9His grave was assigned with wicked men,
         Yet He was with a rich man in His death,
         Because He had done no violence,
         Nor was there any deceit in His mouth.

10But the LORD was pleased
         To crush Him, putting Him to grief;
         If He would render Himself as a guilt offering,
         He will see His offspring,
         He will prolong His days,
         And the good pleasure of the LORD will prosper in His hand.

11As a result of the anguish of His soul,
         He will see it and be satisfied;
         By His knowledge the Righteous One,
         My Servant, will justify the many,
         As He will bear their iniquities.

12Therefore, I will allot Him a portion with the great,
         And He will divide the booty with the strong;
         Because He poured out Himself to death,
         And was numbered with the transgressors;
         Yet He Himself bore the sin of many,
         And interceded for the transgressors.

Parallel Verses

New American Standard Bible (©1995)
By oppression and judgment He was taken away; And as for His generation, who considered That He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due?

GOD'S WORD® Translation (©1995)
He was arrested, taken away, and judged. Who would have thought that he would be removed from the world? He was killed because of my people's rebellion.

King James Bible
He was taken from prison 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 was he stricken.

Douay-Rheims Bible
He was taken away from distress, and from judgment: who shall declare his generation? because he is cut oh out of the land of the living: for the wickedness of my people have I struck him.

Darby Bible Translation
He was taken from oppression 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 was he stricken.

English Revised Version
By oppression and judgment he was taken away; and as for his generation, who among them considered that he was cut off out of the land of the living? for the transgression of my people was he stricken.

Webster's Bible Translation
He was taken from prison and from judgment: and who shall declare his generation? for he was cut off from the land of the living: for the transgression of my people was he stricken.

World English Bible
He was taken away by oppression and judgment; and as for his generation, who considered that he was cut off out of the land of the living and stricken for the disobedience of my people?

Young's Literal Translation
By restraint and by judgment he hath been taken, And of his generation who doth meditate, That he hath been cut off from the land of the living? By the transgression of My people he is plagued,

Cross References

Acts 8:33 "IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH."

Psalm 88:5 Forsaken among the dead, Like the slain who lie in the grave, Whom You remember no more, And they are cut off from Your hand.

Isaiah 53:5 But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed.

Isaiah 53:12 Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors.

Jeremiah 11:19 But I was like a gentle lamb led to the slaughter; And I did not know that they had devised plots against me, saying, "Let us destroy the tree with its fruit, And let us cut him off from the land of the living, That his name be remembered no more."

Daniel 9:26 "Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 4-9

In these verses we have,

I. A further account of the sufferings of Christ. Much was said before, but more is said here, of the very low condition to which he abased and humbled himself, to which he became obedient even to the death of the cross. 1. He had griefs and sorrows; being acquainted with them, he kept up the acquaintance, and did not grow shy, no, not of such melancholy acquaintance. Were griefs and sorrows allotted him? He bore them, and blamed not his lot; he carried them, and did neither shrink from them, nor sink under them. The load was heavy and the way long, and yet he did not tire, but persevered to the end, till he said, It is finished. 2. He had blows and bruises; he was stricken, smitten, and afflicted. His sorrows bruised him; he felt pain and smart from them; they touched him in the most tender part, especially when God was dishonoured, and when he forsook him upon the cross. All along he was smitten with the tongue, when he was cavilled at and contradicted, put under the worst of characters, and had all manner of evil said against him. At last he was smitten with the hand, with blow after blow. 3. He had wounds and stripes. He was scourged, not under the merciful restriction of the Jewish law, which allowed not above forty stripes to be given to the worst of male factors, but according to the usage of the Romans. And his scourging, doubtless, was the more severe because Pilate intended it as an equivalent for his crucifixion, and yet it proved a preface to it. He was wounded in his hands, and feet, and side. Though it was so ordered that not a bone of him should be broken, yet he had scarcely in any part a whole skin (how fond soever we are to sleep in one, even when we are called out to suffer for him), but from the crown of his head, which was crowned with thorns, to the soles of his feet, which were nailed to the cross, nothing appeared but wounds and bruises. 4. He was wronged and abused (v. 7): He was oppressed, injuriously treated and hardly dealt with. That was laid to his charge which he was perfectly innocent of, that laid upon him which he did not deserve, and in both he was oppressed and injured. He was afflicted both in mind and body; being oppressed, he laid it to heart, and, though, he was patient, was not stupid under it, but mingled his tears with those of the oppressed, that have no comforter, because on the side of the oppressors there is power, Eccl. 4:1. Oppression is a sore affliction; it has made many a wise man mad (Eccl. 7:7); but our Lord Jesus, though, when he was oppressed, he was afflicted, kept possession of his own soul. 5. he was judged and imprisoned, as is implied in his being taken from prison and judgment, v. 8. God having made him sin for us, he was proceeded against as a malefactor; he was apprehended and taken into custody, and made a prisoner; he was judge, accused, tried, and condemned, according to the usual forms of law: God filed a process against him, judged him in pursuance of that process, and confined him in the prison of the grave, at the door of which a stone was rolled and sealed. 6. He was cut off by an untimely death from the land of the living, though he lived a most useful life, did so many good works, and they were all such that one would be apt to think it was for some of them that they stoned him. He was stricken to death, to the grave which he made with the wicked (for he was crucified between two thieves, as if he had been the worst of the three) and yet with the rich, for he was buried in a sepulchre that belonged to Joseph, an honourable counsellor. Though he died with the wicked, and according to the common course of dealing with criminals should have been buried with them in the place where he was crucified, yet God here foretold, and Providence so ordered it, that he should make his grave with the innocent, with the rich, as a mark of distinction put between him and those that really deserved to die, even in his sufferings.

II. A full account of the meaning of his sufferings. It was a very great mystery that so excellent a person should suffer such hard things; and it is natural to ask with amazement, "How came it about? What evil had he done?" His enemies indeed looked upon him as suffering justly for his crimes; and, though they could lay nothing to his charge, they esteemed him stricken, smitten of God, and afflicted, v. 4. Because they hated him, and persecuted him, they thought that God did, that he was his enemy and fought against him; and therefore they were the more enraged against him, saying, God has forsaken him; persecute and take him, Ps. 71:11. Those that are justly smitten are smitten of God, for by him princes decree justice; and so they looked upon him to be smitten, justly put to death as a blasphemer, a deceiver, and an enemy to Caesar. Those that saw him hanging on the cross enquired not into the merits of his cause, but took it for granted that he was guilty of every thing laid to his charge and that therefore vengeance suffered him not to live. Thus Job's friends esteemed him smitten of God, because there was something uncommon in his sufferings. It is true he was smitten of God, v. 10 (or, as some read it, he was God's smitten and afflicted, the Son of God, though smitten and afflicted), but not in the sense in which they meant it; for, though he suffered all these things,

1. He never did any thing in the least to deserve this hard usage. Whereas he was charged with perverting the nation, and sowing sedition, it was utterly false; he had done no violence, but went about doing good. And, whereas he was called that deceiver, he never deserved that character; for there was no deceit in his mouth (v. 9), to which the apostle refers, 1 Pt. 2:22. He did no sin, neither was guile found in his mouth. He never offended either in word or deed, nor could any of his enemies take up that challenge of his, Which of you convinceth me of sin? The judge that condemned owned he found no fault in him, and the centurion that executed him professed that certainly he was a righteous man.

2. He conducted himself under his sufferings so as to make it appear that he did not suffer as an evil-doer; for, though he was oppressed and afflicted, yet he opened not his mouth (v. 7), no, not so much as to plead his own innocency, but freely offered himself to suffer and die for us, and objected nothing against it. This takes away the scandal of the cross, that he voluntarily submitted to it, for great and holy ends. By his wisdom he could have evaded the sentence, and by his power have resisted the execution; but thus it was written, and thus it behoved him to suffer. This commandment he received from his Father, and therefore he was led as a lamb to the slaughter, without any difficulty or reluctance (he is the Lamb of God); and as a sheep is dumb before the shearers, nay, before the butchers, so he opened not his mouth, which denotes not only his exemplary patience under affliction (Ps. 39:9), and his meekness under reproach (Ps. 38:13), but his cheerful compliance with his Father's will. Not my will, but thine be done. Lo, I come. By this will we are sanctified, his making his own soul, his own life, an offering for our sin.

3. It was for our good, and in our stead, that Jesus Christ suffered. This is asserted here plainly and fully, and in a very great variety of emphatical expressions.

(1.) It is certain that we are all guilty before God. We have all sinned, and have come short of the glory of God (v. 6): All we like sheep have gone astray, one as well as another. The whole race of mankind lies under the stain of original corruption, and every particular person stands charged with many actual transgressions. We have all gone astray from God our rightful owner, alienated ourselves from him, from the ends he designed us to move towards and the way he appointed us to move in. We have gone astray like sheep, which are apt to wander, and are unapt, when they have gone astray, to find the way home again. That is our true character; we are bent to backslide from God, but altogether unable of ourselves to return to him. This is mentioned not only as our infelicity (that we go astray from the green pastures and expose ourselves to the beasts of prey), but as our iniquity. We affront God in going astray from him, for we turn aside every one to his own way, and thereby set up ourselves, and our own will, in competition with God and his will, which is the malignity of sin. Instead of walking obediently in God's way, we have turned wilfully and stubbornly to our own way, the way of our own heart, the way that our own corrupt appetites and passions lead us to. We have set up for ourselves, to be our own masters, our own carvers, to do what we will and have what we will. Some think it intimates our own evil way, in distinction from the evil way of others. Sinners have their own iniquity, their beloved sin, which does most easily beset them, their own evil way, that they are particularly fond of and bless themselves in.

(2.) Our sins are our sorrows and our griefs (v. 4), or, as it may be read, our sicknesses and our wounds: the Septuagint reads it, our sins; and so the apostle, 1 Pt. 2:24. Our original corruptions are the sickness and disease of the soul, an habitual indisposition; our actual transgressions are the wounds of the soul, which put conscience to pain, if it be not seared and senseless. Or our sins are called our griefs and sorrows because all our griefs and sorrows are owing to our sins and our sins deserve all our griefs and sorrows, even those that are most extreme and everlasting.

(3.) Our Lord Jesus was appointed and did undertake to make satisfaction for our sins and so to save us from the penal consequences of them. [1.] He was appointed to do it, by the will of his Father; for the Lord has laid on him the iniquity of us all. God chose him to be the Saviour of poor sinners and would have him to save them in this way, by bearing their sins and the punishment of them; not the idem-the same that we should have suffered, but the tantundem-that which was more than equivalent for the maintaining of the honour of the holiness and justice of God in the government of the world. Observe here, First, In what way we are saved from the ruin to which by sin we had become liable-by laying our sins on Christ, as the sins of the offerer were laid upon the sacrifice and those of all Israel upon the head of the scape-goat. Our sins were made to meet upon him (so the margin reads it); the sins of all that he was to save, from every place and every age, met upon him, and he was met with for them. They were made to fall upon him (so some read it) as those rushed upon him that came with swords and staves to take him. The laying of our sins upon Christ implies the taking of them off from us; we shall not fall under the curse of the law if we submit to the grace of the gospel. They were laid upon Christ when he was made sin (that is, a sin-offering) for us, and redeemed us from the curse of the law by being made a curse for us; thus he put himself into a capacity to make those easy that come to him heavily laden under the burden of sin. See Ps. 40:6-12. Secondly, By whom this was appointed. It was the Lord that laid our iniquities on Christ; he contrived this way of reconciliation and salvation, and he accepted of the vicarious satisfaction Christ was to make. Christ was delivered to death by the determinate counsel and foreknowledge of God. None but God had power to lay our sins upon Christ, both because the sin was committed against him and to him the satisfaction was to be made, and because Christ, on whom the iniquity was to be laid, was his own Son, the Son of his love, and his holy child Jesus, who himself knew no sin. Thirdly, For whom this atonement was to be made. It was the iniquity of us all that was laid on Christ; for in Christ there is a sufficiency of merit for the salvation of all, and a serious offer made of that salvation to all, which excludes none that do not exclude themselves. It intimates that this is the one only way of salvation. All that are justified are justified by having their sins laid on Jesus Christ, and, though they were ever so many, he is able to bear the weight of them all. [2.] He undertook to do it. God laid upon him our iniquity; but did he consent to it? Yes, he did; for some think that the true reading of the next words (v. 7) is, It was exacted, and he answered; divine justice demanded satisfaction for our sins, and he engaged to make the satisfaction. He became our surety, not as originally bound with us, but as bail to the action: "Upon me be the curse, my Father." And therefore, when he was seized, he stipulated with those into whose hands he surrendered himself that that should be his disciples' discharge: If you seek me, let these go their way, Jn. 18:8. By his own voluntary undertaking he made himself responsible for our debt, and it is well for us that he was responsible. Thus he restored that which he took not away.

(4.) Having undertaken our debt, he underwent the penalty. Solomon says: He that is surety for a stranger shall smart for it. Christ, being surety for us, did smart for it. [1.] He bore our griefs and carried our sorrows, v. 4. He not only submitted to the common infirmities of human nature, and the common calamities of human life, which sin had introduced, but he underwent the extremities of grief, when he said, My soul is exceedingly sorrowful. He made the sorrows of this present time heavy to himself, that he might make them light and easy for us. Sin is the wormwood and the fall in the affliction and the misery. Christ bore our sins, and so bore our griefs, bore them off us, that we should never be pressed above measure. This is quoted (Mt. 8:17) with application to the compassion Christ had for the sick that came to him to be cured and the power he put forth to cure them. [2.] He did this by suffering for our sins (v. 5): He was wounded for our transgressions, to make atonement for them and to purchase for us the pardon of them. Our sins were the thorns in his head, the nails in his hands and feet, the spear in his side. Wounds and bruises were the consequences of sin, what we deserved and what we had brought upon ourselves, ch. 1:6. That these wounds and bruises, though they are painful, may not be mortal, Christ was wounded for our transgressions, was tormented or pained (the word is used for the pains of a woman in travail) for our revolts and rebellions. He was bruised, or crushed, for our iniquities; they were the procuring cause of his death. To the same purport is v. 8, for the transgression of my people was he smitten, the stroke was upon him that should have been upon us; and so some read it, He was cut off for the iniquity of my people, unto whom the stroke belonged, or was due. He was delivered to death for our offences, Rom. 4:25. Hence it is said to be according to the scriptures, according to this scripture, that Christ died for our sins, 1 Co. 15:3. Some read this, by the transgressions of my people; that is, by the wicked hands of the Jews, who were, in profession, God's people, he was stricken, was crucified and slain, Acts 2:23. But, doubtless, we are to take it in the former sense, which is abundantly confirmed by the angel's prediction of the Messiah's undertaking, solemnly delivered to Daniel, that he shall finish transgression, make an end of sin, and make reconciliation for iniquity, Dan. 9:24.

(5.) The consequence of this to us is our peace and healing, v. 5. [1.] Hereby we have peace: The chastisement of our peace was upon him; he, by submitting to these chastisements, slew the enmity, and settled an amity, between God and man; he made peace by the blood of his cross. Whereas by sin we had become odious to God's holiness and obnoxious to his justice, through Christ God is reconciled to us, and not only forgives our sins and saves us from ruin, but takes us into friendship and fellowship with himself, and thereby peace (that is, all good) comes unto us, Col. 1:20. He is our peace, Eph. 2:14. Christ was in pain that we might be at ease; he gave satisfaction to the justice of God that we might have satisfaction in our own minds, might be of good cheer, knowing that through him our sins are forgiven us. [2.] Hereby we have healing; for by his stripes we are healed. Sin is not only a crime, for which we were condemned to die and which Christ purchased for us the pardon of, but it is a disease, which tends directly to the death of our souls and which Christ provided for the cure of. By his stripes (that is, the sufferings he underwent) he purchased for us the Spirit and grace of God to mortify our corruptions, which are the distempers of our souls, and to put our souls in a good state of health, that they may be fit to serve God and prepared to enjoy him. And by the doctrine of Christ's cross, and the powerful arguments it furnishes us with against sin, the dominion of sin is broken in us and we are fortified against that which feeds the disease.

(6.) The consequence of this to Christ was his resurrection and advancement to perpetual honour. This makes the offence of the cross perfectly to cease; he yielded himself to die as a sacrifice, as a lamb, and, to make it evident that the sacrifice he offered of himself was accepted, we are told here, v. 8, [1.] That he was discharged: He was taken from prison and from judgment; whereas he was imprisoned in the grave under a judicial process, lay there under an arrest for our debt, and judgment seemed to be given against him, he was by an express order from heaven taken out of the prison of the grave, an angel was sent on purpose to roll away the stone and set him at liberty, by which the judgment given against him was reversed and taken off; this redounds not only to his honour, but to our comfort; for, being delivered for our offences, he was raised again for our justification. That discharge of the bail amounted to a release of the debt. [2.] That he was preferred: Who shall declare his generation? his age, or continuance (so the word signifies), the time of his life? He rose to die no more; death had no more dominion over him. He that was dead is alive, and lives for evermore; and who can describe that immortality to which he rose, or number the years and ages of it? And he is advanced to this eternal life because for the transgression of his people he became obedient to death. We may take it as denoting the time of his usefulness, as David is said to serve his generation, and so to answer the end of living. Who can declare how great a blessing Christ by his death and resurrection will be to the world? Some by his generation understand his spiritual seed: Who can count the vast numbers of converts that shall by the gospel be begotten to him, like the dew of the morning?

When thus exalted he shall live to see

A numberless believing progeny

Of his adopted sons; the godlike race

Exceed the stars that heav'n's high arches grace.

-Sir R. Blackmore

Of this generation of his let us pray, as Moses did for Israel, The Lord God of our fathers make them a thousand times so many more as they are, and bless them as he has promised them, Deu. 1:11.

Calvin's Commentary

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

1. Quis credet auditui nostro? et brachium Iehovae cui (ad verbum, super quem)?

2. For he 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 we shall see him, there is no beauty that we should desire him.

2. Ascendet tamen sicut virgultum coram eo, et sicut radix e terra deserta. Non forma ei, neque decor. Videbimus eum; et non aspectus, ut desideremus eum.

3. 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.

3. Despectus et rejectus inter homines, vir dolorum, peritus infirmitatis; quasi abscondimus faciem ab eo, et nihili reputavimus eum.

4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

4. Sane langoures nostros ipse tulit, et dolores nostros ipse portavit; et nos existimavimus eum percussum, vulneratum a Deo et humiliatum.

5. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

5. Atqui Apse vulneratus est propter iniquitates nostras, attritus est propter peccata nostra. Castigatio pacis nostrae super eum, et in livore ejus sanatio (vel, medela) nobis.

6. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

6. Omnes nos tanquam oves erravimus, quisque in viam suam declinavit. Et Iehova traduxit in eum nostras omniurn iniquitatcs.

7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

7. Mulctatus est, et afflictus, (vel, oppressus,) nec aperuit os suum. Quasi pecus ad mactationem ducetur, et tanquam ovis coram tonsoribbus suis obmutescet, nec aperiet os suum.

8. He was taken from prison 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 was he stricken.

8. E carcere et judicio sublatus est, et generationem ejus quis enarrabit? Quoniam succisus est e terra viventium; propter transgressionem populi mei plaga illi.

9. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

9. Et exposuit impiis sepulchrum ejus, et diviti mortem ejus; quamvis iniquitatem non fecerit, nec fecerit dolos in ore ejus revelatum est?

10. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

10. Voluit tamen Iehova conterere eum, infirmitati subjicere. Cum posuerit in sacrificium animam suam, videbit semen, prorogabit dies, et voluntas Iehovae in manu ejus prosperabitur.

11. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

11. E labore animae suae videbit, et saturabitur; et doctrina sua (vel, cognitione sui) justificabit justus servus meus multos; quia iniquitates eorum ipse portabit.

12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

12. Propterea distribuam illi partem cum magnis, et eum robustis spolia dividet. Quoniam profudit in mortem animam suam, et cum iniquis reputatus est; ipse peccatum multorum tulit, et pro iniquis oravit.

1. Who will believe our report? This division, or rather dismemberment, of the chapter, ought to be disregarded; for it ought to have begun with the thirteenth verse of the former chapter, and these words ought to be connected with what goes before. [50] Here the Prophet pauses, as it were, in the middle of his discourse; for, having formerly said that the name of Christ would be everywhere proclaimed, and would be revealed to unknown nations, and yet would have so mean an aspect that it might appear as if these things were fabulous, he breaks off his discourse, and exclaims that "Nobody will believe those things." At the same time, he describes his grief, that men are so unbelieving as to reject their salvation.

Thus, it is a holy complaint made by one who wished that Christ should be known by all, and who, notwithstanding of this, sees that there are few who believe the Gospel, and therefore groans and cries out, "Who hath believed our report?" Let us therefore groan and complain along with the Prophet, and let us be distressed with grief when we see that our labor is unprofitable, and let us complain before God; for godly ministers must be deeply affected, if they wish to perform their work faithfully. Isaiah declares that there will be few that submit to the Gospel of Christ; for, when he exclaims, "Who will believe the preaching?" he means that of those who hear the Gospel scarcely a hundredth person will be a believer.

Nor does he merely speak of himself alone, but like one who represents all teachers. Although therefore God gives many ministers, few will hold by their doctrine; and what then will happen when there are no ministers? Do we wonder that the greatest blindness reigns there? If cultivated ground is unfruitful, what shall we look for from a soil that is uncultivated and barren? And yet it does not detract anything from the Gospel of Christ, that there are few disciples who receive it; nor does the small number of believers lessen its authority or obscure its infinite glory; but, on the contrary, the loftiness of the mystery is a reason why it scarcely obtains credit in the world. It is reckoned to be folly, because it exceeds all human capacities.

To whom (literally, on whom) is the arm of Jehovah revealed? In this second clause he points out the reason why the number of believers will be so small. It is, because no man can come to God but by an extraordinary revelation of the Spirit. To suppose that by the word "Arm" Christ is meant, is, in my opinion, a mistake. It assigns the cause why there are so few that believe; and that is, that they cannot attain it by the sagacity of their own understanding. This is a remarkable passage, and is quoted by John and Paul for that purpose. "Though Jesus," said John, "had performed many miracles in their presence, they believed not in him, that the saying of Isaiah the Prophet might be fulfilled, which he spake,

"Lord, who hath believed our report, and to whom is the arm of the Lord revealed?" (John 12:37, 38)

And Paul says, "But they do not all believe the Gospel; for Isaiah saith, Lord, who hath believed our report?" (Romans 10:16) Both of them declare that there will be no reason to wonder, if that which was long ago foretold shall happen; and they do so for the purpose of removing offense which might have arisen from the revolt of that nation, which ought to have acknowledged Christ, but obstinately resisted him.

Isaiah does not include merely the men of his own time, but all posterity to the end of the world; for, so long as the reign of Christ shall endure, this must be fulfilled; and therefore believers ought to be fortified by this passage against such a scandal. These words refute the ignorance of those who think that faith is in the power of every person, because preaching is common to all. Though it is sufficiently evident that all are called to salvation, yet the Prophet expressly states that the external voice is of no avail, if it be not accompanied by a special gift of the Spirit. And whence proceeds the difference, but from the secret election of God, the cause of which is hidden in himself?

2. Yet he shall grow up before him as a twig. This verse refers to what was formerly said, that Christ will at first have no magnificence or outward display among men; but that before God he will nevertheless be highly exalted, and will be held in estimation. Hence we see that we must not judge of the glory of Christ by human view, but must discern by faith what is taught us concerning him by the Holy Scriptures; and therefore the phrase "before him," is here contrasted with human senses, which cannot comprehend that lofty greatness. Almost the same metaphor was used by the Prophet, (Isaiah 11:1) when he said, "A branch shall spring out of the stock of Jesse;" for the house of David was like a dry stock, in which no rigor and no comeliness was visible, and on that account is there called not a royal house, but "Jesse," a name which bore no celebrity. Only the Prophet adds here, --

In a desert land; by which he means that Christ's power of springing up will not be derived from the sap of the earth, as in trees, but contrary to the ordinary course of nature. They who in this passage speculate about the virgin Mary, and suppose that she is called a desert land, because she conceived by the Holy Ghost, and not by ordinary generation, speak beside the purpose; for the present subject is not the birth of Christ, but his whole reign. He says that it will resemble a twig springing out of a dry soil, which looks as if it could never become large. If we take into account the whole method of establishing his kingdom, and the agency which he employed, and how feeble were its beginnings, and how many foes it encountered, we shall easily understand that all these things were fulfilled as they had been foretold. What sort of men were the Apostles that they should subdue so many kings and nations by the sword of the word? Are they not justly compared to offshoots? Thus the Prophet shows by what means the kingdom of Christ must be set up and established, that we may not judge of it by human conceptions.

He hath no form nor comeliness. This must be understood to relate not merely to the person of Christ, who was despised by the world, and was at length condemned to a disgraceful death; but to his whole kingdom, which in the eyes of men had no beauty, no comeliness, no splendor, which, in short, had nothing that could direct or captivate the hearts of men to it by its outward show. Although Christ arose from the dead, yet the Jews always regarded him as a person who had been crucified and disgraced, in consequence of which they haughtily disdained him.

3. Despised and rejected. This verse conveys the same statement as the preceding, namely, that Christ will be "rejected" by men, in consequence of their beholding in him nothing but grief and infirmity. These things needed to be often repeated to the Jews, that they might not form a false conception of Christ and his kingdom; for, in order to know his glory, we must proceed from his death to his resurrection. Many stumble at his death, as if he had been vanquished and overwhelmed by it; but we ought to contemplate his power and majesty in the resurrection; and if any one choose to begin with the resurrection, he will not follow the order laid down by the Prophet, nor comprehend the Lord's strength and power.

We hid the face from him. Not without reason does he use the first person, we; for he declares that there will be a universal judgment; and no man will ever be able to comprehend it by his own understanding till the Lord correct and form him anew by his Spirit. Although he appears chiefly to censure the Jews, who ought not to have so haughtily rejected the Son of God promised and offered to them, and therefore reckons himself as one of the number, because he was an individual belonging to that nation; yet let us learn from this passage that all men are accursed and condemned for ingratitude in despising Christ, because they do not even consider him to be worthy of being looked at, but turn away their eyes as if from something detestable.

4. Surely he carried our sicknesses. The particle 'kn (aken) is not only a strong affirmation, but is likewise equivalent to for, and assigns a reason of something which went before, and which might have been thought new and strange; for it is a monstrous thing that he to whom God has given supreme authority over all the creatures should be thus trampled on and scorned; and if the reason were not assigned, it would have been universally pronounced to be ridiculous. The reason, therefore, of the weakness, pains, and shame of Christ is, that "he carried our sicknesses."

Matthew quotes this prediction, after having related that Christ cured various diseases; though it is certain that he was appointed not to cure bodies, but rather to cure souls; for it is of spiritual disease that the Prophet intends to speak. But in the miracles which Christ performed in curing bodies, he gave a proof of the salvation which he brings to our souls. That healing had therefore a more extensive reference than to bodies, because he was appointed to be the physician of souls; and accordingly Matthew applies to the outward sign what belonged to the truth and reality.

We thought him to be smitten, wounded by God, and afflicted. In this second clause he shows how great was the ingratitude and wickedness of the people, who did not know why Christ was so severely afflicted, but imagined that God smote him on account of his own sins, though they knew that he was perfectly innocent, and his innocence was attested even by his judge. (Matthew 27:24; Luke 23:4, 14, 22; John 18:38) Since therefore they know that an innocent man is punished for sins which he did not commit, why do they not think that it indicated some extraordinary excellence to exist in him? But because they see him wounded and despised, they do not inquire about the cause, and from the event alone, as fools are wont to do, they pronounce judgment. Accordingly, Isaiah complains of the wicked judgment of men, in not considering the cause of Christ's heavy afflictions; and especially he deplores the dullness of his own nation, because they thought that God was a deadly enemy of Christ, and took no account of their own sins, which were to be expiated in this manner.

5. And he was wounded for our iniquities. He again repeats the cause of Christ's great afflictions, in order to meet the scandal which might have arisen from it. The spectacle of the cross alienates many persons from Christ, when they consider what is presented to their eyes, and do not observe the object to be accomplished. But all offense is removed when we know that by his death our sins have been expiated, and salvation has been obtained for us.

The chastisement of our peace. Some think that this is called "the chastisement of peace," on account of men being careless and stupefied amidst their afflictions, and therefore that it was necessary that Christ should suffer. Others view "peace" as relating to the consciences, that is, that Christ suffered, in order that we might have peaceful consciences; as Paul says that, "being justified by faith through Christ, we have peace with God." (Romans 5:1) But I take it to denote simply reconciliation. Christ was the price of "our chastisement," that is, of the chastisement which was due to us. Thus the wrath of God, which had been justly kindled against us, was appeased; and through the Mediator we have obtained "peace," by which we are reconciled.

We ought to draw from this a universal doctrine, namely, that we are reconciled to God by free grace, because Christ hath paid the price of "our peace." This is indeed acknowledged by the Papists; but then they limit this doctrine to original sin, as if after baptism there were no longer any room for reconciliation through free grace, but that we must give satisfaction by our merits and works. But the Prophet does not here treat of a single species of pardon, but extends this blessing to the whole course of life; and therefore it cannot be thus undervalued or limited to a particular time, without most heinous sacrilege. Hence also the frivolous distinction of the Papists, between the remission of punishment and the pardon of sin, is easily refuted. They affirm that punishment is not remitted to us, unless it be washed out by satisfactions. But the Prophet openly declares that the punishment of our sins was transferred to him. What, then, do the Papists intend but to be Christ's equals and companions, and to lay claim to share with him in his authority?

In his wound (or, in his medicine) we have healing. He again directs us to Christ, that we may betake ourselves to his wounds, provided that we wish to regain life. Here the Prophet draws a contrast between us and Christ; for in us nothing call be found but destruction and death; in Christ alone is life and salvation, he alone brought medicine to us, and even procures health by his weakness, and life by his death; for he alone hath pacified the Father, he alone hath reconciled us to him. Here we might bring forward many things about the blessed consequences of Christ's sufferings, if we had not determined to expound rather than to preach; and therefore let us be satisfied with a plain exposition. Let every one, therefore, draw consolation from this passage, and let him apply the blessed result of this doctrine to his own use; for these words are spoken to all in general, and to individuals in particular.

6. We all, like sheep, have gone astray. In order to impress more deeply on our hearts the benefit of the death of Christ, he shows how necessary is that healing which he formerly mentioned. If we do not perceive our wretchedness and poverty, we shall never know how desirable is that remedy which Christ has brought to us, or approach him with due ardor of affection. As soon as we know that we are ruined, then, aware of our wretchedness, we eagerly run to avail ourselves of the remedy, which otherwise would be held by us in no estimation. In order, therefore, that Christ may be appreciated by us, let every one consider and examine himself, so as to acknowledge that he is ruined till he is redeemed by Christ.

We see that here none are excepted, for the Prophet includes "all." The whole human race would have perished, if Christ had not brought relief. He does not even except the Jews, whose hearts were puffed up with a false opinion of their own superiority, but condemns them indiscriminately, along with others, to destruction. By comparing them to sheep, he intends not to extenuate their guilt, as if little blame attached to them, but to state plainly that it belongs to Christ to gather from their wanderings those who resembled brute beasts.

Every one hath turned to his own way. By adding the term every one, he descends from a universal statement, in which he included all, to a special statement, that every individual may consider in his own mind if it be so; for a general statement produces less effect upon us than to know that it belongs to each of us in particular. Let "every one," therefore, arouse his conscience, and present himself before the judgmentseat of God, that he may confess his wretchedness. Moreover, what is the nature of this "going astray" the Prophet states more plainly. It is, that every one hath followed the way which he had chosen for himself, that is, hath determined to live according to his own fancy; by which he means that there is only one way of living uprightly, and if any one "turn aside" from it, he can experience nothing but "going astray."

He does not speak of works only, but of nature itself, which always leads us astray; for, if we could by natural instinct or by our own wisdom, bring ourselves back into the path, or guard ourselves against going astray, Christ would not be needed by us. Thus, in ourselves we all are undone unless Christ (John 8:36) sets us free; and the more we rely on our wisdom or industry, the more dreadfully and the more speedily do we draw down destruction on ourselves. And so the Prophet shows what we are before we are regenerated by Christ; for all are involved in the same condemnation. "There is none righteous, none that understandeth, none that seeketh God. All have turned aside, and have become unprofitable. There is none that doeth good; no, not one." (Psalm 14:3) All this is more fully explained by Paul. (Romans 3:10)

And Jehovah hath laid upon him. Here we have a beautiful contrast. In ourselves we are scattered; in Christ we are gathered together. By nature we go astray, and are driven headlong to destruction; in Christ we find the course by which we are conducted to the harbor of salvation. Our sins are a heavy load; but they are laid on Christ, by whom we are freed from the load. Thus, when we were ruined, and, being estranged from God, were hastening to hell, Christ took upon him the filthiness of our iniquities, in order to rescue us from everlasting destruction. This must refer exclusively to guilt and punishment; for he was free from sin. (Hebrews 4:15; 1 Peter 2:22) Let every one, therefore, diligently consider his own iniquities, that he may have a true relish of that grace, and may obtain the benefit of the death of Christ.

7. He was punished. Here the Prophet applauds the obedience of Christ in suffering death; for if his death had not been voluntary, he would not have been regarded as having satisfied for our disobedience. "As by one man's disobedience," says Paul, "all became sinners, so by one man's obedience many were made righteous. (Romans 5:19) And elsewhere, "He became obedient unto death, even the death of the cross." (Philippians 2:8) This was the reason of his silence at the judgmentseat of Pilate, though he had a just defense to offer; for, having become answerable for our guilt, he wished to submit silently to the sentence, that we might loudly glory in the righteousness of faith obtained through free grace.

As a lamb shall he be led to the slaughter. We are here exhorted to patience and meekness, that, following the example of Christ, we may be ready to endure reproaches and cruel assaults, distress and torture. In this sense Peter quotes this passage, showing that we ought to become like Christ our Head, that we may imitate his patience and submissiveness. (1 Peter 2:23) In the word lamb there is probably an allusion to the sacrifices under the Law; and in this sense he is elsewhere called "the Lamb of God." (John 1:29, 36)

8. From prison and judgment. There are various ways in which this passage is expounded. Some think that the Prophet continues the argument which he had already begun to treat, namely, that Christ was smitten by the hand of God, and afflicted, on account of our sins. The Greek translators render it, en tho tapeinosei autou he krisis autou erthe. "In his humiliation his judgment was taken away." Others, "He was taken away without delay." Others explain it, "He was taken away to the cross;" that is, as soon as Christ was seized, he was dragged to "judgment." I rather agree with those who think that the Prophet, after having spoken of death, passes to the glory of the resurrection. He intended to meet the thoughts by which the minds of many persons might have been troubled and distressed; for when we see nothing but wounds and shame, we are struck with amazement, because human nature shrinks from such a spectacle.

The Prophet therefore declares that he was taken away; that is, that he was rescued "from prison and judgment" or condemnation, and afterwards was exalted to the highest rank of honor; that no one might think that he was overwhelmed or swallowed up by that terrible and shameful kind of death. For, undoubtedly, he was victorious even in the midst of death, and triumphed over his enemies; and he was so judged that now he has been appointed to be judge of all, as was publicly manifested by his resurrection. (Acts 10:42) The same order is followed by the Prophet as by Paul, who, after having declared that Christ was abased even to the cross, adds that, on this account, he was exalted to the very highest honor, and that there was given him a: name to which all things both in heaven and in earth must render obedience and bend the knee. (Philippians 2:9)

Who shall relate his generation? This exclamation has been stretched and (I may say) tortured into various meanings. The ancients abused this passage in reasoning against the Arians, when they wished to prove by it Christ's eternal generation. But they ought to have been satisfied with clearer testimonies of Scripture, that they might not expose themselves to the mockery of heretics, who sometimes take occasion from this to become more obstinate; for it might easily have been objected that the Prophet was not thinking about that subject. Chrysostom views it as relating to the human nature of Christ, that he was miraculously, and not by ordinary generation, conceived in the womb of the virgin; but that is a wide departure from the Prophet's meaning. Others think that Isaiah kindles into rage against the men of that age who crucified Christ. Others refer it to the posterity which should be born; namely, that Christ's posterity will be numerous though he die.

But, as dvr (dor) signifies "age" or "duration," I have no doubt that he speaks of the "age" of Christ, and that his meaning is, that Christ, though almost overwhelmed by sicknesses, shall not only be taken from them, but that even his age shall be permanent and eternal; or, in other words, that he shall be unlike those who are indeed rescued from death, but shall afterwards die; for Christ rose from the dead, to live for ever, and, as Paul says, "cannot now die; death shall no longer have dominion over him." (Romans 6:9) Yet let us remember that the Prophet does not speak of Christ's person alone, but includes the whole body of the Church, which ought never to be separated from him. We have therefore a striking proof of the perpetuity of the Church. As Christ liveth for ever, so he will not permit his kingdom to perish. The same immortality shall at length be bestowed on each of the members.

For he was cut off. This might indeed, at first sight, appear to be absurd, that the death of Christ is the cause and source of our life; but, because he bore the punishment of our sins, we ought therefore to apply to ourselves all the shame that appears in the cross. Yet in Christ the wonderful love of God shines forth, which renders his glory visible to us; so that we ought to be excited to rapturous admiration.

For the transgression of my people. He again repeats that the wound was inflicted on him "for the sins of the people;" and the object is, that we may diligently consider that it was for our sake, and not for his own, that he suffered; for he bore the punishment which we must have endured, if he had not offered this atonement. We ought to perceive in ourselves that guilt of which he bore the accusation and punishment, having offered himself in our name to the Father, [51] that by his condemnation we may be set free.

9. And he laid open to wicked men his grave. Jerome renders it, "And he gave wicked men for burial;" as if the Prophet spake of the punishment by which the Lord took vengeance for the sin of wicked men, who crucified Christ. But he rather speaks of the death of Christ, and of the fruit of it, and says nothing about that revenge. Others think that the particle 't (eth) denotes comparison, in the same manner as the particle k (caph). "He gave his grave as of wicked men." Others interpret 't (eth) to mean with, and explain "the rich man" to be Joseph of Arimathea, in whose sepulcher Christ was buried. (Matthew 27:60; John 19:38) But such an interpretation is too unnatural. I rather think that the real meaning is, that God the Father delivered Christ into the hands of wicked men.

And to the rich man his death. I consider the singular syr (gnashir,) "the rich man," to be put for the plural srym (gnashirim), as is frequently done by Hebrew writers. I see no reason why Oecolampadius rendered it "high places." [52] By "rich men" he means "violent men;" for men grow haughty and disdainful on account of their riches, and abuse their wealth to savage cruelty. And thus by the terms "wicked men" and "rich men" the same thing, in my opinion, is denoted. He means, therefore, that Christ was exposed to the reproaches, and insolence, and lawless passions of wicked men. For, on the one hand, the Pharisees and priests (Matthew 26:66) rush upon him with unbridled rage and foul slander; on the other hand, Pilate, though well aware of his innocence, (Mark 15:14) condemns him in opposition to law and justice; and again, on another hand, the Roman soldiers, ready for every kind of barbarity, cruelly and wickedly execute the cruel and wicked sentence. (John 19:16) Who would not conclude that Christ was crushed and "buried" amidst those impious and bloody hands?

I consider the word grave to be here used metaphorically, because wicked and violent men might be said to have overwhelmed him. If it be objected that Christ had an honorable burial, I reply, that burial was the commencement of a glorious resurrection; but at present the Prophet speaks of death, which is often denoted by "the grave." I consider this, therefore, to be the real meaning, though I wish to leave every person free to form his own opinion.

Though he did no iniquity. l (gnal) signifies "because;" but sometimes it is used in the sense of "though," as in this passage. [53] Here the Prophet applauds the innocence of Christ, not only in order to defend him from slander, but to speak highly of the benefit of his death, that we may not think that he suffered by chance. Though innocent, he suffered by the decree of God; and therefore it was for our sake, and not for his own, that he suffered. He bore the punishment which was due to us.

Neither was there deceit in his mouth. In two words he describes the perfect innocence of Christ; namely, that he never offended either in deed or in word. That this cannot be said of any mortal man is universally acknowledged, and hence it follows that it applies to Christ alone.

10. Yet Jehovah was pleased to bruise him. This illustrates more fully what I formerly stated in few words, that the Prophet, in asserting Christ's innocence, aims at something more than to defend him from all reproach. The object therefore is, that we should consider the cause, in order to have experience of the effect; for God appoints nothing at random, and hence it follows that the cause of his death is lawful. We must also keep in view the contrast. In Christ there was no fault; why, then, was the Lord pleased that he should suffer? Because he stood in our room, and in no other way than by his death could the justice of God be satisfied.

When he shall have offered his soul as a sacrifice. 'sm (asham) [54] denotes both sin and the sacrifice which is offered for sin, and is often used in the latter sense in the Scriptures. (Exodus 29:14; Ezekiel 45:22) [55] The sacrifice was offered in such a manner as to expiate sin by enduring its punishment and curse. This was expressed by the priests by means of the laying on of hands, as if they threw on the sacrifice the sins of the whole nation. (Exodus 29:15) And if a private individual offered a sacrifice, he also laid his hand upon it, as if he threw upon it his own sin. Our sins were thrown upon Christ in such a manner that he alone bore the curse.

On this account Paul also calls him a "curse" or "execration:" "Christ hath redeemed us from the execration of the law, having been made an execration for us." (Galatians 3:13) He likewise calls him "Sin;" "For him who knew no sin hath he made to be sin for us, that we might be made the righteousness of God in him." (2 Corinthians 5:21) And in another passage, "For what was impossible for the law, inasmuch as it was weak on account of the flesh, God did, by sending his own Son in the likeness of flesh liable to sin, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us." (Romans 8:3, 4) What Paul meant by the words "curse" and "sin" in these passages is the same as what the Prophet meant by the word 'sm, (asham.) In short, 'sm (asham) is equivalent to the Latin word piaculum, [56] an expiatory sacrifice.

Here we have a description of the benefit of Christ's death, that by his sacrifice sins were expiated, and God was reconciled towards men; for such is the import of this word 'sm, (asham.) Hence it follows that nowhere but in Christ is found expiation and satisfaction for sin. In order to understand this better, we must first know that we are guilty before God, so that we may be accursed and detestable in his presence. Now, if we wish to return to a state of favor with him, sin must be taken away. This cannot be accomplished by sacrifices contrived according to the fancy of men. Consequently, we must come to the death of Christ; for in no other way can satisfaction be given to God. In short, Isaiah teaches that sins cannot be pardoned in any other way than by betaking ourselves to the death of Christ. If any person think that this language is harsh and disrespectful to Christ, let him descend into himself, and, after a close examination, let him ponder how dreadful is the judgment of God, which could not be pacified but by this price; and thus the inestimable grace which shines forth in making Christ accursed will easily remove every ground of offense.

He shall see his seed. Isaiah means that the death of Christ not only can be no hinderance to his having a seed, but will be the cause of his having offspring; that is, because, by quickening the dead, he will procure a people for himself, whom he will afterwards multiply more and more; and there is no absurdity in giving the appellation of Christ's seed to all believers, who are also brethren, because they are descended from Christ.

He shall prolong his days. To this clause some supply the relative 'sr (asher,) "which:" "A seed which shall be long lived." But I expound it in a more simple manner, "Christ shall not be hindered by his death from prolonging his days, that is, from living eternally." Some persons, when departing from life, leave children, but children who shall survive them, and who shall live so as to obtain a name only when their fathers are dead. But Christ shall ell joy the society of his children; for he shall not die like other men, but shall obtain eternal life in himself and his children. Thus Isaiah declares that in the head and the members there shall be immortal life.

And the will of Jehovah shall prosper in his hand. The word "hand" often denotes "ministry," as the Lord proclaimed the law "by the hand of Moses." (Numbers 36:13) Again, the Lord did this "by the hands of David;" that is, he made use of David as his minister in that matter. (Ezra 3:10) So also "in the hand of Christ shall prosper the will of God;" that is, the Lord will cause the ministry of Christ to yield its fruit, that it may not be thought that he exposed himself fruitlessly to such terrible sufferings.

These few words contain a very rich doctrine, which every reader may draw from them; but we are satisfied with giving a simple exposition of the text. "Will" is taken in the same acceptation as before; for he makes use of the word chphph (chaphetz) by which he means a kind and generous disposition. Two views of God's kindness are held up for our admiration in this passage; first, that he spared not his onlybegotten Son, but delivered him for us, that he might deliver us from death; and secondly, that he does not suffer his death to be useless and unprofitable, but causes it to yield very abundant, fruit; for the death of Christ would be of no avail to us, if we did not experience its fruit and efficacy.

11. From the labor of his soul he shall see. Isaiah continues the same subject. He declares that Christ, after having suffered, shall obtain the fruit of his death in the salvation of men. When he says, "He shall see," we must supply the words, "Fruit and Efficacy." This is full of the sweetest consolation; for Isaiah could not have better expressed the infinite love of Christ toward us than by declaring that he takes the highest delight in our salvation, and that he rests in it as the fruit of his labors, as he who has obtained his wish rests in that which he most ardently desired; for no person can be said to be satisfied but he who has obtained what he wished so earnestly as to disregard everything else and be satisfied with this alone.

By his doctrine, or by the knowledge of him. He now points out the way and method by which we experience the power and efficacy of the death of Christ, and obtain the benefit of it. That method is "the knowledge of him." I acknowledge that the word dt (dagnath) may be taken either in an active or a passive sense, as denoting either "the knowledge of him" or "his knowledge." In whichsoever of these senses it is taken, we shall easily understand the Prophet's meaning; and the Jews will not be able to practice such impudent sophistry as to prevent us from extorting from them a reluctant acknowledgment of what is here asserted, that Christ. is the only teacher and author of righteousness.

Shall justify many. By the word "justify" he points out the effect of this teaching. Thus, men are not only taught righteousness in the school of Christ, but are actually justified. And this is the difference between the righteousness of faith and the righteousness of the Law; for although the Law shows what it is to be righteous, yet Paul affirms that it is impossible that righteousness should be obtained by it, and experience proves the same thing; for the Law is a mirror in which we behold our own unrighteousness. (Romans 3:20; Galatians 2:16, 21, and 3:10, 11.) Now, the doctrine which Christ teaches, as to obtaining righteousness, is nothing else than "the knowledge of him;" and this is faith, when we embrace the benefit of his death and fully rely on him.

Philosophers have laid down many excellent precepts, which, as they imagine, contain righteousness; but they never could bestow it on any man; [57] for who ever obtained by their rules the power of living uprightly? And it is of no advantage to know what is true righteousness, if we are destitute of it. To say nothing about philosophers, the Law itself, which contains the most perfect rule of life, could not (as we have said) bestow this; not that there was any defect in it, for Moses testified (Deuteronomy 30:19) that "he had set before them good and evil, life and death;" but that the corruption of our nature is such that the Law could not suffice for procuring righteousness. In like manner Paul teaches (Romans 8:3) that this weakness proceeds "from our flesh," and not from the Law; for nature prompts us in another direction, and our lusts burst forth with greater violence, like wild and furious beasts, against the command of God. The consequence is, that "the law worketh wrath," instead of righteousness. (Romans 4:15) The law therefore holds all men as convicted, and, after having made known their sin, renders men utterly inexcusable.

We must therefore seek another way of righteousness, namely, in Christ, whom the law also pointed out as its end. (Romans 10:3.) "The righteousness of the law was of this nature: He who doeth these things shall live by them." (Leviticus 18:5; Galatians 3:12.) But nobody has done them, and therefore another righteousness is necessary, which Paul also proves (Romans 10:8) by a quotation from Moses himself, "The word is nigh, in thy mouth and in thy heart; that is, the word of faith which we preach." (Deuteronomy 30:14) By this doctrine, therefore, we are justified; not by the bare and simple doctrine, but inasmuch as it exhibits the benefit of the death of Christ, by which atonement is made for our sins, and we are reconciled to God. (Romans 5:10.) For, if we embrace this benefit by faith, we are reckoned righteous before God.

For he shall bear their iniquities. The Prophet explains his meaning by pointing out what this doctrine contains; for these two clauses agree well: "he shall justify by his doctrine," or "by the knowledge of him," inasmuch as "he shall bear their iniquities." Having been once made a sacrifice for us, he now invites us by the doctrine of the Gospel, to receive the fruit of his death; and thus the death of Christ is the substance of the doctrine, in order that he may justify us. To this saying of the Prophet Paul fully subscribes; for, after having taught that "Christ was an expiatory sacrifice for us, that we might be made the righteousness of God in him," he at the same time adds, "We are ambassadors for Christ, and beseech you, be ye reconciled to God." (2 Corinthians 5:20, 21)

My righteous servant. He shows that Christ justifies us, not only as he is God, but also as he is man; for in our flesh he procured righteousness for us. He does not say, "The Son," but "My servant," that we may not only view him as God, but may contemplate his human nature, in which he performed that obedience by which we are acquitted before God. The foundation of our salvation is this, that he offered himself as a sacrifice; and, in like manner, he himself declares,

"For their sakes I sanctify myself, that they also may be holy." (John 17:19)

12. Therefore will I divide to him a portion. Isaiah again declares what will be the result of the death of Christ. It was necessary that he should add this doctrine as to the victory which Christ obtained by his death; for what was formerly stated, that by his death we are reconciled to the Father, would not have sufficiently confirmed our hearts. Here he borrows a comparison from the ordinary form of a triumphal procession held by those who, after having obtained a signal victory, are commonly received and adorned with great pomp and splendor. Thus also Christ, as a valiant and illustrious general, triumphed over the enemies whom he had vanquished.

And he shall divide the spoil with the strong. This statement is the same as the preceding, and it is a customary repetition among Hebrew writers. Those whom he formerly called "great" he now calls mighty or "strong." Those who translate rvym (rabbim) by the word "many," [58] torture, in my opinion, the Prophet's meaning. In these two clauses there is only this difference, that in the former God testifies what he gave to Christ, and in the latter he adds that Christ enjoys that benefit, he enjoys it not on his own account, but on ours; [59] for the fruit of this victory comes to us. For us Christ subdued death, the world, and the devil. In a word, the Prophet here applauds the victory which followed the death of Christ; for "although he was crucified through the weakness of the flesh, yet by the power of the Spirit" he rose from the dead, and triumphed over his enemies. (2 Corinthians 13:4) Such is the import of the metaphor of "Spoil," which the Prophet used; for "he ascended on high, that he might lead captivity captive and give gifts to men." (Psalm 68:18; Ephesians 4:8)

For he poured out his soul to death. He now adds that Christ's humiliation was the beginning of this supreme dominion; as Paul also declares that Christ, "after having blotted out the handwriting which was opposed to us, triumphed on the cross." (Colossians 2:14) So far, then, is the shame of the death which Christ died from making any diminution of his glory, that it is the reason why God the Father exalted him to the highest honor.

And was ranked with transgressors. He describes also the kind of death; as Paul, when he magnifies "the obedience" of Christ, and says that "he abased himself even to death," likewise adds, that it was no ordinary death, but the death "of the cross," that is, accursed and shameful. (Philippians 2:8) So in this passage Isaiah, in order to express deeper shame, says that he was ranked among malefactors. But the deeper the shame before men, the greater was the glory of his resurrection by which it was followed.

Mark quotes this passage, when he relates that Christ was crucified between two robbers; for at that time the prediction was most fully accomplished. (Mark 15:28) But the Prophet spoke in general terms, in order to show that Christ did not die an ordinary death. For the purpose of disgracing him the more, those two robbers were added; that Christ, as the most wicked of all, might be placed in the midst of them. This passage is, therefore, most appropriately quoted by Mark as relating to that circumstance.

He bore the sin of many. This is added by way of correction, that, when we hear of the shame of Christ's death, we may not think that it was a blot on the character of Christ, and that our minds may not, by being prejudiced in that manner, be prevented from receiving the victory which he obtained for us, that is, the fruit of his death. He shows, therefore, that this was done in order that he might take our sins upon him; and his object is, that, whenever the death of Christ shall be mentioned, we may at the same time remember the atonement made for us. And this fruit swallows up all the shame of the death of Christ, that his majesty and glory may be more clearly seen than if we only beheld him sitting in heaven; for we have in him a striking and memorable proof of the love of God, when he is so insulted, degraded, and loaded with the utmost disgrace, in order that we, on whom had been pronounced a sentence of everlasting destruction, may enjoy along with him immortal glory.

I have followed the ordinary interpretation, that "he bore the sin of many," though we might without impropriety consider the Hebrew word rvym (rabbim,) to denote "Great and Noble." And thus the contrast would be more complete, that Christ, while "he was ranked among transgressors," became surety for every one of the most excellent of the earth, and suffered in the room of those who hold the highest rank in the world. I leave this to the judgment of my readers. Yet I approve of the ordinary reading, that he alone bore the punishment of many, because on him was laid the guilt of the whole world. It is evident from other passages, and especially from the fifth chapter of the Epistle to the Romans, [60] that "many" sometimes denotes "all."

And prayed for the transgressors. Because the ratification of the atonement, with which Christ has washed us by his death, implies that he pleaded with the Father on our behalf, it was proper that this should be added. For, as in the ancient Law the priest, who "never entered without blood," at the same time interceded for the people; so what was there shadowed out is fulfilled in Christ. (Exodus 30:10; Hebrews 9:7) First, he offered the sacrifice of his body, and shed his blood, that he might endure the punishment which was due to us; and secondly, in order that the atonement might take effect, he performed the office of an advocate, and interceded for all who embraced this sacrifice by faith; as is evident from that prayer which he left to us, written by the hand of John, "I pray not for these only, but for all who shall believe on me through their word." (John 17:20) If we then belong to their number, let us be fully persuaded that Christ hath suffered for us, that we may now enjoy the benefit of his death.

He expressly mentions "transgressors," that we may know that we ought to betake ourselves with assured confidence to the cross of Christ, when we are horrorstruck by the dread of sin. Yea, for this reason he is held out as our intercessor and advocate; for without his intercession our sins would deter us from approaching to God.

Footnotes:

[50] "While most modern writers detach the three preceding verses and prefix them to this chapter, Hitzig goes to the opposite extreme of saying that the writer here begins afresh, without any visible connection with the previous context. Ewald more reasonably makes this a direct continuation, but observes a change of tone, from that of joyous confidence to that of penitent confession, on the part of the believing Jews, in reference to their former incredulity." Alexander.

[51] "Au pere celeste." "To the heavenly Father."

[52] "Je ne voy point de raison pourquoy OEcolampade a traduit, II a expose ses hants lieux au riche." "I see no reason why OEcolampadius translated it, He laid open his high places to the rich man.'"

[53] "l(gnal), for l 'sr (gnal asher), is properly a causative particle, equivalent to for that' or because;' but most interpreters regard it as equivalent to although,' which is more agreeable to our idiom in this connection. Knobel observes, with great naivete, that the reference of this verse to the burial of Christ has found its way into the exposition of the passage in connection with its general application to that subject; to which we may add, that it can only find its way out in connection with a wish to get rid of that unwelcome application. At the same time it must be observed, that even if syr (gnashir) be taken in the sense of wicked,' although we lose the striking allusion to the burial of Christ in the sepulcher of Joseph, the verse is still applicable to his burial, as the last clause then means, like the first, that they appointed him his grave with malefactors." Alexander

[54] 'sm (asham) primarily signifies a trespass or offense, and secondarily a trespassoffering. In the law of Moses it is technically used to designate a certain kind of sacrifice, nearly allied to the ht't (hattath) or sinoffering, and yet very carefully distinguished from it, although etymologists have never yet been able to determine the precise distinction, and a learned modern Rabbi, Samuel Luzzatto, expresses his conviction that they differed only in the mode of offering the blood. The word is here used not with spedfie reference to this kind of oblation, but as a generic term for expiatory sacrifice. The use of analogous expressions in the New Testament will be dear, from a comparison of Romans 3:25; Romans 8:3; 2 Corinthians 5:21; 1 John 2:2; 1 John 4:10; Hebrews 9:14 In the case last quoted, as in that before us, Christ is represented as offering himself to God." Alexander

[55] In both of the passages quoted by our author, the word is not 'sm (asham) but ht't (hattath), which, as appears from the preceding note, is closely analogous. Ed

[56] This Latin word, which bore the primary meaning of "an atonement for a transgression," and the secondary meaning of "any wickedness that requires expiation," is strikingly analogous to the Hebrew word in question, though the transference of the senses is exactly opposite. "Distulit in seram commissa piacula mortem, Virg. id est, Piacula commissa propter quae expiatio debetur." Serv. "Piaculum committere" means literally to "commit a sacrifice," that is, "to commit a crime for which a sacrifice is required." Ed.

[57] "Mais ils n'ont jamais peu faire un seul hornroe juste." "But they never could make one man righteous."

[58] "Ceux qui traduisent, Je luy distribueray portion avec plusieurs." "Those who translate, I will divide to him a portion with many."

[59] "Non point pour soy, mais pour nous." "Not for himself, but for us."

[60] Romans 5:12,18. fj.

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The Suffering Servant --iv
'It pleased the Lord to bruise Him; He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand.'--ISAIAH liii. 10. We have seen a distinct progress of thought in the preceding verses. There was first the outline of the sorrows and rejection of the Servant; second, the profound explanation of these as being for us; third, the sufferings, death and burial of the Servant. We have …
Alexander Maclaren—Expositions of Holy Scripture

The Suffering Servant --V
'He shall see of the travail of His soul, and shall be satisfied: by His knowledge shall My righteous servant justify many; and He shall bear their iniquities'--ISAIAH liii. 11. These are all but the closing words of this great prophecy, and are the fitting crown of all that has gone before. We have been listening to the voice of a member of the race to whom the Servant of the Lord belonged, whether we limit that to the Jewish people or include in it all humanity. That voice has been confessing …
Alexander Maclaren—Expositions of Holy Scripture

The Suffering Servant --vi
'Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He hath poured out His soul unto death: and was numbered with the transgressors; and He bare the sins of many, and made intercession for the transgressors.'--ISAIAH liii. 12. The first clause of this verse is somewhat difficult. There are two ways of understanding it. One is that adopted in A. V., according to which the suffering Servant is represented as equal to the greatest conquerors. …
Alexander Maclaren—Expositions of Holy Scripture

The Suffering Servant-I
'For He grew up before Him as a tender plant, and as a root out of a dry ground He hath no form nor comeliness; and when we see Him, there is no beauty that we should desire Him. 3. He was despised, and rejected of men, a Man of Sorrows, and acquainted with grief: and as one from whom men hide their face He was despised, and we esteemed Him not.'--ISAIAH liii, 2, 3. To hold fast the fulfilment of this prophecy of the Suffering Servant in Jesus it is not necessary to deny its reference to Israel. …
Alexander Maclaren—Expositions of Holy Scripture

The Suffering Servant-ii
'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 wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. 6. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid (made to light) on Him the iniquity of us all.'--ISAIAH liii. 4-6. The note struck lightly in the close of the preceding …
Alexander Maclaren—Expositions of Holy Scripture

Messiah Despised, and Rejected of Men
He is despised and rejected of men; a man of sorrow, and acquainted with grief. T he heathen moralists, ignorant of the character and perfections of God, the true dignity and immorality of the soul, and the root and extent of human depravity, had no better foundation, for what they call virtue, than pride; no higher aim in their regulations, than the interests of society, and the conduct of civil life. They expressed, indeed, occasionally, some sentiments of a superior kind; but these, however just …
John Newton—Messiah Vol. 1

Sin Charged Upon the Surety
All we like sheep have gone astray: we have turned every one to his own way, and the LORD hath laid upon Him the iniquity of us all. C omparisons, in the Scripture, are frequently to be understood with great limitation: perhaps, out of many circumstances, only one is justly applicable to the case. Thus, when our Lord says, Behold, I come as a thief (Revelation 16:15) , --common sense will fix the resemblance to a single point, that He will come suddenly, and unexpectedly. So when wandering sinners …
John Newton—Messiah Vol. 1

Messiah's Innocence vindicated
He was taken from prison 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 was he stricken. L et not plain Christians be stumbled because there are difficulties in the prophetical parts of the Scriptures, and because translators and expositors sometimes explain them with some difference, as to the sense. Whatever directly relates to our faith, practice, and comfort, may be plainly collected from innumerable …
John Newton—Messiah Vol. 1

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important …
John Newton—Messiah Vol. 1

April the Second "On Him!"
"The Lord hath laid on Him the iniquity of us all." --ISAIAH liii. Let me tell a dream which was given by night to one of my dearest friends. He beheld a stupendous range of glorious sun-lit mountains, with their lower slopes enfolded in white mist. "Lord," he cried, "I pray that I may dwell upon those heights!" "Thou must first descend into the vale," a voice replied. Into the vale he went. And down there he found himself surrounded with all manner of fierce, ugly, loathsome things. As he looked …
John Henry Jowett—My Daily Meditation for the Circling Year

Religion a Weariness to the Natural Man.
"He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him."--Isaiah liii. 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. "He hath no form nor …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Crucifixion.
"He was oppressed, and He was afflicted, yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth."--Isaiah liii. 7. St. Peter makes it almost a description of a Christian, that he loves Him whom he has not seen; speaking of Christ, he says, "whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." Again he speaks of "tasting that the …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Of Justification by Christ
It has been objected by some, who dissent from, nay, I may add, by others also, who actually are friends to the present ecclesiastical establishment, that the ministers of the Church of England preach themselves, and not Christ Jesus the Lord; that they entertain their people with lectures of mere morality, without declaring to them the glad tidings of salvation by Jesus Christ. How well grounded such an objection may be, is not my business to inquire: All I shall say at present to the point is, …
George Whitefield—Selected Sermons of George Whitefield

Expiation
Now, Jesus Christ has been made by God an offering for sin; and oh that to-night we may be able to do in reality what the Jew did in metaphor! May we put our hand upon the head of Christ Jesus; as we see him offered up upon the cross for guilty men, may we know that our sins are transferred to him, and may we be able to cry, in the ecstasy of faith, "Great God, I am clean; through Jesus' blood I am clean." I. In trying now to expound the doctrine of Christ's being an offering for sin, we will begin …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Sin Laid on Jesus
I hear no dolorous wailings attending this confession of sin; for the next sentence makes it almost a song. "The Lord hath laid on him the iniquity of us all." It is the most grievous sentence of the three; but it is the most charming and the most full of comfort. Strange is it that where misery was concentrated mercy reigned, and where sorrow reached her climax there it is that a weary soul finds sweetest rest. The Savior bruised is the healing of bruised hearts. I want now to draw the hearts of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 12: 1866

Our Expectation
But, my brothers, he is not dead. Some years ago, someone, wishing to mock our holy faith, brought out a handbill, which was plastered everywhere--"Can you trust in a dead man?" Our answer would have been, "No; nobody can trust in a man who is dead." But it was known by those who printed the bill that they were misrepresenting our faith. Jesus is no longer dead. He rose again the third day. We have sure and infallible proofs of it. It is an historical fact, better proved than almost any other which …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Death of Christ
Taking our text, then, as a guide, we propose to visit Calvary, hoping to have the help of the Holy Spirit whilst we look upon him who died upon the cross. I would have you notice this morning, first of all, the cause of Christ's death--"It pleased the Lord to bruise him." "It pleased Jehovah to bruise him," saith the original; "he hath put him to grief." Secondly, the reason of Christ's death--"When thou shalt make his soul an offering for sin." Christ died because he was an offering for sin. And …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Friend of Sinners
Our text, in its threefold character, shows the intimate connection which exists between Jesus and sinners, for in none of its sentences is there meaning unless there be a sinner, and unless Christ has come into connection with him. It is this one point which I want to work out this morning, and may God bless it to many a sinner's troubled conscience. "He was numbered with the transgressors; he bare the sin of many, and he made intercession for the transgressors." It is for transgressors all the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Eighteenth Day. Patience.
"He was brought as a lamb to the slaughter."--Isa. liii, 7. How great was the patience of Jesus! Even among His own disciples, how forbearingly He endured their blindness, their misconceptions and hardness of heart! Philip had been for three years with Him, yet he had "not known Him!"--all that time he had remained in strange and culpable ignorance of his Lord's dignity and glory. See how tenderly Jesus bears with him; giving him nothing in reply for his confession of ignorance but unparalleled …
John R. Macduff—The Mind of Jesus

List of Authorities
CHIEFLY USED IN WRITING THIS BOOK. Alford: Greek Testament. Von der Alm: Heidn. u. jüd. Urtheile über Jesu u. die alten Christen. Altingius: Dissertationes et Orationes. Apocrypha: S.P.C.K. Commentary on. The Apocryphal Gospels. Auerbach: Berith Abraham. Bacher: Die Agada der Babylon. Amoräer. Bäck: Geschichte des Jüd. Volkes u.seiner Literatur. Baedeker: Syrien u. Palästina. Bähr: Gesetz über Falsche Zeugen nach Bible u. Talmud. Barclay: City of the Great …
Alfred Edersheim—The Life and Times of Jesus the Messiah

What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Consolations against Impatience in Sickness.
If in thy sickness by extremity of pain thou be driven to impatience, meditate-- 1. That thy sins have deserved the pains of hell; therefore thou mayest with greater patience endure these fatherly corrections. 2. That these are the scourges of thy heavenly Father, and the rod is in his hand. If thou didst suffer with reverence, being a child, the corrections of thy earthly parents, how much rather shouldst thou now subject thyself, being the child of God, to the chastisement of thy heavenly Father, …
Lewis Bayly—The Practice of Piety

Believe and be Saved
It is the Holy Spirit alone that can draw us to the cross and fasten us to the Saviour. He who thinks he can do without the Spirit, has yet to learn his own sinfulness and helplessness. The gospel would be no good news to the dead in sin, if it did not tell of the love and power of the divine Spirit, as explicitly as it announces the love and power of the divine Substitute. But, while keeping this in mind, we may try to learn from Scripture what is written concerning the bond which connects us individually …
Horatius Bangs, D.D.—God's Way of Peace