The Gospel According

The Gospel According
to
Isaiah 52:13-53:12
hg
Barry E. Horner
THE GOSPEL ACCORDING TO ISAIAH 52:13-53:12

Pastor Barry Horner

I. INTRODUCTION

Without controversy, amongst the prophets, Isaiah is incomparably the greatest, surely a prince
amongst his brethren in the Old Testament. As one acknowledged writer declares, Isaiah was “the
most remarkable of the prophets, he was by far the greatest writer in the Old Testament. He was
evidently a magnificent preacher . . . in the Temple.”1

A. The supremacy of Isaiah in the Old Testament.

Isaiah was a Jerusalem aristocrat of around 700 BC, probably of royal blood who freely mixed
with Jewish aristocracy. Highly educated and possessing great literary skills, he was an artist
with words, a poetic genius, using a greater vocabulary than any other of the prophets.
The source of Isaiah’s greatness was his reverent yet intimate relationship with Jehovah of
Israel, the only true and living God. In 6:1‐13, his encounter with “the Holy One of Israel”
(1:4) leads to his confession (6:5), his cleansing (6:6‐7), and his commissioning as a prophet
(6:8‐13).
Tradition records that Isaiah was literally sawn in half during the evil reign of King
Manasseh. His name means, “the LORD is the source of salvation,” which is identical with the
whole theme of the Book, namely that:“Salvation is of the LORD [Jehovah]” (cf. 12:1‐3; 52:7,
10).

B. The structure of Isaiah.

For the Christian, Isaiah presents us with what is sometimes called, “the Gospel according to
Isaiah,” or “the First Gospel.” Isaiah is quoted more often in the New Testament than all the
other prophets combined. Isaiah is in fact a miniature of the two main divisions and 66
chapters of the English Bible.

1. Chapters 1‐39 reflect the 39 books of the Old Testament.

2. Chapters 40‐66 reflect the 27 books of the New Testament.

Virtually all scholars have acknowledged a major division between Isaiah 1‐39 and Isaiah 40‐
66. Just as Isaiah 40:1‐3 speaks of the Forerunner, John the Baptist, so Matthew, Mark, Luke
and John all similarly commence with the announcing ministry of John the Baptist.
1 Paul Johnson, A History of the Jews, pp. 74‐75.
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THE GOSPEL ACCORDING TO ISAIAH – ISAIAH 52:13‐53:12
But of the whole Book of Isaiah, yet the jewel in the casket must unquestionably be chapters
52‐53. Here we have the most sublime, the most exalted prophecy found in all of the Bible!
Here is the Gospel of Jesus Christ in the plainest terms, yet in fine detail, written 700 years
before this Messiah was born. It relates the life, death, burial and resurrection of the Son of
God from Nazareth.
If a person was unfamiliar with the Old Testament, it would be perfectly reasonable for that
individual, upon hearing Isaiah 52‐53 read to them, to conclude that they had listened to
portion of one of the four Gospels or an epistle of Paul.

C. The authorship of Isaiah, especially chs. 52‐53.

Up until 1775 there was no argument. The whole of Isaiah was written by Isaiah, that is about
700 BC. Then liberal scholarship began to suggest that Isaiah 40‐66 was written by an
unknown author, given the name Deutero [second]‐Isaiah, which view has become popular
amongst more liberal scholars. In 1892, another liberal scholar suggested a Trito [third]‐Isaiah
for Isaiah 56‐66! But we reject this fragmentary hypothesis since in the New Testament many
people attribute Isaiah 40‐46 to none other than Isaiah himself. Consider:

1. In Matthew 3:3, John the Baptist quotes from Isaiah 40 and attributes it to Isaiah.

2. In Luke 4:17‐19, Luke records how Jesus Christ read from Isaiah 61 in the synagogue at
Nazareth.

3. In John 12:38‐41, the Apostle John quotes from Isaiah 6 and 53, and attributes both to
Isaiah.

4. In Romans 10:20‐21, the Apostle Paul quotes from Isaiah 65 and attributes it to Isaiah.

5. Further, the great weight of centuries of Jewish tradition has consistently believed that
Isaiah wrote all of Isaiah.

D. The outline of Isaiah 52:13‐53:12.

1. The introduction of Jesus Christ, 52:13‐15.

2. The rejection of Jesus Christ, 53:1‐3.

3. The atonement of Jesus Christ, 53:4‐9.

a. The necessity of the atonement, vs. 4‐6.

b. The operation of the atonement, vs. 7‐9.
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4. The glorification of Jesus Christ, 53:10‐12.

E. The Introduction to Isaiah 52:13‐53:12.

1. Consider the broad context.

a. Isaiah 1‐39 declares God’s rebuke, judgment, and promises concerning sinful,
degenerate Israel, much akin to the Old Testament as a whole.

b. Isaiah 40‐66 declares God’s comfort, deliverance, and saving grace whereby Israel
will be delivered from captivity under Babylon, much akin to the New Testament as
a whole (cf. 40:1‐2).

2. Who is “My servant,” a term introduced in 41:8‐9?

Judaism, in rejecting any personal messianic reference here, has suggested that this
“servant” is the nation of Israel, that is Jacob. Christianity has strongly asserted that the
person of Jesus, as Israel’s Messiah, is prophetically revealed.

a. The “corporate” view is commonly held by Jews and liberal scholars. “My servant”
is identified as the nation of Israel. Certainly Isaiah 41:8‐9 does refer “servant” to
Israel as a nation. But on the other hand, Isaiah 49:5‐6 clearly cannot refer to Israel
as a nation since it is the “servant” who brings restoration to Israel.

b. The “messianic” view is the conviction of historic Christianity that here, in Isaiah
52‐52, we have described “Jesus, the Messiah.” Why? Because Isaiah 1:4‐6 and
elsewhere describe Israel’s unclean, sinful condition. But the “servant” in Isaiah
53:7, 9 is described as passive, innocent, undefiled, undeserving of his sufferings.
Who else is this except the Lamb of God?
For the Christian, Acts 8:30‐35 is conclusive since the Word of God here describes
Philip teaching the Ethiopian Eunuch about Jesus and he does so from Isaiah 53:7‐8.
After their return from Babylonian captivity, the Jews spoke Aramaic rather than
Hebrew, so that it became necessary for the Scriptures to be translated into
Aramaic. These translations, with comments, were later written down and called
Targums. The most important Targum of the Prophets is that of Jonathan ben Uziel,
a contemporary of Gamaliel (cf. Acts 5:34; 22:3), in the first century, who translated
Isaiah 52:13 as follows: “Behold, my servant, the Messiah, prospers: he will be high
and will flourish and be very powerful.”

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II THE INTRODUCTION OF JESUS CHRIST, 52:13‐15

A. The great resurrection and exaltation of Jesus Christ, v. 13.

“Behold, My servant will prosper, He will be high and lifted up and greatly exalted.” By way
of illustration, here in vs. 13‐15 we have the overture of the composition. There is final success
and exaltation, in v. 13, brutal humiliation, like a flash‐back movie, in v. 14, then fruitful
success, v. 15. After this in 53:1‐12 we have the main movements, in greater detail, of brutal
humiliation and fruitful success.

1. We commence with the resurrection and exaltation of Jesus Christ. About this we are
told three things.

a. Jesus Christ will “prosper” or “deal prudently” (KJV). It means that He will “have
success,” just as Jeremiah 23:5 states.

b. Jesus Christ will “rise and be exalted,” that is from humiliation, from human
aversion, sin, and the grave (Phil. 2:5‐11).
c. Jesus Christ will be “exceedingly high,” that is above all rulers and authorities (Col.
2:10, 15).

2. In other words, without the resurrection of Jesus Christ, there is no benefit from His
humiliation. His triumph over death and sin must be a reality for the sinner himself to
triumph over death and sin.

a. No resurrection means no success! (52:13).

b. No lifting up of Jesus Christ means no offspring (53:10).

c. No exaltation of Jesus Christ means no spoils (53:12a).

d. Paul is emphatic at this point in I Corinthians 15:17‐19. For if Christ is not risen,
actually, really, then:

(1) Our faith is useless; we are still guilty of our sin, v. 17.

(2) Those ones we hoped would rise, will not rise, v. 18.

(3) If we have had an interest in Christ, a dead Christ, only concerning this present
mortal life, then we are to be pitied.

3. When Paul writes of pity, surely he especially has in mind the liberal Sadducees, and
therefore those liberals today and secularists who patronize the humanity of Christ
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alone. They merely condescend to acknowledge the ethics of Jesus and no more. In fact,
with supreme arrogance, they divide Christ, the human from the divine. Like Thomas
Jefferson, they apply their scissors to the Word of God and construct a Christ according
to their own manipulation.
Friends, don’t be deceived with such charlatans. They are just like Hymenaeus and
Philetus (II Tim. 2:16‐18). As Paul says, such talk is like a spreading gangrene. Rather the
apostle goes on to say, “‘The Lord knows those who are His’; and, ‘everyone who names
the name of the Lord is to abstain from wickedness.’”

4. Rather, let us listen to the advice of Isaiah, for He says here: “Behold,” that is “Behold
My servant,” or still better, “Behold, My servant will prosper,” that is succeed in His
own resurrection and therefore the resurrection of believing sinners as a result. And if
we “behold,” and truly perceive this risen, successful Christ, then we will surely want to
sing:
What grace, O Lord, and beauty shone
Around Thy steps below!
What patient love was seen in all
Thy life and death of woe.
Edward Denny
In Isaiah 45:22 we are exhorted, instead of “Behold,” “Turn to Me [Look unto Me, KJV]
and be saved, all the ends of the earth; for I am God, and there is no other.” This is the
verse that was instrumental in the conversion of C. H. Spurgeon. By faith he looked, and
lived!

B. The great humiliation and disfigurement of Jesus Christ, v. 14.

“Just as many were astonished at you– (so His appearance was marred/‐disfigured/ruined
more than any man and His form more than the sons of men)–”

1. By way of illustration, have you ever been involved in a serious accident, yet not being
badly injured you call home to explain. “Mum and Dad; I’m not really hurt at all. But I
have been in a bad accident.” To avoid our parents experiencing despair, we brace them
first with the good news.
In v. 13, as we have been braced with the good news: “Behold, My servant will prosper
[have success],” so this success is inevitable. His salvation will certainly accomplish His
Father’s planned salvation. But in v. 14, we now face the shocking news. Suddenly we
are plunged into an appalling scene of grossly assaulted purity, like the brutal
disfigurement of something of beauty, the defilement of something of virtue.
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The people of God (Israel), have witnessed an astonishing horror, such as in Ezekiel
27:35‐36, where the surrounding nations were pained at the devastation of Tyre by King
Nebuchadnezzar. He besieged it for 13 years!

2. By way of illustration, perhaps you have known a friend in the prime of life, then
suddenly after a serious accident, he or she is horribly maimed. We are repulsed by the
scars, wanting to turn away. Our agony would be vastly multiplied if we had caused
such suffering!

3. The horror here concerns the appearance of Jesus Christ after he had suffered at the
hands of men. He was “marred more than any man, and his form more than the sons of
men.” It is not saying that no disfigurement has exceeded the Son of God. Rather, His
suffering was such that he could not be recognized as a man (cf. Luke 22:63‐64).
We have to be careful here in focusing upon Christ’s gross sufferings, such as have been
depicted in Mel Gibson’s film The Passion of Christ, which I have no intention of seeing.
Roman Catholicism has tended to grovel in these physical sufferings. We can minimize
them and then react in going too far in the opposite direction (II Cor. 5:16). The best
control here is to stick with Scripture. God has authorized no other representation or
visualization.
But repulsive as the vision here is, yet this gruesome scene is multiplied in its horror
because the assailant is Adam’s race, venting its nature on the Son of God, both
physically and verbally. The real hideousness here is that of our own sin; it is the
ugliness of human nature, man’s innate, terrifying depravity. As Thomas Kelley has
written.
Ye who think of sin but lightly
Nor suppose the evil great,
Here may view its nature rightly,
Here its guilt may estimate.
Mark the sacrifice appointed,
See who bears the awful load;
’Tis the Word, the Lord’s Anointed,
Son of Man and Son of God.

4. He, by whom all things were created, who reigned in unclouded holy glory, “who did
not sin” (I Pet. 2:22), yet became veiled in human flesh as a despised Nazarene and
carpenter, the washer of mens’ feet, the object of scorn and hatred (John 1:5, 10; II Cor.
8:9).

5. But for what purpose did Jesus Christ willingly submit to such humiliation, such
indignity? It was for sinful others, even me, as Bernard of Clairvaux has timelessly told
us.
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O sacred Head, now wounded,
With grief and shame weighed down;
Now scornfully surrounded
With thorns, thine only crown;
O sacred Head, what glory,
What bliss till now was thine!
Yet, though despised and gory,
I joy to call thee mine.
What thou, my Lord, hast suffered
Was all for sinnersʹ gain:
Mine, mine was the transgression,
But thine the deadly pain.
Lo, here I fall, my Saviour!
’Tis I deserve thy place;
Look on me with thy favor,
Vouchsafe to me thy grace.
However now read v. 15 for the cosmic effect of this humiliation. But does this speak of
the past or present or future? Probably the future, as Spurgeon confirms. Of course vs.
13‐15 are merely introductory, the overture. The main movements will then follow in
53:1‐12.

C. The great revelation and accomplishment of Jesus Christ, v. 15.

“So He [the crushed Servant] will sprinkle many nations, kings will shut their mouths on
account of Him; for what had not been told them they will see, and what they had not heard
they will understand.”

1. Here we have described the inscrutable wonder of the Gospel, being man’s foulest deed
yet turned around by God into a cleansing stream for the whole world.

a. God alone can make man’s bitter waters sweet, even those of His own Son.

b. God alone can take the opposition of a Pharaoh and turn it into the redemption of
His people.

c. God alone can make the wrath of men to praise Him (Ps. 76:9‐10).

d. God alone can make the darkness to be turned into day.

e. God alone can turn the horror of man’s depravity into adoring wonder at God’s
grace.
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2. “Thus He (the crushed Servant) will sprinkle many nations.” That is, a great multitude of
Gentiles will be cleansed, and specifically through His blood (I Pet. 2:2).

a. The Jewish people thought this Servant needed to be punished, no eliminated, for
His own sin of being a Sabbath breaker and blasphemously claiming to be the Son
of God, But God caused this slander into His own cleansing fountain.

b. The nations, the Gentiles as well as the Jews, shall benefit from their being culpable
of the crime of the age! Now this is an astonishing revelation.

3. Kings will be struck dumb with speechless regard for this incomparable plan of
salvation, so antithetical to man’s devices. Here is God’s amazing grace that so starkly
contrasts with man’s amazing arrogance and conceit.

a. Out of degradation comes purification, for degraders!

b. Out of grief comes glory.

c. Out of judgment comes justification.

d. Out of humiliation comes exaltation.

e. Men will confess that what man meant for evil, God has marvelously turned to
good.

4. Why was it when the Old Testament chapter divisions were introduced, probably in
1244 AD, that a break was made after Isaiah 52:15?

a. The only answer that makes sense is the fact that what we have studied thus far is
merely the overture, that is the introduction of the overall theme, or “leit motif” in
musical terms. The major movements are before us, though it will only expand
upon what we have already learned about.

b. By way of illustration, in a large musical composition it is important to listen to the
overture since it will, in a nutshell so to speak, tell you what is most important.

c. Have you heard of God’s glorious Gospel thus far? If not, then keep on listening as
the major movement breaks forth. But if you have heard God’s overture speak to
you, then yield to it, for Jesus Christ has been lifted up and exalted for such as you.

d. If you bow before God’s Messiah now because of the overture, then the main
movements will have such glorious meaning for you that you never before
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understood. Why? Because you have become deeply acquainted with the Composer
of this Gospel symphony!

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III THE REJECTION OF JESUS CHRIST, 53:1‐3

A. Introduction.

1. By way of illustration, the fourth century church father Augustine was converted under
the preaching ministry of Ambrose, Bishop of Milan. He asked the Bishop which book of
the Bible he should study first, and he was advised to study Isaiah.

2. By way of illustration, it is most enlightening to contrast the world’s declared estimation
of Jesus Christ with that which the Bible declares its real opinion to be. There is great
disparity here!

a. It is much like that of a group of society gossips who formally, publically declare
their admiration for a leading personage, and then retire in private to tear that
person’s character into shreds!

b. With great patronage, the world condescends to declare its esteem for Jesus Christ,
especially at Christmas and Easter times. But during the rest of the year it wages
war against Him!

c. The world acts towards Jesus Christ much like Judas Iscariot did, being two‐faced
and Pharisaic (Matt. 22:15‐18).

(1) There is an outward acknowledgment and involvement regarding the cause of
Christ, but at the same time the real intent is to rob Christ’s purse (John 12:6)
and use Him in some mercenary way!

(2) During the daylight there is that mixing with His disciples, yet in the night
time the real plan unfolds, that is betrayal! (John 13:21‐30).

(3) There is that outward, deceptive concern for the poor and righteous causes in
His midst, but the motivation is devilish (John 12:1‐6)!

d. However the Bible strips away this hypocritical and superficial regard, this sham
religion, which shall one day be brought to full light as fraudulent (Luke 12:1‐3).

(1) According to Psalm 2:2‐3, “The kings of the earth take their stand, and the
rulers take counsel together against the LORD and against His Anointed
(Messiah).”

(2) While on Palm Sunday religious enthusiasts cried out as Jesus entered
Jerusalem on the foal of an ass, “Hosanna to the Son of David; blessed is He
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who comes in the name of the Lord,” yet in less than a week that same crowd
would thirstily cry out, “Crucify Him. Crucify Him!”

(3) John the Apostle declares that the whole world did not, and does not welcome
Him (John 1:10‐11; 3:19).

(4) And likewise Isaiah in 53:1‐3 declares that the true ministry of Jesus Christ is
scorned, spurned, despised. It is a leprous message that is not worthy of belief.
It is to be derided; it is contemptible!

B. The unpopularity of the true Gospel message, v. 1.

“Who has believed our message? And to whom has the arm of the LORD been revealed?”

1. “Who has believed our message?” This does not seem to suggest a very successful
answer. By what criteria do you measure the effectiveness of a preacher of the Word of
God? How do you measure success? Is it numbers, the ability to draw a crowd that
becomes impressed and moved? But on such a basis you would exclude Isaiah 6:9‐12
(10). You would also exclude Ezekiel 3:1‐15 (7, 11). So in Isaiah 53:1, the faithful prophet
bemoans the scanty response to his preaching of God’s Gospel message. It is an
astonishing, incredible response.

a. Here the message of the true Gospel is unpopular, even rejected! “Who has believed
our report [preaching]?” Not many. Only a few will acknowledge the sickness of
their soul upon which the bad news is based and is the predicate of the good news.
This is not a welcome or popular message, except for those diseased in their soul
Matt. 5:3‐4).

(1) But Jesus Christ himself also faced this problem of a lack of response, as his
concluding ministry indicates (John 12:19, 36‐38).

(2) Paul also faced the same problem as he ministered to Israel (Rom. 10:16).

(3) Peter also faced men who regarded Christ crucified as “a stone of stumbling
and a rock of offense” (I Pet. 2:8).

(4) By way of illustration, friends, our hearts ought to be grieved when the Gospel
of the free grace of God ricochets from hard hearts. The Lord Jesus even wept
over this condition (Matt. 23:37).

(5) By way of illustration, the condition of such resistance may be likened to those
multitudes who would not get into the lifeboats of the sinking Titanic. Many
were lowered being less than half full. They could not believe the unsinkable
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was sinking. So modern man believes in human perfectibility and is bound to
perish in a sinking world!

2. “And to whom is the arm of the LORD revealed?”The power of the true Gospel message
is unrecognized and disparaged!

a. The “arm of the Lord” is his saving omnipotence, which is supremely manifested in
the Gospel (cf. Isa. 40:10‐11; 52:9‐10; 59:1‐2).

b. The Gospel is that God has rolled up His sleeves and acted with great power
through regeneration, redemption, and resurrection. The problem is not with God’s
message, but with the cold hearts of men in general (Matt. 13:54, 58; Luke 4:25‐29).
Some have been saved by the power of God, the unwise, the impotent, the weak, the
base, the despised, the foolish (I Cor. 1:26‐29).

c. But the saving power of God is only for those who believe (cf. Rom. 1:16; Eph. 1:18‐
19). So Isaiah writes, “Who has believed our message” (53:1).

3. Why then is Isaiah’s gospel message not believed, unpopular?

a. Is it because of Isaiah himself? Was his preaching style unappealing, lacking in
communication skill and clarity? Unthinkable!

b. Was it on account of Isaiah’s message? Emphatically “No,” unless God never spoke
to him! But just look back at the message of 52:13‐15; it is for the healing of the
nations.

c. Or is the real reason that of the hearts of the people? Yes, since from the beginning
of Isaiah 1:5‐6, the prophet has declared, “From the sole of the foot even to the head
there is nothing sound in it.”

d. By way of illustration Thomas Manton comments, “We all profess ourselves to be
Christians, disciples of Christ, those that have entertained Him [Luke 13:26‐28], but
few do really believe.”2 Why?

(1) Because of willing, lazy ignorance.

(2) Because of a lack or earnest, determined seeking.

(3) Because of careless security in broken reeds.

2 Thomas Manton, The Complete Works of Thomas Manton, III, pp. 198‐203.
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(4) Because of a light esteem of Jesus Christ that is casual.

(5) Because of deceitful presumption of being born into a Christian family.

(6) Because of a hardness of heart that is void of humility.

(7) Because of self‐confidence, resolve, expertise.

(8) Because of carnal reasoning whereby we dilute our sensitivity and fear of sin.

(9) Because of a fear of God that lacks boldness.

(10) Because of a misapprehension of Jesus Christ that presumes, or regards Him as
a mere ideal rather than a Savior.

4. By way of conclusion, perhaps man’s greatest stumbling block when confronted with the
Christ of Scripture is his presumption regarding what to expect.

a. When Israel sought a king, it was so that they might be “like all the nations” (I Sam.
8:5). But God wanted a different king, one after His own heart.

b. The world looks for an Eliab, Abinadab, or Shamah, but God selects a young
shepherd (I Sam. 16:7).

c. The world looks for one about to bring prosperity (Matt. 21:9; cf. Ps. 118:25‐26), but
not “the stone which the builders refused” (Ps. 118:22).

d. The world desires a man who will miraculously “come down from the cross,” but
Jesus Christ “endured the cross, despising the shame” (Heb. 12:2).

e. The world declares the cross to be foolishness, but to those who believe, it is “the
power of God” (I Cor. 1:18).

5. Friends, the true biblical gospel is not that depicted by films and television and famous
actors for comfortable home viewing.

a. By way of illustration, the little boy was right; when asked why he liked the radio
rather than television, he replied, “Because the pictures are clearer!”

b. So here in Isaiah we have the clearest Gospel. It is the very opposite of worldly
conceptions.

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c. By way of illustration, don’t play doctor with your soul; don’t make your own
diagnosis; don’t be your own physician. If you do then you are described in v. 3.
“He was despised, and we did not esteem Him.”

6. But if you will accept God’s diagnosis of your disease, and agree with it, then your
confession will be like that of v. 6, “All of us like sheep have gone astray, each of us has
turned to his own way; but the Lord has caused the iniquity of us all to fall on Him.”
Don’t be like the person who seeks a good doctor’s help, and then rejects it thinking he
knows better. Listen to the diagnosis of the Great Physician, who knows your heart, and
is alone able to cure it. He alone can “justify the many” and “bear their iniquities,” v. 11.

C. The unattractiveness of the Savior, v. 2.

“For He grew up before Him like a tender shoot, and like a root out of parched ground; He
has no stately form or majesty that we should look upon Him, nor appearance that we should
be attracted to Him.”
When we consider the person of Jesus Christ in the history of the world, the reaction of the
human race towards Him can only be described as contradictory, conflicting, enigmatic,
puzzling, but truest of all, supremely hypocritical!
Pilate well illustrates this two‐faced, double‐tongued attitude when he first declared, “I find
no fault in Him” (John 18:38). Yet he followed this with having Jesus scourged (John 19:1),
then acquitted Him (John 19:4), and finally delivered Him over to the Jews to be crucified
(John 19:16)!
The famous French Emperor, Napoleon Bonaparte, said of Jesus Christ: “Between Him and
every other person in the world there is no possible term of comparison.” Yet Napoleon was a
militant megalomaniac, a grandiose dictator who was banished from Europe to the island of
St. Helena as a “disturber of public peace.”
Ernest Renan, the French skeptical theologian declared: “Jesus is in every respect unique, and
nothing can be compared with Him.” Yet his Life of Jesus repudiated the supernatural!
The English novelist H. G. Wells, when asked which person had left the most permanent
impression on history, remarked: “By this test Jesus stands first.” But he was a humanist and
Fabian Socialist who scorned the doctrine of original sin. Yet his last book had the depressing
title, “Mind at the End of its Tether.”
Take the latest issue of the Encyclopedia Britannica. Its article on Jesus Christ is much longer
than those describing Aristotle, Alexander the Great, Julius Caesar, or Napoleon. But the
description is nevertheless that of a liberal rather than an evangelical, biblical Christ!
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A number of western parliaments/congresses open their sessions with the Lord’s Prayer. Here
we patronize Jesus Christ, yet in our lifestyles we blaspheme him and crucify Him by means
of our godless legislation.
So in Isaiah 53, man’s condescending esteem is shown for what it really is, that is a cloak or
charade that attempts to cover our despising and loathing of what, in His real person and
ministry, He really stands for!
The coming of Jesus Christ to this diseased planet may be likened to a king who determines to
visit part of his realm that has been blighted with a great plague. (Most appropriately, a
seventeenth century puritan and Cambridge University graduate, named Ralph Venning,
published a notable book on the doctrine of sin called The Plague of Plagues.) However this
king comes with sympathy and compassion; he comes untainted, without sores or scars or
disfigurement; he comes to bring healing, to destroy the plague; he comes dressed in
coveralls, occasionally showing his inner glory; he comes, not with a great fanfare of trumpets
or procession, but mingling unobtrusively, incognito. However a shock awaits us, for as this
king mingles, his subjects confess that they are well. They are not sick, even though their
bodies are covered with putrefying sores and ugly growths from head to foot! They are in a
state of total denial! This is but a representation of Isaiah 53!

2. “For He grew up before Him like a tender shoot,” v. 2a.

a. The humble birth and rearing of the Lord Jesus was like a thin sprout or twig. It was
weak, insignificant, useless, not worth taking notice of. Jesus did not come into this
world with status, class, sophistication. After all, everybody understands that it is
the cultured and worldly‐wise person that accomplishes and attains in society,
certainly not weakness and humility!

b. Never mind, says the world, that “He grew up before Him,” that is lived a life
pleasing to His Father. The fact that this Jesus declared, “My food is to do the will of
Him that sent me, and to accomplish His work” (John 4:34; cf. Ps. 40:7; Heb. 10:7),
does not count. Religious devotion was only part of His weakness. He also grew up
in an obscure region having poor parents.

3. “And like a root out of parched ground,” v. 2b.

a. Nathaniel, from Cana of Galilee himself, yet disparagingly remarked to Philip
concerning the Messiah coming from Nazareth, “Can any good thing come out of
Nazareth?” (John 1:46). His environment was like the dry, unyielding desert. He did
not appear as a prized, cultivated plant in a lush botanical garden.

b. Jesus’ earthly realm was a wilderness of disregard, for at Nazareth where he offered
“the gospel to the poor, release to the captives, sight to the blind,” yet they banded
15
together to hurl Him to His death down a cliff (Luke 4:16‐29), after listening to Him
in their synagogue. His realm was also a wilderness of unbelief, even amongst His
brothers and sisters. They were offended, so that because of their unbelief He could
do no miracles (Matt. 13:53‐58).

4. “He has no stately form or majesty that we should look upon Him,” v. 2c.

a. His servant role was without glory, majesty, or splendor as man understands it. He
was an affront to pride and arrogance. Even Peter was offended and shocked by
Him (John 13:8).

b. By way of illustration, in the world’s eyes He did not have the right gifts, as a
Machiavellian Prince would employ cunning, guile, power, ruthlessness. He had no
known political base or experience. His image was all wrong, lacking media appeal,
especially when crucified as a criminal!

5. He has “no appearance that we should be attracted to Him,” v. 2d.

a. As to the physical appearance of Jesus Christ, the whole Bible seems to be
purposely silent. Just imagine if we knew of the color of His eyes or hair. This verse
is not speaking about physical appearance either. Rather we are told that a sick
patient did not like a good doctor, a hungry person did not like a good cook. To
man as a sinner, diseased with sin, the Son of God was not desirable, not welcome,
not appealing (John 3:19). Man preferred a robber named Barabbas (John 18:38‐40)
and still does!

b. Why then is it that men don’t find Jesus Christ attractive? For the same reason that a
person deceives himself into believing he is well when in reality he is mortally sick,
and does not, because of self‐deception, welcome good medical advice. But when a
person knows that his soul is thoroughly polluted, sick, and in need of healing, then
Jesus Christ is very welcome. This is what Jesus Christ himself says of His ministry
in Mark 2:16‐17. But when sick people say they are well and blind people say they
can see, then Jesus Christ has no appeal. Worse, He offends them with the truth
(John 9:39‐41), telling them plainly of their “blind sight.”

6. In conclusion

a. Why is God’s message of salvation not believed? Why is His strong arm not
appreciated? Why is his appearance unattractive?
Because man declares that he does not need salvation. He is not weak, but strong in
himself. Man is self‐sufficient and the attractive one.
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Listen to Isaiah as he describes man’s continual parading of himelf. He lives as if he
would live forever. He has made himself healthy, wealthy, and wise (3:16‐24; 5:11‐
12, 20‐23).
But God has a different diagnosis! Man’s health is a delusion, and in fact he is
mortally ill, through and through, more than any other common animal (1:3‐6, 10‐
11; 5:20‐24).
But this divine Physician does not give up on a difficult and cantankerous patient.
He calls him to his senses, pleading, “Come now, and let us reason together, says
the Lord. Though your sins be as scarlet, they will be as white as snow; though they
are red like crimson, they will be like wool” (1:18).

b. The great issue then is whether you will play doctor with yourself or seriously listen
to the true diagnosis of Jesus Christ.

If you play doctor with yourself, then you will flatter yourself and say that all is
well, even though all is not well. But if you will accept Jesus Christ’s diagnosis, then
suddenly, instead of maligning Him, you will bow before Him seeking mercy and
cleansing.
Accept your own estimate of yourself, that you are reasonably healthy, then you
will mock Jesus Christ and esteem Him as maudlin, a mere good man among
others, but certainly not the divine Savior. But the day pf judgment will reveal a
different assessment!
But accept His verdict that you are fraudulent in your self‐assessment, that in fact
deep down you are diseased in your soul and in need of radical surgery, then He
will become the person you will esteem above all others. You will be attracted to
Him as with no other!

D. The unacceptability of the Savior, v. 3.

“He was despised and forsaken of men, a man of sorrows and acquainted with grief; and like
one from whom men hid their face He was despised, and we did not esteem Him.”

1. Introduction.

a. In the New Testament, the opposition to Jesus Christ is seen to have three main
causes, especially among the religious.

(1) The Jews took up stones to stone Him, and said, “For a good work we do not
stone You, but for blasphemy, and because You, being a man, make Yourself
out to be God” (John 10:33).
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(2) The Pharisees were also enraged that Jesus Christ claimed sovereignty over the
Sabbath, so that they plotted to destroy Him (Matt. 12:1‐14).

(3) But further, Jesus Christ was an uncultured Nazarene, a carpenter’s son, whose
company was fishermen, publicans and sinners. He did not parade as an
aristocrat, an astute politician.

(a) Yet most offensive of all was the humiliating death of this unassuming
Messiah. As Paul describes, “We preach Christ crucified, to Jews a
stumbling block” (I Cor. 1:23), a “scandalous rock” (σκάνδαλον,
skandalon), that men of this world regarded as foolish, worthy of scorn.

(b) So how very accurately here does Isaiah, in v. 3, describe this derision,
some 700 years before Jesus Christ took on human flesh. Its determination
in prophecy does not excuse man.

b. We are presently focusing upon the first movement of this great prophetic
symphony. It is also a sober lament about the rejection of Jesus Christ, according to
the greatest of Israel’s prophets, that is delivered in the capital center of Israel.

(1) The unpopularity of the gospel, v. 1.

(2) The unattractiveness of the Savior, v. 2.

(3) The unacceptability of the Savior, v. 3.

(a) In v. 1 we see who has shown interest in God’s salvation.

(b) In. v. 2 we see why man responds in unbelief to Christ.

(c) In v. 3 we see how man responds in unbelief to Christ.

It is not with polite distancing. It is not with neutral indifference. Rather it
is as if Jesus Christ had an infectious, disfiguring disease, as if He was
leprous!

2. Men have turned their backs on Jesus Christ with contempt, 3a.

“He was despised and forsaken of men, a man of sorrows and acquainted with grief.”

a. Since Jesus Christ was not backed by men of power and distinction, they (the
Jewish/Gentile world) gave Him the cold shoulder and attempted to boo Him off
the stage with hissing, so to speak. “They sneer at Him” (Ps. 22:6‐8). Israel declared,
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“We do not want this man to reign over us” (Luke 19:14). His Nazareth friends “led
Him to the brow of a hill on which their city had been built, in order to throw Him
down the cliff” (Luke 4:29). Even “all the disciples left Him and fled” (Matt. 26:66);
cf. John 6:56). Furthermore, his own family (kinsmen) said, “He has lost His senses”
(Mark 3:20‐21, and thus “they took offense ( , skandaliz) at Him” (Mark
6:3‐4).

b. But Isaiah gives more reasons as to why men scorned and derided Him.

(1) He was a man of sorrows or trials. Jesus Christ was serious minded, sober, not a
joke cracking man among men. He was burdened down by His mission
concerning sick mankind, lamenting “O Jerusalem, Jerusalem,” not “Hail,
Jerusalem!” Even at the wedding at Cana His thoughts were centered on the
cross (John 2:3‐4). When asked to dine at the house of Simon the Pharisee, Jesus
is not light‐hearted, but forgives an immoral woman of her sin (Luke 7:36‐50;
Matt. 26:6‐13).

(2) He was a man acquainted with grief, better “disease” and “sickness.” It was a
cancer and scourge of the soul, a plague of plagues in the heart. This was the
real issue here, not merely the infirmities of the flesh (Isa. 1:5‐6). His constant
company was publicans and sinners (Luke 4:18; Matt. 9:10‐13). His warfare
against Satan and the powers of darkness was unrelenting, even as it involved
Peter (Matt. 16:21‐23).

(3) By way of illustration, there was a specific tradition and statement attributed to
a Roman during Christ’s lifetime that He was, “often seen weeping and never
laughing.”3

3. Men have treated Jesus Christ as leprous, as a scourge and plague, v. 3b.

“And like one from whom men hide their face.”

a. The theme of Christ being identified with sickness continues. People react as if He
had an infectious disease, and thus shy away with hands held to their faces as they
would an ugly, disfigured, outcast leper. They willfully shade the eyes of their soul
from the light of His glory and grace. They cast Him out of their presence. They
regard His holiness, righteousness, and purity to be a contagious disease to be
avoided at all costs, and so call light to be darkness (Isa. 5:20; cf. Rom. 1:25).
b. By way of illustration, if you want to see Jesus Christ treated in the same way like a
plague, even today, just mention His name and true work in a serious manner to a
3 Ibid., Manton, Works, III, p. 252.
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friend or neighbor or stranger. Watch as people quieten, squirm, withdraw, or look
askance, thinking you to be a religious crank!
When Jesus dealt with the woman caught in the act of adultery, after He had
written on the ground, the accusers withdrew with an embarrassing silence (John
8:8‐9). When Jesus fed the multitude with loaves and fishes, the crowd flocked after
Him. But shortly after, when He spoke spiritually of “eating His flesh” and
“drinking His blood,” they were offended and withdrew in large numbers (John
6:51‐66).
But how supremely tragic it still is to see even professing Christians embarrassed at
Christ’s serious presence. At home He is not only the unseen guest, but also the
unheard of guest. They claim to live in His street, yet cross over to the opposite
sidewalk when He is seen coming, so as to avoid earnest talk about Him.

c. It is true to say that Jesus Christ is the loneliest Man in all of this world, which He
made (John 1:10). How much greater then is this offence when He is also a stranger
to a local church (Rev. 3:20), and so‐called believers!

4. Men have treated Jesus Christ with dishonor and disesteem, v. 3c.

“He was despised, and we did not esteem Him.”

a. What a catalogue of derision and insults the Gospels present that Jesus suffered. He
was called a Samaritan half‐breed, demon‐possessed (John 8:48). He was named as
an agent of Satan (Matt. 12:24). He was maligned as a glutton and a wine‐bibber
(Matt. 11:19). He was regarded by the religious aristocracy as a deceiver (Matt.
27:62‐63). He was accused of being illegitimate by birth (John 8:19, 41).
b. Yet remember that these same accusers said many fine things about Jesus. A
delegation from the Pharisees declared, “Teacher, we know that You are truthful
and teach the way of God in truth, and defer to no one; for You are not partial to
any” (Matt. 22:15‐16, re paying tax to Caesar). This was simply a trap. When Judas
betrayed Jesus with a kiss, his last word to Him was “Master!” (Mark 14:45), or
Rabbi!
c. But man’s heart, however sophisticated, educated, decorated, or cultivated, is
fundamentally treacherous and at war with God’s Son. Man is not neutral toward
Jesus Christ. Man is not passive toward Jesus Christ. Man is embarrassed about
Jesus Christ, but more, he is offended at the thought of needing salvation. So this
Jesus Christ of Scripture must be done away with from our churches, schools,
politics, as if by a cross!

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5. Conclusion.

a. By way of illustration, imagine that, quite by chance, you suddenly face a mirror,
and for a fleeting moment, without recognizing yourself, you are repulsed by what
you see! You see more of a stranger than yourself. Then you awake and say to
yourself. “But wait a minute! Those features which I dislike are in fact me!” Could I,
in a similar way, be offended with a stranger, only to find out that what troubled
me was not actually the stranger, but myself? After all, He (Christ) was “made . . .
sin on our behalf (II Cor. 5:21. Could it be that when I look at Jesus Christ as that
stranger, so mauled, bloodied and made repulsive, what really offends me is the
reflection of my ugly self in His sorrowful and grief‐stricken condition? Is His
supposed disease really my disease? In vs. 4‐5 we have this astonishing revelation!

b. The seeming leprosy of Jesus Christ, which so offends me, must be attributed to my
leprous state. It was our griefs (sickness) and sorrows that He bore. It was our
afflictions (pains) that He endured. It was our iniquities that He suffered for. It was
our leprosy that He identified with. In other words, so much of what we find
offensive in Jesus Christ is in fact our own offensiveness!

c. What then is your problem when you look critically, resentfully at Jesus Christ? It is
our own state and sickness. Jesus Christ was “holy, innocent, undefiled” (Heb. 7:26).
Jesus Christ “committed no sin, nor was any deceit found in His mouth” (I Pet.
2:22). He is the good/the beautiful Shepherd” (John 10:11). He is like an [innocent]
lamb that is led to slaughter (Isa. 53:7). He had done “no violence, nor was there any
deceit in His mouth” (Isa. 53:9). He is “the Righteous One,” who has come to “bear
their iniquities” (Isa. 53:11).

d. Jesus Christ says then, “Let your leprosy, your sin be offloaded onto Me, and I will
lay My righteousness on you.” So you will be acquitted before God. Jesus Christ
takes a diseased heart and implants a clean heart. Never was there better surgery
than this for the sick soul. Never was the human problem made so clear, by
reflection, and never was a more effectual remedy offered, as a substitute, by this
Leprosy Bearer.

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IV THE ATONEMENT OF JESUS CHRIST, 53:4‐9

A. The necessity of the atonement of Jesus Christ, vs. 4‐6.

When you talk about the truth of biblical Christianity, one sure way of gaining a strong
reaction is to move from telling about the historical facts concerning Jesus Christ to the
interpretation and purpose of those same facts, from simply relating facts to the personal
application of those facts.
You may quite accurately describe the grim and glorious details of Jesus Christ’s death,
burial, and resurrection according to the Gospel accounts. But it is the reason for these events
that causes men to stir and be troubled! Even liberal theologians speak quite freely about
Gospel events and acts, but then the meaning of these matters is lumped together under the
inclusive and somewhat academic title of “theories of the atonement.”
Many scholars and laymen today are happy to consider the Gospel accounts, and yet reject
Paul’s writings as merely his rabbinic interpretation and opinion. They want to interpret the
facts for themselves and reject God’s interpretation. In I Corinthians 15:1‐5 Paul declares the
facts of the Gospel to be that “Jesus Christ died . . . was buried, . . . was raised, . . . that He
appeared.” Now this is interesting, even quite astonishing, but it is the purpose of these facts
that causes our pulse to quicken, our soul to strongly react. It was because of “our sins,” our
terminal, mortal spiritual disease, that these historic events occurred.
So in our study of Isaiah 53:1‐3, thus far we have come to a similar point. In the first
movement of this great gospel symphony, we have mostly considered the facts about Jesus
Christ’s earthly ministry and consequent rejection. Up to this point we only have the unhappy
and supernatural facts, and nothing more. So we ought to go further and ask what they mean.
Why was Jesus Christ treated as a leper? Why did we so despise and loathe Him? So the
answers follow in vs. 4‐6.
1. Jesus died because of the epidemic of our sins, v. 4.
2. Jesus died because of the necessary satisfaction of our sins, v. 5.
3. Jesus died because of the estrangement of our sins, v. 6.
Hence we are now faced in v. 4 with one of the greatest questions that any man or woman can
ask, and that is specifically, “Why did Jesus Christ submit to death on a Roman cross just
under 2,000 years ago? Once again we are really asking ourselves, what is the true gospel
according to the Holy Scriptures? We are searching for the “center of gravity” of true, biblical
Christianity. And in Isaiah 53:4 we come to the end of our search insofar as the Old Testament
is concerned.

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1. Because of the epidemic of our sins, v. 4.

One of the most tense and dramatic scenes in the Old Testament involves David where
in II Samuel 12:1‐14 he is described as standing before Nathan the prophet. This man of
God graphically illustrates the great injustice that a covetous rich man perpetrates upon
a poor man who owns only one little ewe lamb. In the midst of David’s righteous
indignation, Nathan pierces David’s heart by declaring, “Thou art the man!”
Suddenly David is transfixed and turns pallid in becoming starkly aware of his own
enormous guilt, to which he had been so totally blind. While he had looked at the sin of
another from a comfortable distance, now he saw the awful, chilling reality of his own
sin, close up! Notice how the first person singular predominates in Psalm 51:3‐5, 7.
Likewise in Isaiah 53:1‐3 we have seen the disease, sorrow, pain, ugliness, meanness, and
alleged criminality of another, and so we are ready to respond indignantly against him,
v. 3b! But then in vs. 4‐6 we are suddenly shocked to discover that this foulness which
we saw in another is in fact our own foulness, graciously born by the Son of God! We are
immediately speechless, struck dumb, bowed down to the dust!

a. Here was proclaimed the saving, personal substitution of God the Son, v. 4a.

“Surely our griefs [sicknesses] He himself bore, and our sorrows [pains] He
carried.”

(1) Salvation through substitution for our soul sickness.

So “surely [certainty]” here, like Nathan addressing David, awakens us from
our remote, cool observation.

It is as if we visited a diseased friend and, while inwardly being repulsed by
the obvious symptoms, are also told that we are responsible for passing on the
disease, because we also have the disease. If it were true we would be
speechless with guilt!
It would be like visiting a leper colony only to be told, after pitifully looking
upon the crippled and disfigured, that we also had symptoms of the dreaded
disease.
It would be like a doctor, being so familiar with disease and often talking about
it, who distances himself from emotional involvement with his patient’s illness,
who yet is eventually told that he also has the same disease as his patient.
The shame, the dishonor, the hatred that Jesus Christ bore was due to “my
griefs, my sorrows, my transgressions, my iniquities,” vs. 4‐5, and not those of
someone else. The sufferings that were laid on Jesus Christ were not merely the
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remote symptoms of human failure, the result of what other men did, the
wicked world out there somewhere, but because of my own sinful soul.
We cannot wash our hands clean, so to speak, as Pilate attempted to do, so as
to vainly escape our personal guilt in Christ’s suffering, by declaring, “I am
innocent of this man’s blood.” We can no longer pose as being morally healthy
and condemn another, even the Son of God, when in fact it is our own hideous
infection that He bares!

(a) So Isaiah continues to use the picture of a dreaded disease, “our griefs
[sicknesses],”probably leprosy, which in fact describes our spiritual
leprosy which the Savior bore.

“Surely our sicknesses He himself bore and our pains He carried.” At the
same time, “He was stricken, smitten, afflicted.” Here then is a reflection of
man’s condition as God perceives it. Man is sick with sin, infected from
head to foot, mortally ill (Isa. 1:5‐6). The same point is made by Paul in
Romans 3:10‐18 where he pictures all men, vs. 10‐12, and the whole of man,
his throat, tongue, lips, mouth, feet, vs. 13‐18, as being thoroughly
infected with sin, so that “both Jews and Greeks are all under sin,” v. 9,
that is ruled, governed, and totally dominated by it.
And further, history adds proof that not only are we individually smitten
with this mortal disease, but also racially as well, being all children of
Adam (Rom. 5:12, 19). Surely in the last 108 years of the twentieth and
twenty‐first centuries we have seen wickedness that would make even a
Manasseh or a Herod or a Nero blush. Then what is our need at this hour?
The social sciences do not have the solution. Advanced medical
technology does not have the answer. Rather it is more diagnostic
spiritual physicians, even as Isaiah and Paul, and supremely the Lord
Jesus Christ, the only effective surgeon!
(b) Jesus Christ did not come to tell us that all is well with our souls. Quite
the opposite, he does not palliate our symptoms and give false assurance.
To those who claim to see, He has come to show their blindness. To those
who claim to know, He shows their ignorance. To those who boast in
living, He reveals their deadness. To those claiming health, He shows
their sickness. But to those who then confess their blindness, ignorance,
deadness, and sickness, He declares that it is for them He has come to
save.
By way of illustration, several years ago, I heard on a radio station
excerpts from a book titled, “Last Days At Dachau,” concerning the
infamous concentration camp. It included an interview with a guard at
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what is now a sordid tourist attraction. This German guard was asked
how he felt about such a horror, and replied. “Well, of course, that was
the work of a past generation!” How blind we are to sin and escapist
concerning our complicity!
Our only hope is to come to the revealing and healing “Light of the
world” (John 8:12), Jesus Christ. But why did He come? Because of His
yielding to His Father’s will to come and save the spiritually diseased
(John 8:16, 26, 29, 38, 42). John 3:16 tells us about this divine vocation, as
does the second half of Isaiah 53:4, cf. v. 10.

(1) Salvation through substitution appropriated through faith.

In daily life, have you ever been indebted to a person of means who, in
knowing of your inability and sorrow at not being able to make the agreed
payments, provided you with a piece of paper that reads, “Paid in full!” In
enquiring as to how this was possible you were then told: “Why, my son
worked to make the payment for you. He then gave me the full amount so that
you are now absolved of any guilt.” So here justice and mercy kiss one another
(Ps. 85:10; Hab. 3:2).

(a) John the Baptist understood this substitution, “Behold, the Lamb of God
who takes away [lifts away] the sin of the world” (John 1:29).

(b) John Mark, author of the second gospel, plainly writes of the Son of Man
who, “did not come to be served, but to serve, and to give His life a
ransom for/in the place of [ἀντί, anti] many” (Mark 10:45

(c) Peter understood this substitution by telling us, “He [Christ] Himself bore
our sins in His body on the cross” (I Pet. 2:24; 3:18).

(d) Paul understood this substitution for he writes, “You know the grace of
our Lord Jesus, that though He was rich, yet for your sake He became
poor, that you through His poverty might become rich” (II Cor. 8:9).

(d) Friends, our choice is simple. Either we deal with our sins ourselves, or
else another, who is qualified and acceptable to the God we have
offended, deals with them for us.

(e) Can you honestly say that you can deal with your sins before Almighty
God, unassisted? Can you atone for your sins? Can a leper cure himself of
his leprosy? Salvation by substitution, especially objectionable to
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liberalism, is really salvation by pure grace. I confess I cannot save myself
and at the same time confess the necessity of someone else saving me!

(f) In civil law we think it best to obtain a qualified lawyer to plead our case.
Being unqualified, it is regarded as arrogant foolishness for us to make
our own defense. How much more so before God!

(g) But Scripture tells of a qualified Lawyer who will pay for the punishment
of our sins! He is “an Advocate with the Father, Jesus Christ the
righteous” (I John 2:1). As Philipp Bliss wrote:
Bearing shame and scoffing rude,
In my place condemned He stood
Sealed my pardon with His blood:
Hallelujah! What a Savior!

b. Here was proclaimed the sovereign propitiation of God the Father, v. 4b.

“Yet we ourselves esteemed Him stricken, smitten [struck down] of God, and
afflicted.”

(1) Salvation through substitution that is sovereign.

The ultimate problem with sin is, as David well understood (Psa. 51:4), that it
has offended the only living God of perfect holiness, not simply man on a
horizontal level. So He alone can bring about just reconciliation concerning
man’s estrangement, as Job’s friends, Zophar and Elihu, well understood (Job
11:7; 37:23). And this He has done in a most glorious way.

(a) We are rightly led to believe that sinful men crucified Jesus Christ, and
this was also with full accountability, yet according to God’s sovereign
plan (Acts 2:23‐24; 4:27‐28).

(b) So here Jesus Christ was “smitten of God,” vs. 4, 6, 10. The cross of Jesus
Christ was not something that man independently, shamefully
accomplished, even according to God’s permission. Rather it was God’s
predetermined plan, His appointed way of saving the sick, the blind, the
lame, the foolish, and the leprous (cf. Gen. 50:20).

(c) His salvation blueprint established that He would deliver sinners by
means of substitution. However it was to be a vicarious substitution
whereby the one offended would Himself provide a substitute (Isa. 1:4;
5:24). The offended God would Himself provide a substitute from His
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very own being. So He strikes His Son in place of striking you and me. He
satisfies the demands of His own perfect justice through the sacrifice of
His Son while at the same time enabling the gracious pardoning of the
believing sinner. So, “My Servant, will justify the many, as He will bear
their iniquities,” vs. 11, 5. So, God proves to be both “just and the justifier
of the one who has faith in Jesus” (Rom. 3:26; cf. I John 1:9).

(2) Salvation through substitution that is propitiatory.

Why did God the Father “strike, smite, and afflict,” v. 4, His only beloved Son?
Why was the Lord “pleased to crush Him, putting Him to grief” vs. 10? We
agree with Charles Wesley when he writes
‘Tis mystery all, the Immortal dies!
Who can explore His strange design?
Yet one crucial word in the New Testament does enlighten us at this point. It is
“propitiation, ἱλαστήριον” (Rom. 3:25; cf. Heb. 2:17; I John 2:2; 4:10). In essence
it means that the sacrifice of Jesus Christ cooled/satisfied the holy wrath of God
the Father, God the Son, and God the Holy Spirit. His righteous anger, on
account of man’s sin and rebellion, was turned to peace (Eph. 2:17; Col. 1:20)
through His willing offering of His Son who Himself was equally willing. God
as our enemy becomes our friend and Father (Gal. 4:3‐7) through righteous,
just reconciliation.
The God of Abraham praise, whose all sufficient grace
Shall guide me all my happy days, in all my ways.
He calls a worm His friend, He calls Himself my God!
And He shall save me to the end, thro’ Jesus’ blood.

2. Because of the satisfaction of our sin, v. 5.

There is an epidemic of concern today for good bodily health that borders on fanaticism.
But notice how exclusively concerned this movement is with the well‐being of the flesh
and not the health of the soul. We are zealous for low blood pressure, low cholesterol, a
good pulse rate, low fat diets, a smooth complexion, tight abdominals, and a right
balance of vitamins and minerals. There is ever‐increasing interest in jogging, cycling,
tennis, swimming, body‐building, walking, aerobics, etc. Now while Paul declares that
“bodily discipline is only of little profit, but godliness is profitable for all things” (I Tim.
4:9), yet the world propounds that bodily health is everything, and the health of the soul
is of little consequence.
However, how differently the Bible presents the believer’s priority of care for the soul
over the body (Matt. 10:28; Mark 8:36). Spiritual vitamins are to be digested as we
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devour the Word of God (Prov. 4:20‐22). Spiritual exercise is to involve the vigorous use
of our gifts, the walk of faith, the discipline of training, the desire for godly excellence (I
Cor. 9:25‐27). Spiritual fellowship is to result in the building up of the body of Christ, the
local church (Eph. 4:11‐16).
Notice also in the related field of physical healing, how more preoccupied we are with
the restoration of the flesh than with the healing of the soul. Having transplanted limbs,
kidneys, livers, and hearts, now there is talk of eye and brain transplants. Man boasts
that cancer and the common cold will be defeated if enough research is employed.
Recently I saw that they are now fitting horses with contact lenses. But again, how
deafening is man’s silence when the subject of the healing of man’s soul is concerned. He
lives in the realm of the flesh, the senses, this temporary shell, while his immortal soul
corrodes, rots, decays, and perishes.
But how more tragic it is to see even professing Christians drinking in this priority of the
health of the flesh, while their soul’s shrivel and starve through spiritual sickness and
neglect. When many Christians talk about healing, they assume the cure of the body, and
many ministries are built upon this emphasis, and great is the multitude that follows.
Some strongly imply that the physically healthy Christian is consequently spiritually
healthy, while the physically sick Christian lacks faith! This is the philosophy of Job’s
comforters.
What is the great justification for this belief? It is that since there is physical healing in
the atonement of Jesus Christ, it follows that our flesh can be perfectly whole now,
instantly! What is the primary scriptural justification for this doctrine? Most often it is
Isaiah 53:5 since there we are told, “and by His [Jesus Christ’s] scourging [stripes] we are
healed.” Just take it by faith! But what does this verse really say” And what of the New
Testament references of Matt. 8:16‐17; I Peter 2:24? Is Isaiah here principally concerned
with physical healing? We would emphatically assert “No,” and believe that the context
makes this very clear.

a. The context of the overall purpose of the Messiah in Isaiah 52‐53.

The connection here with v. 4 is close. There Messiah bore our grief and sorrow, for
which He was smitten/lashed, and afflicted by the hand of the Father. Now in v. 5
Messiah was pierced and crushed for our transgres‐sions and iniquities, this in fact
being the Father’s chastening and scourging so that “peace/spiritual health” and
“spiritual healing” might result.
Hence to consider verse 5 as a whole, it becomes plain that Isaiah is chiefly
concerned about the healing of souls and not the body. Indeed this is the sole
concern in what follows, vs. 6, 11‐12. Messiah’s ministry is essentially concerned
with the spiritual leprosy of mankind, in all of its ugliness and mortality. Physical
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healing, as we shall later see, is certainly guaranteed to all who experience spiritual
healing, yet it is a subsidiary matter as Isaiah makes so clear.

b. The context and structure of Hebrew parallelism.

To be more fully persuaded about Isaiah’s priority here, there is one basic truth
about Hebrew Scripture that will help us. It concerns the poetic character of
Hebrew, it not being rhyme or meter, but parallelism.4

(1) Synonymous parallelism (Ps. 2:1; 3:1; 15:1). The two lines present synonymous
truth.

(2) Antithetical parallelism (Ps. 1:6; 40:4; 44:6‐7; Is. 1:18). The two lines present
antithetical truth.

(3) Climactic parallelism, a development of synonymous parallelism (Ps. 96:7). The
second line adds completion to some truth in the first line.

(4) Synthetic parallelism, a refinement of synonymous parallelism (Ps. 95:3, 6; Is.
5:1). The second line develops some truth of the first line.

(5) Emblematic parallelism (Ps. 42:1; 52:2). A physical, earthly figure of speech in the
first line is explained in the second line.

Hence, notice in Isaiah 53:5 that we have synonymous parallelism in the first two
lines, and synthetic parallelism in the next two lines, totaling four lines. In the first
two lines, Messiah is “pierced/crushed” for “our transgressions/iniquities. In the
second two lines, Messiah’s chastening/scourging was for our “peace/wellbeing,”
being parallel with being “healed.” Clearly this “healing” is with regard to
“peace/wellbeing” that is provided chiefly for diseased souls, specifically in the
place of “transgressions” and “iniquities,” of the first two lines.

c. The context of healing in Isaiah generally.

In numerous places in Isaiah there is reference to disease and sickness within the
nation of Israel. However, it is abundantly clear that the main concern of the
prophet is unholiness before the Holy One of Israel, not physical healing. Whereas
today, in many Christian congregations, the repeated emphasis is upon physical
healing, not the healing of the soul.

4 The following categories of parallelism are taken from Ronald Barclay Allen, Praise! A Matter of Life and Breath,
pp. 50‐54.
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(1) Isaiah 1:4‐6. The language is very physical here concerning extreme bodily
ailments that need massaging, oil applied, and bandaging. But the prophet is
really addressing Israel as a “sinful/evil/corrupt/God‐despising/rebellious
nation.” Its necessary healing is described in vs. 16‐20.

(2) Isaiah 6:9‐10. Here Israel is described as being in need of healing, having
intractable heart disease, deafness and blindness. But the recommended
healing is not physical therapy, but spiritual soul‐awakening leading to a
repentant turning to the Lord.

(3) Isaiah 30:26. Here Israel is described as wounded and battered because of the
Lord’s discipline. But there comes “the day the Lord binds up the fracture of
His people and heals the bruise He has inflicted.” The physical language here
describes spiritual disability and spiritual surgery.

(4) Isaiah 57:17‐21. Here rebellious, iniquitous and indulgent Israel, the object of
God’s anger, is yet twice told that “I will heal him,” that is bring about
“comfort” and “peace.” Again the restoration here is principally that of the
soul, not the body, in its relationship with God.

(5) Isaiah 61:1‐3; cf. Luke 4:16‐21. This great messianic prophecy is fulfilled by the
Lord Jesus Christ when He stands up in the synagogue at Nazareth, reads part
of this passage from Isaiah, and declares it to be fulfilled in Himself. Who are
the “poor” and the “captives” and the “blind” and the “oppressed” that He
preaches the gospel to? They are especially the spiritually destitute of Israel,
and not simply those lacking material welfare that a socialist society would
provide.
In v. 3 we are also told that this Son of God provides “a garland [a crown]
instead of ashes,” “the oil of gladness [joy] for mourning,” “the mantle
[garment] of praise instead of a spirit of fainting [a weak spirit],” the result
being that they will be called “oaks of righteousness, the planting of the Lord,
that He may be glorified.” Yet again, the therapy here of the “brokenhearted”
being “bound up” is essentially the healing of the root and core of a person by
means of the gospel. It is through this gospel that the unrighteousness of man
is replaced with the righteousness of God (cf. 60:21; Jer. 17:7‐8). This is the
healing that the Lord Jesus Christ provides. It primarily deals with our souls,
and will ultimately bring about the redemption of our bodies.

d. The application to physical healing in Matthew 8:14‐17.

Those who claim that there is healing in the atonement of Jesus Christ not only
appeal to Isaiah 53:4‐5, but also here to Jesus’ healing of Peter’s mother‐in‐law, the
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demon‐possessed, and others with a variety of illnesses. Here Matthew specifically
describes this ministry as fulfillment of Isaiah 53:4. So today it is claimed that,
through faith in Jesus’ Christ’s atonement, the same sort of immediate healing is
available. Again we remind ourselves that Isaiah 53:5, in its immediate and broad
context, is specifically describing the healing of sinful, wicked, disobedient, unholy
souls. So how is this seeming conflict resolved?

(1) Here, out of sovereign compassion, Jesus “healed all who were ill, v. 16. But
also ask yourself, where were all of these people when Jesus was on trial before
Pilate and subsequently crucified? Consider the wider multitude of those
healed during Jesus’ earthly ministry. Where were they? They were nowhere
to be found! The reason is that while many had received physical healing, it
was not necessarily accompanied with the healing of the soul.

(2) So here those healed and exorcised of demonic spirits received healed,
emancipated bodies even though their souls were not necessarily healed and
truly converted. They were like those who ate of the multiplied loaves and
fishes on two occasions and appreciated the taste of Jesus’ material menu, yet
their souls were not fed, through faith in Him as Lord and Savior, with the
bread of life. They even wanted a repeat performance, an ongoing meal ticket
(John 6:34‐36, 66)!

(3) But further, the atonement had not been accomplished at this stage. Hence
what happened here was an application or illustration of the real healing that
was yet to be accomplished. As Isaiah 53:3‐4 used leprosy as a picture of the
human predicament, here human sickness signifies that which the atonement
would accomplish in human souls. The “fulfillment” here was at best
illustrative of Jesus’ earthly healing ministry, yet incomplete (cf. Matt. 2:15, cf.
Hos. 11:1). It was the same with the apostles’ inaugural ministry that included
healing, yet focused on the healing of the soul. There is no justification here for
the phony healing lines of today that, at best, “heal” symptomatically, not
organically.

e. The application to spiritual healing in I Peter 2:21‐24.

Here Peter addresses Christians concerning the ramifications of the truth that
“Christ also suffered for you,” v. 21a. Thus the child of God is “to follow in His
steps,” v. 21b, by means of non‐retaliation in the face of threats and reviling from
enemies. Rather he is to submit to God’s righteous dealing with these trials, vs. 22‐
23. So this life of yielding should be evidenced by “living to righteousness” because
of the fundamental gospel principle that, “by His wounds you were healed,” v. 24.

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(1) In Peter quoting Isaiah 53:4‐5, what is the sickness that calls forth for healing?
It is plainly “our sins.” What is the cure? It is the cross of Christ that provides
righteousness for our unrighteousness. Man’s fundamental disease is sickness
in his unholy soul due to infection by thorough blood poisoning; the heart has
become a polluted fountain, deeply cancerous, spiritually leprous, deathly
cold, so that only the Surgeon of souls can heal such a mortal condition (Matt.
9:12‐13).
(2) Those who major on the healing of the flesh merely eliminate symptomatic
pain at the neglect of the pervasive disease of the soul. They are like the doctor
who only injects morphine to alleviate symptoms, but does not address the
root cause of his patient’s sickness that is deep within. But further, they
demean the glory of the gospel as the ground of all healing. Belief in Jesus is
simply an entrance gate into the world of physical healing and material
blessing.
(3) God’s healing starts with the most important issue, the healing of the center of
a man’s being, his distinctive, immortal soul, its cleansing, its transformation
by saving righteousness that leads to metamorphosis, regeneration unto
righteousness, and a renewed mind. But does not God heal today? Sometimes,
yes (Jas. 5:13‐15), but not always. Even every faith healer dies! However the
true child of God’s prime interest will always be Christ’s power in his life,
evident grace that triumphs over earthly impediments (II Cor. 12:9).

f. Is there healing in the atonement of Jesus Christ?

(1) Does every true Christian have good reason to hope in perfect health? “Yes,”
most emphatically.

But if you mean perfect health in this life, the answer is “no.” The older you
get, the more you will understand here. Our great problem, as children of God,
is impatience. The greatest faith in all the world will not obtain for you a
resurrection body before God’s appointed time! We “wait eagerly for . . . the
redemption of our bodies” (Rom. 8:23).
So for the patient Christian, Paul tells us that a time is coming when, “this
perishable must put on the imperishable, and this mortal must put on
immortality” (I Cor. 15:53). He tells the Thessalonians that they will be entirely
sanctified. “Spirit and soul and body [will] be preserved complete, without
blame, at the coming of our Lord Jesus Christ. . . . God will bring it to pass!” (I
Thess. 5:23‐24). John tells us in Revelation 22:3 that there shall, in the future, no
longer be any curse. In Revelation 21:4 he further reveals that there shall no
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longer be tears, death, mourning, crying, pain. Remember, even Christian
mothers are not especially exempt from pain at child‐birth!

(2) Does every Christian have good reason to hope in perfect health? “Yes,” most
emphatically.

But supremely this healing is from unholiness to holiness, from
unrighteousness to righteousness. It is one thing to desire healing that will
make me comfortable, but quite another to desire fitness whereby I may
acceptably please God and serve Jesus Christ.
By way of illustration, in Portland, Oregon, Ann nursed a wealthy man who
tried faith healing so that he could return to his extravagant lifestyle. On one
occasion Jesus healed ten lepers, yet only one took the time to thank Him
(Luke 17:11‐19). For the nine, as with many today, Jesus was simply a healing
utility.
But the true seeker after God’s healing wants the very health of God Himself,
in appetite, in heart and mind. “Do not be wise in your own eyes; fear the Lord
and turn away from evil. It will be healing to your body, and refreshment to
your bones” (Prov. 3:7‐8). How do I obtain this real soul health? By coming to
Jesus Christ, for “by His stripes we are healed.” So here Peter goes on to say
that the great healing will be our “dying to sin and living unto righteousness”
(I Pet. 2:24).

3. Because of the estrangement of our sins, v. 6.

If the Bible teaches one primary truth, it is that man’s fundamental relationship is with
God, and that the role of sin is to utterly rend and shatter this bond of fellowship. The
essence of sin is not the conflict that comes between man and man, as real as it is, but the
separation that comes between God and man. In the Garden of Eden, the first argument
was not between Adam and Eve, or Cain and Abel, but between God and man. It was
when God called out, “Where are you Adam?” (Gen. 3:9).
Likewise Isaiah 59:2 tells us, “But your iniquities have made a separation between you
and your God, and your sins have hidden His face from you, so that He does not hear”
(cf. Isa. 1:15). From a positive perspective, Jesus Christ declared that the primary
commandment is, “You shall love the Lord your God with all your heart, and with all
your soul, and with all your mind, and with all your strength” (Mark 12:30‐31). The
primary sin then is to neglect this command. Psalm 2:1‐3 tells us that the conflict of the
ages is between God and man. “The kings of the earth take their stand, and the rulers
take counsel together against the Lord and against His Anointed.”
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But more to the point, within each individual human breast the great struggle and
conflict is not between even the soul or spirit and the flesh, nor the mind with its
conscience, but between the soul and the reign of the righteousness of God! And our
study of the atonement of Jesus Christ only makes this point all the more plain. The shed
blood of Christ is supremely for the reconciliation of man with God (II Cor. 5:19). Now
look at Isaiah 53:6 and notice this very same truth.

a. Man’s sheepish activity is to move away from God, v. 6a.

A better translation here would be, “All of us like a flock of sheep have gone astray
[from the path of the righteousness of God].” There is also a solidarity in this
rebellion of humanity that does not admit exceptions.

(1) There is no flattery of the human race in this illustration.

The point is not that man is harmless, passive, unaggressive, innocent, like a
cuddly puppy. Nor is man described as a fox (cunning), a lion (courageous), a
crow (perceptive), an owl (wise), but as a foolish, stupid sheep.
Sheep wander and stray; they are easily snared. Sheep become lost and cannot
find their way home. Sheep disregard their shepherd and are easily beguiled.
Sheep run with the crowd and the popular tide in a company of fools. Sheep
cannot save and defend themselves.

(2) Man is also like the prodigal son; he has grown tired of the home of his father;
he wants to move out from His restrictive confinement!

Man wants to be autonomous, a law unto himself apart from the stifling,
repressive law of God. Man wants to be like Jonah, and catch a ship that will
take him far away from the call and vocation of God. Man wants to separate
himself from talk about God, and those who fellowship with God, even
reflections and reminders of God.
Man is exactly like his father Adam, for when God sought fellowship with
him, he confessed, “I hid myself” (Gen. 3:10). Why have all of us, “like a flock
of sheep gone astray?” Because we selfishly, with premeditation, choose to;
because we prefer our guilty nakedness in the pig‐pen; because we dislike
God’s holy presence; because we “love darkness rather than light” (John 3:19).

b. Man’s sheepish activity is to move toward himself, v. 6b.

“Each of us [every member of the flock of Israel, yet also humanity as a whole], has
turned to his own way.” But exactly what is “my own way”? Note the intentional
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lack of specifics here. If we were told that we all have turned to drink, stealing, sex,
gambling, perhaps we would rightly claim innocence, a way out!
But what we can say of the wretched derelict and prisoner, as well as the socially
respectable neighbor, is that they both have lived for self. Both have turned to their
own way, according to deliberate choice; both have turned from God, whatever
their esteemed lifestyle may be.

(1) Man wants to leave God so that he can play God undisturbed.

We want our unchallenged independence or autonomy. We complain: “I want
to live my life the way I choose. I don’t want God to boss me around and
interfere.” Of course this is absolutely antithetical to the very purpose for
which man was created.
Man is like Pharaoh who, when challenged by Moses with the command of
God, “Let My people go,” replied, “Who then is the Lord that I should obey
His voice to let Israel go? I do not know the Lord, and besides, I will not let
Israel go” (Exod. 5:2).
Romans 8:7 tells us of this enmity, this soul rebellion, “For the mind set on the
flesh is hostile toward God; for it does not subject itself to the law of God, for it
is not even able to do so.” My own way is the course along which I am driven
by my sinful nature.

(2) “My own way” is my own man‐centered indulgence for man’s glory.

It is the way of my ambition in this world, to attain, to accomplish, to gain
recognition, to indulge, other than for the glory of God.
It is the way of pursuing physical rather than spiritual enhancement and godly
transformation.
It is the way of giving priority to my earthly relationships rather than
citizenship in the kingdom of God.
It is the way of being accountable only to myself, of pleasing myself, of bowing
only to myself.
It is the way of living for the present, of ignoring the lessons of the past, and
shutting one’s eye to the future.
It is the “way which seems right to a man,” as Solomon writes, “but its end is
the way of death” (Prov. 14:12).

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c. God’s shepherding activity is to move toward fleeing man, v. 6c.

“But the Lord has caused the iniquity of us all to fall on Him.”

(1) How the first three words here, “But the Lord,” present a striking contrast.
From man’s activity that is only self‐absortion, we move to God’s saving
activity that rescues and delivers.
We are reminded of Paul’s “But now” (Rom. 3:21), his “But God” (Eph. 2:4),
which make similar contrasts between man’s lost and dead and impotent
condition, and God’s sovereign, saving intervention that is intent on
redeeming and raising up to newness of life.
While man runs away, God pursues; while man abhors, God loves (Rom. 5:8; I
John 4:19; Gal. 1:15‐16; Luke 19:10). Here the grace of God is truly displayed.
His love and mercy are directed towards the rebel and mutineer, not the
indifferent and neutral.
(2) The gospel here is described totally in terms of God’s intention, God’s activity,
God’s gracious purpose, God’s active plan in conjunction with His willing Son,
or as the NASB translates, “God’s causation.
The thought of man, even in some small way, seeking out God, is utterly
foreign here. Sheep do not save sheep! So in Luke 15:3‐7, the saving of the lost
sheep is wholly the shepherd’s work from start to finish.
Likewise in Romans 3:21 (cf. Gal. 4:4; Eph. 2:4‐6; John 10:17‐18, 36; I Cor. 1:30),
the gospel is about God doing the saving. Salvation is not a co‐operative
agreement; it is God saving sinners.

(1) God saves sinners through atonement by substitution, not abstract,
sentimentality. So, “the Lord has caused the iniquity of us all to fall on His
Son.” Again, as in v. 4, it was the Father who caused our sin to fall, “hit/strike”
His only begotten Son (Acts 2:23; 4:27:28). In other words, God believes in
capital punishment, and man has committed capital offences. So the Son agrees
with the Father’s plan that he should satisfactorily bare our capital punishment
for us (Heb. 10:5‐10).
Friends, when the shepherd has lost some sheep and he goes out into the
mountain wilds to rescue them, what is he listening for? Is it not the bleating of
the lost sheep, crying for salvation having become caught up in hopeless
entanglement? It is like the groaning of the tax‐gatherer, “God be merciful to
me, the sinner!” (Luke 18:13). It is like Paul on the Damascus road who, having
been felled to the ground, cries out, “Who are You, Lord?” . . . “What shall I do,
Lord?” (Acts 9:5; 22:9). It is like the cry of the disciples in that Galilean storm,
“Save us Lord; we are perishing” (Matt. 8:25). It is like the Philippian jailor, full
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of fear, crying out, “Sirs, what must I do to be saved?” (Acts 16:30). It is like the
Prodigal Son, who humbled himself before his father, confessing, “Father, I
have sinned against heaven and in your sight; I am no longer worthy to be
called your son” (Luke 15:18‐19).
Would you be a Christian? Would you be rescued by the Great Shepherd of the
Sheep? Would you be saved from your sin, all of it? Then confess to God that
you have gone astray, willfully. Confess that you have turned to your own
way, rebelled in your heart against God. Then look to and believe in the Lord
Jesus Christ who has come to save you.

B. The operation of the atonement of Jesus Christ, vs. 7‐9.

Up to this point we have learned from several references of the sovereignty of the Father in
this great work of reception. In vs. 4b, 6b, 10a, 11b, we have seen that Jesus Christ was
crucified because it was supremely the Father’s will and plan (cf. Acts 2:23; 4:27‐28).
Bur what of the attitude of the Son? Did he likewise perceive the work of the cross as
something divinely ordained? Most certainly! His whole life witnesses to this fact! As a
twelve year old youth he confesses, “I must be about My Father’s business” (Luke 2:49). At
Cana he addresses his mother, “Woman, . . . my hour has not yet come” (John 2:4). At Samaria
he testifies, “My food is to do the will of Him who sent Me, and to accomplish His work”
(John 4:34). Leaving Galilee for the last time Jesus announces, “the Son of Man must be
killed,” so he “set His face steadfastly toward Jerusalem” (Luke 9:22, 51). At the temple, John
the apostle explains that, “no man laid his hand on Him, because His hour had not yet come”
(John 7:30; 8:20). At Jerusalem He declares, “I lay down my life. . . . No one takes it away from
Me” (John 10:17‐18). At the Upper Room Jesus announces, “Father, the hour has come” (John
17:1).
And now Isaiah describes this same sovereignty of the Son of God as He submits as a lamb by
yielding up His life.

1. Submission of God’s Servant to death as a lamb, v. 7.

That we are studying the person of the Lord Jesus Christ, described in detail seven
hundred years before he was born, is beyond doubt for the Christian here, in the light of
Acts 8:32‐35. Philip the evangelist was led by the Spirit of God to run up to the Ethiopian
Eunuch, who providentially was reading Isaiah 53:7‐8. The Eunuch asked of whom
Isaiah was speaking, so that Philip “preached Jesus to him,” v. 35. Exactly what Philip
preached, we do not know, except that the Eunuch confessed, as a result, “I believe that
Jesus Christ is the Son of God,” and so he was baptized (Acts 8:37‐38). But the fact that
Philip preached that this Son of God was also “a lamb led to the slaughter,” yet “He did
not open His mouth,” tells us that Philip rightly understood Isaiah.

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a. The Son of God submits to affliction as willfully speechless, v. 7a.

“He was oppressed and He was afflicted, yet He did not open His mouth.”
Now the Gospel accounts make it plain that Jesus Christ fulfilled this detail of our
prophecy exactly ((Matt. 26:62‐63; 27:12‐14). Surely it would take divine power to
keep quiet!

(1) The question then is, Why did the Son of God so patiently endure the hatred
and animosity of mankind? Why did He refrain from the slightest retaliation?
Many commentators rightly marvel at the patience of Jesus Christ at this point,
yet fail to consider why this is so. The Son of God himself said that he had
access to twelve legions of angels, but rejected their help (Matt. 26:53).
But further, why would Jesus Christ not be distracted or detoured from his
appointed hour of suffering? Satan tried, but failed (Matt. 4:8‐10). Peter tried
with his sword but failed (John 18:10‐11). Pilate tried and failed (Luke 23:16).
The chief priests, the common people, and the two thieves all tried but failed
(Mark 15:29‐32).

(2) The answer then is that, undistracted, Jesus kept to His father’s will.

The wonderful truth is that Jesus Christ did not keep his mouth closed for
nothing, mere passivist virtue. He was not patient just so as He could be
admired as being forbearing, tolerant, non‐retaliatory. Rather, He endured a
multitude of distractions so that He might finish His appointed course, the
plan of His Father for saving sinners! More specifically He sought:

(a) The joy of returning to the Father’s throne and bosom, having completed
His saving plan with perfect obedience, vs. 2, 10, 12 (cf. John 17:4‐5).
(b) The joy of previously hostile sinners, given to Him by His Father, being
reconciled to His Father and justified in His sight.
(c) The joy of triumph, victoriously ascending on high with redeemed
captives, and consequently giving gifts to these men and women (Eph.
4:8).
(d) The joy of hearing the “well done” of the Father from His throne, the
satisfaction of pleasing Him.

Consider I Peter 2:23‐24. Why did Jesus Christ not revile His tormentors?
Because He was totally committed to His Father’s plan of redemption. To
revile/retaliate would be to oppose that plan, v. 23. It was because the Father’s
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plan was that sinners might die to sin and live to righteousness. With this the
holy Son was in total agreement, v. 24.

b. The Son of God submits to affliction as a lamb to be slaughtered, v. 7b.

“Like a lamb that is led to slaughter, and like a sheep that is silent before its
shearers, so He did not open His mouth.”
How remarkable it is to consider the way Isaiah takes the image of sheep in v. 6,
and now applies it to Jesus Christ. Spurgeon comments: “It is wonderful how
compete was the interchange of positions here between Christ and his people, so
that what they were, that he became, in order that what he is, they may become,”
Sermons, vol. 26, p. 349.
Of course the picture now is of the sheep being passive, hurting none yet being hurt
for others, utterly accepting of its end. Stephen Charnock comments: “For the Son of
God to be counted the vilest of men, the sovereign of angels to be made lower than
His creatures, the Lord of heaven to become a worm of the earth, for a Creator to be
spurned by His creatures, is an evidence of meekness not to be paralleled,” Works,
IV, p. 115.
But again the question must be asked, Why this condescension, this humiliation that
defies all understanding?
(1) Eph. 4:8‐10. Jesus Christ descended to this earth so that He might ascend with
a host of captives. No victory over the enemy of death would mean no captives
snatched from the jaws of death.
(2) John 13:8. When Peter objected to Jesus Christ washing his feet, the Savior
replied: “If I do not wash you, you have no part with me.” In other words, “If I
do not die for you, then you cannot belong to Me, and likewise My Father.”
(3) II Cor. 8:9. Paul likens this divine stooping to a rich man who exchanges his
wealth with someone who is poverty stricken. He describes it as, “the grace of
our Lord Jesus Christ.” Hence, no substitution of life for death, then perpetual
poverty remains!
c. By way of illustration, when Nehemiah was facing all sorts of opposition in the
rebuilding of the walls of Jerusalem, yet he remained steadfast. There were
Sanballat and Tobiah, physical challenges, abuse, scorn, and even the subtlety of
suggested dialogue and discussion! Yet Nehemiah remained firm, immovable. To
his enemies who persistently called for him to come down and talk, he replied: “I
am doing a great work and I cannot come down” (Neh. 6:2‐4). So the Son of God
could not be distracted, even though all of hell’s engines were opposed to him.
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d. By way of application, Why did the Son of God, “pour out himself to death”? So
that He might be “numbered with the transgressors,” so that he might “intercede
for the transgressors,” v. 12, and therefore, to use Nehemiah’s words, complete a
“great work”! It was “necessary” that he “suffer these things,” for this is what Jesus
instructed the two disciples about on the road to Emmaus (Luke 24:25‐26).
The Good Shepherd will save His sheep, and not fail. He has great compassion for
the souls of stranded sinners (John 10:11). Jesus Christ has come, not to hopefully
save, but to certainly save. He did not descend to this corrupt planet to fail. If you
are a sinner, then He has come for you; you qualify. No wonder the Christian loves
to sing the words of Charles Wesley:
Jesus, lover of my soul,
Let me to Thy bosom fly.

2. Submission of God’s Servant to death for His people, v. 8.

“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?”
For the Christian, the substitutionary death of Jesus Christ is exceedingly precious, and
again in v. 8 we are confronted with it. This truth also dominates in Isaiah 53:4‐6, 10‐12.
The question is asked: “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?” I can specifically
remember where and when this truth of Christ’s substitutionary self‐offering flooded
into my soul. It was illuminating, liberating, joyous, wonderful to grasp. It was the same
with Christian in The Pilgrim’s Progress when he looked at the cross and his burden rolled
from off his back. Then he sang:
Thus far did I come laden with my sin,
Nor could anyone ease the grief that I was in,
Until I came here. What a place is this!
Must here be the beginning of my bliss?
Must here the burden fall from off my back?
Must here the cords that bound it to me crack?
Blessed Cross! Blessed sepulcher! Blessed rather be
The Man that there was put to shame for me.
When John Wesley’s heart was “strangely warmed” at an Aldersgate Street meeting in
London during May, 1738, he also confessed an awakening to this truth of Christ’s
substitutionary death: “I felt I did trust in Christ, Christ alone, for salvation; and an
assurance was given me, that He had taken away my sins, even mine, and saved me
from the law of sin and death.” On the other hand, C. H. Spurgeon tells of one preacher
in England whose message about Christ’s atonement was that: “Our Lord did something
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or other, which in some way or other was more or less connected with our salvation.”
But Spurgeon responds, “I am lost if Jesus be not my Substitute. . . . Brethren, I cannot
preach anything else, for I know nothing else.”
Why is it then that Christ’s substitutionary death has been the subject of scorn and
ridicule? It is not so difficult to discern. Have you ever offered someone help, after which
there soon comes the response, “Let me do it my way; I want to do it myself, so leave me
alone. I can handle this problem.” The substitution of Jesus Christ is more than an offer
of help; it is sovereign rescue, again to which man in his blindness and helplessness
arrogantly responds, “Let me do it my way; let me do it myself!” “Substitution” is pure
grace which only those who have been humbled cry out for. It totally excludes human
boasting, and this, the man and woman of this world, rebel against.

a. Christ’s substitution is for suffering, v. 8a.
Jesus Christ was “oppressed,” “judged,” and “cut of from the land of the living
[dead in Israel].” But why? He was “oppressed” for those who are oppressed. He
was “judged” for those who justly come under judgment. He was “cut off from the
land of the living” for those who deserved to be cut off from the land of the living.
So Charles Wesley expresses this truth:
He breaks the power of cancelled sin,
He sets the prisoner free;
His blood can make the foulest clean,
His blood availed for me.
He who was perfectly free became captive so that the captive might become free (II
Cor. 8:9). He, as the innocent One (John 18:38), took the punishment of the guilty
(Luke 23:43), the holy for the unholy, the pure for the impure, “the just for the
unjust, so that He might bring us to God” (I Pet. 3:18). He claimed death that the
“living dead” in “the land of the living” might not be consumed by death, but
rather live through Him (Rom. 4:25; 6:9‐11).
Who then are those who will most appreciate what Jesus Christ has suffered? Those
who are aware that they are imprisoned (oppressed), guilty (judged), smitten and
condemned to death. They alone will welcome and not deride this divine
Substitute, this Scapegoat offered, in suffering for sufferers, on the supreme day of
atonement (Lev. 16:5, 7‐10, 21‐22).

b. Christ’s substitution is with surprise, v. 8b.

It seems bad enough that Messiah should suffer so, but who amongst His
generation in Israel ever thought it necessary that He should be actually “cut off,”
that is crucified? We have already seen that Jesus Christ’s sufferings were an
astonishment (52:14; 53:1). So it seemed incompre‐hensible to Israel that Messiah
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should Himself be the supreme sin offering. Christ Himself rebuked the two
Emmaus disciples concerning their lack of understanding of the Scriptures (Luke
24:25‐27; cf. John 5:39). Paul expresses this wonderment in Romans 5:7‐8. Such
active compassion is simply unheard of, beyond human comprehension! Again
Charles Wesley is amazed at this gospel truth.
And can it be that I should gain
An interest in the Savior’s blood?
Died He for me, who caused His pain?
For me, who Him to death pursued?
Amazing love! How can it be
That Thou, my God, shouldst die for me!
The authentic biblical gospel is wholly an unheard of wonder, uniquely divine,
beyond human devising. When true conversion takes place, there is incredulity at
former blindness. When true conversion takes place, there is a sense of wonder,
amazement when the eyes of the soul are opened. It is then that gospel substitution
becomes the most wonderful, the most glorious, the most emancipating, the most
transforming of all transactions.
Bearing shame and scoffing rude,
In my place condemned He stood;
Sealed my pardon with His blood:
Hallelujah! What a Savior!

3. Submission of God’s Servant to death in innocence, v. 9.

“His 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.” Here two
explicit, literal prophecies, concerning the death of Messiah, are so obviously fulfilled in
the Lord Jesus Christ (Matt. 27:44, 57‐60; Mark 15:27‐28; Luke 23:32, 39‐43). Normally
Jesus would have been buried, along with the two thieves, in shame and ignominy.
However, Scripture must be fulfilled.

a. The comprehensive death of Christ, v. 9a.

The first two lines here represent antithetical parallelism, opposite perspectives, that
yet emphasize one fundamental truth. It is that Jesus the Messiah came to identify
with and save men of all stratas of life. This truth flies in the face of Jewish
understanding of that time, and indeed today. It further explains the astonishment
of v. 8.

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(1) Jesus’ atoning death was for the despicable wicked.

In v. 8 we were told that Jesus Christ died “for the transgression of my
people.” But who exactly were they? In v. 9 we are told more specifically about
some representative, opposite examples of this wickedness. Jesus died before
one of the thieves who continued to insult the Son of God. But Jesus died for
the other thief who, having also insulted the Son of God (Matt. 27:4), repented
and cried out, “Jesus, remember me when You come in Your kingdom” (Luke
23:42). To this Jesus gave the assurance: “Truly I say to you, today you shall be
with Me in Paradise” (Luke 23:42). Here are represented the lost and saved, the
non‐elect and elect, the goats and sheep, the reprobate and the redeemed. Here
they are the more overt sinners of the world.

(2) Jesus’ atoning death was for the esteemed rich.

Now we move to the more covert sinners of the world, as with the likes of
learned Nicodemus. So Joseph of Arimathea was a man of wealth, a somewhat
secret disciple of Jesus, and doubtless esteemed within Jewish society. So with
the approval of Pilate, he quickly claimed Jesus’ body and buried it in a tomb
hewn our of rock, an expensive resting place. He had probably spoken with
Jesus and heard him many times. So some words were still wringing in his
ears: “It is easier for a camel to go through the eye of a needle than for a rich
man to enter the kingdom of God” (Mark 19:25). Did he know of the rich
young man who was troubled when exhorted: “If you wish to be complete, go
and sell your possessions and give to the poor, and you will have treasure in
heaven, and come, follow Me” (Matt. 19:21).
So Jesus Christ dies for sinners of every stripe and hue and race and sex, the
introvert and the extrovert, the poor and wealthy, the educated and unlearned,
for as Paul writes in Romans 3:22‐23, “For there is no distinction, for all have
sinned and fall short of the glory of God.”

b. The qualifying innocence of Christ, v. 9b.

The second two lines here represent synthetic parallelism in which the truth of the
first line is supplemented with further details and perspective. So the non‐violence
of Christ is complemented with the purity and truthfulness of His speaking.
Implicit in what has just preceded is the question as to who is qualified to be God’s
acceptable, sacrificial lamb and so be able to atone for the despicable wicked and the
esteemed rich. Here is the answer whereby Jesus of Nazareth plainly qualified.
There is also the implication here concerning the sheer orneriness of mankind.
Upon hearing Pilate’s assessment, “I find no fault in Him,” and the Roman’s
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proposal to “punish” and release Him (Luke 23:22), is the sinfully irrational cry of
the people, “’Not this man, but Barabbas.’ Now Barabbas was a robber” (John 18:38‐
40). So Jesus was accounted “with wicked men” while in reality being innocent in
life and lip.

(1) His earthly life was without violence and deceit.

Here is the reason why Jesus Christ, of all people, qualifies to be my substitute
and Savior. “Because He had done no violence, nor was there any deceit in His
mouth.” If Jesus Christ had sin, then He could not be God’s only begotten Son.
If Jesus Christ had sin, then He must find a price for His own sin; He would
need a Savior, and not be one.
But what did God require of the Passover lamb for Israel in Exodus 12:5? It
was that such a lamb be “unblemished,” that is “faultless.” The temptations of
Christ were proof of His impeccable nature (Matt. 4:1‐1). Why was this
holiness such a vital matter here? Because God, in all of His moral integrity,
would only accept the holy for the unholy. His character required nothing less
that a holy and utterly righteous sacrifice.

(2) His earthly life was the only ground of human pardon.

Here is the reason why it is impossible for man to save himself. God will not
accept man’s polluted ad corrupt offerings such as he vainly devises. Adam
and Eve offered fig leaves as a cover for their sin, but they were not acceptable.
God had to provide “garments of skin” (Gen. 3:21), skins of slain animals. Cain
offered “the fruit of the ground,” but God rejected it because it was not
according to His revealed will, that is life offered up in death, an acceptable,
satisfactory sacrifice (Gen. 4:3‐7).
So today, men and women attempt to dress themselves up with veneer religion
and sham morality. It is all “leaves” and of the “earth.” Men and women today
attempt to design their own offerings, what they consider will be acceptable,
and it is all unacceptable because it is not according to God’s design!
As a sinner you need a qualified, acceptable substitute. This John the Baptist
well understood when he declared Jesus Christ to be “the Lamb of God who
takes away the sin of the world” (John 1:29). Either you rate yourself as self‐
sufficient in anticipation of standing before God, in which you discover you
are insufficient, or else you are Christ‐sufficient because you know of your
insufficiency.

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There was no other good enough
To pay the price of sin;
He only could unlock the gate
Of heaven, and let us in.

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IV THE GLORIFICATION OF JESUS CHRIST, 53:10‐12

In our study here, by the glorification of Jesus Christ we mean His final accomplishment, His
ultimate, climactic attainment. It is quite inadequate to simply declare that Jesus Christ lived, died
and bodily arose from the dead, as wonderfully true as these historic facts are, as well as their
application to believing sinners.
Rather, of crucial importance is knowing why Jesus Christ lived, died, and arose bodily. And the
clear answer that Isaiah gives is for sin, our sin, man’s spiritual leprosy, vs. 4‐6. Further it was by
means of substitution, free grace, vs. 6, 8. Further it was for the accomplishment of the Father’s
will, v. 4b. Yet beyond these divine intentions there is more, much more that Christ has attained,
and it is this that was always the purpose within the purpose of the Father to begin with.

A. There is the good pleasure of the Lord, v. 10

“But 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.”

1. There is divine pleasure in the Son, v. 10a.

Since “the Lord was pleased to crush Him, putting Him to grief,” we could be tempted
to ask: “But how could God the Father gain any pleasure out of the death of His innocent
Son, which He Himself purposed?” The translation is correct, so we cannot attempt to
tone down the meaning. But we must consider he whole of the verse.
But first remember that when Jesus Christ was crucified, there is no suggestion in the
Gospels that the Father indicated some intrinsic delight in the agonies of His Son.
Darkness covered the land for three hours (Matt. 27:45). Jesus Christ cried out in
anguish, “My God, My God, why have you forsaken Me?” (Matt. 27:46; cf. Ps. 22:1‐3).
Yet it remains clear that while men plotted the murder of Jesus Christ, still the Father
was the supreme, overriding cause according to His “predetermined plan” (Acts 2:23),
“predestinating purpose” (4:27‐28). And He, Jesus, delights in His Father’s cause!
Likewise Joseph’s brothers plotted his destruction yet God was the supreme, overriding
cause, so as “to preserve many people alive” (Gen. 50:20). God had pleasure in this
outcome.
To begin with, God has pleasure in the obedient triumph of His Son, His consecration to
His Father’s will, evidenced in His youth (Luke 2:49, 52), at His baptism (Matt. 3:17) and
transfiguration (Matt. 17:5; cf. II Pet. 1:17), during the whole of His earthly ministry (John
8:29), and here in Isaiah, even unto death. As Abraham was surely pleased with the
submission of Isaac (Gen. 22), so the Father here is pleased with the submission of His
Son unto completion of the atonement (Phil. 2:8‐9).
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But further, the pleasure of the Father is that, in His sovereignty, He is able to
accomplish great and glorious ends through dark and evil circumstances, yet while not
being chargeable with complicity in these same circumstances. So God delights in, He is
pleased with these results, and so is pleased with the resulting glory brought to His
name. He delights in turning winter into summer. God has satisfaction in birthpangs
giving way to birth and rejoicing. He delights in Job’s suffering leading to greater
blessing. God delights when toil and labor give way to harvest. He delights in Joseph’s
humiliation leading to exaltation. God delights in Jesus Christ’s humiliation leading to
exaltation, His toil and agony leading to harvest!

2. There is divine pleasure in a resultant seed, v. 10b.

In other words, Christ’s saving work was not in vain; it was productive. During passion
week, Jesus Christ declared to His disciples: “truly, truly, I say to you, unless a grain of
wheat fall into the ground and dies, it remains by itself alone; but if it dies, it bears much
fruit” (John 12:23‐24). Jesus Christ must be planted in the earth so that He might bring
forth a harvest. “But now Christ has been raised from the dead, the first fruits of those
who are asleep” (I Cor. 15:20).
So Jesus Christ “will see His offspring [seed],” v. 10b. He will see His bride. The new
song sung in heaven tells us about this seed: “Worthy art Thou [O Lamb] to take the
book, and to break its seals; for You were slain, and purchased for God with Your blood
men from every tribe and tongue and people and nation” (Rev. 5:9). Again in Revelation
7:9‐10, a similar chorus is heard: “I looked, and behold a great multitude, which no one
could count, from every nation and all tribes and peoples and tongues, standing before
the throne and before the Lamb, clothed in white robes, and palm branches were in their
hands; and they cry out with a loud voice, saying, Salvation to our God who sits on the
throne, and to the Lamb.”
Will you be part of that praising throng? Are you part of the fruit of Christ’s labors, and
not your own?

3. There is divine pleasure in a resultant kingdom, v. 10c.

“He will prolong His days,” that is He will reign eternally. “And He will reign over the
house of Jacob forever; and His kingdom will have no end,” as Gabriel said to Mary
(Luke 1:33). “And the good pleasure [will] of the Lord will prosper in His hand.” So the
gospel is designed to usher in prosperity, the productivity of new creatures [as part of a
new species] in and by Christ (II Cor. 5:17). That is, Jesus Christ will certainly accomplish
and save all that the Father gives to Him (John 6:37, 39).
So Jesus Christ declared with sovereign confidence: “I will build My church [assembly];
and the gates of Hades [opening to a hellish throng bursting forth] shall not overpower
it” (Matt. 16:18). However, this is a kingdom utterly alien to the kingdoms of this present
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world. One day, today’s kingdoms shall be no more, and only the kingdom of Christ
shall remain. Are you part of it? Do you have legitimate citizenship in it? Do you have
pleasure in that which God delights in?

B. There is the resultant satisfaction of the LORD, v. 11.

“As a result of the anguish of His soul, He will see it and be satisfied; by His knowledge the
Righteous One, My Servant, will justify the many, as He will bear their iniquities.” What is a
pronoun? Does this question disturb you, because dealing with grammar is not appropriate at
this time? A pronoun is a word that represents a person or thing, without specifying the name
or thing. In this verse there are eight pronouns, none of which are explicitly defined, and their
identification is no insignificant matter. So let us go through the verse and attempt to identify
them. “As a result of the anguish of His [Christ’s] soul, He [the LORD] will see it and be
satisfied; by His [according to the best Massoretic text, Messiah’s] knowledge the Righteous
One [Christ], My [the LORD’S] Servant, will justify the many [believing sinners], as He [Christ]
will bear their [believing sinner’s] iniquities.”
There are two main divisions of thought here. In lines 1‐2, there is the main thought of the
Lord’s “satisfaction” with His Son’s “toilsome labor.” In lines 3‐6, this “satisfaction” is
expounded upon in term’s of Messiah’s “toilsome labor” that results in the justification of
sinners specifically described as “iniquitous.”

1. The LORD Jehovah’s satisfaction in the Holy One’s anguish, v. 11a.

“As a result of the anguish of His soul, He will see it and be satisfied.” We have already
considered the “pleasure” of God the Father in His sovereign crushing of His Son upon a
Roman cross, that yet is the work of sinful mankind, Jew and Gentile alike. Further we
saw that such pleasure focuses upon the obedience of the Son Himself even unto death,
His resultant seed or body of redeemed sinners, and His resultant Messianic kingdom, v.
10.
The word for “satisfaction” here, i, saba, is used to describe Israel’s satisfaction with
God’s supply of food “to the full” in the wilderness (Exod. 16:8). It also describes
wealthy Tyre “satisfying many peoples,” so that, by way of parallel, it “enriched the
kings of the earth” (Ezek. 27:33). So here, God the Father is “satisfied,” “enriched” or
“fulfilled” with the atoning work of God the Son.
When God completed the creation, He declared, with obvious satisfaction that “it was
very good” (Gen. 1:31). Now that God has completed a new work of spiritual creation
through redeption (II Cor. 4:6), what do you think will be His response? Surely it will be
the declaration that it is supremely good and satisfying!
So often today, even amongst Christians, let alone the world, there is preoccupation by
man, because of misery within his soul, with his quest for pleasure, better feelings and
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satisfaction within his soul. So often he misses the essential point here, being detoured

by human religious plans and theories, that commonly are man‐centered. However what
stands out here is that it is the pleasure of God, what He delights in, that results in true
pleasure within the depths of man’s being (Matt. 5:6). In other words, when God’s
pleasure becomes our pleasure, then the result is true satisfaction within the human
breast. God’s pleasure is in the righteous, gracious pardoning of sinners, becoming
reconciled with them, and when this is brought to pass, especially by means of His Son,
it brings about pleasure for man as does nothing else. So that when the Father is pleased,
certainly His Son is pleased (John 8:29; 17:4). So those who believe in this Son share in
this divine pleasure.

2. The LORD Jehovah’s satisfaction in the Righteous One’s justification, v. 11b.

“By His [Messiah’s] knowledge the Righteous One [Mesiah], My Servant, will justify the
many, as He will bear their iniquities.” What is the Messiah’s knowledge here? There are
two possibilities. Is it His knowledge of Himself, or knowledge that others possess, after
the manner of faith? We opt for the subjective knowledge of Christ, that which He
possesses, that which concerns His knowledge about His part in the plan of redemption.
It is surely by this knowledge that “the Righteous One, My Servant, will justify the
many.”5
One of the neglected aspects of the gospel is the divine counsel that took place here
between the Persons of the Trinity, especially the Father and the Son. It took place in
eternity past (Ps. 2:4‐9), but also during Jesus Christ’s earthly ministry (John 17:4‐5), and
especially during those private periods of prayer (Matt. 14:23).
However, in the last two lines we plainly see the gospel in terms that reflect the apostolic
gospel, especially as recorded by Paul.

a. The gospel of “justification of sinners.”

“My servant, will justify the many.” Here is made plain the fact that man’s
fundamental problem, in his relationship with God, is moral, not relational (Isa.
59:2). In other words, unrighteous man will only be reconciled to the righteous God
through the satisfactory atonement of the Son of God. The word “justify” here in the
Greek version of the Old Testament (LXX), is δικαιόω, dikaioō, as found in Romans
3:24; cf. Galatians 2:16.

b. The gospel of “gracious substitution for sinners.”

“As He will bear their iniquities.” The word “bear” here in the Greek version of the
Old Testament (LXX), is ἀναφέρω, anapherō, meaning “to carry/to lift up,” as
5 John Murray, The Epistle To The Romans, I, pp. 375‐383.
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found in Hebrews 9:28. Obviously relief from sin, through Christ, is intended here.
The means of justification, of dealing justly yet graciously with sinners, is described
by Peter. “Christ also died for sins once for all, the just for the unjust, so that He
might bring us to God” (I Pet. 3:18). Implicit here is the truth that man is far from
God; only Christ brings nearness. The same word for Christ “bearing” sin is used
again in v. 12.

Man’s basic problem then is his sinful nature, manifesting itself in a thousand different
ways. The question of Bildad, Job’s friend, still stands: “How then can a man be just with
God? Or how can he be clean who is born of woman? If even the moon has no brightness
and the stars are not bright in His sight, how much less man, that maggot, and the son of
man, that worm!” (Job 25:4‐6). Here man’s alienation, the stark reality of it all, is very
great; only Christ brings reconciliation (Ps. 73:27‐28; Eph. 2:13).

C. There is resultant glory appointed by the LORD, v. 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.”
Handel’s Messiah concludes with a composite chorus that is really a trilogy, first Worthy is the
Lamb, then Blessing and Honor, Glory and Power, and finally the Amen Chorus. The Words are
taken from Revelation 5: “Worthy is the Lamb that was slain, and has redeemed us to God by
his blood, to receive power, and riches, and wisdom, and strength, and honor, and glory, and
blessing. Blessing and honor, glory and power, be unto him that sitteth upon the throne, and
unto the Lamb, for ever and ever. Amen.” So our study of Isaiah 52:13‐53:12 ends with the
same triumphant note. Both in Isaiah and Revelation there is an identical emphasis upon the
saving work of God the Father and God the Son.
Here in v. 12 that work is designed for and directed toward transgressors and sinners., not the
respectable nice people, the learned, the cultured, the sophisticated, the philanthropic, the do‐
gooders of this world. So Jesus boldly said to the chief priests and elders of Israel: “Truly I say
to you that tax collectors and prostitutes will get into the kingdom of God before you” (Matt.
21:31).

1. Jesus Christ’s glory comes from the Father, v. 12a.

Note the significance here of, “Therefore, I [the Father] will allot Him the Son] a portion
with the great,” since it indicates that the promised “greatness” results from Christ’s
perfect, fruitful obedience to the fulfillment of the atonement. But further, it is conferred
at the exquisite delight of the Father. So Thomas Kelley has wonderfully written of this
heavenly recognition that the Son coveted more than anything else.

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The head that once was crowned with thorns
Is crowned with glory now;
A royal diadem adorns
The mighty Victor’s brow.
The highest place that heaven affords
Is His, is His by right,
The King of kings and Lord of Lords,
And heaven’s eternal light.
So in Philippians 2:5‐8, 9‐1, “Therefore” is used to make the same distinction. Glory and
exaltation are bestowed by God the Father on God the Son because of flawless obedience
to His will leading to “death on a cross.” Furthermore, believers are to have “the same
mind” here as Christ.

2. Jesus Christ’s glory is shared with His seed, v. 12b.

“And He will divide the booty with the strong.” When Jesus Christ won the victory over
Satan and death, with the shedding of much blood in the battle, we are told that, “When
He ascended on high, He led captive a host of captives, and gave gifts to men.” What
were those gifts? Surely they were spiritual gifts, imparted to men. “And He gave some
as apostles, and some as prophets, and some as evangelists, and some as pastors and
teachers, for the equipping of the saints for the work of service, to the building up of the
body of Christ” (Eph. 4:8, 11‐12).
But only those who are “the strong” receive “the booty,” that is those who are strong in
faith, genuinely His seed and have really identified with Him as the exalted victor. Of
course the redeemed are strong in Christ. So Jesus prayed: “The glory which You have
given Me I have given to them” (John 17:22).
No party‐crashers will be allowed to participate in the spoils, or sup at that celebration
feast with Abraham, Isaac and Jacob (Matt. 8:11‐12; 22:1‐13). Imposters who masquerade
as saints, will be unmasked and expelled. Why? Because they don’t understand that they
are sinners and participation is only by gracious invitation.

3. Jesus Christ’s glory is shared only with sinners, v. 12c.

“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.” They are
transgressors, law breakers, sinners, who know this to be profoundly true, so that they
bemoan their illness. They are “the poor in spirit,” “those who mourn,” those who
“hunger and thirst after righteousness “(Matt. 6:3‐4, 6). They are spiritual lepers who
honestly confess that they are, “unclean.”
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They know God’s stroke is due to them; they confess their guilt and cry out for an
intercessor, a mediator before God’s holy throne.
Then, like the Ethiopian Eunuch, they gladly have Jesus preached to them, and
wondrously have their eyes opened to the truth that, “He [this same Jesus] Himself bore
the sins of many, and interceded for the transgressors” (Acts 8:12).
Then they glory in Christ as does Isaiah, and understand with astonishment how He has
become the means by which “the good pleasure of the Lord will prosper,” v. 10. Now
they understand why it is that to Him will be allotted “a portion with the great,” even in
the presence of Adam, Abraham, Moses, Elijah, Paul, etc. So that now they sing:
O Christ, He is the fountain, the deep, sweet well of love!
The streams of earth I’ve tasted more deep I’ll drink above:
There to an ocean fullness His mercy doth expand,
And glory, glory dwelleth in Immanuel’s land.
The Bride eyes not her garment, but her dear Bridegroom’s face;
I will not gaze at glory but on my King of grace.
Not at the crown He giveth but on His pierced hand;
The Lamb is all the glory of Immanuel’s land.
In v. 1 we considered the vital question: “To whom has the arm of the LORD been revealed?”
What is the answer? It is that God’s saving power has been plainly revealed to us here in this
study! Shall we spurn it? Shall we prefer a “mess of potage” to “the riches of His grace” and
His “great kindness”?
Shall we banquet with Christ, or shall we be turned away from feasting with Him because we
attempted admission on our terms, not His?
Shall we share in His spoils or be judged by Him as a guilty captive and thus cast away as
condemned enemy prisoner?
52

The Gospel According

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The Gospel According

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The Gospel According

satisfaction within his soul. So often he misses the essential point here, being detoured

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