Isaiah 53:1

Isaiah 53:1-12 1. Who hath believed our report? and to whom is the arm of the LORD revealed? 1. Quis credet auditui nostro? et brachium Iehovae cui (ad verbum, super quem)? 2. For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 2. Ascendet tamen sicut virgultum coram eo, et sicut radix e terra deserta. Non forma ei, neque decor. Videbimus eum; et non aspectus, ut desideremus eum. 3. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 3. Despectus et rejectus inter homines, vir dolorum, peritus infirmitatis; quasi abscondimus faciem ab eo, et nihili reputavimus eum. 4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 4. Sane langoures nostros ipse tulit, et dolores nostros ipse portavit; et nos existimavimus eum percussum, vulneratum a Deo et humiliatum. 5. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 5. Atqui Apse vulneratus est propter iniquitates nostras, attritus est propter peccata nostra. Castigatio pacis nostrae super eum, et in livore ejus sanatio (vel, medela) nobis. 6. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 6. Omnes nos tanquam oves erravimus, quisque in viam suam declinavit. Et Iehova traduxit in eum nostras omniurn iniquitatcs. 7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 7. Mulctatus est, et afflictus, (vel, oppressus,) nec aperuit os suum. Quasi pecus ad mactationem ducetur, et tanquam ovis coram tonsoribbus suis obmutescet, nec aperiet os suum. 8. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 8. E carcere et judicio sublatus est, et generationem ejus quis enarrabit? Quoniam succisus est e terra viventium; propter transgressionem populi mei plaga illi. 9. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. 9. Et exposuit impiis sepulchrum ejus, et diviti mortem ejus; quamvis iniquitatem non fecerit, nec fecerit dolos in ore ejus revelatum est? 10. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. 10. Voluit tamen Iehova conterere eum, infirmitati subjicere. Cum posuerit in sacrificium animam suam, videbit semen, prorogabit dies, et voluntas Iehovae in manu ejus prosperabitur. 11. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 11. E labore animae suae videbit, et saturabitur; et doctrina sua (vel, cognitione sui) justificabit justus servus meus multos; quia iniquitates eorum ipse portabit. 12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. 12. Propterea distribuam illi partem cum magnis, et eum robustis spolia dividet. Quoniam profudit in mortem animam suam, et cum iniquis reputatus est; ipse peccatum multorum tulit, et pro iniquis oravit. 1. Who will believe our report? This division, or rather dismemberment, of the chapter, ought to be disregarded; for it ought to have begun with the thirteenth verse of the former chapter, and these words ought to be connected with what goes before. [50] Here the Prophet pauses, as it were, in the middle of his discourse; for, having formerly said that the name of Christ would be everywhere proclaimed, and would be revealed to unknown nations, and yet would have so mean an aspect that it might appear as if these things were fabulous, he breaks off his discourse, and exclaims that "Nobody will believe those things." At the same time, he describes his grief, that men are so unbelieving as to reject their salvation. Thus, it is a holy complaint made by one who wished that Christ should be known by all, and who, notwithstanding of this, sees that there are few who believe the Gospel, and therefore groans and cries out, "Who hath believed our report?" Let us therefore groan and complain along with the Prophet, and let us be distressed with grief when we see that our labor is unprofitable, and let us complain before God; for godly ministers must be deeply affected, if they wish to perform their work faithfully. Isaiah declares that there will be few that submit to the Gospel of Christ; for, when he exclaims, "Who will believe the preaching?" he means that of those who hear the Gospel scarcely a hundredth person will be a believer. Nor does he merely speak of himself alone, but like one who represents all teachers. Although therefore God gives many ministers, few will hold by their doctrine; and what then will happen when there are no ministers? Do we wonder that the greatest blindness reigns there? If cultivated ground is unfruitful, what shall we look for from a soil that is uncultivated and barren? And yet it does not detract anything from the Gospel of Christ, that there are few disciples who receive it; nor does the small number of believers lessen its authority or obscure its infinite glory; but, on the contrary, the loftiness of the mystery is a reason why it scarcely obtains credit in the world. It is reckoned to be folly, because it exceeds all human capacities. To whom (literally, on whom) is the arm of Jehovah revealed? In this second clause he points out the reason why the number of believers will be so small. It is, because no man can come to God but by an extraordinary revelation of the Spirit. To suppose that by the word "Arm" Christ is meant, is, in my opinion, a mistake. It assigns the cause why there are so few that believe; and that is, that they cannot attain it by the sagacity of their own understanding. This is a remarkable passage, and is quoted by John and Paul for that purpose. "Though Jesus," said John, "had performed many miracles in their presence, they believed not in him, that the saying of Isaiah the Prophet might be fulfilled, which he spake, "Lord, who hath believed our report, and to whom is the arm of the Lord revealed?" ( John 12:37 , 38) And Paul says, "But they do not all believe the Gospel; for Isaiah saith, Lord, who hath believed our report?" ( Romans 10:16 ) Both of them declare that there will be no reason to wonder, if that which was long ago foretold shall happen; and they do so for the purpose of removing offense which might have arisen from the revolt of that nation, which ought to have acknowledged Christ, but obstinately resisted him. Isaiah does not include merely the men of his own time, but all posterity to the end of the world; for, so long as the reign of Christ shall endure, this must be fulfilled; and therefore believers ought to be fortified by this passage against such a scandal. These words refute the ignorance of those who think that faith is in the power of every person, because preaching is common to all. Though it is sufficiently evident that all are called to salvation, yet the Prophet expressly states that the external voice is of no avail, if it be not accompanied by a special gift of the Spirit. And whence proceeds the difference, but from the secret election of God, the cause of which is hidden in himself? 2. Yet he shall grow up before him as a twig. This verse refers to what was formerly said, that Christ will at first have no magnificence or outward display among men; but that before God he will nevertheless be highly exalted, and will be held in estimation. Hence we see that we must not judge of the glory of Christ by human view, but must discern by faith what is taught us concerning him by the Holy Scriptures; and therefore the phrase "before him," is here contrasted with human senses, which cannot comprehend that lofty greatness. Almost the same metaphor was used by the Prophet, ( Isaiah 11:1 ) when he said, "A branch shall spring out of the stock of Jesse;" for the house of David was like a dry stock, in which no rigor and no comeliness was visible, and on that account is there called not a royal house, but "Jesse," a name which bore no celebrity. Only the Prophet adds here, -- In a desert land; by which he means that Christ's power of springing up will not be derived from the sap of the earth, as in trees, but contrary to the ordinary course of nature. They who in this passage speculate about the virgin Mary, and suppose that she is called a desert land, because she conceived by the Holy Ghost, and not by ordinary generation, speak beside the purpose; for the present subject is not the birth of Christ, but his whole reign. He says that it will resemble a twig springing out of a dry soil, which looks as if it could never become large. If we take into account the whole method of establishing his kingdom, and the agency which he employed, and how feeble were its beginnings, and how many foes it encountered, we shall easily understand that all these things were fulfilled as they had been foretold. What sort of men were the Apostles that they should subdue so many kings and nations by the sword of the word? Are they not justly compared to offshoots? Thus the Prophet shows by what means the kingdom of Christ must be set up and established, that we may not judge of it by human conceptions. He hath no form nor comeliness. This must be understood to relate not merely to the person of Christ, who was despised by the world, and was at length condemned to a disgraceful death; but to his whole kingdom, which in the eyes of men had no beauty, no comeliness, no splendor, which, in short, had nothing that could direct or captivate the hearts of men to it by its outward show. Although Christ arose from the dead, yet the Jews always regarded him as a person who had been crucified and disgraced, in consequence of which they haughtily disdained him. 3. Despised and rejected. This verse conveys the same statement as the preceding, namely, that Christ will be "rejected" by men, in consequence of their beholding in him nothing but grief and infirmity. These things needed to be often repeated to the Jews, that they might not form a false conception of Christ and his kingdom; for, in order to know his glory, we must proceed from his death to his resurrection. Many stumble at his death, as if he had been vanquished and overwhelmed by it; but we ought to contemplate his power and majesty in the resurrection; and if any one choose to begin with the resurrection, he will not follow the order laid down by the Prophet, nor comprehend the Lord's strength and power. We hid the face from him. Not without reason does he use the first person, we; for he declares that there will be a universal judgment; and no man will ever be able to comprehend it by his own understanding till the Lord correct and form him anew by his Spirit. Although he appears chiefly to censure the Jews, who ought not to have so haughtily rejected the Son of God promised and offered to them, and therefore reckons himself as one of the number, because he was an individual belonging to that nation; yet let us learn from this passage that all men are accursed and condemned for ingratitude in despising Christ, because they do not even consider him to be worthy of being looked at, but turn away their eyes as if from something detestable. 4. Surely he carried our sicknesses. The particle 'kn (aken) is not only a strong affirmation, but is likewise equivalent to for, and assigns a reason of something which went before, and which might have been thought new and strange; for it is a monstrous thing that he to whom God has given supreme authority over all the creatures should be thus trampled on and scorned; and if the reason were not assigned, it would have been universally pronounced to be ridiculous. The reason, therefore, of the weakness, pains, and shame of Christ is, that "he carried our sicknesses." Matthew quotes this prediction, after having related that Christ cured various diseases; though it is certain that he was appointed not to cure bodies, but rather to cure souls; for it is of spiritual disease that the Prophet intends to speak. But in the miracles which Christ performed in curing bodies, he gave a proof of the salvation which he brings to our souls. That healing had therefore a more extensive reference than to bodies, because he was appointed to be the physician of souls; and accordingly Matthew applies to the outward sign what belonged to the truth and reality. We thought him to be smitten, wounded by God, and afflicted. In this second clause he shows how great was the ingratitude and wickedness of the people, who did not know why Christ was so severely afflicted, but imagined that God smote him on account of his own sins, though they knew that he was perfectly innocent, and his innocence was attested even by his judge. ( Matthew 27:24 ; Luke 23:4 , 14, 22; John 18:38 ) Since therefore they know that an innocent man is punished for sins which he did not commit, why do they not think that it indicated some extraordinary excellence to exist in him? But because they see him wounded and despised, they do not inquire about the cause, and from the event alone, as fools are wont to do, they pronounce judgment. Accordingly, Isaiah complains of the wicked judgment of men, in not considering the cause of Christ's heavy afflictions; and especially he deplores the dullness of his own nation, because they thought that God was a deadly enemy of Christ, and took no account of their own sins, which were to be expiated in this manner. 5. And he was wounded for our iniquities. He again repeats the cause of Christ's great afflictions, in order to meet the scandal which might have arisen from it. The spectacle of the cross alienates many persons from Christ, when they consider what is presented to their eyes, and do not observe the object to be accomplished. But all offense is removed when we know that by his death our sins have been expiated, and salvation has been obtained for us. The chastisement of our peace. Some think that this is called "the chastisement of peace," on account of men being careless and stupefied amidst their afflictions, and therefore that it was necessary that Christ should suffer. Others view "peace" as relating to the consciences, that is, that Christ suffered, in order that we might have peaceful consciences; as Paul says that, "being justified by faith through Christ, we have peace with God." ( Romans 5:1 ) But I take it to denote simply reconciliation. Christ was the price of "our chastisement," that is, of the chastisement which was due to us. Thus the wrath of God, which had been justly kindled against us, was appeased; and through the Mediator we have obtained "peace," by which we are reconciled. We ought to draw from this a universal doctrine, namely, that we are reconciled to God by free grace, because Christ hath paid the price of "our peace." This is indeed acknowledged by the Papists; but then they limit this doctrine to original sin, as if after baptism there were no longer any room for reconciliation through free grace, but that we must give satisfaction by our merits and works. But the Prophet does not here treat of a single species of pardon, but extends this blessing to the whole course of life; and therefore it cannot be thus undervalued or limited to a particular time, without most heinous sacrilege. Hence also the frivolous distinction of the Papists, between the remission of punishment and the pardon of sin, is easily refuted. They affirm that punishment is not remitted to us, unless it be washed out by satisfactions. But the Prophet openly declares that the punishment of our sins was transferred to him. What, then, do the Papists intend but to be Christ's equals and companions, and to lay claim to share with him in his authority? In his wound (or, in his medicine) we have healing. He again directs us to Christ, that we may betake ourselves to his wounds, provided that we wish to regain life. Here the Prophet draws a contrast between us and Christ; for in us nothing call be found but destruction and death; in Christ alone is life and salvation, he alone brought medicine to us, and even procures health by his weakness, and life by his death; for he alone hath pacified the Father, he alone hath reconciled us to him. Here we might bring forward many things about the blessed consequences of Christ's sufferings, if we had not determined to expound rather than to preach; and therefore let us be satisfied with a plain exposition. Let every one, therefore, draw consolation from this passage, and let him apply the blessed result of this doctrine to his own use; for these words are spoken to all in general, and to individuals in particular. 6. We all, like sheep, have gone astray. In order to impress more deeply on our hearts the benefit of the death of Christ, he shows how necessary is that healing which he formerly mentioned. If we do not perceive our wretchedness and poverty, we shall never know how desirable is that remedy which Christ has brought to us, or approach him with due ardor of affection. As soon as we know that we are ruined, then, aware of our wretchedness, we eagerly run to avail ourselves of the remedy, which otherwise would be held by us in no estimation. In order, therefore, that Christ may be appreciated by us, let every one consider and examine himself, so as to acknowledge that he is ruined till he is redeemed by Christ. We see that here none are excepted, for the Prophet includes "all." The whole human race would have perished, if Christ had not brought relief. He does not even except the Jews, whose hearts were puffed up with a false opinion of their own superiority, but condemns them indiscriminately, along with others, to destruction. By comparing them to sheep, he intends not to extenuate their guilt, as if little blame attached to them, but to state plainly that it belongs to Christ to gather from their wanderings those who resembled brute beasts. Every one hath turned to his own way. By adding the term every one, he descends from a universal statement, in which he included all, to a special statement, that every individual may consider in his own mind if it be so; for a general statement produces less effect upon us than to know that it belongs to each of us in particular. Let "every one," therefore, arouse his conscience, and present himself before the judgmentseat of God, that he may confess his wretchedness. Moreover, what is the nature of this "going astray" the Prophet states more plainly. It is, that every one hath followed the way which he had chosen for himself, that is, hath determined to live according to his own fancy; by which he means that there is only one way of living uprightly, and if any one "turn aside" from it, he can experience nothing but "going astray." He does not speak of works only, but of nature itself, which always leads us astray; for, if we could by natural instinct or by our own wisdom, bring ourselves back into the path, or guard ourselves against going astray, Christ would not be needed by us. Thus, in ourselves we all are undone unless Christ ( John 8:36 ) sets us free; and the more we rely on our wisdom or industry, the more dreadfully and the more speedily do we draw down destruction on ourselves. And so the Prophet shows what we are before we are regenerated by Christ; for all are involved in the same condemnation. "There is none righteous, none that understandeth, none that seeketh God. All have turned aside, and have become unprofitable. There is none that doeth good; no, not one." ( Psalm 14:3 ) All this is more fully explained by Paul. ( Romans 3:10 ) And Jehovah hath laid upon him. Here we have a beautiful contrast. In ourselves we are scattered; in Christ we are gathered together. By nature we go astray, and are driven headlong to destruction; in Christ we find the course by which we are conducted to the harbor of salvation. Our sins are a heavy load; but they are laid on Christ, by whom we are freed from the load. Thus, when we were ruined, and, being estranged from God, were hastening to hell, Christ took upon him the filthiness of our iniquities, in order to rescue us from everlasting destruction. This must refer exclusively to guilt and punishment; for he was free from sin. ( Hebrews 4:15 ; 1 Peter 2:22 ) Let every one, therefore, diligently consider his own iniquities, that he may have a true relish of that grace, and may obtain the benefit of the death of Christ. 7. He was punished. Here the Prophet applauds the obedience of Christ in suffering death; for if his death had not been voluntary, he would not have been regarded as having satisfied for our disobedience. "As by one man's disobedience," says Paul, "all became sinners, so by one man's obedience many were made righteous. ( Romans 5:19 ) And elsewhere, "He became obedient unto death, even the death of the cross." ( Philippians 2:8 ) This was the reason of his silence at the judgmentseat of Pilate, though he had a just defense to offer; for, having become answerable for our guilt, he wished to submit silently to the sentence, that we might loudly glory in the righteousness of faith obtained through free grace. As a lamb shall he be led to the slaughter. We are here exhorted to patience and meekness, that, following the example of Christ, we may be ready to endure reproaches and cruel assaults, distress and torture. In this sense Peter quotes this passage, showing that we ought to become like Christ our Head, that we may imitate his patience and submissiveness. ( 1 Peter 2:23 ) In the word lamb there is probably an allusion to the sacrifices under the Law; and in this sense he is elsewhere called "the Lamb of God." ( John 1:29 , 36) 8. From prison and judgment. There are various ways in which this passage is expounded. Some think that the Prophet continues the argument which he had already begun to treat, namely, that Christ was smitten by the hand of God, and afflicted, on account of our sins. The Greek translators render it, en tho tapeinosei autou he krisis autou erthe. "In his humiliation his judgment was taken away." Others, "He was taken away without delay." Others explain it, "He was taken away to the cross;" that is, as soon as Christ was seized, he was dragged to "judgment." I rather agree with those who think that the Prophet, after having spoken of death, passes to the glory of the resurrection. He intended to meet the thoughts by which the minds of many persons might have been troubled and distressed; for when we see nothing but wounds and shame, we are struck with amazement, because human nature shrinks from such a spectacle. The Prophet therefore declares that he was taken away; that is, that he was rescued "from prison and judgment" or condemnation, and afterwards was exalted to the highest rank of honor; that no one might think that he was overwhelmed or swallowed up by that terrible and shameful kind of death. For, undoubtedly, he was victorious even in the midst of death, and triumphed over his enemies; and he was so judged that now he has been appointed to be judge of all, as was publicly manifested by his resurrection. ( Acts 10:42 ) The same order is followed by the Prophet as by Paul, who, after having declared that Christ was abased even to the cross, adds that, on this account, he was exalted to the very highest honor, and that there was given him a: name to which all things both in heaven and in earth must render obedience and bend the knee. ( Philippians 2:9 ) Who shall relate his generation? This exclamation has been stretched and (I may say) tortured into various meanings. The ancients abused this passage in reasoning against the Arians, when they wished to prove by it Christ's eternal generation. But they ought to have been satisfied with clearer testimonies of Scripture, that they might not expose themselves to the mockery of heretics, who sometimes take occasion from this to become more obstinate; for it might easily have been objected that the Prophet was not thinking about that subject. Chrysostom views it as relating to the human nature of Christ, that he was miraculously, and not by ordinary generation, conceived in the womb of the virgin; but that is a wide departure from the Prophet's meaning. Others think that Isaiah kindles into rage against the men of that age who crucified Christ. Others refer it to the posterity which should be born; namely, that Christ's posterity will be numerous though he die. But, as dvr (dor) signifies "age" or "duration," I have no doubt that he speaks of the "age" of Christ, and that his meaning is, that Christ, though almost overwhelmed by sicknesses, shall not only be taken from them, but that even his age shall be permanent and eternal; or, in other words, that he shall be unlike those who are indeed rescued from death, but shall afterwards die; for Christ rose from the dead, to live for ever, and, as Paul says, "cannot now die; death shall no longer have dominion over him." ( Romans 6:9 ) Yet let us remember that the Prophet does not speak of Christ's person alone, but includes the whole body of the Church, which ought never to be separated from him. We have therefore a striking proof of the perpetuity of the Church. As Christ liveth for ever, so he will not permit his kingdom to perish. The same immortality shall at length be bestowed on each of the members. For he was cut off. This might indeed, at first sight, appear to be absurd, that the death of Christ is the cause and source of our life; but, because he bore the punishment of our sins, we ought therefore to apply to ourselves all the shame that appears in the cross. Yet in Christ the wonderful love of God shines forth, which renders his glory visible to us; so that we ought to be excited to rapturous admiration. For the transgression of my people. He again repeats that the wound was inflicted on him "for the sins of the people;" and the object is, that we may diligently consider that it was for our sake, and not for his own, that he suffered; for he bore the punishment which we must have endured, if he had not offered this atonement. We ought to perceive in ourselves that guilt of which he bore the accusation and punishment, having offered himself in our name to the Father, [51] that by his condemnation we may be set free. 9. And he laid open to wicked men his grave. Jerome renders it, "And he gave wicked men for burial;" as if the Prophet spake of the punishment by which the Lord took vengeance for the sin of wicked men, who crucified Christ. But he rather speaks of the death of Christ, and of the fruit of it, and says nothing about that revenge. Others think that the particle 't (eth) denotes comparison, in the same manner as the particle k (caph). "He gave his grave as of wicked men." Others interpret 't (eth) to mean with, and explain "the rich man" to be Joseph of Arimathea, in whose sepulcher Christ was buried. ( Matthew 27:60 ; John 19:38 ) But such an interpretation is too unnatural. I rather think that the real meaning is, that God the Father delivered Christ into the hands of wicked men. And to the rich man his death. I consider the singular syr (gnashir,) "the rich man," to be put for the plural srym (gnashirim), as is frequently done by Hebrew writers. I see no reason why Oecolampadius rendered it "high places." [52] By "rich men" he means "violent men;" for men grow haughty and disdainful on account of their riches, and abuse their wealth to savage cruelty. And thus by the terms "wicked men" and "rich men" the same thing, in my opinion, is denoted. He means, therefore, that Christ was exposed to the reproaches, and insolence, and lawless passions of wicked men. For, on the one hand, the Pharisees and priests ( Matthew 26:66 ) rush upon him with unbridled rage and foul slander; on the other hand, Pilate, though well aware of his innocence, ( Mark 15:14 ) condemns him in opposition to law and justice; and again, on another hand, the Roman soldiers, ready for every kind of barbarity, cruelly and wickedly execute the cruel and wicked sentence. ( John 19:16 ) Who would not conclude that Christ was crushed and "buried" amidst those impious and bloody hands? I consider the word grave to be here used metaphorically, because wicked and violent men might be said to have overwhelmed him. If it be objected that Christ had an honorable burial, I reply, that burial was the commencement of a glorious resurrection; but at present the Prophet speaks of death, which is often denoted by "the grave." I consider this, therefore, to be the real meaning, though I wish to leave every person free to form his own opinion. Though he did no iniquity. l (gnal) signifies "because;" but sometimes it is used in the sense of "though," as in this passage. [53] Here the Prophet applauds the innocence of Christ, not only in order to defend him from slander, but to speak highly of the benefit of his death, that we may not think that he suffered by chance. Though innocent, he suffered by the decree of God; and therefore it was for our sake, and not for his own, that he suffered. He bore the punishment which was due to us. Neither was there deceit in his mouth. In two words he describes the perfect innocence of Christ; namely, that he never offended either in deed or in word. That this cannot be said of any mortal man is universally acknowledged, and hence it follows that it applies to Christ alone. 10. Yet Jehovah was pleased to bruise him. This illustrates more fully what I formerly stated in few words, that the Prophet, in asserting Christ's innocence, aims at something more than to defend him from all reproach. The object therefore is, that we should consider the cause, in order to have experience of the effect; for God appoints nothing at random, and hence it follows that the cause of his death is lawful. We must also keep in view the contrast. In Christ there was no fault; why, then, was the Lord pleased that he should suffer? Because he stood in our room, and in no other way than by his death could the justice of God be satisfied. When he shall have offered his soul as a sacrifice. 'sm (asham) [54] denotes both sin and the sacrifice which is offered for sin, and is often used in the latter sense in the Scriptures. ( Exodus 29:14 ; Ezekiel 45:22 ) [55] The sacrifice was offered in such a manner as to expiate sin by enduring its punishment and curse. This was expressed by the priests by means of the laying on of hands, as if they threw on the sacrifice the sins of the whole nation. ( Exodus 29:15 ) And if a private individual offered a sacrifice, he also laid his hand upon it, as if he threw upon it his own sin. Our sins were thrown upon Christ in such a manner that he alone bore the curse. On this account Paul also calls him a "curse" or "execration:" "Christ hath redeemed us from the execration of the law, having been made an execration for us." ( Galatians 3:13 ) He likewise calls him "Sin;" "For him who knew no sin hath he made to be sin for us, that we might be made the righteousness of God in him." ( 2 Corinthians 5:21 ) And in another passage, "For what was impossible for the law, inasmuch as it was weak on account of the flesh, God did, by sending his own Son in the likeness of flesh liable to sin, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us." ( Romans 8:3 , 4) What Paul meant by the words "curse" and "sin" in these passages is the same as what the Prophet meant by the word 'sm, (asham.) In short, 'sm (asham) is equivalent to the Latin word piaculum, [56] an expiatory sacrifice. Here we have a description of the benefit of Christ's death, that by his sacrifice sins were expiated, and God was reconciled towards men; for such is the import of this word 'sm, (asham.) Hence it follows that nowhere but in Christ is found expiation and satisfaction for sin. In order to understand this bett

Who {a} hath believed our report? and to whom is the {b} arm of the LORD revealed? (a) The prophet shows that very few will receive their preaching from Christ, and from their deliverance by him, Joh 12:38, Ro 10:16. (b) Meaning, that no one can believe but whose hearts God touches with the virtue of his Holy Spirit.

Who hath believed our report? and to whom is the arm of the LORD revealed? Who hath believed our retort? — q.d., The Gentiles, some of them, even of their potentates, have believed our report concerning the Messiah: Isaiah 52:13-15 but, Lord, how few Jews will give credit to what we have said? Albeit this chapter may not unfitly be called "The Gospel of Jesus Christ according to Isaiah"; Lib. i. De Consens. Evang., cap. 31. and things are here set down so plainly that Augustine thinks they need no exposition; yet those buzzards, the later Rabbis, cannot, or rather will not, see that the prophet speaketh here all along concerning Christ; but do strangely writhe, wring, and wrest his words to a wrong sense, applying them, some to Moses, some to Ezra, some to Joshua, the son of Josadak, … John Isaac, indeed, the Jew, confesseth of himself, as hath been said before, that by pondering upon this chapter he was converted to the Christian religion. The like we read of some few others in Andreas Bayna and Cornelius a Lapide. But the Jews themselves will tell you, falsely and maliciously, that such pretended proselytes are not of them, but poor Christians hired by us to impersonate their part. Such a thick veil is still before their eyes, such a hard hoof upon their hearts, till God pleases, by his own holy arm made bare, to remove it. "They could not" - that is, they would not - "believe." John 12:39 "They have not all" - nay, scarce any in comparison - "obeyed the gospel," Romans 10:16 but blasphemously call it Avengelaion, a volume of vanity, scorning to be saved by a crucified God, although by mighty miracles wrought among them he showed himself to be the Son of God, and an arm to save all who believe in his name. John 12:37 And to whom is the arm of the Lord? — i.e., His gospel, which is his power to salvation, Romans 1:16 and is hid only to them that perish. 2 Corinthians 4:3

Who hath believed our report?.... Or "hearing" (a). Not what we hear, but others hear from us; the doctrine of the Gospel, which is a report of the love, grace, and mercy of God in Christ; of Christ himself, his person, offices, obedience, sufferings, and death, and of free and full salvation by him: it is a good report, a true and faithful one, and to be believed, and yet there are always but few that give credit to it; there were but few in the times of the Prophet Isaiah that believed what he had before reported, or was about to report, concerning the Messiah; and but few in the times of Christ and his apostles, whom the prophet here represented; for to those times are the words applied, John 12:38 , the Jews had the report first made unto them, and saw the facts that were done, and yet believed not; when Gentile kings, and their subjects, listened with the most profound silence, and heard with the greatest attention and reverence, as in the latter part of the preceding chapter, to which some think this is opposed; wherefore some begin the text with the adversative particle "but". According to the Septuagint and Arabic versions, the words are directed to God the Father, for they render them, "Lord, who hath believed", &c.; and so they are quoted in the above places in the New Testament: and to whom is the arm of the Lord revealed? meaning either the Gospel itself, the power of God unto salvation, hidden from the generality of men; for though externally, yet not internally revealed and made known; which to do is the Lord's work, and is owing to his special grace: or Christ, who is the power of God, by whom all the works of creation, providence, grace, and salvation, are wrought; and by whom the blessings of grace are dispensed; and by whom the Lord upholds all things, and supports his people; and who was not revealed but to a very few, as the true Messiah, as God's salvation, and in them the hope of glory: or else the powerful and efficacious grace of the Spirit, and the exertion and display of it, which is necessary to a true and spiritual believing the Gospel, and the report of it; which, unless it comes with the power and Spirit of God, is ineffectual. (a) , Sept.; "auditui nostro", V. L. Pagninus, Montanus, Cocceius.

No where in all the Old Testament is it so plainly and fully prophesied, that Christ ought to suffer, and then to enter into his glory, as in this chapter. But to this day few discern, or will acknowledge, that Divine power which goes with the word. The authentic and most important report of salvation for sinners, through the Son of God, is disregarded. The low condition he submitted to, and his appearance in the world, were not agreeable to the ideas the Jews had formed of the Messiah. It was expected that he should come in pomp; instead of that, he grew up as a plant, silently, and insensibly. He had nothing of the glory which one might have thought to meet with him. His whole life was not only humble as to outward condition, but also sorrowful. Being made sin for us, he underwent the sentence sin had exposed us to. Carnal hearts see nothing in the Lord Jesus to desire an interest in him. Alas! by how many is he still despised in his people, and rejected as to his doctrine and authority!

CHAPTER 53 Isa 53:1-12. Man's Unbelief: Messiah's Vicarious Sufferings, and Final Triumph for Man. The speaker, according to Horsley, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (Isa 52:7-9), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold. 1. report—literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by hearing" (Ro 10:16, 17). arm—power (Isa 40:10); exercised in miracles and in saving men (Ro 1:16; 1Co 1:18). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him (Isa 49:4; Mr 6:6; 9:19; Ac 1:15). Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In Horsley's view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"The incredulity of the Jews: the death of Christ, and the blessed effects thereof, Isaiah 53:1-11 ; his exaltation and glory, Isaiah 53:12 . Who hath believed our report? the prophet having in the three last verses of the former chapter made a general report concerning the great and wonderful humiliation and exaltation of Christ, of which he intended more largely to discourse in this chapter, before he descended to particulars he thought fit to use this preface. Who, not only of the Gentiles, but even of the Jews, will believe the truth-of what I have said and must say? Few or none. The generality of them will never receive nor believe in such a Messias as this. Thus this place is expounded by Christ himself, John 12:38 , and by Paul, Romans 10:16 . And this premonition was highly necessary, both to caution the Jews that they should not stumble at this stone, and to instruct the Gentiles that they should not be surprised, nor scandalized, nor seduced with their example. The arm of the Lord; either, 1. The word of God, called the report in the former clause; the doctrine of the gospel, which is expressly called the power of God , 1 Corinthians 1:18 , because of that admirable virtue and success which accompanied the preaching of it. Or, 2. The Messiah, who also is called the arm or power of God , 1 Corinthians 1:24 ; and that most fitly, because the almighty power of God was both seated in him, and declared and exercised by him in his powerful words and mighty deeds, as Simon for some great works wrought by him was called by the Samaritans the power of God , Acts 8:10 . Revealed; not outwardly, for so Christ was revealed and preached to vast numbers, both of Jews and Gentiles, as is evident from this context, arid from divers other places of Scripture; but inwardly and with power to their minds and hearts, of which kind of revelation see Ephesians 1:17-19 , and compare it with 2 Corinthians 4:4 . Thus even Moses, though sufficiently revealed to the eyes and ears of the Jews, yet is said to be unrevealed or hid from their minds and hearts, 2 Corinthians 3:14 ,15 . The sense of the place is, few or none of the Jews will believe the gospel, or receive their Messiah when he comes among them.

Who hath believed our report? - The main design of the prophet in all this portion of his prophecy is, undoubtedly, to state the fact that the Redeemer would be greatly exalted (see Isaiah 52:13 ; Isaiah 53:12 ). But in order to furnish a fair view of his exaltation, it was necessary also to exhibit the depth of his humiliation, and the intensity of his sorrows, and also the fact that he would be rejected by those to whom he was sent. He, therefore, in this verse, to use the language of Calvin, breaks in abruptly upon the order of his discourse, and exclaims that what he had said, and what he was about to say, would be scarcely credited by anyone. Prelimmary to his exaltation, and to the honors which would be conferred on him, he would be rejected and despised. The word 'report' (שׁמוּעה shemû‛âh) denotes properly that which is heard, tidings, message, news. Margin, 'Hearing' or 'doctrine.' The Septuagint renders it, Ἀκοή Akoē - 'Rumour,' 'message.' It refers to the annunciation, message, or communication which had been made respecting the Messiah. 'The speaker here is Isaiah, and the word 'our' refers to the fact that the message of Isaiah and of the other prophets had been alike rejected. He groups himself with the other prophets, and says that the annunciation which they had made of the Redeemer had been disregarded The interrogative form is often assumed when it is designed to express a truth with emphasis; and the idea is, therefore, that the message in regard to the Messiah had been rejected, and that almost none had credited and embraced it. And to whom is the arm of the Lord revealed? - The arm is that by which we execute a purpose, and is often used as the emblem of power (see the notes at Isaiah 33:2 ; Isaiah 40:10 ). Here it denotes the omnipotence or power of God, which would be exhibited through the Messiah. 'The sense is, 'Who has perceived the power evinced in the work of the Redeemer? To whom is that power manifested which is to be put forth through him, and in connection with his work?' It refers not so much, as it seems to me, to his power in working miracles, as to the omnipotence evinced in rescuing sinners from destruction. In the New Testament, the gospel is not unfrequently called 'the power of God' Romans 1:16 ; 1 Corinthians 1:18 , for it is that by which God displays his power in saving people. The idea here is, that comparatively few would be brought under that power, and be benefited by it; that is, in the times, and under the preaching of the Messiah. It is to be remembered that the scene of this vision is laid in the midst of the work of the Redeemer. The prophet sees him a sufferer, despised and rejected. He sees that few come to him, and embrace him as their Saviour. He recalls the 'report' and the announcement which he and other prophets had made respecting him; he remembers the record which had been made centuries before respecting the Messiah; and he asks with deep emotion, as if present when the Redeemer lived and preached, who had credited what he and the other prophets had said of him. The mass had rejected it all. The passage, therefore, had its fulfillment in the events connected with the ministry of the Redeemer, and in the fact that he was rejected by so many. The Redeemer was more successful in his work as a preacher than is commonly supposed, but still it is true that by the mass of the nation he was despised, and that the announcement which had been made of his true character and work was rejected.

Isaiah THE ARM OF THE LORD Isaiah 53:1 . In the second Isaiah there are numerous references to ‘the arm of the Lord.’ It is a natural symbol of the active energy of Jehovah, and is analogous to the other symbol of ‘the Face of Jehovah,’ which is also found in this book, in so far as it emphasises the notion of power in manifestation, though ‘the Face’ has a wider range and may be explained as equivalent to that part of the divine Nature which is turned to men. The latter symbol will then be substantially parallel with ‘the Name.’ But there are traces of a tendency to conceive of ‘the arm of the Lord’ as personified, for instance, where we read { Isaiah 63:12 } that Jehovah ‘caused His glorious arm to go at the right hand of Moses.’ Moses was not the true leader, but was himself led and sustained by the divine Power, dimly conceived as a person, ever by his side to sustain and direct. There seems to be a similar imperfect consciousness of personification in the words of the text, especially when taken in their close connection with the immediately following prophecy of the suffering servant. It would be doing violence to the gradual development of Revelation, like tearing asunder the just-opening petals of a rose, to read into this question of the sad prophet full-blown Christian truth, but it would be missing a clear anticipation of that truth to fail to recognise the forecasting of it that is here. I. We have here a prophetic forecast that the arm of the Lord is a person. The strict monotheism of the Old Testament does not preclude some very remarkable phenomena in its modes of conception and speech as to the divine Nature. We hear of the ‘angel of His face,’ and again of ‘the angel in whom is His Name.’ We hear of ‘the angel’ to whom divine worship is addressed and who speaks, as we may say, in a divine dialect and does divine acts. We meet, too, with the personification of Wisdom in the Book of Proverbs, to which are ascribed characteristics and are attributed acts scarcely distinguishable from divine, and eminently associated in the creative work. Our text points in the same direction as these representations. They all tend in the direction of preparing for the full Christian truth of the personal ‘Power of God.’ What was shown by glimpses ‘at sundry times and in divers manners,’ with many gaps in the showing and much left all unshown, is perfectly revealed in the Son. The New Testament, by its teaching as to ‘the Eternal Word,’ endorses, clears, and expands all these earlier dimmer adumbrations. That Word is the agent of the divine energy, and the conception of power as being exercised by the Word is even loftier than that of it as put forth by ‘the arm,’ by as much as intelligent and intelligible utterance is more spiritual and higher than force of muscle. The apostolic designation of Jesus as ‘the power of God and the wisdom of God’ blends the two ideas of these two symbols. The conception of Jesus Christ as the arm of the Lord, when united with that of the Eternal Word, points to a threefold sphere and manner of His operations, as the personal manifestation of the active power of God. In the beginning, the arm of the Lord stretched out the heavens as a tent to dwell in, and without Him ‘was not anything made that was made.’ In His Incarnation, He carried into execution all God’s purposes and fulfilled His whole will. From His throne He wields divine power, and rules the universe. ‘The help that is done on earth, He doeth it all Himself,’ and He works in the midst of humanity that redeeming work which none but He can effect. II. We have here a prophetic paradox that the mightiest revelation of the arm of the Lord is in weakness. The words of the text stand in closest connection with the great picture of the Suffering Servant which follows, and the pathetic figure portrayed there is the revealing of the arm of the Lord. The close bringing together of the ideas of majesty and power and of humiliation, suffering, and weakness, would be a paradox to the first hearers of the prophecy. Its solution lies in the historical manifestation of Jesus. Looking on Him, we see that the growing up of that root out of a dry ground was the revelation of the great power of God. In Jesus’ lowly humanity God’s power is made perfect in man’s weakness, in another and not less true sense than that in which the apostle spoke. There we see divine power in its noblest form, in its grandest operation, in its widest sweep, in its loftiest purpose. That humble man, lowly and poor, despised and rejected in life, hanging faint and pallid on the Roman cross, and dying in the dark, seems a strange manifestation of the ‘glory’ of God, but the Cross is indeed His throne, and sublime as are the other forms in which Omnipotence clothes itself, this is, to human eyes and hearts, the highest of them all. In Jesus the arm of the Lord is revealed in its grandest operation. Creation and the continual sustaining of a universe are great, but redemption is greater. It is infinitely more to say, ‘He giveth power to the faint,’ than to say, ‘For that He is strong in might, not one faileth,’ and to principalities and powers in heavenly places who have gazed on the grand operations of divine power for ages, new lessons of what it can effect are taught by the redemption of sinful men. The divine power that is enshrined in Jesus’ weakness is power in its widest sweep, for it is to every one that believeth, and in its loftiest purpose, for it is ‘unto salvation.’ III. We have here a prophetic lament that the power revealed to all is unseen by many. The text is a wail over darkened eyes, blind at noonday. The prophet’s radiant anticipations of the Servant’s exaltation, and of God’s holy arm being made bare in the eyes of all nations, are clouded over by the thought of the incredulity of the multitude to ‘our report.’ Jehovah had indeed ‘made bare His arm,’ as a warrior throws back his loose robe, when he would strike. But what was the use of that, if dull eyes would not look? The ‘report’ had been loudly proclaimed, but what was the use of that, if ears were obstinately stopped? Alas, alas! nothing that God can do secures that men shall see what He shows, or listen to what He speaks. The mystery of mysteries is that men can, the tragedy of tragedies is that they will, make any possible revelation of none effect, so far as they are concerned. The Arm is revealed, but only by those who have ‘believed our report’ does the prophet deem it to be actually beheld. Faith is the individual condition on which the perfected revelation becomes a revelation to me. The ‘salvation of our God’ is shown in splendour to ‘all the ends of the earth,’ but only they who exercise faith in Jesus, who is the power of God, will see that far-shining light. If we are not of those who ‘believe the report,’ we shall, notwithstanding that ‘He hath made bare His holy arm,’ be of those who grope at noonday as in the dark.