a revelation made to others (Isa_52:15), and those that did not believe that revelation, though it was their own (שׁמעתנֹו53:1, a thing heard by us). The language following (Isa_53:2 sqq.) proceeds, as the author says, to give the reason why the speakers did not believe, or rather it describes how they who were told did not believe what others did believe who were not the direct recipients of the prophetic announcement of what was to be. And the description is in terms that show how aggravated and perverse the unbelief was. Thus ver.1 is not simply an indirect statement that none believed, but a double intimation of how some believed, and others, the very ones of whom the contrary was to be expected, did not. This explanation is quite consistent with the facts of salvation, and these facts are so set forth by Isaiah himself and reiterated in the New Testament (comp. Isa_45:1-3; Rom_10:19-21; Rom_11:11-12). And this consideration gives great countenance to the view.—Tr.]

The arm of the Lord is a metonymy for that of which the arm is the organ, viz. the almighty power of God (Isa_52:10). The arm of Jehovah is not only revealed to him who has seen its mighty efficiency a posteriori, but also to him who has recognized a priori what that arm can do. There is, therefore, an outward and an inward revelation of the divine power. The expression has the latter meaning here.

3. For He shall grow——esteemed Him not. Isa_53:2-3.—Israel was ill-prepared to receive the Servant of God when He came. The Rabbins, who in polemics with Christians refer our chapter to the Jewish nation or to individual persons, must, indeed, admit that the ancient Synagogue, whose exegesis was as yet unaffected by these polemics, knew very well of a suffering Messiah (comp. the proofs of this in the writing of Constantin L’Empereur,D. Isaaci Abrabanelis et R. Mosis Alschechi,Comment. in Jesajae prophetiam 30, etc. Lugd., Batav., 1631, in Wuensche,l. c., and in McCaul,l. c., p. 14 sqq.). Yet all quotations from the writings of the ancient Synagogue given by the authors named prove at the same time that even the most ancient authorities acknowledged the suffering Messiah only very reluctantly and with all possible artful turns and distortions. As an example we may cite how Jonatan Ben Usiel, the Targumist, translates Isa_53:2-4; Isa_53:7. Isa_53:2. Et magnificabitur justus coram eo sicut surculi, qui florent, et sicut arbor, quae mittit radices suas juxta torrentes aquarum; sic multiplicabitur gens sancta in terra, quae indigebat eo. Non erit aspectus ejus sicut aspectus communis, nec timor ejus sicut idiotae, sed erit decor ejus decor sanctitatis, ut omnis, qui viderit eum, contempletur eum. Isa_53:3. Erit quidem contemtus, verum auferet gloriam omnium regum: erunt infirmi et dolentes quasi vir doloribus et infirmitatibus expositus. Et cum subtrahebat vultum majestatis a nobis, eramus despecti et in nihilum reputati. Isa_53:4. Propterea ipse deprecabitur pro peccatis nostris et delicta nostra propter eum dimittenter; et nos reputati sumus vulnerati, percussi a facie Domini et afflicti. Isa_53:7. Deprecatus est, ipse exauditus est, et antiquam aperiret os suum, acceptus est. Robustos populorum quasi agnum ad victimam tradet, et sicut ovem, quae tacet coram tondente se, et non erit, qui aperiat os suum in conspectu ejus et loquatur verbum.” One sees that this paraphrase pretty much makes the text say the very opposite of what it intends. The insignificant sprig becomes the splendid, flourishing, holy nation; the homely look of the Servant becomes an aspectus non communis; Isa_53:3, it is indeed confessed that He will be despised, but at the same time He will deprive kings of their fame, and by withdrawing His countenance draw contempt to the nation. Isa_53:4. The substitutionary suffering is transformed into intercession, and those smitten by God are the Israelites. Isa_53:7. Finally, the Servant prays, and, before He opens His mouth, He is heard; the strong, however, among the nations He sacrifices like sheep, and no one dares to open His mouth before Him. Here the suffering Messiah is directly transformed into a victorious and triumphant Messiah. And it is not in a way that makes one say the translator must have had a different reading or have misunderstood. For that neither was the case appears partly from the fact that the other ancient versions agree exactly with the Masoretic text (see Lowthin loc.), and partly from the Paraphrast translating quite correctly when it suits him. But he simply substitutes a Messiah, such as He must be according to his fancy, for the one described in the text, by which he involuntarily testifies, that in his day men indeed found the information of the suffering Messiah in the prophetic writing, but would not understand it. With this agrees admirably the manner in which the disciples of Jesus received the announcement of His impending passion (Luk_9:45; Luk_18:34). Just on this account we say, that the people of Israel were badly prepared when the Servant of Jehovah appeared in the midst of them.

Thus the Servant came up like a sprout before him.לפניו is to be referred to Jehovah, Isa_53:1, and not to the subject of the interrogative clause in Isa_53:1. For the latter mode of expression, even if not exactly incorrect logically, would be very artificial. One would expect לְפָנֵינוּ. The meaning of לפניו, however, is that the Servant of God so grew up before God according to His counsel and will. יֹונֵק is properly “the suckling” (Isa_11:8), but is here used of the tender offshoot of a plant [“precisely like the cognate English word sucker, by which Lowth translates it.”—J. A. Alex.]. יוֹנֶקֶת is every where else used in the latter sense (Job_8:16; Job_14:7; Psa_80:12, etc.). The choice of the expression here is perhaps influenced by the Prophet having in mind the prophecy of Isa_11:1 sqq. There he spoke of the revirescence of the Davidic house reduced to an insignificant root-stock, and how this renewing would be by means of “a rod of the stem of Jesse” and “a Branch from his roots.” Although he does not use there the expression יונק, and only by the way mentions the suckling that plays on the hole of the adder (Isa_11:8), still one sees that in general the Prophet transposes himself back into the sphere of thought of that prophecy. Hence, more plainly than יונק, does כשׁרשׁ recall that prophecy (comp.Isa_11:1-10). As a root can be said to mount up only in the sense of sending forth a sprout or shoot from itself, so ויעל כשׁרשׁ is to be understood of the springing up of such a root-sprout (comp. נֶצֶר שָׁרָשִׁים, Dan_11:7). A root in dry ground has little hope of flourishing. This was exactly the situation of the Davidic royal house at the time Christ was born. When the carpenter Joseph was necessitated by the command of Cæsar Augustus (Luk_2:1) to betake himself from Nazareth to Bethlehem, the house of David and his kingdom were like a root out of dry ground; it had no form nor splendor, and as men looked on him there was no such form that they could have pleasure in him (see Text. and Gram.).

Isa_53:3 (see Text. and Gram.). By what means the Servant was brought to the state that He ceased to be a man, is said by the words: “a man of suffering and noted for pain.”—And as one, before whom one veils the face, a despised one, whom we did not regard. According to Hahn, it is the countenance of Jehovah that is hid. It is true, so far as I know, that, often as there is mention of hiding the countenance as a sign of mourning (2Sa_19:4; Eze_12:6), or of anger (Isa_54:8; Isa_59:2, etc.), or of reverence (Exo_3:6) or in order not to be seen (Exod. 13:45), still our text gives the only instance of doing so in order not to see an object of disgust. Yet this is merely an accident. For the gesture is so natural, and so universal and necessary, for men that there is no need of seeking any confirmation of it in national custom. But the context is decidedly against the view of Hahn. For our passage only speaks of how the Servant of God appeared to men. The outward appearance of a man from whom God hides His face is by no means necessarily that of an ecce homo.

4. Surely he hath borne——his mouth.

Isa_53:4-7. The Prophet leads us from the outward appearance to what is inward. He shows that this pitiable form of the Servant is not an outside corresponding to His interior. It was not He that drew that woful fate on Himself by His own guilt, but, according to God’s will and for our salvation, He bears our guilt, and He bears it with the patience of a lamb.—אָבֵן, “surely,” is best construed here in its simple and natural adversative meaning as in Isa_49:4. As there the Servant’s hope in God’s righteousness is put in contrast with His apparent ill-success, so here to the outward appearance of sinfulness is opposed the inward truth of His innocence and love that suffers for others.—This is done first by declaring the true ground of these sufferings. They are those that we ought properly to have borne. Therefore He took our pains on Himself (נשׂא comp. Mat_8:17ἔλαβεν; Lev_17:16; Lev_20:17; Lev_20:20, etc.), and bore our sufferings (Mat_8:17ἐβάστασεν). When Matth. l. c., refers these words to the trouble that the Lord underwent in healing crowds of sick-folk of every sort, it is not thereby affirmed that only in that sense did He bear our sufferings and pains. For the evangelist certainly saw in the passion of the Lord the chiefest fulfilment of our prophecy, as well as did Christ Himself (Luk_22:37) and Philip (Act_8:28 sqq.) and Peter (1Pe_2:22 sqq.). But we learn from that citation in Matth., that we are not to refer our passage exclusively to the passion of the Lord. In the second half of Isa_53:4, the Prophet by no means repeats merely the thoughts to which the first half was set in antithesis. He adds an essentially new ingredient. For while Isa_53:3 only says: “we esteemed Him as nothing,” it is said in Isa_53:4 : but we esteemed Him stricken, smitten of God and afflicted. In נָנוּעַ has been justly detected an allusion to the plague of leprosy, which in Hebrew is especially called נֶנַע (Lev_13:3; Lev_13:9; Lev_13:20 sqq.; 2Ki_15:5). At the same time one involuntarily recalls Job, of whom his friends entertained the same opinion that the people of Israel express about the Servant of Jehovah (comp. Job_2:9; Job_4:7; Job_8:3, etc.). The position of “God” between “smitten” and “afflicted” intimates that both are referred to God’s doing. The Rabbins reproach Christians with proving from מכה אלהים that the Messiah is both a smitten one and God. To this L’Empereur (p. 7 of the work named above at Isa_53:2-3) replies to Abrabanel and Alschech in defence of Christians, that they know very well how to distinguish between convenientia and regimen (i.e. st. absol. and st. constr.).——Wuensche calls attention to the fact, that the thought that the Servant of God took on Himself our guilt occurs no less than twelve times in one chapt.: viz., 1) “He bore our sickness,” Isa_53:4 a; 2) “He carried our griefs,” Isa_53:4 a; 3) “He was wounded for our transgressions,” Isa_53:5 a; 4) “He was pierced for our iniquities,” Isa_53:5 a; 5) “The chastisement of our peace was upon Him,” Isa_53:5 b; 6) “By His stripes we were healed,” Isa_53:5 b; 7) “Jehovah laid on Him the iniquity of us all,” Isa_53:6 b; 8) “For the transgression of my people He was stricken,” Isa_53:8 b; 9) “When thou shalt make His soul an offering for sin,” Isa_53:10 a; 10) “And He will bear their iniquity” Isa_53:11 b; 11) “And was numbered with the transgressors,” Isa_53:12 a; 12) “He bore the sins of many,” Isa_53:12 b. From this appears what eminent importance the Prophet attaches to this thought, and how he cannot leave off extolling this wonderful display of the self-denying love of the Servant of God to men.

Isa_53:5. The description of the Servant as pierced and crushed, plainly intimates that the Prophet thinks of Him as mortally hurt, which is, moreover, confirmed by “He was cut off,” etc. (Isa_53:8), and by the mention of His burial (Isa_53:9), and awakening to life (Isa_53:10), and finally by the unmistakable “He hath poured out His soul unto death” (Isa_53:12).—מִפְשָׁעֵינוּ מֵעֲוֹתֵינוּ; as מן does not=ὑπό, but is=ἀπό, our sins and iniquities are not the direct origin of His being pierced and crushed, but only the indirect cause of it (Del.).—As יָסַר or יִסַּר, is very often used in the sense of “to punish,” and is used in particular of the punishments that God decrees against sin (comp. e.g., Lev_26:28; Psa_39:12; Jer_10:24; Jer_30:11), we must refer מוסר to the first half of the verse, and must regard this being pierced and crushed for the sake of sin as the punishment that rests on the Servant to the salvation of His people. For שָׁלוֹם stands here evidently on the one hand in antithesis to the wounds and stripes, on the other parallel with נִרְפָא, so that the sense is salvum esse, salus, healing, salvation, corresponding to the fundamental meaning of the word. The second half of the verse, like the first, consists of two members that are parallel in meaning.

Isa_53:6 explains how it comes, that the Servant of God, though innocent Himself, has yet to bear the guilt of men. “All we,” says Israel, “like lost sheep have gone astray; we have turned every one to his own way.” No distinction is observable here between true and apostate Israelites. There is rather an expression of universal sinfulness. Or did the Servant of God appear only for the apostate? Did, perhaps, “the true worshippers of Jehovah” need no expiation for their sins? That would be a contradiction of the universal Biblical view, that Paul so emphatically utters with special appeal to Old Testament passages (Rom_3:9 sqq., comp. Psa_14:3; Psa_53:4; Isa_59:2 sqq.). No, Israel so speaks in the name of all its members. And it seems to me, that Israel has not merely its Babylonian forsakenness in mind, but the total character of its moral status in all times. For it seems to me that the words, Isa_53:6 a, according to the whole context, are to be referred, not to the outward, but to the inward condition, the state of the heart. In fact it is of the sins of the people that the context speaks, which the Servant is to bear. Wherein these sins consist is stated Isa_53:6 a, viz., that the Israelites were all of them wandering sheep, that had forsaken their shepherd (comp. Num_27:17; 1Ki_22:17; 2Ch_18:16), and were going their own self-chosen way, that gratified the flesh, כלנו and the corresponding אישׁ לדדבו the Prophet utters with the greatest emphasis. Sinners they all are, even the prophets and the pious. Does not Isa_6:5 exclaim: “woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips”? Thus all of them may, in a certain sense, be more or less compared to sheep, that strayed away behind their shepherd (comp. Num_14:43, etc.), an went their own way (Isa_65:2; comp. Isa_42:24 and Isa_56:11, where the same words are used). Of course they were divided into misleaders and misled (comp. Jer_1:6-7; Eze_34:2 sqq.). In fact under some conditions the הִתְעָה is ascribed to the Lord Himself (Isa_63:17).

Israel, therefore, has sinned, and the Servant of God is punished. How does that hang together? Did the Servant, perhaps, accidentally come into the domain of the evil that should come on Israel for the punishment of its sins? By no means. God intentionally laid on the Servant the guilt of Israel. פָנַע means undoubtedly, “to strike, to hit against one, impingere, obvenire,” in a hostile as in a friendly sense. That is, of course, wonderful, that the sufferings that strike the Servant of God are such as properly ought to strike us, the wandering sheep, but which the hand of God diverts and suffers to fall on His head. If now the object of this procedure was not to make the just punishment strike the Servant for imputed guilt with the same inward necessity with which it would have struck the actually guilty, and, in fact, that these guilty ones under certain conditions might be free from punishment, then I see not how the Prophet could say: “Jehovah laid on Him the iniquity of us all.”—By that it is surely not said that the Servant “let Himself experience the violent death [occasioned] through [men’s] enmity against God,” but that God laid on Him the guilt of us all. What an injustice! Who without the least fault will let himself be loaded with the burden of another’s faults to his own ruin? Who does not at least protest against it with all his might by word and deed? The Servant of God does not protest. He is dumb. If the ideas נִנַשׂ and נַ‍ֽעֲנֶה were meant to be regarded as of equal value and more rhetorical repetition, it must read נִגּשׂ הוּא וְנַעֲנֶה. The placing of וְ before הוּא and the participle gives the clause the character of a conditional clause and simultaneously makes prominent the subject. נָגַשׂ is “urgere,” “premere.” It is commonly used in respect to violent oppressors (comp. Isa_3:5; Isa_3:12; Isa_9:3 and the נֹגְשִׂים of the Israelites in Egypt, Exo_5:6 sqq.). In respect to this “oppression” the Servant maintains a passive attitude. Yet there is also a certain activity on His part, i.e., so far as He willingly submits Himself. This is expressed by והוּא נעגה. We can therefore translate: He was oppressed (the doing of another), while He (the doing of the Servant) willingly submitted Himself. Hence the Niph. נִגַּשׂ is a pure passive Niph., while נַעֲנֶה is reflexive. This willing submission is emphatically portrayed by a double figure. But because the silent suffering of the Servant (comp. 1Pe_2:23) would be made prominent, that is twice said of Him which is an index of the patience of the sheep both in the slaughter and the shearing, viz., He did not open His mouth.—And indeed this phrase is put before as if it were a thesis, to be illustrated by examples, and then it follows at the close as designation of the general truth drawn from the special facts. שֶׂה, properly nomen unitatis as צֹאן, designates here a single, and that a male sheep, such as was prescribed for sacrifice (Exo_12:5, etc.).רָחֵל is the grown mother-sheep, as lambs were not shorn. The figure of the dumb sheep occurs again Jer_11:19 also Psa_38:14-15 (Psa_38:13-14); Psa_39:10 (Psa_39:9)). In the New Testament several passages refer to the present one: Mat_26:63; Mat_27:14; Mar_14:61; Mar_15:5; Joh_1:29; Act_8:32.

Footnotes:

[1]Or, doctrine.

[2]Heb. hearing.

[3]he came up.

[4]we saw.

[5]Despised and ceasing to be man.

[6]noted for pain.

[7]Or, he hid as it were his face from vs.

[8]Heb. as an hiding of faces from him, or from us.

[9]Or, tormented.

[10]Heb. bruise.

[11]Heb. hath made the iniquities of us all to meet on him.

[12]wittingly bowed himself.

[13]And.

[14]As a lamb is brought to the slaughter.

[15]opened.

[16][There is no need of making it appear as if one must choose between the interpretation of John and Paul on the one hand and that of the Author and other commentators on the other. For as Delitzsch, in loc., says: “The references to this passage in John and Romans do not compel us to assign ver.1 to the Prophet and his comrades in office.”—TR.]

3. THE EXALTATION OF THE SERVANT TO GLORY

Isa_53:8-12

8          He was taken 17from 18prison and from judgment:

And who shall declare his generation?

For he was cut off out of the land of the living:

For the transgression of my people 19was he stricken.

9     And 20he made his grave with the wicked,

And with 21the rich in his 22death;

Because he had done no violence,

Neither was any deceit in his mouth.

10     Yet it pleased the Lord to 23bruise him;

He hath put him to grief:

24When 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     25He shall see of the travail of his soul, and shall be satisfied:

By his knowledge shall 26my righteous servant justify many;

27For he shall bear their iniquities.

12     Therefore will I 28divide him a portion with the great,

And he shall divide the spoil with the strong;

29Because he hath poured out his soul unto death:

And he was numbered with the transgressors;

And he bare the sin of many,

And 30made intercession for the transgressors.

TEXTUAL AND GRAMMATICAL

Isa_53:8. יְשׂוֹחֵחֵ Pil. only recurs again Psa_143:5. Usually construed with בְּ, the word is found as here joined with the accusative of the thing Psa_145:5; with the accusative of the person addressed, as it seems, Pro_6:22.—מִפֶשַׁע, the מִן here is causal, as in Isa_53:5.—Since לָמוֹ, according to Isa_44:15 (comp. Ewald, § 247 d), can certainly be used as singular, all the explanations are superfluous that would refer it to the people of Israel and take נֶגַע in various senses as in apposition with the whole preceding clause, or with some single word of it. Hence we may follow the Masorets who separate מפשׁע עמי from what precedes, and connect it with נגע למו. Thus מפשׁע עמי is to be explained according to Isa_53:5, and נגע according to נָגוּעַ Isa_53:4.

Isa_53:9. There is not the least grammatical difficulty about translating וַיִּתֵּן with the indefinite subject “they” (comp. Isa_6:10; Isa_7:24; Isa_8:4; Isa_10:4; Isa_14:32; Isa_18:5; Isa_21:9; Isa_33:20; Isa_34:11; Isa_45:24). All the explanations that would make the subject to be the people or God or the Servant Himself are forced and unnecessary. The greatest difficulty is in בְּמֹתָיו. All the ancient versions express the idea “death.” LXX: καὶ δώσω … . τοὺς πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦ. Vulg.: et dabit impios pro sepultura et divitem pro morte sua, which Jerome and Theodoret, understand of giving over the Jews to the power of the Romans. Abenezra, first with a יֵשׁ אֹמְרִים mentions the view, that במתיו here as בָּמוֹתֵימוֹ Deu_33:29 is to be taken in the sense of aedificium super sepulcro erectum synonymous with קבר. Among moderns, Beck, Ewald and Boettcher (De inferis § 79 sqq.), have approved this view. It is doubtless the most satisfactory according to the context, and it seems almost demanded by the parallelism. But there are grammatical objections, for 1) the word must be pointed בָּמתָיו if it were derived from בָּמָה “the height;” 2) במה has nowhere the meaning “grave mound,” although the Greek βωμός, which means altar and grave mound, offers an interesting parallel. As long as the Masoretic pointing cannot be proved false we must derive במתיו from מוּת, though it may not give a satisfactory sense. The predicate וַיִּתֵּן and the object קברו we must regard as applying also to the second member of the clause: and they gave with the wicked his grave, and with a rich man. On the other hand the qualification of time also extends backwards to the first member of the clause. For it does not suit to take ואת עשׁיר ב׳ּ as an independent clause: “and He was with a rich man in His death,” for then הָיָה or הוּא must follow עשׁיר, nor does it suit to refer במתיו only to את עשׁיר, because a corresponding designation of time is wanting in the first member of the clause. במתיו would then answer to the בְּמוֹתוֹ 2 Chron. 22:38 which denotes “when He was dead,” or to the בְּמֹתָם, Lev_11:31-32; Num_6:7. The plural מֹתִים, however, has an analogy in Eze_28:10, where it is said: מוֹתֵי עֲרֵלִים תָּמוּת (comp. the like-meaning חָלָלמְמוֹתֵי ibid. Isa_53:8, and מְמוֹתֵי תַֽחֲלֻאִים Jer_16:4). מוֹתִים is the state of death consisting of a number of particulars or degrees. Thus, as is well-known, the Hebrew is wont to designates relations of time and space. The plural מותים is therefore the same as in חַיִּים “life,” נְעוּרִים “the time of youth,” בַּחֻרִים “age of young men,” זְקֻנִים “old age,” סַנְוֵרִים “state of blindness.”—עַל לֹא המם, the rendering “spite of” is not grammatically supported. For all the passages that are cited in proof (Isa_38:15; Job_10:7; Job_16:17; 1Ki_16:7 comp. Ewald § 217 i; 222 b), on closer examination demand the meaning “because, on account of.”

Isa_53:10. The construction חָפֵץ הֶֽחֱלִי, not taking החלי as equivalent to or miswritten for הֶֽחְָלִי, could not in itself seem strange. For it is no uncommon thing in Hebrew for a verb depending on another verb as object, instead of being subordinated in the infinitive, to be co-ordinated in the same verbal form. Comp. הוֹאִיל בֵּאֵר coepit inscripsit instead of coepit inscribere (Deu_1:5), אוֹסִף אֲבַקְשֶׁנּוּ pergam quaeram instead of pergam quaerere (Pro_23:35); comp. Lam_3:3; Hos_5:11; Isa_52:1; Jer_49:19; Zep_3:7; Lam_4:14.—But there occurs here the modification that between the dependent and the governing verb there is inserted an infinitive, that on the one hand seems to make that co-ordinate verb superfluous, on the other contains what the other wants, viz.: the designation of the object, i.e., the suffix. We will accordingly have to take דכאו החלי together, so that both words complete one another. The Hiph. החלי as causative conjugation has דכאו for its object, by which the latter is defined in respect to manner. From חָלִָה may be assumed a secondary form חָלָא after תֲּֽחֲלֻאִים Jer_16:4; from this would be the Hiph. הֶחֱלִיא, and by rejecting the א, הֶחֱלִי like the form הֶֽחֱטִי 2Ki_13:6 (Green, § 164, 1). The meaning of חָלָה is doluit, dolorem sensit. The Hiph. will accordingly mean “to give a painful sensation, make painful.” Thus we read Mic_6:13; הֶֽחֱלֵיתִי הַכּוֹתֶךָ “I make painful the beating thee;” Hos_7:5; הֶֽחֱלִי שָׂלִים חֲמַת מִיַּיִן “the princes make painful heating from wine,” i.e., they bring about painful heating from indulgence in wine. So we may here render החלי דכאו; He made painful the crushing Him, i.e., He crushed, beat Him in a painful way.—אִס־תָּשִׂים is quando posueris. There can be no doubt about the imperf. having the meaning of the fut. exacti (Amo_6:9; Job_8:18; Job_22:13). As regards the meaning of אָשָׁם, it is certain that it means “guilt offering” (comp. Umbreit, Die Suende, Beitrag zur Theol. d. A. T., 1853, p. 54 sq.). But one must not urge a sharp distinction between it and חַטָּאת. We read immediately after חטא־רבים נשׂא, etc., certainly the Prophet does not speak here according to the rules of the theory of sacrifices. I think that the effort to accumulate the s sound, and to gain a likeness of sound with תשׂים was not without its influence in the choice of the words in the little clause אס־תשׂים אשׁם נפשו. שִׂים is used in connection with offering a sacrifice Eze_20:28. Comp. the New Testament phrase τιθέναι τὴν ψυχήν Joh_10:12; Joh_10:15; Joh_10:17-18; Joh_13:37-38; Joh_15:13; 1Jn_3:16.

Isa_53:11. מעמל (see List), the מִן I would not construe as causal with Delitzsch, for not the labor He endured, but the inmost being of the Servant is the ground of His exaltation (comp. Act_2:24). One will have to take מִן either temporally (=statim post comp. Isa_24:22; Psa_73:20 and מִקֵּץ, e.g., Gen_41:1), or locally—to take out of the tribulation. יִרְאֶה specially favors the latter construction.—יראה ישׂבע is an instance of the same construction as that of חפץ החלי explained at Isa_53:10 above. It is analogous to רָאִיתִי אוּר Isa_44:16.

Isa_53:12. For the expression אחלק לו ברבים there is only one parallel In the Old Testament, viz.: Job_39:17, where it is said of the ostrich: לֹא חָלַק לָהּ בַּבִּינָה “God gave it not a share in understanding.” In this, בינה is conceived of as a territory to be distributed in which God assigned not the ostrich a חֵלֶק, a portion. Accordingly here, too, רבים must be regarded as a region that God divides out: I will assign Him a חֵלֶק on or in the region that consists in רבים. But then the Servant would only be a partaker along with many equals. His whole reward would consist in His not being excluded from the partition. We must notice that in Job the Kal is used, while we have here the Piel. The later can have a causative meaning=make חֵלֶק “make, give a share,” and the prefix בְּ can refer to this substantive idea חֵלֶק and introduce just that wherein the חֵלֶק consists. As is well-known בְּ is often used in making specifications (Gen_7:21; Gen_9:2; Gen_9:10, etc., comp. 7:4; 20:22).—Against the explanation of את־עצומים (see Exeg. and Crit.), the grammatical objection may be raised perhaps, that the nota acc, as a rule stands only before the definite noun. But, on the other hand it is to be remembered that the definite article is often wanting, where the word as a general designation is already rendered definite by the sense (comp. Isa_1:4; Exo_21:28; Pro_13:21; Job_13:25).—הערה is Hiph., from עָרָה (see List). The meaning of the Hiph., as of the Piel is “evacuare, effundere, to empty, to pour out, flow out.” The word is used again of the soul Psa_141:8.—נִמְנָה is taken by many here as Niph. tolerativum=He let Himself be numbered, although elsewhere this Niph. is used as simple Passive, Gen_13:16; 2Ch_5:6; Ecc_1:15.—והוא is, as to form, a departure from the dependence on תַּחַת, though as to substance the clauses והוא נשׂא and יפגיע are just as much causal as both those that precede them. The Hebrew shuns long chains of subordinated clauses; it prefers parataxis to syntaxis (comp. Ewald, § 339 a).

EXEGETICAL AND CRITICAL

1. With Isa_53:8 comes a transition. The Prophet perceives that the Servant of God will be released from the distress, and that from then onward His continuance will be endless. These words stand first like a theme. But the Servant will not go on living on the earth among men that live there, for, on account of the sin of the people He is taken away out of the land of the living (Isa_53:8). They have buried Him, too, but honorably, because He never used violence nor deceit (Isa_53:9), and His destruction was only in consequence of the divine decree. When, now, the Lord will have made a sin-offering of the soul of His Servant, the latter will prove to be the head of a new generation, He will continue to live forever, and Jehovah’s counsel will be accomplished by Him (Isa_53:10). After tribulation and necessity He will find His satisfaction; by His insight He will help many to righteousness and He will carry their guilt (Isa_53:11). Therefore Jehovah will assign to Him the great multitude, and He will divide the strong as spoil—all this as reward for having given His life to death, having been reckoned among transgressors, having borne the sins of many, and continually praying for transgressors.

2. He was taken——prosper in his hand. Isa_53:8-10. Having set forth, in what precedes, what and how the Servant will suffer, we are now told what kind of a turning of the scale shall happen after the suffering is accomplished. עֹצֶר, found again only Psa_107:39; Pro_30:16, is undoubtedly “coarctatio, restraint, oppression”. Having a general meaning, the word can also mean imprisonment, but it does not mean exclusively confinement. מִשְׁפָּט conjoined with עצר, can only mean judicial procedure. We may even take the two words as a sort of hendiadys. For “oppression and judgment” is just an oppressive, violent, unjust judicial procedure, “unrighteous administration of justice”, as Delitzsch says. I cannot see why לֻקַּח should not mean “He is taken away”. It means the same as in Isa_49:24 (25). As there it is asked: can the prey be taken away from the strong? so here it is said that the Servant shall be taken away from the power of unrighteous oppression. This is one, the negative side of the transition. The positive side is stated in the words: and his generation who will think and declare? Every thing here depends on recognizing the theme-like character of the first part of Isa_53:8. Then the mention of his living on will not appear to be a “premature” thought. דּוֹר is manifestly, as to sense, an allusion to the theocratic promise, Exo_20:5-6; Deu_5:9-10, and in respect to the sound an allusion to Deu_7:9 (“which keepeth covenant and mercy——to a thousand generations”). Whatever may be the fundamental meaning of דּוֹד, it any way means the γενεά, the generation, and that in various senses. From a temporal point of view, the members of the great chain to which one may compare the human race, or nation, are called דור with reference to the generations that succeed one another. Hence both past (comp. Isa_58:12; Isa_61:4) and future (comp. Exo_3:17; Exo_23:14, 31:41, etc.) generations are called דורות. Thus there is mention of coming and going generations (Ecc_1:4), of “another generation” (Psa_119:13), of a first, second, third, etc., generation (Deu_23:3-4; Deu_23:9). Hence דוֹר can mean also the present generation, contemporaries (Num_34:13, etc.). But because every such generation has a character common to it good or bad, the word acquires also an ethical meaning, and designates a generation as a whole of this or that kind. Hence the meaning, “kind, race” (Jer_2:31, etc.). But because a generation is always the product of another, or also of a head of a race, it involves necessarily the idea of descent, posterity. Hence to the people of Israel may be said “your generations”, i.e., your coming posterity (Lev_23:23), or: “to you and your posterity” (לכם או לדרתיכם, Num_9:10). But the total of the generations of posterity can be comprehended as a whole, and this whole be called דּוֹר. Comp. Psa_22:31, where דור in this sense stands between זֶרַע and עַם נוֹלָד; Psa_71:18. And such is the meaning of the word here (LXX. γενεὰ αὐτοῦ, Vulg. generatio ejus). “His generation” are those descended from him conceived as a unit. This is the meaning of דּוֹר in Isa_53:10. Therefore the words: “he shall see his seed, he shall prolong his days” is not empty repetition, but explication of the particular intimated in the theme of the discourse. According to the most ancient Old Testament representations, as found in the Pentateuch, there is no continued living in the world beyond. Hence, excepting long life on earth, posterity is for each person the highest wish and happiness. Without posterity, to die is the same as to be condemned. Numerous, measureless posterity means the same as everlasting life. Hence the lawgiver threatens those that transgress Jehovah’s commandments with visitation on children in the third and fourth degree, thus extinction in the third or fourth generation. On the contrary he promises those that keep the commandments, that the Lord will be gracious to them to a thousand generations (Exo_20:5-6). The Prophet’s thought here connects with this representation, and hence he uses דּוֹר, and not זֶרַע. To him whom men thought to exterminate, the Lord promises דור, posterity, a race that shall descend from him, but of a peculiar kind, as appears from what follows (“for he is taken away,” etc.). Who is able to think out and declare the manner of this race?—For the ideas “to think and to declare” both lie in שִׂיחַ. It is a poetic word, belonging to higher and choice style, that is used partly of meditative contemplation (Psa_55:18; Psa_77:4; Psa_77:7; Psa_77:13; Psa_119:15; Psa_119:23; Psa_119:27; Psa_119:48, etc.), partly of uttering the thoughts (Psa_69:13, comp. Pro_6:22).

When a man is dead he is past begetting posterity. But it is otherwise with this wonderful Servant of God. Hence the nature of His posterity is so inexplicable, because He will have it after He is cut off from the land of the living. גָּזַר (see List) is “to cut,” “to hew,” both “to cut through” (1Ki_3:25 sq.; 2Ki_6:2), and “to cut off,” “to sunder” (2Ch_26:21), always, however, with the secondary idea of cutting off sharp or smooth. “Land of the living” is the earth, the dwelling-place of men in the flesh (Deu_12:1; Deu_31:13; 1Ki_8:40), and stands in antithesis to Sheol, the dwelling of the departed, the shades (comp. Job_28:13; Psa_27:13; Jer_11:19; Eze_26:20; Eze_32:23 sqq.). Why He was so clean cut off from the land of the living the Prophet states in words that recall Isa_53:4-5. We have already remarked that the Prophet surprisingly often and certainly on purpose repeats the thought that the Servant must die for the sin of His people. On account of the sin of my people is a plague to Him. It must be remembered that נֶגַע (used especially Leviticus 13, 14 of the “plague of leprosy”) beside the meaning of divine punitive judgment, includes that of leprosy.—The Prophet also gives intimation concerning the burial of the Servant. But it is obscure. One gets the impression as if the persons that attended the last stage of the Servant’s earthly history were confused in the Prophet’s view. We cannot be surprised if the Prophet sees forms and scenes whose nature and meaning he does not himself understand. But still his delineation always appears correct to those who are able to test it by the fulfilment. Here we might say that he saw the wicked, in whose company the Servant of God died, so near together with the rich man in whose grave he was laid, that he construes the relation of all these persons as fellowship with reference to the burial. Yet we do not know where the two malefactors were buried with whom the Lord was crucified. For that they were buried we may definitely conclude from Joh_19:31, and from what Josephus says of the care of the Jews for the burial even of those who were capitally punished (“so as also … to take down and bury those crucified before the setting of the sun,” Bell. jud. iv. 5, 2). But if they were buried near the place of execution, then their grave was near to that of the Lord, and thus in general the Prophet’s representation appears correct. אֵת undoubtedly means “with” also in a local sense (comp. Gen_19:33; Lev_19:13; Job_2:13; Jdg_4:11; 1Ki_9:26). He is buried with a rich man that lies in the rich man’s grave, as much as He is buried with the wicked, who has His grave near theirs. F. Philippi, whom Delitzsch quotes, has justly remarked that the honorable burial with a rich man makes “the beginning of the glorifying (of the Servant) that begins with His death.” He receives such a burial after severe suffering and a shameful death, because (see Text. and Gram.) He used no violence nor was guile in His mouth. Similar language is found Job_16:17. חמם and מרמה are found conjoined as here, Zep_1:9. “But Jehovah was pleased to smite Him painfully” does not begin a new thought, but connects closely with what precedes, and forms a conclusion. “When thou shalt have made His soul,” begins a new chain of thought: the Servant is buried with a rich man because He had done no wrong, but only Jehovah had decreed to crush Him. The honor put upon the Servant therefore had its ground 1) in that He had done nothing bad, 2) in that His suffering was only in consequence of a divine decree. Guilt and punishment were in themselves something quite foreign to the sinless One; independent of that a divine decree would impose on Him the crushing load of sickness, of pain.

What is subject in the words אם תשׂים אשׁם נפשׁו? As the suffix in נפשׁו can only relate to the Servant, He cannot be the subject, but only either “soul” or Jehovah. To take the people as subject (Hofmann) is forced and without ground in the context, though I cannot urge against the view that the people are here the speakers. For they cease to speak, Isa_53:6. From Isa_53:7-10 the Prophet speaks. If “soul” be taken for subject (as by most expositors: Maurer, Umbreit, Stier, Hengstenberg, V. F. Oehler, Ebrard, Delitzsch,etc.), several objections appear. First of all it is an unusual mode of expression to say the soul has brought a sin-offering. If that points to an antithesis in Himself, one cannot understand why just the soul should be elevated into antithesis to spirit or body. But if “His soul” is as much as to say, “He Himself as contrasted with others,” still it must be said what He offered in sacrifice. For if He brought any sort of offering that another also could bring, then that is nothing that deserves to be made prominent. But if it would be intimated that He sacrificed what others could not, viz., Himself, then that needs to be expressly said. Many, indeed, (Stier, Hahn,etc.), suppose that this idea is contained in the words themselves; for if the Servant, in so far as He is a living soul, makes a sacrifice, then He gives just Himself as a living soul away unto death. But that is by no means a necessary consequence. For then תשׂים אשׁם נפשׁו would only be another way of writing יָשִׂים אָשָׁם. But would these words imply that He offered Himself? V. F. Oehler urges this very tellingly against Hengstenberg, Stier, Hahn, but overlooks the fact that he condemns his own view. For he gets the “soul” as subject from the context, while the others would take it from the words themselves. But that just the chief thing remains unsaid, is against his view as it is against theirs. Or is שִׁים the same as “to set one’s self,” as Knobel would have, appealing to Eze_23:24; 1Sa_15:2; 1Ki_20:12? But in the places cited שׁים is used causatively=“to make a station, take a station.” And this causative use requires that an object beside that which is inherent be not named. How would one combine אשׁם with that inherent object? In short, if נפשׁו is subject, then it is not said what the Servant brings as a sin-offering, and one cannot understand why the Prophet did not write simply יָשׂים.—I believe (with Hofmann and Delitzsch in their earlier editions, and with Hitzig, but in another sense than his) that Jehovah is subject. The abrupt change of person need give no surprise. We have already had many examples of how common this is to the language in general, and to Isaiah in particular. Comp. Isa_2:6; Isa_14:30; Isa_33:2; Isa_33:6; Isa_41:1; Isa_42:20; Isa_45:8; Isa_45:21; Isa_52:14. Already in Isa_53:6, “Jehovah laid on Him the iniquity of us all,” says that Jehovah gave up His Servant that He might take on Himself the guilt and punishment of the sinful people. Essentially the same is said in the words “He was pleased to smite Him painfully.” For that this means here a smiting to death and not mere sickness as some would have it, is as certain as that the cause of this death was the sin of the people (Isa_53:8פשׁע עמי). But, it is replied, the expiation is offered to God, he does not perform it himself. That is true. But for this reason it is still possible that God may provide the beast of sacrifice, as in the case of Abraham, Gen_22:8; Gen_22:13. The Prophet, indeed, did not know how that could happen. But we, who see the prophecy in the light of its fulfilment, do know (Joh_3:16; 2Co_5:21). According to this exposition we can understand why the Prophet did not avoid the abrupt change of person. Had he written יָשִׂים instead of תָּשִׂים, undoubtedly the Servant would have been taken for subject of the clause. Just that He would avoid, and therefore speaks of Jehovah in the second person in spite of His being before and afterwards spoken of in the third person.——But death shall not swallow up the Servant of God. He shall be taken from “oppression and judgment” (Isa_53:8), and become the progenitor of a new race. For here the Prophet connects back with the thought of Isa_53:8, that was put first as the theme. Here, too, we learn what we are to understand by תּוֹר of Isa_53:8. Seed, posterity shall the Servant see.—There underlies the expression, and also the following: He shall prolong His days, primarily the Old Testament representation of life, viz., that the life-necessity of the pious is satisfied by a long life on earth (comp. “that thy days may be long” Exo_20:12; Deu_4:40; Deu_22:7, etc.) and numerous posterity. But he that has these lives to see children’s children (Gen_50:23; Job_42:16; Psa_128:6). Yet, though the Prophet’s thought has this connection, it is in the nature of the Servant of God that the Old Testament letter must in Him be fulfilled in a higher sense. His posterity comes not by fleshly generation, but by a life-communication of another sort. How this will be the Prophet does not say. But we can perceive from מי ישׂוחח “who will think and declare,” Isa_53:8, that he treats here of a life, and answering to it also, of a communication of life of a high and wonderful kind. But the Servant of God will do more than merely live and communicate life. He will also work and create. What was pleasing to God (חֵכֶּץ comp. Isa_44:28; Isa_46:10), His counsel and will, shall find its realization by the hand of the Servant (comp. Isa_54:17; Isa_48:15; Isa_55:11).

3. He shall see——transgressors, Isa_53:11-12. In Isa_52:13-15 God was the speaker; Isa_53:1-6, the people of Israel speak; 7–10 the Prophet speaks. The concluding word is put again into the mouth of God Himself. Also in their contents Isa_53:11-12, have a great resemblance to Isa_52:3-15 as we shall see. Only in Isa_52:13 and in Isa_53:11 is He that is the subject of the whole prophecy named by His honorable title, and both times the form is my Servant. This my expresses high honor. Not men, but God Himself, with His own mouth, applies to the Servant this honorable title here at the culmination of this prophecy relating to Him.

Isa_53:11 connects with what precedes, and continues the description of the ascent from lowliness to highness. The tribulation was night, in which one saw nothing (comp. Isa_50:10). The seeing shows that it grows light (see Text. and Gram. on מצמל). It is possible that the Prophet combines both constructions [the temporal and the local meaning of מִן, viz. “after and away from out of the tribulation of His soul He shall see”], which we are not able to reproduce in our language. Is בדעתוcognitio sui or cognitio sua? I believe with most expositors that the former is meant. For the latter only Mal_2:7 can be quoted; and there it is doubtful whether we ought to render conservant or custodiunt cognitionem. As the lips are not the seat of knowledge, the latter is more probable, and then the sense would be: the mouth of the priest must reprove those that depart from right knowledge. But then דעת is not doctrine, but knowledge. And so also in our text the assured meaning “cognitio,” therefore in the passive sense “cognitio sui” is to be preferred. Without knowledge, indeed, there is also no faith (Rom_10:14).—צַדִּיק is “as a righteous man.” הצדיק is causative Hiph.: “to prepare righteousness;” hence the construction with לְ. As the one that has the righteousness, He can be the means of others obtaining it. Here, also, the Prophet can hardly have understood the deep import of his words. For we cannot assume that he had a clear knowledge that the “righteousness that avails with God” would be alone in the possession of Him who acquired it by His blood (Rom_3:21-26).—לָרַבִּים, “to many,” answers to the New Testament τοῖς πολλοῖς (e.g.Mat_20:28; comp. 1Ti_2:4; Rom_5:18, where for οἱ πολλοὶ is simply πάντες). It expresses the majority, the great mass, compared with which single exceptions vanish, and in so far it is almost the same as “totality.” עונתם יםנל, He will bear their iniquities, cannot relate to that “bearing” that consists in sufferings in the place of others (Isa_53:4). For we are here in the condition of glory. Hence “to bear” here can only relate to that priestly bearing that the Mediator accomplishes by the ever-continued presentation of His merit before God (Heb_7:25). It is identical with “He will make intercession for the transgressor,” Isa_53:12.

Isa_53:12. לכן introduces a concluding inference from what precedes. But what was previously represented (Isa_52:14-15; Isa_53:8; Isa_53:10-11) as a suitable transition from bad to good appears now directly as a reward, and the situation of Isa_53:12, into which the Servant is translated as a reward for His suffering, appears as that of a ruler. For a great territory and glorious spoil are given Him. The first clause may be rendered: Therefore I will assign Him a part that shall consist of the many (see Text. and Gram.). Therefore the many themselves (taking the word in the same sense as in Isa_53:11), or the totality, shall make the region, in the assignment of which shall consist the Servant’s reward. The rendering: “I give Him a part among the great,” is not at all exactly conformed to the passage in Job. In Job בְּ marks the region on which or of which a share is given; but this explanation takes בְּ as marking the fellowship that the Servant is to share. If it be urged against our explanation that He that gets the whole cannot be said to get a part, it may be replied, that, in antithesis to the single parts, the whole, i.e. the highest power over all single parts, can be assigned to one. It is a result of this highest power when He that is entrusted with it on His part takes in hand the distribution of the individual parts of the spoil to His subjects. This is the meaning of the following words, which speak no more of a share that the Servant receives, but of the shares He distributes. This second clause ואת־עצומים וגו֯ has a parallel in Pro_16:19 : “Better is it to be of an humble spirit with the lowly than to divide the spoil with the proud” (מֵחַלֵּק שָׁלָל אֶת־גֵּאִים). According to that we should translate here: “and with strong men will He divide spoil.” But against this are to be urged the same considerations that we urge above (see Text. and Gram.) concerning the first clause. Who equals the Servant of God in merit? Whose reward shall equal His? Who are the strong that, as His peers, may divide the spoil with Him? It is true that את־עצומים can mean: with the strong, and that in the sole parallel passage אֵת does mean “with.” But must it mean “with?” And that too when “with” gives an unsuitable meaning, and the sign of the accusative, on the contrary, a very suitable one? And the latter is the case when we remember that there is also living and human spoil (comp. Jdg_5:30; Zec_2:12-13). Prisoners may be used as slaves or sold. So here it can be said that the Servant of Jehovah will make booty of the strong, and distribute them among His own. But then “the strong” must be understood not only as belonging to the corporeal sphere, but also to the spiritual. The choice of expressions in these clauses (רבים and עצומים and חלק) are intended to recall the passages in the Pentateuch that promise to the Israelites victory over the “many and mighty nations” that inhabited Palestine before them (comp. Deu_4:38; Deu_7:1; Deu_7:17; Deu_9:7; Deu_11:23; Jos_23:9). [The Author’s defence of his construction of the first two clauses of Isa_53:12 is enough to make one sensible of its difficulty, and prepare one to agree with J. A. Alex., when, after noticing the construction as presented by others, he says: “It is better, therefore, to adopt the usual construction, sanctioned by Calvin, Gesenius and Ewald, which supposes Him (the Servant) to be described as equal to the greatest conquerors. If this is not enough, or if the sense is frigid, as Martini alleges, it is not the fault of the interpreter, who has no right to strengthen the expressions of his author by means of forced constructions. The simple meaning of the first clause is that He shall be triumphant; not that others shall be sharers of His victory, but that He shall be as gloriously successful in His enterprise as other victors ever were in theirs.”—Tr.]

תַּחַת וגו [“in lieu of this that,” etc.] reaches back to what in Isa_53:11 has already served as a premise for the conclusion “therefore,” etc., with which Isa_53:12 begins. So that there is a succession of links here also (comp. on Isa_53:4-5). The Prophet would manifestly recapitulate by the words that follow what is of chief moment in the meritorious, representative suffering; a fresh proof of the high importance he attaches to this suffering. That the Servant was numbered with transgressors has not before been mentioned, although it is implied in the statements of Isa_53:5-8, and especially in “they made His grave with the wicked,” Isa_53:9. Comp. Mar_15:18; Luk_22:37.—He bore the sin of many stands related to “He bore our sickness,” Isa_53:4, and the kindred expressions that follow, as the root to the fruits. One is reminded here of 2Co_5:21, and still more, even to the sound of the words, of Heb_9:28. In the last clause הפגיע, Hiph., has the same sense of “to pray, to intercede,” that we had to maintain for the Kal in Isa_47:3 (comp. Isa_59:16). As in Isa_53:11, the enumeration of what the Servant will do as priest after His exaltation stops with “He will bear their iniquities,” so here the enumeration of what He did as a priest in His humiliation concludes with the mention of His work of intercession. But it is to be noted that it is not said הפְגִיעַ, but יַפְגִיעַ. The reason for this seems to be that the Prophet understands the intercession in the same sense as at the end of Isa_53:11. He means the lasting intercession that the Mediator makes for us on the ground of His sacrificial death. This had indeed begun already in His state of humiliation; the very ones that put Him to death were the first for whom He prayed while dying (Luk_23:34). But since then He intercedes forever for us all. That He can do this is the abiding fruit of His once dying on the cross. Hence the Prophet concludes his enumeration with the imperfect.

Footnotes:

[17]Or, away by distress and judgment: but, etc.

[18]oppression.

[19]Heb. was the stroke upon him.

[20]they.

[21]a rich man, when he was dead.

[22]Heb. deaths.

[23]painfully break him to pieces.

[24]Or, when his soul shall make an offering.

[25]After the tribulation of his soul he shall, etc.

[26]the righteous One, my Servant cause righteousness to many.

[27]And.

[28]divide to him the many, And the strong will he divide as spoil.

[29]In lieu of his having.

[30]makes.

DOCTRINAL AND ETHICAL

1. On Isa_52:13 to Isa_53:12. “This chapter, that has already silenced so many scoffers, and led so many honest doubters to believe, when they compared the prophecy with the fulfilment, and when the wonderful agreement with the history of the suffering, death and resurrection of our Redeemer shone upon them so glorious and clear—this master-piece from the armory of God, whose power unbelieving Israel even at this day fears so much that it has gone on omitting it from its yearly selections from the prophets for the weeks, but in doing so has given powerful testimony against itself and for the truth of the gospel—this chapter is a precious jewel of our Bible.” Axenfeld, Der Proph. Jes., A Lecture, 1870, p. 60 sq.

2. On Isa_52:13. In the Midrasch Tanchuma, Fol. 53, c. 3, 1, 7 it reads: זֶה מֶלֶךְ הַמָּשִׁיחַ וְיָרוּמ מִן אַבְרָחָם וְנִשֶּׂא מִמּשֶׁה וִגָבַהּ מִן מַש‍ֽלְאֲכֵי הַשָּׁרֵת i.e., this is the King Messiah, He will be higher than Abraham, and raise Himself up more than Moses and be exalted above the angels of the ministry. On this Wuensche l. c. remarks p. Isaiah 42 : “This passage is additionally important from the fact that it teaches the doctrine of the sublimity of the Messiah, so strongly opposed by the later Jews. He rises above all created being; even the angels of the ministry may not be compared with Him in respect to their dignity and rank.”

3. On Isa_52:14. It is remarkable that the church in the times of persecution before Constantine, conceived of the bodily form of the Lord as ugly: (Clem. Alex. Paedag. III. 1. τόν κύριον αὐτὸν τὴν ὄψιν αἰσχρὸν γεγονέναι διὰ Ἡσαΐου τὸ πνεῦμα μαρτυρεῖ. Origen, C. Cels. VI.: ὁμολογουμένως γέγραπται περὶ τοῦ δυσειδὲς γεογνέναι τοῦ Ἰησοῦ σῶμα); the secularized church of the Middle Age conceived of Him as a form of ideal beauty (comp. the description of the form of Jesus in Nicephorus Callisti L. II. c. 7, and in the letter of the Pseudo-Lentulus, comp. Herz. R. Enc. VIII. p. 292 sqq., Delitzsch Jesus and Hillel, 1865, p. 4); the church of the Reformation took a middle course: “It is quite possible that some may have been as beautiful in body as Christ. Perhaps some have even been more beautiful than Christ. For we do not read that the Jews wondered at the beauty of the Lord.” Luther.

4. On Isa_53:4-5. “Justin Martyr (Apol. I. c. 54) sees in Asklepios, the physician that healed all diseases, a type of Christ parallel to that of the Servant who bears our sickness.” Edward Mueller, “Parallels to the Messianic prophecies and types of the Old Testament from Greek antiquity” (Jahrbb. f. Klass. Philol. v. Fleckeisen VIII. Supplem.-Bd. 1 Hft. p. 5).

5. On Isa_53:4-6. The peculiarity of V. Hofmann’s doctrine of the atonement seems to me to have its root in this, that he distinguishes a two-fold wrath of God against sinful humanity, viz., “how God is angry with sinful humanity that is destined to be brought back again into love-fellowship with Him, and how He is angry with those who refuse obedience to His work of salvation.” (Schutzschriften für eine neue Weise die alte Wahrheit zu Lehren III. Stück, Noerdlingen, 1859, p. 13 sq.). “In both instances His anger is an enmity of the holy Living (One) against sin that delivers the sinner to death. But in the one case it delivers him to death in order to redeem him out of it, in the other case that he may remain in it. Had God not intended to save mankind, then the death to which He delivered those first created would have been complete and enduring.” There appears to me to be a contradiction in this. For first it is said, that had God not intended to redeem mankind, then the first pair had been delivered to complete and enduring death. And then it is said, that the wrath of God does so deliver the one that is disobedient to His work of salvation over to death that he abides in it. Thus eternal death appears at one moment as punishment for sin in itself, and at another as punishment for rejecting the work of salvation. That God did not deliver over to complete and enduring death the first pair and their descendants was then merely because He had formed the purpose to redeem mankind. Therefore one would still think that what the Redeemer suffered made it possible for the divine righteousness to remit to men the complete and abiding death. Consequently, one might still think that Christ, by His death had given the divine righteousness an equivalent for the “complete and abiding death” of mankind. But, according to Hofmann, such is not the case. For he asserts that the wrath of God delivers to abiding death only those that refuse obedience to His work of salvation. For this reason Christ did not bear the torments of damnation. Indeed for this reason a redemption from eternal death is neither possible nor necessary. For those that do not accept the work of salvation cannot be redeemed from eternal death at all, while those that do accept need not to be redeemed, because eternal death belongs in fact only to those that do not accept the work of salvation. There we have I think a circulus vitiosus. In view of the redemption, the first pair and their descendants are not punished with the eternal death that their sin in itself deserves, but only with corporeal death. But the Redeemer does not die in order to redeem men from eternal death, for the latter is suddenly only the consequence of unbelief in the work of salvation. But the Redeemer dies to redeem men from that punishment which was laid on them as a mitigated sort in view of the redemption. For Christ was only subjected to that anger with which God was angry at those who were destined to a re-entrance into His fellowship of love, not to that “which abides on those who are disobedient to the grace of God,” l. c. p. 14. Consequently one would think Christ only redeemed us from bodily death. And yet from that we are not redeemed. Hofmann says, indeed: “we do not abide in it” (p. 51). It is true, the redeemed do not abide in it. But that is only for the reason that they are also redeemed from eternal death. For were the latter not the case, then the bodily death would only be a transit to what is worse, i.e., to eternal death. Therefore eternal death is the punishment, not only of not believing inredemption, but of sin in general. But Christ redeemed us from sin and its punishment generally, and not merely from what remained of the punishment that, with reference to the redemption, was from the first remitted to us.

6. On Isa_53:4. “Hic est articulus justificationis, credere Christum pro nobis possum, sicut Paulus quoque dicit: Christus est foctus maledictum pro nobis. Neque enim satis est, nosse, quod Christus sit passus, sed, sicut hic dicit, credendum etiam est, quod nostros languores tulerit, quod non pro se, neque pro suis peccatis sit passus, sed pro nobis; quod illos morbos tulerit, illos dolores in se reciperit, quos nos oportuit pati. Atque hunc locum qui recte tenet, ille summam Christianismi tenet. Ex hoc enim loco Paulus tot epistolas, tot sententiarum et consolationum flumina hausit.”—“Christianus quasi in alio mundo collocatus neque peccata neque merita aliqua nosse debet. Quodsi peccata se habere sentit, adspiciat ea, non qualia sint in sua persona, sed qualia sint in illa persona, in quam a Deo sunt conjecta, hoc est videat, qualia sint non in se nec in conscientia sua, sed in Christo, in qao expiata et devicta sunt. Sic fiet, ut habeat purum ac mundum cor ab omni peccato per fidem, quae credit, peccata sua in Christo victa et prostrata esse.” Luther.

7. On Isa_53:4. “We have many wrath and fire mirrors of the just God, how He thunders and lightens on account of sin; such as the flood, Genesis 7; Sodom and Gomorrah, Genesis 19; Pharaoh and all his, Exodus 14. But what are all those to this, that God so dreadfully racked and smote His only begotten Son, the highest and infinite good, that a stone in the ground might have lamented, and even the hard rocks did rend asunder on account of it at the time of His suffering?” Cramer.

8. On Isa_53:5. “O mirabile genus medicinae, ubi medicus aegrotat, ut aegrotis sanitatem efferat.”—“Medico occiso sanati sumus. Quis unquam audivit talia?”—“Tota vita Christi crux fuit et martyrium, et tu quaeris gaudium?”—Omni diligentia atque vigilantia caveamus, ne vulneret diabolus quod sanavit Christus.” Augustin. “Est jucundissima consolatio: livores ipsius sunt nostrum emplastrum. Atqui nos meriti eramus livores et ipsi debebatur sanitas. Si quis ergo sanitatem optat, ille non suam castigationem et crucem consideret, sed tantum respiciat in Christum et credat, tum sanabitur, hoc est, habebit justitiam eternam.” Luther.

9. On Isa_53:6. Sin isolates men, because its principle is egoism. Every one accordingly makes himself a centre, around which all must revolve. But by this we lose the true, all-controlling, right guiding centre, and are as stars that are become excentric, that must finally dash to pieces on one another.—“Redimit pretiose, pascit laute, ducit sollicite, collocat securi.” Bernhard of Clairvaux.

10. On Isa_53:6. God laid on Him the sin of us all. That is the great enigma of the Christian doctrine of atonement. It is the point that for so many is a stone of stumbling, since it appears as if God outwardly and arbitrarily transfers the guilt of men to One, who, Himself innocent, has no inward, real relation whatever to the guilt of another. And this is verily one of the mysteries of Christian doctrine. The Lord says: “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit,” Joh_12:24. And Paul says: “Know ye not that so many of us as were baptized into Jesus Christ, were baptized into His death?” And in the same connection he says: “Knowing this that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed [justified: Marg.] from sin,” Rom_6:3; Rom_6:6-7. It is true, Christ stood alone in death, and though he had the imputed sin, the organic connection of our sin with Him was wanting. But in the sequel He suddenly stands as the centre of a great complex of fruit. By baptism we are all baptized into Him, and in fact such as we are by nature, with our old Adam and all its sins. Yet now Paul says that our old man is crucified with Christ in baptism. Therefore he assumes that we men are in the sequel transposed into the communion of the death of Christ, and that our justification rests on the fact that we have actually died with Christ. Still it will be said that this itself is an enigma; that one can as little solve one riddle by another, as cast out one devil by another. But perhaps the new enigma still shows where we must direct our inquiring thoughts in order at last to find the solution.

11. On Isa_53:8. “Innocent Lamb of God, yea, Thou shalt have seed; as long as the sun continues Thy name shall extend to posterity (Psa_72:17). Out of anguish and out of the judgment hast Thou come, and who will declare to the end the extent of Thy life? ‘The lion that is of the tribe of Judah, the root of David has overcome, to open the book and to break its seven seals.’ Now they sing to Thee a new song, and Thine whom Thou hast bought with Thy blood say eternally: ‘Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature (says the seer) which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.’ ” Tholuck.

12. On Isa_53:9. “Sepeliri se passus est Dominus 1) ut sabbatum redemtionis responderet sabbato creationis, quod illius typus fuit; 2) ut testaretur, se non οἰομένως sed ὅντως fuisse mortuum. Unde Tertullianus recte: non sepultus esset, nisi mortuus; 3) ut sepulcra nostra consecraret in κοιμητήρια contactu corporis ipsius sanctissimi sanctificata (Jes. 27:19; 57:2); 4) ut praefiguraret quietam nostram spiritualem ab operibus carnis (Heb_4:9-10).” Foerster.

13. On Isa_53:9. “Christ can boast both sorts of innocence, viz., causae and personae. For He suffers in the greatest innocence, and is above that innocent through and through in His whole person and nature, to the end that He might restore what He took not away (Psa_69:4). For we ought to have such an high priest (Heb_7:26).”—Cramer.

14. On Isa_53:10. “Hujus sacrificii expiatorii quatuor sunt privilegia: 1) est propitiatio pro totius mundi peccatis (1Jn_2:2); 2) in hoc idem est ὁ προσφέρων καὶ ὁ προσφερόμενος (Ephes. Isa_5:2); 3) est unicum semelque tantum oblatum (Heb_7:27); 4) hoc unico sacrificio Christus consummavit in eternam eos, qui sanctificantur (Heb_10:14).—Foerster.

15. On Isa_53:11. “Christ makes righteous not by communicating His essential righteousness, but by communicating His merit. For He bears their sins. The means, however, by which this righteousness comes to us is His knowledge that consists in true saving faith.” “Plus est credere Christo, quam deliquisse saeculo.”—Ambrose. “Justificat multos agnitione sui.”—Cramer.

16. On Isa_53:11. (צַדִּיק). “Plato Derep. L. II., 362, d. e., describes the righteous man, who, in purest and completest exercise of virtue, unconcerned about the opinion of the world and the outward effects of his conduct, on his own part only reaps infamy and shame, suffering and abuse of every sort for his righteousness, and yet, unswervingly pursuing his aim, most cruelly racked, and tormented, bound, robbed of eyesight by the rudest violence, remains ever true to himself, and at last suffers the most infamous and cruel death as the reward of his virtue, the death of the cross.” Ed. Mueller, l. c., p. 11. Comp. Doellinger, Heidenthum und Christenthum, 1857, p. 300.

17. On Isa_53:12. “Let even the hardest stone strive against the Lord Christ, all must still become vain pottery that dash themselves against Him, as it is written: ‘Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder’ (Mat_21:24). And as Luther says: ‘Therefore Christ says, also; Good people do not brush against me, let me be the rock, and do not get into conflict with me; for if not, then I say for certain, I am a stone, and will not be afraid of jugs because they have big bellies, and which, the more they are swelled out, are the easier shattered and the easier to hit.’ My good Saul, it will go hard for thee to kick against the goads, said the Lord Christ to Saul, and although he resisted, he had still to yield. For as it is written: even the strong shall he have for a prey.”—Tholuck.

HOMILETICAL HINTS

1. On Isa_52:13 to Isa_53:12. The suffering of our glorified Lord Jesus, how I., it is not recognized; II., yet is carried out; III., glorified”. Gotfried Arnold, Ev. Botschaft der Herrlichkeit Gottes, 4 Aufl., p. 338 sqq.

2. On Isa_53:1-5. “Concerning the various reception of the word of the cross by men.” C. F. Harttman, Passionspredigten, Heilbronn, 1872, p. 169.

3. On Isa_53:1. “The mount Golgotha. 1) A scene for the display of unbelief and belief. The rulers of the people, the mass of the people, the one murderer give evidence of unbelief; the mother of Jesus and the other women, together with John, the Centurion, the thief were believing. But the greatest example of faith is given by the Son of God Himself, who is called a beginner and finisher of our faith. 2. A place where the arm of the Lord is revealed to us.”—Harttmann, l. c., p. 277.

4. On Isa_53:1. Concerning the reasons for the bad reception men give the word of the cross. 1) One cannot fruitfully consider it, if one does not recognize his own ruin. 2) It shows us our profound inability to help ourselves. 3) There is involved in it the obligation to die with Christ. 4) It is treated in such a frivolous and common-place manner”.—Harttmann, l. c., p. 169. “The grand turning point in the race of Adam and the new Israel”. Gaupp, Prakt. Theol., 1. Vol., p. 509. “How the suffering and death of Christ are the greatest thing that has ever occurred in the history of the world. For 1) It is the greatest wonder; 2) it is a work of the last necessity; 3) it is a work of the highest love; 4) it is a work of the greatest blessing”. Pfeiffer, in Manch. Gaben u. ein G. III. Jahrg., p. 248.

5. On Isa_53:4 sqq. “How can the suffering of death by an innocent One, bring salvation to the guilty? 1) If the righteous One freely sacrifice Himself for the guilty. 2) If His sacrifice is an adequate payment for the guilt of the other. 3) If the guilty uses the freedom from punishment that has been obtained to the salvation of his soul”. Herbig, in Manch. Gaben u. ein G., 1868, p. 256.

6. On Isa_53:4-5. “Concerning the justifying and saving knowledge of Jesus Christ, that especially in a dying person must appear flourishing and strong. 1) How one must press on to it through conflict. 2) How it is afterwards full of power, life, peace, righteousness, salvation, blessedness.” Rieger H. C. Superint. in Stuttgart, Funeral Sermons, 1870, p. 187.

7. On Isa_53:3 sqq. “Christ assumed no temporal honor or reputation, but with words and works contradicted all that would have praised, honored, and celebrated Him. For He ever shunned the honor of this world, and gave not even the slightest cause for it (Joh_6:15). Yea, in great humility He allowed the greatest contempt and blasphemy to be uttered against Him; for the Jews reproached Him with being a Samaritan, that had a devil and that did His miracles by the power of Satan (Joh_8:48). Men treated His divine doctrine as blasphemy. He was pestered by murderous cunning, many lies and calumnies, finally betrayed, sold, denied, struck in the face, spit upon, crowned with thorns, scourged, wounded, condemned, forsaken by God and man, stripped naked as a malefactor, yea, hanged up as a curse (Gal_3:13), while every one mocked at Him, laughed at His prayers, cast lots for His clothes, gave Him gall and vinegar to drink in His dying extremity (Joh_19:29). Lastly, He died on the tree in the greatest infamy and contumely, His dead body was pierced and opened on the cross, and at last buried as a wicked person; yea, even after His innocent death. He was reproached with being a deceiver (Mat_27:63). Men also contradicted His resurrection. And so in life and death and after death He was full of contumely.” Joh. Arndt, Wahr. Christenth. Buch 2, kap. 14.

8. On Isa_53:4-6. “This text is the only medicine, and true, sure and approved theriac against that hurtful soul-poison, despair.” “He was wounded for our transgressions, He was bruised for our iniquities;” and afterwards “all we like sheep have gone astray, but the Lord laid on Him the iniquity of us all.” Thou hearest that He speaks of sins and iniquity; and that thou mayest not think He speaks of some particular people, and not of thee and me, the Holy Spirit lets the words go out strong, and lets this resound: He was wounded for our transgression, He was bruised for our iniquity. Item: God laid all our sin on Him. That means even that no man is excepted.

Now that this is true, that Christ, the Son of God, laden with the sin of all men, was on that account wounded and bruised, wilt thou regard God as so ungracious or so hard, that He will let a debt be paid Him twice? Or shall Christ have suffered such distress and death in vain? In fine; God laid thy sins on Christ; it follows that they no more rest on thee. God wounded Him for thy sins; it follows that thou shalt not bear the punishment. God smote Him for thy sake; it follows that thou shalt go free.” Veit Dietrich.

9. On Isa_53:8-10. Is it not really a contradiction to say, that the Servant shall live long because He is taken out of the land of the living? And also, that He will have seed, when He shall have given His life an offering for sin? One sees here that the Prophet has some presentiment of the higher nature of Him whom he presents to us here as the Servant of Jehovah. According to the New Testament view, one must be cut off from the so called land of the living, but which is in truth the land of those devoted to death, in order to reach the land of true, of eternal life. Thus it is hereby intimated, that Christ will die in order to rise up again to everlasting life. Yea, even more! It is also intimated (Isa_53:10), that precisely by the giving up of His life He will accomplish, as it were, an act of generation, the result of which will be an immeasurably numerous and immortal posterity. For by His death He gives us eternal life (comp. Joh_12:24). The strange death of Christ: 1) By His death He laid down what was mortal in Him, and now appears wholly as the eternal living One; 2) by His death He gives life to them that were a prey to death.

10. On Isa_53:10. “The death of Christ: 1) Who willed and decreed it? (God Himself: it pleased the Lord to bruise Him). 2) Why did God will it? (He must give His life an offering for sin). 3) What are His fruits? (He shall see seed and live long, etc.). After Spurgeon, The Gospel of the Prophet Isaiah.

11. On Isa_53:11-12. As the exaltation of Christ corresponds in general to His humiliation (comp. Php_2:5-11), so also it corresponds in particulars: 1) Because His soul was in tribulation, He will see His pleasures and be satisfied. 2) Because He bore the sins of many, so He, the righteous One will by His knowledge make many righteous. 3) Because He was made like the wicked, He shall have the great multitude for a prey and the strong for spoil.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Isaiah

THE ARM OF THE LORD

Isa 53:1.

In the second Isaiah there are numerous references to ‘the arm of the Lord.’ It is a natural symbol of the active energy of Jehovah, and is analogous to the other symbol of ‘the Face of Jehovah,’ which is also found in this book, in so far as it emphasises the notion of power in manifestation, though ‘the Face’ has a wider range and may be explained as equivalent to that part of the divine Nature which is turned to men. The latter symbol will then be substantially parallel with ‘the Name.’ But there are traces of a tendency to conceive of ‘the arm of the Lord’ as personified, for instance, where we read {Isa 63:12} that Jehovah ‘caused His glorious arm to go at the right hand of Moses.’ Moses was not the true leader, but was himself led and sustained by the divine Power, dimly conceived as a person, ever by his side to sustain and direct. There seems to be a similar imperfect consciousness of personification in the words of the text, especially when taken in their close connection with the immediately following prophecy of the suffering servant. It would be doing violence to the gradual development of Revelation, like tearing asunder the just-opening petals of a rose, to read into this question of the sad prophet full-blown Christian truth, but it would be missing a clear anticipation of that truth to fail to recognise the forecasting of it that is here.

I. We have here a prophetic forecast that the arm of the Lord is a person.

The strict monotheism of the Old Testament does not preclude some very remarkable phenomena in its modes of conception and speech as to the divine Nature. We hear of the ‘angel of His face,’ and again of ‘the angel in whom is His Name.’ We hear of ‘the angel’ to whom divine worship is addressed and who speaks, as we may say, in a divine dialect and does divine acts. We meet, too, with the personification of Wisdom in the Book of Proverbs, to which are ascribed characteristics and are attributed acts scarcely distinguishable from divine, and eminently associated in the creative work. Our text points in the same direction as these representations. They all tend in the direction of preparing for the full Christian truth of the personal ‘Power of God.’ What was shown by glimpses ‘at sundry times and in divers manners,’ with many gaps in the showing and much left all unshown, is perfectly revealed in the Son. The New Testament, by its teaching as to ‘the Eternal Word,’ endorses, clears, and expands all these earlier dimmer adumbrations. That Word is the agent of the divine energy, and the conception of power as being exercised by the Word is even loftier than that of it as put forth by ‘the arm,’ by as much as intelligent and intelligible utterance is more spiritual and higher than force of muscle. The apostolic designation of Jesus as ‘the power of God and the wisdom of God’ blends the two ideas of these two symbols. The conception of Jesus Christ as the arm of the Lord, when united with that of the Eternal Word, points to a threefold sphere and manner of His operations, as the personal manifestation of the active power of God. In the beginning, the arm of the Lord stretched out the heavens as a tent to dwell in, and without Him ‘was not anything made that was made.’ In His Incarnation, He carried into execution all God’s purposes and fulfilled His whole will. From His throne He wields divine power, and rules the universe. ‘The help that is done on earth, He doeth it all Himself,’ and He works in the midst of humanity that redeeming work which none but He can effect.

II. We have here a prophetic paradox that the mightiest revelation of the arm of the Lord is in weakness.

The words of the text stand in closest connection with the great picture of the Suffering Servant which follows, and the pathetic figure portrayed there is the revealing of the arm of the Lord. The close bringing together of the ideas of majesty and power and of humiliation, suffering, and weakness, would be a paradox to the first hearers of the prophecy. Its solution lies in the historical manifestation of Jesus. Looking on Him, we see that the growing up of that root out of a dry ground was the revelation of the great power of God. In Jesus’ lowly humanity God’s power is made perfect in man’s weakness, in another and not less true sense than that in which the apostle spoke. There we see divine power in its noblest form, in its grandest operation, in its widest sweep, in its loftiest purpose. That humble man, lowly and poor, despised and rejected in life, hanging faint and pallid on the Roman cross, and dying in the dark, seems a strange manifestation of the ‘glory’ of God, but the Cross is indeed His throne, and sublime as are the other forms in which Omnipotence clothes itself, this is, to human eyes and hearts, the highest of them all. In Jesus the arm of the Lord is revealed in its grandest operation. Creation and the continual sustaining of a universe are great, but redemption is greater. It is infinitely more to say, ‘He giveth power to the faint,’ than to say, ‘For that He is strong in might, not one faileth,’ and to principalities and powers in heavenly places who have gazed on the grand operations of divine power for ages, new lessons of what it can effect are taught by the redemption of sinful men. The divine power that is enshrined in Jesus’ weakness is power in its widest sweep, for it is to every one that believeth, and in its loftiest purpose, for it is ‘unto salvation.’

III. We have here a prophetic lament that the power revealed to all is unseen by many.

The text is a wail over darkened eyes, blind at noonday. The prophet’s radiant anticipations of the Servant’s exaltation, and of God’s holy arm being made bare in the eyes of all nations, are clouded over by the thought of the incredulity of the multitude to ‘our report.’ Jehovah had indeed ‘made bare His arm,’ as a warrior throws back his loose robe, when he would strike. But what was the use of that, if dull eyes would not look? The ‘report’ had been loudly proclaimed, but what was the use of that, if ears were obstinately stopped? Alas, alas! nothing that God can do secures that men shall see what He shows, or listen to what He speaks. The mystery of mysteries is that men can, the tragedy of tragedies is that they will, make any possible revelation of none effect, so far as they are concerned.

The Arm is revealed, but only by those who have ‘believed our report’ does the prophet deem it to be actually beheld. Faith is the individual condition on which the perfected revelation becomes a revelation to me. The ‘salvation of our God’ is shown in splendour to ‘all the ends of the earth,’ but only they who exercise faith in Jesus, who is the power of God, will see that far-shining light. If we are not of those who ‘believe the report,’ we shall, notwithstanding that ‘He hath made bare His holy arm,’ be of those who grope at noonday as in the dark.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 53

The Sinbearer and His Victory

1. The marred visage and His exaltation (Isa 52:13-15) 2. His life and His rejection by the nation (Isa 53:1-3) 3. The work of the Sinbearer: smitten, afflicted and bruised (Isa 53:4-6) 4. His submission and His deliverance (Isa 53:7-9) 5. His glorious reward (Isa 53:10-12) In “Messianic predictions,” at the close the reader will find hints on this great chapter. We do not repeat them here. The New Testament fully bears witness to this great vision of the cross of Christ, the vicarious suffering of the Son of God and its blessed results. To reject them as meaning Christ and His work of atonement is equivalent to the rejection of the revelation of the New Testament and especially the rejection of the Person of our Lord. The chapter is one of the greatest in this book. After chapter 52 the Servant of Jehovah is no longer mentioned. He is seen in the next section as the King coming with power and executing the judgments of God.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

53:1 our message: The identity of the speaker has been debated—the main possibilities are (1) a faithful remnant of Israel, and (2) Isaiah himself. Most likely, Isaiah the prophet was speaking for and with Israel. • powerful arm: God’s strength, so dramatically described in the previous chapters (see 50:2; 51:5, 9; 52:10), would actually manifest itself in weakness and apparent helplessness through the servant’s humiliation and exaltation (see 1 Cor 1:27-30).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, that none can believe, but whose hearts God toucheth with the virtue of his holy Spirit.

The Prophet showeth that very few shall receive this their preaching of Christ, and of their deliverance by him, John 12:38; Rom. 10:16.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER LIII

This chapter foretells the sufferings of the Messiah, the end

for which he was to die, and the advantages resulting to

mankind from that illustrious event. It begins with a complaint

of the infidelity of the Jews, 1;

the offence they took at his mean and humble appearance, 2;

and the contempt with which they treated him, 3.

The prophet then shows that the Messiah was to suffer for sins

not his own; but that our iniquities were laid on him, and the

punishment of them exacted of him, which is the meritorious

cause of our obtaining pardon and salvation, 4-6.

He shows the meekness and placid submission with which he

suffered a violent and unjust death, with the circumstances of

his dying with the wicked, and being buried with the great, 7-9;

and that, in consequence of his atonement, death, resurrection,

and intercession, he should procure pardon and salvation to the

multitudes, insure increasing prosperity to his Church, and

ultimately triumph over all his foes, 10, 11.

This chapter contains a beautiful summary of the most peculiar

and distinguishing doctrines of Christianity.

NOTES ON CHAP. LIII

That this chapter speaks of none but JESUS must be evident to every unprejudiced reader who has ever heard the history of his sufferings and death. The Jews have endeavoured to apply it to their sufferings in captivity; but, alas for their cause! they can make nothing out in this way. Allowing that it belongs to our blessed Lord, (and the best men and the best scholars agree in this,) then who can read Isa 53:4-6; Isa 53:8; Isa 53:10, without being convinced that his death was a vicarious sacrifice for the sins of mankind? On the first and second verses of this chapter I have received the following remarks from an unknown hand.

"Verse 1. Who hath believed our report?] The report of the prophets, of John the Baptist, and Christ's own report of himself. The Jews did not receive the report, and for this reason he was not manifested to them as the promised Messiah. 'He came unto his own, but his own received him not.' Before the FATHER he grew up as a tender plant: but to the JEWS he was as a root out of a dry ground. 'He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.'

"Verse 2. For he shall grow up] Supposes something to have preceded; as it might be asked, what or who shall 'grow up before him,' c. As the translation now stands, no correct answer can be given to this question. The translation then is wrong, the connexion broken, and the sense obscured. זרוע zeroa, translated the arm, from the root zara.

1. To sow, or plant also seed, c.

2. The limb which reaches from the shoulder to the hand, called the arm or more properly beginning at the shoulder and ending at the elbow.

The translator has given the wrong sense of the word. It would be very improper to say, the arm of the Lord should grow up before him; but by taking the word in its former sense, the connexion and metaphor would be restored, and the true sense given to the text. זרע zera signifies, not only the seed of herbs, but children, offspring, or posterity. The same word we find Ge 3:15, where CHRIST is the Seed promised. See also Ge 22:17-18; Ge 26:4; Ge 28:14. Hence the SEED of the woman, the SEED promised to the patriarchs is, according to Isaiah, the Seed of the Lord, the Child born, and the Son given; and according to St. John, 'the Son of God, the only-begotten of the Father, full of grace and truth.' זרע then, in this place, should be understood to mean JESUS CHRIST, and him alone. To speak here of the manifestation of the arm or power of God would be irregular; but to suppose the text to speak of the manifestation of Jesus Christ would be very proper, as the whole of the chapter is written concerning him, particularly his humiliation and sufferings, and the reception he should meet with from the Jewish nation.

"The first verse of this chapter is quoted Joh 12:38, and the former part of the same verse Ro 10:16. But no objection of importance can be brought forward from either of these quotations against the above explanation, as they are quoted to show the unbelief of the Jews in not receiving Christ as the promised Messiah."

He hath no form nor comeliness - "He hath no form nor any beauty"]

Ουκ ειδος αυτῳ, ουδε αξιωμα, ἱνα ειδωμεν αυτον· ουδε θεωρια, ἱνα επιθυμωμεν αυτον.

He hath no form, nor any beauty, that we should regard him; nor is his countenance such that we should desire him."

Symmachus; the only one of the ancients that has translated it rightly.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

LIII.

(1) Who hath believed our report? . . .—The question has been variously interpreted as coming from the lips of the prophet or of Israel. The former view commends itself most, and the unusual plural is explained by his mentally associating with himself the other prophets, probably his own disciples, who were delivering the same message. The implied answer to the question may be either “None,” or, “Not all.” St. Paul (Rom_10:16) adopts the latter.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Who hath believed our report?.... Or "hearing" (a). Not what we hear, but others hear from us; the doctrine of the Gospel, which is a report of the love, grace, and mercy of God in Christ; of Christ himself, his person, offices, obedience, sufferings, and death, and of free and full salvation by him: it is a good report, a true and faithful one, and to be believed, and yet there are always but few that give credit to it; there were but few in the times of the Prophet Isaiah that believed what he had before reported, or was about to report, concerning the Messiah; and but few in the times of Christ and his apostles, whom the prophet here represented; for to those times are the words applied, Joh 12:38, the Jews had the report first made unto them, and saw the facts that were done, and yet believed not; when Gentile kings, and their subjects, listened with the most profound silence, and heard with the greatest attention and reverence, as in the latter part of the preceding chapter, to which some think this is opposed; wherefore some begin the text with the adversative particle "but". According to the Septuagint and Arabic versions, the words are directed to God the Father, for they render them, "Lord, who hath believed", &c.; and so they are quoted in the above places in the New Testament:

and to whom is the arm of the Lord revealed? meaning either the Gospel itself, the power of God unto salvation, hidden from the generality of men; for though externally, yet not internally revealed and made known; which to do is the Lord's work, and is owing to his special grace: or Christ, who is the power of God, by whom all the works of creation, providence, grace, and salvation, are wrought; and by whom the blessings of grace are dispensed; and by whom the Lord upholds all things, and supports his people; and who was not revealed but to a very few, as the true Messiah, as God's salvation, and in them the hope of glory: or else the powerful and efficacious grace of the Spirit, and the exertion and display of it, which is necessary to a true and spiritual believing the Gospel, and the report of it; which, unless it comes with the power and Spirit of God, is ineffectual.

(a) , Sept.; "auditui nostro", V. L. Pagninus, Montanus, Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Who hath believed our report? - The main design of the prophet in all this portion of his prophecy is, undoubtedly, to state the fact that the Redeemer would be greatly exalted (see Isa 52:13; Isa 53:12). But in order to furnish a fair view of his exaltation, it was necessary also to exhibit the depth of his humiliation, and the intensity of his sorrows, and also the fact that he would be rejected by those to whom he was sent. He, therefore, in this verse, to use the language of Calvin, breaks in abruptly upon the order of his discourse, and exclaims that what he had said, and what he was about to say, would be scarcely credited by anyone. Prelimmary to his exaltation, and to the honors which would be conferred on him, he would be rejected and despised. The word ‘report’ (שׁמוּעה shemû‛âh) denotes properly that which is heard, tidings, message, news. Margin, ‘Hearing’ or ‘doctrine.’ The Septuagint renders it, Ἀκοή Akoē - ‘Rumour,’ ‘message.’ It refers to the annunciation, message, or communication which had been made respecting the Messiah. ‘The speaker here is Isaiah, and the word ‘our’ refers to the fact that the message of Isaiah and of the other prophets had been alike rejected. He groups himself with the other prophets, and says that the annunciation which they had made of the Redeemer had been disregarded The interrogative form is often assumed when it is designed to express a truth with emphasis; and the idea is, therefore, that the message in regard to the Messiah had been rejected, and that almost none had credited and embraced it.

And to whom is the arm of the Lord revealed? - The arm is that by which we execute a purpose, and is often used as the emblem of power (see the notes at Isa 33:2; Isa 40:10). Here it denotes the omnipotence or power of God, which would be exhibited through the Messiah. ‘The sense is, ‘Who has perceived the power evinced in the work of the Redeemer? To whom is that power manifested which is to be put forth through him, and in connection with his work?’ It refers not so much, as it seems to me, to his power in working miracles, as to the omnipotence evinced in rescuing sinners from destruction. In the New Testament, the gospel is not unfrequently called ‘the power of God’ Rom 1:16; 1Co 1:18, for it is that by which God displays his power in saving people. The idea here is, that comparatively few would be brought under that power, and be benefited by it; that is, in the times, and under the preaching of the Messiah. It is to be remembered that the scene of this vision is laid in the midst of the work of the Redeemer. The prophet sees him a sufferer, despised and rejected. He sees that few come to him, and embrace him as their Saviour. He recalls the ‘report’ and the announcement which he and other prophets had made respecting him; he remembers the record which had been made centuries before respecting the Messiah; and he asks with deep emotion, as if present when the Redeemer lived and preached, who had credited what he and the other prophets had said of him. The mass had rejected it all. The passage, therefore, had its fulfillment in the events connected with the ministry of the Redeemer, and in the fact that he was rejected by so many. The Redeemer was more successful in his work as a preacher than is commonly supposed, but still it is true that by the mass of the nation he was despised, and that the announcement which had been made of his true character and work was rejected.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Revealed. Who could have believed such things? The apostles complain how few were converted, John xii. 38., and Romans x. 16. (Calmet) --- These would not submit, though the gospel was not against reason. (Worthington)

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).

Who hath believed our report? the prophet having in the three last verses of the former chapter made a general report concerning the great and wonderful humiliation and exaltation of Christ, of which he intended more largely to discourse in this chapter, before he descended to particulars he thought fit to use this preface.

Who, not only of the Gentiles, but even of the Jews, will believe the truth-of what I have said and must say? Few or none. The generality of them will never receive nor believe in such a Messias as this. Thus this place is expounded by Christ himself, Joh 12:38, and by Paul, Rom 10:16. And this premonition was highly necessary, both to caution the Jews that they should not stumble at this stone, and to instruct the Gentiles that they should not be surprised, nor scandalized, nor seduced with their example.

The arm of the Lord; either,

1. The word of God, called the report in the former clause; the doctrine of the gospel, which is expressly called the power of God, 1Co 1:18, because of that admirable virtue and success which accompanied the preaching of it. Or,

2. The Messiah, who also is called the arm or power of God, 1Co 1:24; and that most fitly, because the almighty power of God was both seated in him, and declared and exercised by him in his powerful words and mighty deeds, as Simon for some great works wrought by him was called by the Samaritans the power of God, Act 8:10.

Revealed; not outwardly, for so Christ was revealed and preached to vast numbers, both of Jews and Gentiles, as is evident from this context, arid from divers other places of Scripture; but inwardly and with power to their minds and hearts, of which kind of revelation see Eph 1:17-19, and compare it with 2Co 4:4. Thus even Moses, though sufficiently revealed to the eyes and ears of the Jews, yet is said to be unrevealed or hid from their minds and hearts, 2Co 3:14,15. The sense of the place is, few or none of the Jews will believe the gospel, or receive their Messiah when he comes among them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

1-3. The tenses are past (prophetic perfect), the future being viewed as already accomplished.

1. The questions are asked by the prophet, and the implied answer is 'No one.' None or few received the divine message, or recognised the working of Jehovah's power in His Servant.

Arm] cp. Isa_51:9; Isa_52:10.

2. The people here speak. There was nothing in the servant's appearance to attract them. Shall grow] RV 'grew.' Before him] i.e. before God. Tender plant, etc.] not like a stately tree, but like a lowly plant, struggling in arid soil. So the human life of the Messiah was one of obscurity and humility.

3. Sorrows.. grief] lit. 'pains.. sickness.' He was despised, etc.] literally fulfilled in the attitude of His contemporaries generally towards our Lord: cp. Joh_1:10-11; Joh_8:48; Joh_9:24; Joh_10:20.

4-6. Though they thought him the object of Jehovah's wrath, he was in truth afflicted that they might be delivered; the penalty of their sin fell on him, instead of recoiling upon the transgressors. A remarkable prophecy of Christ, Himself sinless, suffering that men might be delivered from their sins and the penalty due to them.

5. Chastisement of our peace] i.e. resulting ia our peace.

7. The v. expressively sets forth the meekness of the Messiah under persecution. See the literal fulfilment recorded in Mat_26:63; Mat_27:12, Mat_27:14 and parallel passages.

8. Read, 'By oppression and judgment he was taken away; and as for his generation, who among them considered that he was cut off,' etc. (RV); i.e. his persecution ended in death, but his contemporaries did not understand that this was for his peopled transgressions, not for his own. The ignorance of those who crucified Christ (Act_3:17; Act_13:27; 1Co_2:8) is here foreshadowed.

9. He made.. because] RV 'they made.. although.' Though himself guiltless, he was, in his end, associated with malefactors. Rich is parallel to wicked, and stands for the wrong-fully rich (Psa_49:6; Pro_11:16). The words received their fulfilment in detail in the crucifixion of Christ between two robbers.

10. Yet it pleased] His sufferings were in accordance with the divine purpose (cp. Act_2:23; Act_4:28). Offering for sin] lit. 'trespass-offering' (Lev_5:14.). Sin is an infringement of God's honour and rights, and the life of the Servant is the satisfaction paid for it. This sacrifice of the Servant is the condition (a) of spiritual parentage, (b) of continued life after death, and (c) of the fulfilment of his divine mission (Isa_49:5-6). The prophet here plainly teaches the atoning efficacy of the death of the Messiah, the accomplishment of His work through His sacrifice and His glorious after-life.

11. His knowledge] i.e. either (a) the knowledge which he possesses (cp. Joh_17:25), or (b) knowledge of him (cp. Joh_17:3). Justify many] RV 'make many righteous,' by delivering them from the guilt and consequences of their sins.

12. Jehovah gives him victory as a great ruler of mankind because of his willing selfsacrifice.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. Who — Who among this class of Israel. The question denotes a prophetic anticipation of a renewed lapse on the part of the Jews from a full faith in the true Messiah when he comes; and the “who” refers to this.

Hath believed our report — Or, the doctrine received by us, the heralds, (Isa_52:15,) announcing the oncoming servant of Jehovah, the Messiah, now sadly marred in aspect — this the lapsed ones of Israel will find difficult to understand and to receive.

Arm of the Lord — A figure for that of which the arm is the symbol — the almighty power of God, (Isa_52:10,) or the divine power inwardly revealed. The question is: Among whom is this taking place, and resulting in salvation? See Joh_12:28; Rom_10:16.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

THE PASSIONAL, OR THE GREAT PROPHECY OF THE SUFFERINGS OF CHRIST, AND OF HIS LATER EXALTATION. Polycarp the Lysian calls this chapter "the golden passional of the Old Testament evangelist." Delitzsch says of it, "It is the centre of this wonderful book of consolation (ch. 40-66), and is the most central, the deepest, and the loftiest thing that the Old Testament prophecy, outstripping itself, has ever achieved" ("Commentary on Isaiah," vol. 2, p. 303). Mr. Urwick remarks on it, "Here we seem to enter the holy of holies of Old Testament prophecy that sacred chamber wherein are pictured and foretold the sufferings of Christ and the glory which should follow" ("The Servant of Jehovah," p. 65).

The Messianic interpretation of the chapter was universally acknowledged by the Jews until the time of Aben Ezra (about A.D. 1150). It was also assumed as indisputable by the Christian Fathers. Almost all Christian expositors down to the commencement of the nineteenth century took the same view. It was only under the pressure of the Christian controversy that the later Jews abandoned the traditional interpretation, and applied the prophecy

(1) to Jeremiah;

(2) to Josiah;

(3) to the people of Israel.

In the present century a certain number of Christian commentators have adopted one or other of the late Jewish theories, either absolutely or with modifications. It is impossible to examine and refute their arguments here. We must be content to repeat what was urged in the introductory paragraph to ch. 42., namely:

(1) that the portraiture of "the Servant of the Lord" in this place has so strong an individuality and such marked personal features that it cannot possibly be a mere personified collective whether Israel, or faithful Israel, or ideal Israel, or the collective body of the prophets; and

(2) that it goes so infinitely beyond anything of which a mere man was ever capable, that it can only refer to the unique Man the God-Man Christ. It is, moreover, applied directly to Christ in Mat_8:17 Mar_15:28 Luk_22:37 Joh_12:37, 38 Act_8:32, 33 Rom_10:16; and 1Pe_2:24, 1Pe_2:25. The Messianic interpretation is maintained, among moderns, by Hengstenberg, Keil, Umbreit, (Ehler, Delitzsch, Kay, Cheyne, Henderson, Alexander, Urwick, and others.

Who hath believed? Isaiah felt that he spoke, mainly, to unbelieving ears. (see above, Isa_28:9-15 Isa_29:10-15 Isa_30:9-11 Isa_42:23, etc) The unbelief was likely to be intensified when so marvellous a prophecy was delivered as that which he was now commissioned to put forth. Still, of course, there is rhetorical exaggeration in the question, which seems to imply that no one would believe. Our report; literally, that which has been heard by us. But the word is used technically for a prophetic revelation. (see Isa_28:9, 19 Jer_49:14) Here it would seem to refer especially to the Messianic prophecies delivered by Isaiah. To whom is the arm of the Lord revealed? The "arm of the Lord," which has been "made bare in the eyes of all the nations", (Isa_52:10) yet requires the eye of faith to see it. Many Jews would not see the working of God"s providence in the victories of Cyrus, or in the decision to which he came to restore the Jews to their own country. Unbelief can always assign the most plainly providential arrangements to happy accident.

HOMILIES BY R. TUCK Ver. 1. Strange reception of Divine messages.

Cheyne translates, "Who believed that which we heard? and the arm of Jehovah, unto whom did it become manifest?" Immediate reference is to the attitude of the people towards Isaiah"s assurances of God"s restoring mercies, and towards his call to prepare themselves for returning to their own land. Further and fuller reference is to the failure of Messiah to win the general acceptance of the people, to whom he brought the glad tidings of God"s "so great love." Divine messages are never widely welcomed. Only the few are ever found open-hearted, willing to heed when he is pleased to speak. Effort may be made to recognize the reasons for so strange a fact. They lie in men"s moral dispositions, and hindering circumstances or prejudices. The mention of two or three hindrances may suggest a complete analysis of men"s motives.

I SOME MEN ARE SCEPTICAL. Their sphere is the strictly natural, and they find instant objection to every claim belonging to the supernatural. They are born doubters, and too often foster and culture their infirmity, as if it were a dignity or a gift. The special mistake such men make is to demand too much evidence evidence of unsuitable character, and evidence such as they may be pleased to think would satisfy them. They want natural evidence for supernatural truths or facts, and wonder that no sign can be given them, and fancy themselves justified in refusing to believe. There is one very easy thing, that even a child can accomplish; it is thisfind excuses when we do not want to obey.

II SOME MEN ARE MASTERFUL. They like to have life in their own control, and cannot do with God"s interfering by messages and commandments. Such men are sure to resist God"s messengers and ministers. The response to pastors, who point out to such men the will of God concerning their daily life, is still what it has ever been" "Talk on your abstract things, but leave my life alone. " God"s messages always, in one form or another, humble the pride of self: and this few men can bear, so they resist the messenger.

III SOME MEN ARE EASYFUL. God calls to some doing, some duty. It may be putting away sin; it may be rendering some witness; it may be going the long journey back to Jerusalem, and helping to build the old wastes and raise the former desolations. And men prefer the comforts of Babylon, even if they are in slavery and know the defiling contacts of idolatry. Only meek, open, willing, and obedient souls "believe that which they hear, and see the arm of the Lord made manifest to them." The best things are ever kept for meek souls. 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 incredulity of the Jews; the death of Christ, and the blessed effects thereof, ver. 1-10. His exaltation and glory, ver. 11, 12.

Who - Who, not only of the Gentiles, but even of the Jews, will believe the truth of what I say? And this premonition was highly necessary, both to caution the Jews that they should not stumble at this stone, and to instruct the Gentiles that they should not be seduced with their example. The arm - The Messiah, called the arm or power of God, because the almighty power of God was seated in him. Revealed - Inwardly and with power.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“Who hath believed our report? and the arm of Jehovah, to whom (or upon whom) has it been revealed?” Shemu‘ah is properly the passive participle of the verb ‘to hear’, the feminine being used like the neuter in Greek and Latin to denote what is heard, and may therefore be applied to rumor, to instruction, or to speech in general. (See Isa 28:9; Isa 28:19; Jer 49:14, and compare the Greek akoe, Rom 10:16; Gal 3:2; 1Th 2:13). The restricted application of the term to the news of the deliverance from Babylon is quite gratuitous. Some understand the whole phrase passively, as meaning ‘that which we have heard;’ others understand it actively, as meaning that which we have published in the hearing of others; which agrees well with the context and with Paul’s quotation (Rom 10:16), and is perfectly consistent with the strict sense of the Hebrew words, though not sustained by any definite usage. That the words might have either of these senses in different connections, may be gathered from the fact, that in 2Sa 4:4, the qualifying noun denotes neither the author nor the recipient of the declaration, but its subject, so that in itself the phrase is quite indefinite. The implied negation is not absolute, but simply expressive of wonder at the paucity of true believers in the world at large, but more especially among the Jews, to whom some understand the passage as specifically referring, because it had already been predicted, in the foregoing verse, that the heathen would believe. There is no inconsistency, however, even if we take the words before us in their widest sense; because, as Calvin has observed, the Prophet interrupts his prediction of success and triumph to bewail the discouragements and disappointments which should intervene. The same thing had already been predicted indirectly in Isa 42:24, and similar objections to his own assurances occur in Isa 49:14; Isa 49:24. The two clauses are parallel expressions of the same idea; to believe what God said, and to see His arm revealed, being identical. The advent of Christ, His miracles, His resurrection, His ascension, are among the clearest proofs of the divine omnipotence and of its real exercise, a skeptical misgiving as to which is involved in a refusal to believe. The arm as the seat of active strength is often put for strength itself (2Ch 32:8: Jer 17:5) and especially for the power of Jehovah (Isa 59:16; Deu 4:34; Deu 5:15; Deu 26:8). The manifestation of God’s justice is commonly described by Isaiah as including at the same time the deliverance of His friends and the destruction of His enemies. (See above, Isa 51:5).

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

v. 1. Who hath believed our report? Who puts faith in that which he hears from us, the messengers of the Lord? And to whom is the arm of the Lord revealed? The evangelist of the Old Testament, in an ineffably sad strain, deplores the natural lack of interest in the great central message of salvation. The report is indeed made, it goes forth and may be heard, but the arm of the Lord, in the revelation of the mighty power of His grace, is hidden from the great majority of men. The way of salvation, through the suffering of the Messiah, does not appeal to their self-righteousness, to the vanity of their hearts.

v. 2. For He, the Servant of Jehovah, shall grow up before Him, the Lord, as a tender plant and as a root out of a dry ground, a shoot springing up from beneath a dead stump. He hath no form, no attractiveness, nor comeliness; and when we shall see Him, there is no beauty that we should desire Him. In the midst of Israel’s spiritual wilderness and desolation, from the well-nigh dead stump of the house and family of David, the Messiah came forth, like a shoot springing up from the roots of a tree-stump. But this remarkable happening had little or no influence on the children of Israel. For He had no attractive form; there was nothing in Him to strike the eye of natural man and to draw him to the Servant of the Lord.

v. 3. He is despised and rejected of men, forsaken by them all, a man of sorrows and acquainted with grief, fully acquainted with sicknesses and the misery of this earthly life; and we hid, as it were, our faces from Him. He was despised, and we esteemed Him not, ignoring Him, passing Him by. He stood all alone throughout His life, despised, rejected, forsaken of men, He who was acquainted with life’s sorrows, who alone could have compassion on men’s weakness. Men, in contempt of Him, turned the other way and ignored Him, just as they do to this day.

v. 4. Surely He hath borne our griefs and carried our sorrows, the sufferings and pains which we should have endured; yet we did esteem Him stricken, smitten of God, and afflicted, bowed down with suffering.

v. 5. But He was wounded for our transgressions, for the crimes by which we had become guilty in the sight of God, He was bruised for our iniquities, for the debts which we had incurred; literally, "by His stripes healing to us. "

v. 6. All we like sheep have gone astray; we have turned every one to his own way; and, in the mean time, while we were yet sinners and godless, the Lord hath laid on Him the iniquity of us all. While mankind, as a whole, was indifferent to Him, rejected and despised Him, He was wonderfully active in our behalf. With emphasis it is stated, "Surely our griefs He has carried, the sufferings which we deserved He has borne in our stead. " While we, all men, in the blindness of our self-righteousness, stood back and considered the Sufferer smitten, struck, and afflicted by God, He was taking upon Himself the blame for our crimes, the guilt of our iniquities. Our transgressions were charged to His account, and He was engaged in paying them off. In order that we might again be at peace with God, He took upon Him our chastisement; in order that we might not suffer the bruises and stripes which we had so richly merited, He permitted them to be laid upon Himself. Yea, while we were going astray in our own blindness and willfulness, every one turning to the way which suited his evil nature best, God laid even these crimes and all other iniquities upon Him. Such is the wonderful message of Christ’s vicarious suffering.

v. 7. He was oppressed, sorely ill-treated, and He was afflicted, He bowed Himself down, offering a willing back to the burden placed upon it; yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth, not one cry of protest passing His lips.

v. 8. He was taken from prison and from judgment, through force and judicial sentence, and who shall declare His generation? For He was cut off out of the land of the living, that is, who of the people of His time deplored the fact that He was torn away out of the land of the living? the answer being: Practically not one. For the transgression of My people was He stricken, the curse of the judgment came upon Him.

v. 9. And He made His grave with the wicked and with the rich in His death, rather, "but with the rich He was in His death"; because He had done no violence, neither was any deceit in His mouth. Christ is the true sacrificial Lamb brought to the slaughter, a sheep dumb before her shearers. But He attained to the object which He had in mind in this suffering, for which He came into this world; for misery and judgment exhausted themselves in His case. He fought His way through to an endless length of life. This involved, of course, that He was torn away from the land of the living. Because His vicarious obedience demanded this sacrifice, the curse came upon Him for His people’s crime. Yet in the very hour after His death He received recognition. Men had planned His interment with the wicked; they thought they could break His legs and treat Him like the criminals that were crucified with Him, casting His body into some convenient pit. Instead of that, however, He was with the rich in His death, buried like a wealthy man, in Joseph’s grave. And this because He had done no violence, and in His mouth there was no deceit: He was the Holy One of God.

v. 10. Yet it pleased the Lord to bruise Him; He hath put Him to grief, laid sickness and sorrow upon Him. When Thou shalt make His soul an offering for sin, literally, "when His soul shall have been offered as a sacrifice of trespass," He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand. Here the mystery of the treatment accorded by God to the sinless Servant is set forth. His sufferings, His bruises, were divinely inflicted; He bore the sicknesses of mankind by the determinate counsel and foreknowledge of God. His very soul, His life, was offered as a vicarious sacrifice of trespass, in voluntary surrender, a complete ransom. But now comes the fruit and the glory of the mystery; for the Servant, having died, sees His offspring, His spiritual children, born to Him as the result of the Gospel-message. Having died, He prolongs His days, for now He lives forevermore. Having died and being now once more alive, He carries into effect the divine purpose, His kingdom advancing throughout the world, through the effect of His power.

v. 11. He shall see the travail of His soul and shall be satisfied, feel satisfaction and true refreshment; by His knowledge shall My righteous Servant justify many, for He shall bear their iniquities.

v. 12. Therefore will I divide Him a portion with the great, apportion to Him the many, and He shall divide the spoil with the strong, the mighty ones becoming subject to Him, 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, being their Mediator even today. The work of redemption ends with the Servant’s satisfied contemplation of His atoning work, of the consequences of the travail of His soul. Now the knowledge of Him, that is, His Gospel, through which we learn to know Him as the Savior of the world, makes men righteous. It is a grand view of His work which He has before His eyes: the many made partakers of His work, of His atonement, since His sin-bearing is the basis of our righteousness. And, so the prophecy ends with a note of conquest and triumph. Not only has God apportioned to His Servant the many, but God’s power and that of His Servant are placed side by side, gathering men, even the mighty of the earth, as their spoil. The fact that He poured out His life in death, that He bore the sins of many, is now the everlasting foundation of His work as our Advocate with the Father; on the basis of that He makes continual intercession for us. Such is Christ’s work of vicarious atonement, as it was preached to the believers of the Old Testament, as we now know it to have been fulfilled.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Isa 53:2

"Religion is a weariness." Such is the judgment commonly passed, often avowed, concerning the greatest of blessings which Almighty God has bestowed upon us. And when God gave the blessing, He at the same time foretold that such would be the judgment of the world upon it, even as manifested in the gracious person of Him whom He sent to give it to us. Not that this prediction excuses our deadness to it; this dislike of the religion given by God Himself—this distaste for its very name—must obviously be an insult to the Giver. Consider human life in some of its stages and conditions, in order to impress upon you the fact of this contrariety between ourselves and our Maker.

I. "Religion is a weariness." So feel even children before they can well express their meaning. Consider their amusements, their enjoyments, what they hope, what they desire, what they scheme, and what they dream about themselves in time future, when they grow up; and say what place religion holds in their hearts. Watch the reluctance with which they turn to religious duties, to saying their prayers or reading the Bible, and then judge.

II. Take next the case of young persons when they first enter into life. Is not religion associated in their minds with gloom, melancholy, and weariness? When men find their pleasure and satisfaction lie in society which proscribes religion, and when they deliberately and habitually prefer those amusements which have necessarily nothing to do with religion, such persons cannot view religion as God views it.

III. Passing to the more active occupations of life, we find that here too religion is confessedly felt to be wearisome; it is out of place. The transactions of worldly business find a way directly to the heart; they rouse, they influence. The name of religion, on the other hand, is weak and unimportant; it contains no spell to kindle the feelings of man, to make the heart beat with anxiety, and to produce activity and perseverance.

IV. The natural contrariety between man and his Maker is still more strikingly shown by the confessions of men of the world who have given some thought to the subject, and viewed society with somewhat of a philosophical spirit. Such men treat the demands of religion with disrespect and negligence, on the ground of their being unnatural.

V. That religion is in itself a weariness is seen even in the conduct of the better sort of persons who really, on the whole, are under the influence of its spirit. So dull and uninviting is calm and practical religion, that religious persons are ever exposed to the temptation of looking out for excitements of one sort or other, to make it pleasurable to them.

VI. "He hath no form nor comeliness; and when we see Him, there is no beauty that we should desire Him." It is not His loss that we love Him not; it is our loss. He is all-blessed, whatever becomes of us. He is not less blessed because we are far from Him. Woe unto us, if in the day in which He comes from heaven, we see nothing desirable or gracious in His wounds; but instead, have made for ourselves an ideal blessedness, different from that which will be manifested to us in Him.

Plain Sermons by Contributors to "Tracts for the Times" vol. v., p. 9 (see also J. H. Newman, Parochial and Plain Sermons, vol. vii., p. 13).

References: Isa 53:2.—Spurgeon, Sermons, vol. xviii., No. 1075; R. Milman, The Love of the Atonement, pp. 34, 46, 59, 66, 83, 91, 102. Isa 53:2, Isa 53:3.—Clergyman’s Magazine, vol. ii., p. 277.

Isa 53:3

This was one of the marks by which Israel was to know his Christ. He was to be a Man of sorrows. The power by which He was to draw men to Himself, the charm by which He was to keep men near Himself, was not to be the charm of cheerfulness, not the pleasantness of His speech or the gladness of His character; it was to be just the opposite of this; it was to be His acquaintance with grief.

I. His own personal life was a sorrowful one. He was away from home, from His Father’s presence. He was a Stranger in a strange land. From His childhood He was full of thoughts which He could not utter, because, if uttered, they were not understood. He was a lonely man. His sympathy with others by no means implied their sympathy with Him.

II. But His sorrows, like His labours, were for others. (1) Jesus Christ sorrowed over bodily suffering; (2) He sorrowed over mental suffering; (3) He sorrowed over spiritual suffering.

III. He was a Man of sorrows also, and chiefly, in relation to sin. (1) He had to see sin; (2) He had to bear sin.

IV. The subject teaches (1) that if it is as a Man of sorrows that Jesus Christ comes to us, it must be, first of all, as a memento of the fitness of sorrow to our condition as sinful men. (2) Again, only a Man of sorrows could be a Saviour for all men, and for the whole of life. (3) Sorrow, however deep, has its solaces and its compensations. (a) Whatever it be, it is of the nature of sorrow to bring a man nearer to truth, nearer to reality, nearer therefore to hope. (b) Sorrow makes a man more useful. It gives him a new experience and a new sympathy.

V. The question remains, How do we stand, we ourselves, in reference to this Saviour?

C. J. Vaughan, Christ the Light of the World, p. 88.

Isa 53:3

I. In trying to bring into view some of the leading sorrows of our Lord’s life, it is impossible not to begin with one which lay at the bottom of them all—that, namely, which arose from His close contact with the sin and defilement of this fallen and guilty world. The fact of our Lord’s becoming a man involved the necessity of His living in immediate contact with what of all things in the universe was the most repulsive, hateful, and horrible to His soul. No doubt there were many beautiful things in the world, and even in men’s lives, that could not but interest Him; but there was an awful drawback in the case of all. It was a world in arms against its Lord, a world divorced from its God.

II. The sorrow of unrequited love. "He came to His own and His own received Him not." There is something very sad in the repulse of a generous love and a love that seeks truly and disinterestedly the welfare of those loved; and we learn from Scripture that the rejection of His loving offers cut very deeply into the heart of Jesus.

III. A third grief arose from what is called, in the Epistle to the Hebrews, the contradiction of sinners against Himself. He had to endure a great amount of keen, active opposition, often of a peculiarly trying kind. Looking at the number and variety of His enemies, He might have said, "They compassed Me about like bees." Hardly ever did He undertake an unembarrassed journey, or spend an easy hour. The contradiction of sinners became only more intense the longer He laboured. And it was the more trying because it was so successful.

IV. Among the sorrows of Jesus we notice, next, those which came from the infirmities of His own disciples. (1) There were vexations arising from their want of understanding, want of sympathy with Him in the great purposes of His life. (2) There were disappointments arising from their want of faith and of the courage of faith.

V. The last of the special griefs of Jesus was the sorrow of His last conflict; the grief, so peculiar and so intense, of what He often called His hour. It is apparent, from all the records of His life, that our blessed Lord looked forward to His last span of life as one of peculiar horror. At this solemn crisis of His life, more than at any other part of it, it was His lot to feel the position of the sinbearer and the scapegoat—the position of one who stood in the sinner’s place and bore the sinner’s doom. It was then that God said, "Awake, O sword, against My shepherd, and against the man that is My fellow."

W. G. Blaikie, Glimpses of the Inner Life of Our Lord, p. 151.

I. There is an instance in Scripture, but we believe it stands alone, of Christ feeling and displaying gladness of spirit. A solitary exception there is to the melancholy description, "A Man of sorrows, and acquainted with grief;" and by examining the exception we may get clearer views of the general character of Christ’s sufferings. "In that hour Jesus rejoiced in spirit"—an hour in which there had been given Him such proofs of the prevalent power of His name as assured Him that through His sacrifice the kingdom of Satan would be finally demolished. In that hour the Saviour forgot the load of His griefs, and beheld Himself through His sacrifice exalted as a conqueror. For a moment He saw "the travail of His soul and was satisfied."

II. Christ seems to make it matter of thanksgiving that the Gospel had been "hid from the wise and prudent and revealed only to babes." And surprise might naturally be felt at this. Could the joy of the Redeemer have sprung from the thought that any were to perish? Is it not strange that an instance like this—an instance in which gladness is associated with anything so fearful as the everlasting destruction of the proud and self-sufficient—that this should be the single recorded exception to the accuracy of the melancholy description set forth in our text? It cannot be that Christ gave thanks because His gospel was hid from the wise and prudent; but He rejoices that though God had hid these things from the wise and prudent, He had nevertheless revealed them unto babes. Why might not the Saviour give thanks that the propagation of His gospel was to be such as would secure the honour of His Father? When with prophetic glance He looked onward to the struggle of His Church, and saw that in every land and in every age there would flow in multitudes of the mean and illiterate, while those excluded would be, for the most part, the mighty and the learned—excluded only because too proud to enter; and when He thought how God would prevent the glorying of any flesh in His presence by thus choosing the weak things of the world to confound the mighty, and the foolish things to confound the wise, and thus out of the mouths of babes and sucklings perfecting praise,—we know not why He might not, in perfect consistence with that love which embraced every child of man, rejoice in the prospect on which He gazed—ay, though this rejoicing was the single exception to that intense, that ever overpressing sadness which is indicated in the emphatic and plaintive description of our text—"A Man of sorrows, and acquainted with grief."

H. Melvill, Penny Pulpit, No. 2331.

References: Isa 53:3.—W. Brock, Penny Pulpit, No. 693; G. Brooks, Outlines of Sermons, p. 79; D. Davies, Christian World Pulpit, vol. xxvii., p. 53; Spurgeon, Sermons, vol. xix., No. 1099; Homiletic Magazine, vol. xiii., p. 336; J. Keble, Sermons for Holy Week, p. 102; R. Milman, The Love of the Atonement, pp. 117, 138, 150, 171, 183, 202.

Isa 53:3-4

I. Consider first the humiliation of our blessed Lord. Not only did He suffer extreme pain in body, but also in mind. The divinity of our Lord does not mitigate the intensity of His sufferings. A man’s sorrows are mercifully shortened by his ignorance, short-sightedness, and infirmity; but Christ knew all, even the depth of sin in every heart; He foresaw all, even to the hour of death for each single soul for which He was suffering, even to the Day of Judgment, even to the endless misery of those who would crucify Him afresh. We see in Him no sign of a Divine power superseding human feeling and destroying it, nor anything of the hard indifference and pride of an earthly hero; but that which is most human and tender—pitiful and unswerving patience. In His parting with friends, in His meeting death, in His fear and trust, in His considerate-ness for others, He did and suffered all with the feelings and affections of man.

II. Notice the glory transparent through His humiliation. The result of these sufferings is salvation to others and glory to Himself. There appears even in His hours of deepest distress a character of unearthly greatness. At His first word, "I am He," the multitude goes backward and falls with a shock upon the ground. Just now He leant on disciples for support; again He shelters them from harm, saying, "If ye seek Me, let these go their way." Just now He stooped to take comfort of an angel’s hand; again by His Divine authority He keeps back whole legions of angels, lest they should interrupt His work. Likewise His death—though death is a very sign of human weakness—displays His power. He lays His life down freely, as He took it up; so that, in the sweet words of St. Bernard, we may truly say, "Who of us so gently boweth his head when he desires to sleep? To die is indeed of the weakness of man, but to die thus is of the power of God."

C. W. Furse, Sermons Preached at Richmond, p. 208.

Isa 53:4

Jesus Christ is the comforter we need, for—

I. He is an afflicted Man, the most afflicted of all the human race, a Man of sorrows. If He wishes to sympathise He has only to recall the past. We cannot take a single step in our gloomy path without finding some traces of Him. We cannot light upon an affliction through which He has not passed before us. He knows what sorrow is, and this is why He can comfort. We have not a high priest who cannot be touched with the feeling of our infirmities.

II. Jesus Christ has not only shared our sorrows, He has redeemed our sins. Observe, that He truly represents humanity, not merely because He is its ideal type, but also because He has entered into full communion with its sufferings and made Himself partaker of its destiny. He has thrown Himself into the midst of the battle-field; He has in some sort covered us with His body, and so the chastisement which we deserved has fallen on Him. It is precisely because He is the only man on earth who, as a representative of our race, endured a punishment which He did not deserve, and did not add a fresh sin to a fresh pain, that His suffering rises to the height of a redeeming sacrifice. This redemption was completed on the Cross. It would not have been enough for the Son of man to have been pierced with all the sorrows of humanity except the last. It would not have been enough for Him to have endured all the consequences of man’s rebellion except the last. Death is the wages of sin, and the striking sign of God’s condemnation resting on a guilty world. These wages have been received for us by Him who did not deserve them, because He freely made Himself a partaker of our misery in order to save us. Our comforter is the Lamb of God who taketh away the sin of the world. In all our distresses, therefore, and in all our shipwrecks, there is but one shelter, and that is the Cross.

E. de Pressensé, The Mystery of Suffering, p. 16 (see also Pulpit Analyst, vol. iii., p. 205).

References: Isa 53:4.—J. Baldwin Brown, The Divine Mysteries, p. 5; C. Clemance, To the Light Through* the Cross, p. 35. Isa 53:4, Isa 53:5.—R. Tuck, Christian World Pulpit, vol. xiv., p. 8. Isa 53:4-6.—Homiletic Magazine, vol. x., p. 200. Isa 53:5.—Bishop Moorhouse, The Expectation of the Christ, p. 63; Spurgeon, My Sermon Notes: Ecclesiastes to Malachi, p. 249; Ibid., Sermons, vol. xiv., No. 834, vol. xviii., No. 1068; Ibid., Morning by Morning, p. 91; Pulpit Analyst, vol. i., p. 702. Isa 53:5, Isa 53:6.—C. Clemance, To the Light Through the Cross, p. 46. Isa 53:6.—A. Watson, Sermons for Sundays, Festivals, and Fasts, 2nd series, vol. ii., p. 68; Spurgeon, Sermons, vol. xii., No. 694, vol. xvi., No. 925; Ibid., Evening by Evening, p. 94; W. Hay Aitken, Mission Sermons, vol. ii., p. 112; C. Clemance, To the Light Through the Cross, p. 195.

Isa 53:7

St. Peter makes it almost a description of the Christian, that he loves Him whom he has not seen; speaking of Christ, he says, "Whom having not seen, ye love." Unless we have a true love of Christ, we are not His true disciples; and we cannot love Him unless we have heartfelt gratitude to Him; and we cannot duly feel gratitude unless we feel keenly what He suffered for us. No one who will but solemnly think over the history of those sufferings, as drawn out for us in the Gospels, but will gradually gain, through God’s grace, a sense of them, will in a measure realise them, will in a measure be as if he saw them, will feel towards them as being not merely a tale written in a book, but as a true history, as a series of events which took place.

I. Our Lord is called a lamb in the text, that is, He was as defenceless and as innocent as a lamb is. Since, then, Scripture compares Him to this inoffensive and unprotected animal, we may, without presumption or irreverence, take the image as a means of conveying to our minds those feelings which our Lord’s sufferings should excite in us. Consider how very horrible it is to read the accounts which sometimes meet us of cruelties exercised on brute animals. What is it that moves our very hearts and sickens us so much at cruelty shown to poor brutes? (1) They have done no harm; (2) they have no power of resistance; it is the cowardice and tyranny of which they are the victims which makes their sufferings so especially touching. He who is higher than the angels deigned to humble Himself even to the state of the brute creation, as the Psalm says, "I am a worm, and no man; a very scorn of men, and the outcast of the people."

II. Take another example, and you will see the same thing still more strikingly. How overpowered should we be, not at the sight only, but at the very hearing, of cruelties shown to a little child—and why so? For the same two reasons, because it was so innocent, and because it was so unable to defend itself. We feel the horror of this, and yet we can bear to read of Christ’s sufferings without horror. There is an additional circumstance of cruelty to affect us in Christ’s history, which no instance of a brute animal’s or of a child’s sufferings can have; our Lord was not only guiltless and defenceless, but He had come among His persecutors in love.

III. Suppose that some aged and venerable person whom we have known as long as we could recollect anything, and loved and reverenced,—suppose such a one rudely seized by fierce men, made a laughing-stock, struck, spit on, scourged, and at last exposed with all his wounds to the gaze of a rude multitude who came and jeered him: what would be our feelings? But what is all this to the suffering of the holy Jesus, which we can bear to read of as a matter of course. A spirit of grief and lamentation is expressly mentioned in Scripture as a characteristic of those who turn to Christ. If then we do not sorrow, have we turned to Him?

Plain Sermons by Contributors to "Tracts for the Times" vol. v., p. 86 (see also J. H. Newman, Parochial and Plain Sermons, vol. vii., p. 133).

References: Isa 53:7.—Outline Sermons to Children, p. 94; Spurgeon, Sermons, vol. xxvi., No. 1543; G. S. Barrett, Old Testament Outlines, p. 221. Isa 53:7, Isa 53:8.—C. Clemance, To the Light Through the Cross, p. 57. Isa 53:9.—Homiletic Magazine, vol. xiv., p. 286. Isa 53:10.—J. Parsons, Christian World Pulpit, vol. i., p. 440; Spurgeon, Sermons, vol. iv., No. 173, vol. x., No. 561; Ibid., Evening by Evening, p. 93; Clergyman’s Magazine, vol. x., p. 147; Preacher’s Monthly, vol. x., p. 352; H. Melvill, Penny Pulpit, No. 1966; C. Clemance, To the Light Through the Cross, pp. 100, 106,115, 123, 130.

Isa 53:11

I. The travail of His soul. This seems to be a short expression to indicate the whole of Christ’s humiliation, more especially in its inner and more spiritual aspect. We may take note of some of the ingredients that entered into the cup, although we cannot measure the degree of their bitterness:—(1) He who was from all eternity the beloved of His Father put His glory off and put on our nature. (2) He severed Himself from the company of the holy, who loved and worshipped Him, for the company of the unholy, who in feeble friendship vexed, or in open enmity crucified Him. (3) "He who knew no sin was made sin for us, that we might be made the righteousness of God in Him." (4) He met personally with the person of the wicked one in our quarrel. (5) His heart was often sore vexed by ignorance, selfishness, unfaithfulness, even of His own selected disciples. (6) The people for whose sake He came into the world—the Israel among whom He was born and bred—would none of Him. (7) The office of the priesthood, which He loved and honoured as God’s institute to hold up the promise of redemption, was by those who held it prostituted to reject the counsel of God. (8) But alone, and above all, incomprehensible to us, yet awful, both for the part that we know and the part that we know not, is the desertion by the Father and the final descent of wrath, due to sin, on the Redeemer’s soul.

II. The fruit that results from the travail of His soul. It is not to the sufferings in themselves that the Redeemer looks. Herein appears the greatness of His love. He looks over and past the travail of His soul, and fixes His regards on the results that it secures. The fruit is that twofold gain which was celebrated in the angels’ song at the birth of Christ, "Glory to God in the highest, and peace on earth to the children of men." It is not merely the deliverance of a lost world from the doom that it deserved, it is the honour given to God by that deliverance. The means and end are linked together as the stalk and the grain in the cornfield; by the redemption of sinners God is glorified; and this double blessing is the fruit springing out of His soul’s travail to which the risen Redeemer looks back yet with joy.

III. The satisfaction which the Saviour experiences in the results of the travail of His soul. He does not pass by, when His saving effort has been put forth, as if that were all; He lingers on the spot, and looks and longs to see men actually saved through His suffering for sin. "His delights were with the sons of men" from the past eternity, in anticipation of His saving work; and now that the work is completed, He is not content that His suffering should be fruitless. More than weary benighted watchers wait for the dawning of the day; the Lord who suffered for us longs and looks for the multitudes coming to Himself for life, as the fruits of His dying.

W. Arnot, The Anchor of the Soul, p. 52.

I. Mark the singularity and greatness which these words would seem to teach us to attach to Christ. "He shall see of the travail of His soul." These words imply a distinction between Christ and the Church, a distinction between Him and all the saved from among men. He, looking upon men, shall see the travail of His soul; they, looking to Him, shall behold the Source of their spiritual existence.

II. The passage indicates Christ’s peculiar work, and attaches pre-eminent importance to that. The expression, "the travail of His soul," implies that all the glory of the Church, all in 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—all is to be attributed to the fact that "His soul was made an offering for sin."

III. The next idea which the text warrants is the greatness of the results which are to flow from the Redeemer’s sufferings. "He shall be satisfied."

IV. Consider the grounds of the Saviour’s satisfaction, the results of His work to the world and man: (1) in the inconceivable number of the saved; (2) in the inconceivable perfection of their character.

T. Binney, Sermons in King’s Weighhouse Chapel, 2nd series, p. 1.

References: Isa 53:11.—Pulpit Analyst, vol. ii., p. 512; Clergyman’s Magazine, vol. x., p. 146. Isa 53:12.—J. Keble, Sermons for Holy Week, p. 153; C. Clemance, To the Light Through the Cross, pp. 134, 149; T. Monod, Christian World Pulpit, vol. xv., p. 327; Spurgeon, Sermons, vol. viii., No. 458, vol. xxiii., No. 1385; Ibid., Morning by Morning, p. 90. Isa 54:1.—Spurgeon, Sermons, vol. xi., No. 649; Ibid., Evening by Evening, p. 243; Clergyman’s Magazine, vol. x., p. 18. Isa 54:1-7.—Homiletic Quarterly, vol. iv., p. 531.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

General Information:

Here Isaiah describes events that will happen in the future as if they happened in the past. This emphasizes that they certainly will happen. (See: Predictive Past)

General Information:

Isaiah continues describing Yahweh's servant.

Who has believed what they heard from us

What Isaiah just found out is so amazing that he wonders if the exiles will believe it. The "we" includes him and those in exile. AT: "It is hard for anyone to believe what we have heard" (See: Inclusive "We" and Rhetorical Question)

to whom has the arm of Yahweh been revealed?

Arm refers to God's power. This can be stated in active form. AT: "Yahweh has revealed his power to people." (See: Metonymy and Active or Passive and Rhetorical Question)

For he grew up before Yahweh like a sapling

Here "he" refers to God's servant whom Isaiah compares to a very young tree. This emphasizes that he will appear weak. (See: Simile)

out of parched earth

"parched earth" is hard and dry ground that will not allow plants to grow and represents where the servant of Yahweh will come. AT: "out of an impossible situation" (See: Metaphor)

translationWords

Yahweh

reveal

earth

splendor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Who would have believed our report So will the nations say to one another, Were we to hear from others what we see, it would be unbelievable.

the arm of the Lord like this, with greatness and glory, to whom was it revealed until now?

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Who hath believed, etc. Then the Non-Israelites shall say, Who would have believed, that it would turn out as we have heard.

And to whom has the arm of the Lord been revealed, as it has been revealed to Israel.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.