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Isaiah 53:11
Verse
Context
A Grave Assigned
10Yet it was the LORD’s will to crush Him and to cause Him to suffer; and when His soul is made 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. 11After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities. 12Therefore I will allot Him a portion with the great, and He will divide the spoils with the strong, because He has poured out His life unto death, and He was numbered with the transgressors. Yet He bore the sin of many and made intercession for the transgressors.
Sermons
Compilations
T. Austin-Sparks
J. Glyn OwenT. Austin-Sparks
Rolfe Barnard
Ernest O'NeillSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Shall be satisfied "And be satisfied" - The Septuagint, Vulgate, Sryiac, and a MS. add the conjunction to the verb, וישבע vaigisba. Shall my righteous servant justify "Shall my servant justify" - Three MSS., (two of them ancient), omit the word צדיק tsaddik; it seems to be only an imperfect repetition, by mistake, of the preceding word. It makes a solecism in this place; for according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and צדיק עבדי tsaddik abdi, in Hebrew, would be as absurd as "shall my servant righteous justify," in English. Add to this, that it makes the hemistich too long.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This great work of salvation lies as the great object of His calling in the hand of the deceased and yet eternally living One, and goes on victoriously through His mediation. He now reaps the fruit of His self-sacrifice in a continuous priestly course. "Because of the travail of His soul, He will see, and be refreshed; through His knowledge will He procure justice, my righteous servant, for the many, and will take their iniquities upon Himself." The prophecy now leaves the standpoint of Israel's retrospective acknowledgment of the long rejected Servant of God, and becomes once more the prophetic organ of God Himself, who acknowledges the servant as His own. The min of מעמל might be used here in its primary local signification, "far away from the trouble" (as in Job 21:9, for example); or the temporal meaning which is derived from the local would be also admissible, viz., "from the time of the trouble," i.e., immediately after it (as in Psa 73:20); but the causal sense is the most natural, viz., on account of, in consequence of (as in Exo 2:23), which not only separates locally and links together temporarily, but brings into intimate connection. The meaning therefore is, "In consequence of the trouble of His soul (i.e., trouble experienced not only in His body, but into the inmost recesses of His soul), He will see, satisfy Himself." Hitzig supplies בּטּוב (Jer 29:32); Knobel connects בדעתּו, in opposition to the accents (like A. S. Th. ἐμπλησθήσεται ἐν τῇ γνώσει αὐτοῦ), thus: "He looks at His prudent work, and has full satisfaction therewith." But there is nothing to supply, and no necessity to alter the existing punctuation. The second verb receives its colouring from the first; the expression "He will see, will satisfy Himself," being equivalent to "He will enjoy a satisfying or pleasing sight" (cf., Psa 17:15), which will consist, as Isa 53:10 clearly shows, in the successful progress of the divine work of salvation, of which He is the Mediator. בדעתו belongs to יצדּיק as the medium of setting right (cf., Pro 11:9). This is connected with ḻ in the sense of "procure justice," like ל רפא (Isa 6:10); ל הניח in Isa 14:3; Isa 28:12 (cf., Dan 11:33, ל הבין, to procure intelligence; Gen 45:7, ל החיה, to prolong life - a usage which leads on to the Aramaean combination of the dative with the accusative, e.g., Job 37:18, compare Job 5:2). Tsaddı̄q ‛abhdı̄ do not stand to one another in the relation of a proper name and a noun in apposition, as Hofmann thinks, nor is this expression to be interpreted according to דּוד המּלך (Ges. 113); but "a righteous man, my servant," with the emphatic prominence given to the attribute (cf., Isa 10:30; Isa 23:12; Psa 89:51), is equivalent to "my righteous servant.' But does בדעתו mean per cognitionem sui, or per cognitionem suam? The former gives a sense which is both doctrinally satisfying and practically correct: the Righteous One makes others partakers of righteousness, through their knowledge of Him, His person, and His work, and (as the biblical ידע, which has reference not only to the understanding, but to personal experience also, clearly signifies) through their entrance into living fellowship with Him. Nearly all the commentators, who understand by the servant of God the Divine Redeemer, give the preference to this explanation (e.g., Vitringa, Hengstenberg, and Stier). But the meaning preferred is not always the correct one. The subjective rendering of the suffix (cf., Pro 22:17) is favoured by Mal 2:7, where it is said that "the priest's lips should keep da‛ath (knowledge);" by Dan 12:3, where faithful teachers are called matsdı̄qē hârabbı̄m (they that turn many to righteousness); and by Isa 11:2, according to which "the spirit of knowledge" (rūăch da‛ath) is one of the seven spirits that descend upon the sprout of Jesse; so that "knowledge" (da‛ath) is represented as equally the qualification for the priestly, the prophetic, and the regal calling. It is a very unseemly remark, therefore, on the part of a modern commentator, when he speaks of the subjective knowledge of the Servant as "halting weakly behind in the picture, after His sacrificial death has already been described." We need only recall to mind the words of the Lord in Mat 11:27, which are not only recorded both by the synoptists and by John, but supported by testimony outside the Gospels also: "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." Let us remember also, that the Servant of Jehovah, whose priestly mediatorial work is unfolded before us here in chapter 53, upon the ground of which He rises to more than regal glory (Isa 52:15, compare Isa 53:12), is no other than He to whom His God has given the tongue of the learned, "to know how to speak a word in season to him that is weary, i.e., to raise up the wary and heavy laden" (Isa 50:4). He knows God, with whom He stands in loving fellowship; He knows the counsels of His love and the will of His grace, in the fulfilment of which His own life ascends, after having gone down into death and come forth from death; and by virtue of this knowledge, which rests upon His own truest and most direct experience, He, the righteous One, will help "the many," i.e., the great mass (hârabbı̄m as in Dan 9:27; Dan 11:33, Dan 11:39; Dan 12:3; cf., Exo 23:2, where rabbı̄m is used in the same sense without the article), hence all His own nation, and beyond that, all mankind (so far as they were susceptible of salvation = τοῖς πολλοῖς, Rom 5:19, cf., πολλῶν, Mat 26:28), to a right state of life and conduct, and one that should be well-pleasing to God. The primary reference is to the righteousness of faith, which is the consequence of justification on the ground of His atoning work, when this is believingly appropriated; but the expression also includes that righteousness of life, which springs by an inward necessity out of those sanctifying powers, that are bound up with the atoning work which we have made our own (see Dan 9:24). The ancients recognised this connection between the justitia fidei et vitae better than many of the moderns, who look askance at the Romish justitia infusa, and therewith boast of advancing knowledge. Because our righteousness has its roots in the forgiveness of sins, as an absolutely unmerited gift of grace without works, the prophecy returns once more from the justifying work of the Servant of God to His sin-expunging work as the basis of all righteousness: "He shall bear their iniquities." This yisbōl (He shall bear), which stands along with futures, and therefore, being also future itself, refers to something to be done after the completion of the work to which He is called in this life (with which Hofmann connects it), denotes the continued operation of His sebhâlâm (Isa 53:4), through His own active mediation. His continued lading of our trespasses upon Himself is merely the constant presence and presentation of His atonement, which has been offered once for all. The dead yet living One, because of His one self-sacrifice, is an eternal Priest, who now lives to distribute the blessings that He has acquired.
Jamieson-Fausset-Brown Bible Commentary
Jehovah is still speaking. see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Isa 49:4-5; Isa 50:5, Isa 50:9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Isa 2:2-4). his knowledge--rather, the knowledge (experimentally) of Him (Joh 17:3; Phi 3:10). my . . . servant--Messiah (Isa 42:1; Isa 52:13). righteous--the ground on which He justifies others, His own righteousness (Jo1 2:1). justify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness. bear . . . iniquities-- (Isa 53:4-5), as the sinner's substitute.
John Gill Bible Commentary
He shall see of the travail of his soul, and shall be satisfied,.... "The travail of his soul" is the toil and labour he endured, in working out the salvation of his people; his obedience and death, his sorrows and sufferings; particularly those birth throes of his soul, under a sense of divine wrath, for the allusion is to women in travail; and all the agonies and pains of death which he went through. Now the fruit of all this he sees with inexpressible pleasure, and which gives him an infinite satisfaction; namely, the complete redemption of all the chosen ones, and the glory of the divine perfections displayed therein, as well as his own glory, which follows upon it; particularly this will be true of him as man and Mediator, when he shall have all his children with him in glory; see Heb 12:2. The words are by some rendered, "seeing himself or his soul freed from trouble, he shall be satisfied" (c); so he saw it, and found it, when he rose from the dead, and was justified in the Spirit; ascended to his God and Father, was set down at his right hand, and was made glad with his countenance, enjoying to the full eternal glory and happiness with him: and by others this, "after the travail (d) of his soul, he shall see a seed, and shall be satisfied"; as a woman, after her travail and sharp pains are over, having brought forth a son, looks upon it with joy and pleasure, and is satisfied, and forgets her former pain and anguish; so Christ, after all his sorrows and sufferings, sees a large number of souls regenerated, sanctified, justified, and brought to heaven, in consequence of them, which is a most pleasing and satisfactory sight unto him, By his knowledge shall my righteous servant justify many; Christ is the servant of the Lord; See Gill on Isa 53:1, Isa 49:3, Isa 52:13. He is said to be "righteous", because of the holiness of his nature, and the righteousness of his life as a man; and because of his faithful discharge of his work and office as Mediator; and because he is the author and bringer in of an everlasting righteousness, by which he justifies his people; that is, acquits and absolves them, pronounces them righteous, and frees them from condemnation and death; he is the procuring and meritorious cause of their justification; his righteousness is the matter of it; in him, as their Head, are they justified, and by him the sentence is pronounced: for this is to be understood not of making men holy and righteous inherently, that is sanctification; nor of a teaching men doctrinally the way and method of justifying men, which is no other than ministers do; but it is a forensic act, a pronouncing and declaring men righteous, as opposed to condemnation: and they are many who are so justified; the many who were ordained to eternal life; the many whose sins Christ bore, and gave his life a ransom for; the many sons that are brought by him to glory. This shows that they are not a few, which serves to magnify the grace of God, exalt the satisfaction and righteousness of Christ, and encourage distressed sinners to look to him for justification of life; and yet they are not all men, for all men have not faith, nor are they saved; though all Christ's spiritual seed and offspring shall be justified, and shall glory: and this is "by" or "through his knowledge"; the knowledge of him, of Christ, which is no other than faith in him, by which a man sees and knows him, and believes in him, as the Lord his righteousness; and this agrees with the New Testament doctrine of justification by faith; which is no other than the manifestation, knowledge, sense, and perception of it by faith. For he shall bear their iniquities; this is the reason of Christ's justifying many, the ground and foundation of it; he undertook to satisfy for their sins; these, as before observed, were laid on him; being laid on him, he bore them, the whole of them, and all the punishment due to them; whereby he made satisfaction for them, and bore them away, so as they are to be seen no more; and upon this justification proceeds. (c) "exemptum a molestia se ipsum (vel animam suam, Jun.); videns, satiabitur", Junius & Tremellius. (d) "Post laborem", Forerius.
Tyndale Open Study Notes
53:11 his experience (literally his knowledge): This clearly does not refer to intellectual knowledge but to all that the servant would experience in his obedience, suffering, and intimate relationship with God. • The servant’s righteous obedience enables people to be put right with God (see Gen 15:6; Rom 5:18-19), for he will bear all their sins.
Isaiah 53:11
A Grave Assigned
10Yet it was the LORD’s will to crush Him and to cause Him to suffer; and when His soul is made 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. 11After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities. 12Therefore I will allot Him a portion with the great, and He will divide the spoils with the strong, because He has poured out His life unto death, and He was numbered with the transgressors. Yet He bore the sin of many and made intercession for the transgressors.
- Scripture
- Sermons
- Commentary
Can You Drink of the Cup (Compilation)
By Compilations2.2K04:35CompilationISA 53:11MAT 16:24MAT 20:22LUK 12:51LUK 14:33JHN 7:5JHN 20:24In this sermon, the preacher emphasizes the difficulty and sacrifice involved in following Christianity. He highlights the need for complete dedication and leaving behind worldly desires. The preacher mentions the concept of drinking from the cup, which symbolizes the suffering and betrayal that Jesus experienced. He emphasizes that true discipleship requires enduring mental, physical, and spiritual pain. The sermon also mentions the division and rejection that followers of Jesus may face, including being ostracized by family members and doubted by others.
Service and Servanthood of the Lord - Part 1 of 8
By T. Austin-Sparks2.1K34:53ServanthoodISA 9:6ISA 11:1ISA 42:1ISA 52:13ISA 53:11ISA 54:17MAT 6:33In this sermon, the speaker focuses on the concept of the servant of the Lord as described in the prophecies of Isaiah. The sermon explores the nature, method, and means of true service to God. It contrasts the failure of the nation of Israel in fulfilling their calling as servants of God with the introduction of the person who embodies the true servant, Jesus Christ. The sermon also touches on the themes of suffering, triumph, and the judgment of the nation.
Until Christ if Formed in You
By J. Glyn Owen2.0K45:41Christ LikenessISA 53:11MAT 6:33ROM 8:292CO 3:18GAL 4:19EPH 4:13COL 1:27In this sermon, the preacher emphasizes the power of God and the presence of Jesus in various biblical stories. He explains that the power of God enabled Moses to lead the Israelites through the desert and provided for their needs. He also mentions the story of the three friends of Daniel who were protected by a fourth person in the fiery furnace. The preacher highlights the importance of having the spirit of God within oneself, which brings joy and peace. He concludes by urging believers to surrender to the lordship of Christ and allow him to rule over every aspect of their lives.
Service and Servanthood of the Lord - Part 6 of 8
By T. Austin-Sparks1.8K1:06:45ServanthoodISA 5:1ISA 41:8ISA 42:1ISA 53:11MAT 22:14REV 2:4REV 22:3In this sermon, the speaker focuses on the concept of service and the role of the servant in the Bible. The passages from Isaiah are examined to understand the model servant and the people called to be the corporate expression of that servant. The speaker also emphasizes the importance of discipline in the service of the Lord, using the analogy of a vineyard and the need for pruning and purging. The history of the Israelites is cited as an example of God's care and discipline over his chosen people.
The Vine and the Branches 4 the Fruit of the Fruit
By Omri Jenkins1.4K54:07Abiding in ChristAbidingThe Importance of PrayerISA 53:11JHN 15:1ROM 5:5PHP 4:19JAS 5:16Omri Jenkins expresses gratitude to the congregation for their support and prayers, emphasizing the loneliness of the pulpit and the importance of the Holy Spirit as a minister's true companion. He reflects on John 15, where Jesus describes Himself as the true vine and believers as branches, urging the congregation to abide in Christ to bear fruit. Jenkins warns against superficial faith, encouraging self-examination to ensure true connection with Christ, and highlights that genuine fruitfulness leads to effective prayer and glorification of God. He concludes by discussing the joy and love that come from abiding in Christ, which not only brings joy to believers but also glorifies God.
The Meaning of the Cross
By Rolfe Barnard1.1K48:08PRO 3:5ISA 53:11MAT 6:33MAT 11:20JHN 16:13ROM 1:16In this sermon, the preacher reflects on a powerful experience he had during a Thursday night service. Despite being a well-known preacher, he was unaware of the impact his preaching was having on the congregation. The next night, a singer unintentionally sang in the Spirit, and the Holy Spirit moved in a profound way, touching the hearts of the congregation. The preacher then discusses a passage from the book of Matthew where Jesus pronounces judgment on the Jewish nation and offers an invitation to individuals. He emphasizes the importance of recognizing the love and grace of God and the need for the Holy Spirit to bring truth into the hearts of people.
Communion - Jesus' Travail for You
By Ernest O'Neill1.1K24:57ISA 53:11MAT 5:21MAT 5:48PHP 4:4PHP 4:8In this sermon, the speaker emphasizes the importance of maintaining a positive mindset, especially in times of suffering. He highlights how those who are enduring the most hardships often find solace in the verses of the Bible and remain positive in their thinking. The speaker encourages the audience to focus on the blessings of God and to resolve any conflicts or grievances they may have with others. He references verses from Philippians 4 and Matthew 5, urging listeners to rejoice in the Lord always and to seek reconciliation with their brothers and sisters. The sermon emphasizes the need to avoid complaining and to obey Jesus' commandments with joy and sincerity.
Fargo Memorial Day Conference-10 Biography of Christ
By William MacDonald1.0K36:56ConferenceISA 52:13ISA 53:6ISA 53:11MAT 6:33In this sermon, the speaker emphasizes the importance of understanding quick transitions in the prophetic scriptures, particularly in the book of Isaiah. He highlights the shifts from judgment to glory and from the first advent to the second advent of Jesus. The speaker explains that verse 13 refers to the second coming of Jesus, where he will be exalted and reign in power and glory. However, the following verse, 14, switches back to the first coming of Jesus, describing his suffering and crucifixion. The speaker emphasizes that Jesus died as a substitute for humanity, taking on the punishment for our sins, and by his stripes, we are healed.
The Church Must Be Born in Travail
By Stephen Kaung9871:08:35ISA 53:11ACT 1:14ACT 2:1In this sermon, the speaker emphasizes the importance of the church being born as an organism rather than just being an organization. He explains that the church is produced through the calling and discipleship of Jesus Christ. The speaker highlights how Jesus prayed for the world and called disciples to follow Him, teaching and instructing them. He also mentions the baptism of repentance and how Jesus offered Himself unto death, emphasizing His willingness to die for our sins. Throughout His ministry, Jesus served and worked with His disciples, teaching them the discipline of the Lord. The speaker shares personal experiences of family devotions and joining the church, emphasizing the importance of recognizing and following the Lord.
Isaiah
By J.B. Rowell86942:37PSA 17:15PSA 27:13ISA 5:20ISA 53:5ISA 53:11HEB 2:101PE 2:9In this sermon, the speaker emphasizes the satisfaction that Jesus had in saving souls and transforming lives. He encourages the congregation to be channels of blessing and to live in a way that brings glory to God. The speaker also highlights the profound message of the death and sacrifice of Jesus, urging the listeners to truly understand and appreciate what Jesus has done for them. He challenges the audience to live with purpose and to consider the eternal purpose that Jesus pursued throughout his life.
Jesus' Travail for You
By Ernest O'Neill83924:57ISA 53:11MAT 5:21MAT 5:48PHP 4:4PHP 4:8In this sermon, the speaker emphasizes the importance of maintaining a positive mindset, especially in times of suffering. He highlights that those who are enduring the most hardships often find solace in the verses of the Bible and remain positive in their thinking. The speaker encourages the audience to focus on the blessings of God and to resolve any conflicts or grievances they may have with others. He references several verses from the book of Philippians and Matthew, emphasizing the need to rejoice in the Lord, reconcile with others, and avoid anger and insults. The sermon concludes with a reminder to prioritize relationships and seek reconciliation before offering gifts or worship to God.
Missions Conference - Part 2
By Paris Reidhead53457:23ConferenceISA 53:11ZEC 4:6MAT 9:35HEB 9:14In this sermon, Tommy shares a powerful story of his experience in Nigeria. He recounts a moment when he faced a group of warriors ready to attack, but through the name of Jesus Christ, he commanded them to stop and they obeyed. This miraculous event led to the spread of the gospel among the people. Tommy also shares a story of a prayer meeting where rain was desperately needed, and through the faith of the Christians, rain came pouring down. He emphasizes that it is not by human power or numbers, but by the Spirit of God that miracles happen. Tommy concludes by urging the congregation to pray for laborers in the harvest field and to fully embrace and apply everything that Jesus has provided for them.
What Jesus Accomplished
By Gary Wilkerson2547:29The Accomplishments of ChristIdentity in ChristJesusNEH 8:4ISA 53:11EPH 2:10Gary Wilkerson reflects on the profound accomplishments of Jesus, emphasizing that His work on the cross was not merely about finishing a religious mission but about transforming lives and reconciling humanity to God. He shares personal stories and biblical references to illustrate how Jesus' sacrifice brings freedom, righteousness, and a deep sense of belonging to those who accept Him. Wilkerson encourages the congregation to recognize their worth in Christ, highlighting that Jesus is satisfied with the work He has done in each believer's life, making them His masterpieces.
What Sinners Should Plead With God
By Ralph Erskine22CH 20:12PSA 80:1ISA 53:11ISA 61:1EZK 36:26JHN 5:6REV 3:20Ralph Erskine preaches on the importance of pleading with God for a new heart and spirit, emphasizing the free and gracious promise in Ezekiel 36:26-27. He encourages acknowledging our feebleness and inability to change ourselves, urging us to seek God's helping hand for transformation. Erskine highlights the power of God in overcoming our weaknesses and the necessity of Christ in our lives, emphasizing the ease with which God can work faith in us. He also stresses the mercy, freedom, and extension of God's compassion, inviting us to come to Him for life. Lastly, Erskine urges listeners to plead Christ's commission and the value of His blood, encouraging a decision to receive Christ and embrace His offer of salvation.
Joy Unspeakable and Full of Glory
By Erlo Stegen0Faith and SufferingJoy in ChristISA 53:11LUK 2:14JHN 20:29HEB 11:251PE 1:5Erlo Stegen emphasizes the profound joy that comes from faith in Jesus Christ, even amidst trials and temptations. He reflects on the privilege of believing without seeing, as highlighted in 1 Peter 1:8, and shares a testimony of a Muslim woman who found healing and faith in Jesus. Stegen contrasts the fleeting pleasures of the world with the eternal joy found in Christ, urging believers to reflect the glory of Jesus in their lives. He reminds us of the prophets' longing for the grace revealed in Christ and the significance of His suffering for our salvation. Ultimately, he calls for a life that visibly demonstrates the joy and glory of the Lord.
Follow Him in Humility
By K.P. Yohannan0ServanthoodHumilityPSA 40:8ISA 53:11MAT 11:29PHP 2:5K.P. Yohannan emphasizes the importance of humility in the life of a believer, using the story of a well-known preacher who faced an unexpected and humbling experience upon arrival for a crusade. This incident serves as a reminder that true glory lies in being a servant, as exemplified by Jesus Christ, who embraced humility and servanthood. Yohannan challenges the modern church's perception of glory and encourages believers to follow Christ's example by taking His yoke upon themselves, which leads to true peace and gentleness. He asserts that humility is not merely about being broken but participating in the nature of Jesus, urging listeners to actively pursue this path. Ultimately, the sermon calls for a deliberate commitment to embodying Christ's humility in daily life.
Communion - Jesus' Travail for You (Isaiah 53.11)
By Ernest O'Neill0ISA 53:11MAT 5:21PHP 4:4Ernest O'Neill delves into the profound meaning behind taking communion, emphasizing Isaiah 53:11 as a miraculous prophecy of Jesus' experience on the cross. He explains that Jesus bore the pain of a pure heart surrounded by hatred and blasphemy, but deeper still, He took on the enslavement to people's opinions that we struggle with, allowing it to be destroyed in Him. O'Neill highlights the importance of realizing that through Jesus, our old selves have been crucified, and we are made new to live in His power, free from unclean habits and thoughts.
A Christian- Who and What Is He Now and Hereafter?
By John Nelson Darby0Christian IdentityGrace and RedemptionEXO 15:27ISA 53:11MAT 15:27ROM 8:17EPH 2:6EPH 5:25HEB 9:121PE 1:31JN 3:2REV 22:3John Nelson Darby explores the profound identity of a Christian, emphasizing the distinction between who a Christian is now and who they will be in the future. He highlights that a Christian is currently the expression of God's power amidst evil, while hereafter, they will embody the results of that power when evil is eradicated. Darby reassures believers that their standing before God is based on Christ's work, not their own state, and that the love of God remains constant throughout both states. He encourages Christians to recognize their identity as heirs and joint-heirs with Christ, and to live in light of their heavenly position while navigating the challenges of this world.
The Lord's Recovery Movement
By T. Austin-Sparks0Spiritual TravailGod's Burden for His PeopleNEH 1:4EST 4:16ISA 53:11DAN 9:3MAT 9:37ROM 8:222CO 5:20GAL 4:19EPH 6:121TH 5:17T. Austin-Sparks emphasizes the need for a genuine recovery movement among God's people, highlighting that many are trapped in a religious system that lacks divine influence. He calls for a deep, personal burden for the Lord's testimony, urging believers to engage in spiritual travail for the unsaved and the church. Sparks points out that true ministry arises from this heart concern, which must be accompanied by a recognition of spiritual opposition and a commitment to God's interests. He encourages believers to move beyond superficial engagement and to seek a profound connection with God's purpose in their lives. Ultimately, he challenges the church to abandon complacency and embrace the weight of God's burden for His people.
Travailing in Soul
By George Kulp0ISA 53:11ISA 66:8JER 9:1MAT 6:6ROM 9:3George Kulp preaches on the power of prevailing prayer, emphasizing the importance of being alone with God in prayer, as seen in the lives of biblical figures like Abraham, Moses, Joshua, Gideon, Elijah, and others. John Smith, known for his deep compassion and fervent prayers for souls, exemplified this principle by spending hours alone with God, pleading for the salvation of others. His genuine empathy for sinners led him to weep with those who weep and to carry a daily burden for souls, believing that true conversion comes from a heart burdened for the lost.
'A Man in Christ'
By Samuel Logan Brengle0Transformation through ChristBeing in ChristISA 53:11ZEP 3:17JHN 15:5ROM 8:192CO 5:17GAL 2:20EPH 1:1PHP 1:1COL 1:271JN 4:13Samuel Logan Brengle emphasizes the profound significance of being 'in Christ,' illustrating how this relationship serves as a refuge, source of strength, and transformative experience for believers. He reflects on Paul's assurance of being in Christ and encourages listeners to examine their own lives and relationships with Christ, highlighting the importance of both abiding and transitory experiences of divine fellowship. Brengle urges Christians to live in constant communion with Christ, which not only enriches their spiritual lives but also impacts those around them positively. He concludes by affirming that true transformation occurs when individuals embody the essence of Christ, becoming vessels of His love and peace in a troubled world.
Glory Only in the Newness of Resurrection Life
By T. Austin-Sparks0God's GloryResurrection LifeISA 53:11JHN 2:11JHN 3:10JHN 4:14JHN 11:4JHN 11:402CO 1:8PHP 3:101PE 2:71PE 4:17T. Austin-Sparks emphasizes that the eleventh chapter of John encapsulates the culmination of Jesus' ministry, revealing that God's ultimate purpose is glory, achieved through the resurrection life. He discusses the necessity of brokenness and travail in reaching God's ends, illustrating that true knowledge of God comes through suffering and surrender. The sermon highlights that Jesus is in control of every situation, even when it appears otherwise, and that the old creation must die for the new life to emerge. Sparks encourages believers to commit fully to God, understanding that His ways may be beyond human comprehension but are always directed towards His glory. Ultimately, he reassures that through trials and tribulations, believers will witness the glory of God manifested in their lives.
1 John 2:2
By A.W. Pink0AtonementAssurance of SalvationISA 53:11ISA 64:10JHN 11:51ROM 1:8ROM 3:25GAL 2:9COL 1:5HEB 2:171JN 2:2REV 12:9A.W. Pink examines 1 John 2:2, arguing against the interpretation that Christ's propitiation is universal for all humanity. He emphasizes that the verse is specifically addressing believers, particularly Jewish believers, and that the term 'whole world' refers to Gentile believers as well. Pink asserts that the atonement is effective and not a failure, as it is designed to accomplish God's purpose without ambiguity. He warns against the implications of a universal atonement that could undermine the assurance of salvation for believers. Ultimately, Pink calls for a return to the biblical understanding of Christ's propitiation as limited to those who have faith.
Ingratitude to God—a Heinous but General Iniquity
By Samuel Davies02CH 32:25ISA 53:11MAT 5:45LUK 6:35JHN 3:16ROM 8:32Samuel Davies preaches about the heinous sin of ingratitude towards God, highlighting the universal practice of ingratitude despite the abundant blessings and deliverances received from the divine Benefactor. He uses the example of Hezekiah's pride and lack of appropriate response to God's kindness as a warning against ingratitude. Davies emphasizes the need for sincere repentance, condemnation of ingratitude, and suppression of this sin in individuals, families, churches, and nations, urging listeners to acknowledge God as the supreme, original Benefactor deserving of utmost gratitude.
Numbered With the Transgressors
By Robert Hawker0PSA 42:7ISA 53:11MRK 15:28JHN 3:14Robert Hawker preaches on the fulfillment of Scripture as Jesus was numbered with the transgressors on the cross, representing sin and a curse for his people. Through the imagery of the brazen serpent and the correlation with Christ being lifted up, the profound connection between Jesus bearing our iniquities and being counted as cursed is revealed. Jesus, as the righteous servant, justifies many by bearing their sins, experiencing the denial of water, abandonment by his disciples, darkness, and the withdrawal of divine presence to fully endure the wrath of God as the ultimate sacrifice for our redemption.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Shall be satisfied "And be satisfied" - The Septuagint, Vulgate, Sryiac, and a MS. add the conjunction to the verb, וישבע vaigisba. Shall my righteous servant justify "Shall my servant justify" - Three MSS., (two of them ancient), omit the word צדיק tsaddik; it seems to be only an imperfect repetition, by mistake, of the preceding word. It makes a solecism in this place; for according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and צדיק עבדי tsaddik abdi, in Hebrew, would be as absurd as "shall my servant righteous justify," in English. Add to this, that it makes the hemistich too long.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This great work of salvation lies as the great object of His calling in the hand of the deceased and yet eternally living One, and goes on victoriously through His mediation. He now reaps the fruit of His self-sacrifice in a continuous priestly course. "Because of the travail of His soul, He will see, and be refreshed; through His knowledge will He procure justice, my righteous servant, for the many, and will take their iniquities upon Himself." The prophecy now leaves the standpoint of Israel's retrospective acknowledgment of the long rejected Servant of God, and becomes once more the prophetic organ of God Himself, who acknowledges the servant as His own. The min of מעמל might be used here in its primary local signification, "far away from the trouble" (as in Job 21:9, for example); or the temporal meaning which is derived from the local would be also admissible, viz., "from the time of the trouble," i.e., immediately after it (as in Psa 73:20); but the causal sense is the most natural, viz., on account of, in consequence of (as in Exo 2:23), which not only separates locally and links together temporarily, but brings into intimate connection. The meaning therefore is, "In consequence of the trouble of His soul (i.e., trouble experienced not only in His body, but into the inmost recesses of His soul), He will see, satisfy Himself." Hitzig supplies בּטּוב (Jer 29:32); Knobel connects בדעתּו, in opposition to the accents (like A. S. Th. ἐμπλησθήσεται ἐν τῇ γνώσει αὐτοῦ), thus: "He looks at His prudent work, and has full satisfaction therewith." But there is nothing to supply, and no necessity to alter the existing punctuation. The second verb receives its colouring from the first; the expression "He will see, will satisfy Himself," being equivalent to "He will enjoy a satisfying or pleasing sight" (cf., Psa 17:15), which will consist, as Isa 53:10 clearly shows, in the successful progress of the divine work of salvation, of which He is the Mediator. בדעתו belongs to יצדּיק as the medium of setting right (cf., Pro 11:9). This is connected with ḻ in the sense of "procure justice," like ל רפא (Isa 6:10); ל הניח in Isa 14:3; Isa 28:12 (cf., Dan 11:33, ל הבין, to procure intelligence; Gen 45:7, ל החיה, to prolong life - a usage which leads on to the Aramaean combination of the dative with the accusative, e.g., Job 37:18, compare Job 5:2). Tsaddı̄q ‛abhdı̄ do not stand to one another in the relation of a proper name and a noun in apposition, as Hofmann thinks, nor is this expression to be interpreted according to דּוד המּלך (Ges. 113); but "a righteous man, my servant," with the emphatic prominence given to the attribute (cf., Isa 10:30; Isa 23:12; Psa 89:51), is equivalent to "my righteous servant.' But does בדעתו mean per cognitionem sui, or per cognitionem suam? The former gives a sense which is both doctrinally satisfying and practically correct: the Righteous One makes others partakers of righteousness, through their knowledge of Him, His person, and His work, and (as the biblical ידע, which has reference not only to the understanding, but to personal experience also, clearly signifies) through their entrance into living fellowship with Him. Nearly all the commentators, who understand by the servant of God the Divine Redeemer, give the preference to this explanation (e.g., Vitringa, Hengstenberg, and Stier). But the meaning preferred is not always the correct one. The subjective rendering of the suffix (cf., Pro 22:17) is favoured by Mal 2:7, where it is said that "the priest's lips should keep da‛ath (knowledge);" by Dan 12:3, where faithful teachers are called matsdı̄qē hârabbı̄m (they that turn many to righteousness); and by Isa 11:2, according to which "the spirit of knowledge" (rūăch da‛ath) is one of the seven spirits that descend upon the sprout of Jesse; so that "knowledge" (da‛ath) is represented as equally the qualification for the priestly, the prophetic, and the regal calling. It is a very unseemly remark, therefore, on the part of a modern commentator, when he speaks of the subjective knowledge of the Servant as "halting weakly behind in the picture, after His sacrificial death has already been described." We need only recall to mind the words of the Lord in Mat 11:27, which are not only recorded both by the synoptists and by John, but supported by testimony outside the Gospels also: "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." Let us remember also, that the Servant of Jehovah, whose priestly mediatorial work is unfolded before us here in chapter 53, upon the ground of which He rises to more than regal glory (Isa 52:15, compare Isa 53:12), is no other than He to whom His God has given the tongue of the learned, "to know how to speak a word in season to him that is weary, i.e., to raise up the wary and heavy laden" (Isa 50:4). He knows God, with whom He stands in loving fellowship; He knows the counsels of His love and the will of His grace, in the fulfilment of which His own life ascends, after having gone down into death and come forth from death; and by virtue of this knowledge, which rests upon His own truest and most direct experience, He, the righteous One, will help "the many," i.e., the great mass (hârabbı̄m as in Dan 9:27; Dan 11:33, Dan 11:39; Dan 12:3; cf., Exo 23:2, where rabbı̄m is used in the same sense without the article), hence all His own nation, and beyond that, all mankind (so far as they were susceptible of salvation = τοῖς πολλοῖς, Rom 5:19, cf., πολλῶν, Mat 26:28), to a right state of life and conduct, and one that should be well-pleasing to God. The primary reference is to the righteousness of faith, which is the consequence of justification on the ground of His atoning work, when this is believingly appropriated; but the expression also includes that righteousness of life, which springs by an inward necessity out of those sanctifying powers, that are bound up with the atoning work which we have made our own (see Dan 9:24). The ancients recognised this connection between the justitia fidei et vitae better than many of the moderns, who look askance at the Romish justitia infusa, and therewith boast of advancing knowledge. Because our righteousness has its roots in the forgiveness of sins, as an absolutely unmerited gift of grace without works, the prophecy returns once more from the justifying work of the Servant of God to His sin-expunging work as the basis of all righteousness: "He shall bear their iniquities." This yisbōl (He shall bear), which stands along with futures, and therefore, being also future itself, refers to something to be done after the completion of the work to which He is called in this life (with which Hofmann connects it), denotes the continued operation of His sebhâlâm (Isa 53:4), through His own active mediation. His continued lading of our trespasses upon Himself is merely the constant presence and presentation of His atonement, which has been offered once for all. The dead yet living One, because of His one self-sacrifice, is an eternal Priest, who now lives to distribute the blessings that He has acquired.
Jamieson-Fausset-Brown Bible Commentary
Jehovah is still speaking. see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Isa 49:4-5; Isa 50:5, Isa 50:9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Isa 2:2-4). his knowledge--rather, the knowledge (experimentally) of Him (Joh 17:3; Phi 3:10). my . . . servant--Messiah (Isa 42:1; Isa 52:13). righteous--the ground on which He justifies others, His own righteousness (Jo1 2:1). justify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness. bear . . . iniquities-- (Isa 53:4-5), as the sinner's substitute.
John Gill Bible Commentary
He shall see of the travail of his soul, and shall be satisfied,.... "The travail of his soul" is the toil and labour he endured, in working out the salvation of his people; his obedience and death, his sorrows and sufferings; particularly those birth throes of his soul, under a sense of divine wrath, for the allusion is to women in travail; and all the agonies and pains of death which he went through. Now the fruit of all this he sees with inexpressible pleasure, and which gives him an infinite satisfaction; namely, the complete redemption of all the chosen ones, and the glory of the divine perfections displayed therein, as well as his own glory, which follows upon it; particularly this will be true of him as man and Mediator, when he shall have all his children with him in glory; see Heb 12:2. The words are by some rendered, "seeing himself or his soul freed from trouble, he shall be satisfied" (c); so he saw it, and found it, when he rose from the dead, and was justified in the Spirit; ascended to his God and Father, was set down at his right hand, and was made glad with his countenance, enjoying to the full eternal glory and happiness with him: and by others this, "after the travail (d) of his soul, he shall see a seed, and shall be satisfied"; as a woman, after her travail and sharp pains are over, having brought forth a son, looks upon it with joy and pleasure, and is satisfied, and forgets her former pain and anguish; so Christ, after all his sorrows and sufferings, sees a large number of souls regenerated, sanctified, justified, and brought to heaven, in consequence of them, which is a most pleasing and satisfactory sight unto him, By his knowledge shall my righteous servant justify many; Christ is the servant of the Lord; See Gill on Isa 53:1, Isa 49:3, Isa 52:13. He is said to be "righteous", because of the holiness of his nature, and the righteousness of his life as a man; and because of his faithful discharge of his work and office as Mediator; and because he is the author and bringer in of an everlasting righteousness, by which he justifies his people; that is, acquits and absolves them, pronounces them righteous, and frees them from condemnation and death; he is the procuring and meritorious cause of their justification; his righteousness is the matter of it; in him, as their Head, are they justified, and by him the sentence is pronounced: for this is to be understood not of making men holy and righteous inherently, that is sanctification; nor of a teaching men doctrinally the way and method of justifying men, which is no other than ministers do; but it is a forensic act, a pronouncing and declaring men righteous, as opposed to condemnation: and they are many who are so justified; the many who were ordained to eternal life; the many whose sins Christ bore, and gave his life a ransom for; the many sons that are brought by him to glory. This shows that they are not a few, which serves to magnify the grace of God, exalt the satisfaction and righteousness of Christ, and encourage distressed sinners to look to him for justification of life; and yet they are not all men, for all men have not faith, nor are they saved; though all Christ's spiritual seed and offspring shall be justified, and shall glory: and this is "by" or "through his knowledge"; the knowledge of him, of Christ, which is no other than faith in him, by which a man sees and knows him, and believes in him, as the Lord his righteousness; and this agrees with the New Testament doctrine of justification by faith; which is no other than the manifestation, knowledge, sense, and perception of it by faith. For he shall bear their iniquities; this is the reason of Christ's justifying many, the ground and foundation of it; he undertook to satisfy for their sins; these, as before observed, were laid on him; being laid on him, he bore them, the whole of them, and all the punishment due to them; whereby he made satisfaction for them, and bore them away, so as they are to be seen no more; and upon this justification proceeds. (c) "exemptum a molestia se ipsum (vel animam suam, Jun.); videns, satiabitur", Junius & Tremellius. (d) "Post laborem", Forerius.
Tyndale Open Study Notes
53:11 his experience (literally his knowledge): This clearly does not refer to intellectual knowledge but to all that the servant would experience in his obedience, suffering, and intimate relationship with God. • The servant’s righteous obedience enables people to be put right with God (see Gen 15:6; Rom 5:18-19), for he will bear all their sins.