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Isaiah 53:12
Verse
Context
A Grave Assigned
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
Derek Prince
Art Katz
T. Austin-Sparks
William MacDonald
Ian Paisley
Ernest O'NeillSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
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- John Gill
- Tyndale
Adam Clarke Bible Commentary
He bare the sin of many - רבים rabbim, the multitudes, the many that were made sinners by the offenses of one; i.e., the whole human race; for all have sinned - all have fallen; and for all that have sinned, and for all that have fallen, Jesus Christ died. The רבים rabbim of the prophet answers to the οἱ πολλοι, of the apostle, Rom 5:15, Rom 5:19. As the πολλοι of the apostle means all that have sinned; so the רבים rabbim of the prophet means those for whom Christ died; i.e., all that have sinned. And made intercession for the transgressors - For יפגיע yaphgia, in the future, a MS. has הפגיע hiphgia, preterite, rather better, as agreeable with the other verbs immediately preceding in the sentence. He made intercession for the transgressors. - This was literally fulfilled at his death, "Father, forgive them; they know not what they do!" Luk 23:34. And to make intercession for transgressors is one part of his mediatorial offlce. Heb 7:25, and Heb 9:24. In this chapter the incarnation, preaching, humiliation, rejection, sufferings, death, atonement, resurrection, and mediation of Jesus Christ are all predicted, together with the prevalence of his Gospel, and the extension of his kingdom through all ages.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The last reward of His thus working after this life for the salvation of sinners, and also of His work in this life upon which the former is founded, is victorious dominion. "Therefore I give Him a portion among the great, and with strong ones will He divide spoil; because He has poured out His soul into death: and He let Himself be reckoned among transgressors; whilst He bare the sin of many, and made intercession for the transgressors." The promise takes its stand between humiliation and exaltation, and rests partly upon the working of the exalted One, and partly upon the doing and suffering of One who was so ready to sacrifice Himself. Luther follows the lxx and Vulgate, and adopts the rendering, "Therefore will I give Him a great multitude for booty;" and Hvernick, Stier, and others adopt essentially the same rendering, "Therefore will I apportion to Him the many." But, as Job 39:17 clearly shows, this clause can only mean, "Therefore will I give Him a portion in the many." If, however, chillēq b' means to have a portion in anything, and not to give the thing itself as a portion, it is evident that hârabbı̄m here are not the many, but the great; and this is favoured by the parallel clause. The ideas of greatness and force, both in multitude and might, are bound up together in rabh and ‛âtsūm (see Isa 8:7), and the context only can decide which rendering is to be adopted when these ideas are separated from one another. What is meant by "giving a portion bârabbı̄m," is clearly seen from such passages as Isa 52:15; Isa 49:7, according to which the great ones of the earth will be brought to do homage to Him, or at all events to submit to Him. The second clause is rendered by Luther, "and He shall have the strong for a prey." This is at any rate better than the rendering of the lxx and Vulgate, "et fortium dividet spolia." But Pro 16:19 shows that את is a preposition. Strong ones surround Him, and fight along with Him. The reference here is to the people of which it is said in Psa 110:3, "They people are thorough devotion in the day of Thy power;" and this people, which goes with Him to battle, and joins with Him in the conquest of the hostile powers of the world (Rev 19:14), also participates in the enjoyment of the spoils of His victory. With this victorious sway is He rewarded, because He has poured out His soul unto death, having not only exposed His life to death, but "poured out" (he‛ĕrâh, to strip or empty, or pour clean out, even to the very last remnant) His life-blood into death (lammâveth like the Lamed in Psa 22:16), and also because He has suffered Himself to be reckoned with transgressors, i.e., numbered among them (niph. tolerativum), namely, in the judgment of His countrymen, and in the unjust judgment (mishpât) by which He was delivered up to death as a wicked apostate and transgressor of the law. With והוּא there is attached to נמנה ואת־פּשׁעים (He was numbered with the transgressors), if not in a subordinate connection (like והוא) in Isa 53:5; (compare Isa 10:7), the following antithesis: He submitted cheerfully to the death of a sinner, and yet He was no sinner, but "bare the sin of many (cf., Heb 9:28), and made intercession for the transgressors." Many adopt the rendering, "and He takes away the sin of many, and intervenes on behalf of the transgressors." But in this connection the preterite נשׂא) can only relate to something antecedent to the foregoing future, so that יפגּיע denotes a connected past; and thus have the lxx and Vulg. correctly rendered it. Just as בּ הפגּיע in Isa 53:6 signifies to cause to fall upon a person, so in Jer 15:11 it signifies to make one approach another (in supplication). Here, however, as in Isa 59:16, the hiphil is not a causative, but has the intensive force of the kal, viz., to press forward with entreaty, hence to intercede (with a Lâmed of the person on whose behalf it occurs). According to the cons. temporum, the reference is not to the intercession (ἔντευξις) of the glorified One, but to that of the suffering One, on behalf of His foes. Every word stands here as if written beneath the cross on Golgotha. And this is the case with the clause before us, which was fulfilled (though not exclusively) in the prayer of the crucified Saviour: "Father, forgive them; for they know not what they do" (Luk 23:34). "The prophetic view," says Oehler, who agrees with us in the general opinion that the idea of the Servant of Jehovah has three distinct stages, "ascends in these discourses step by step, as it were, from the one broad space covered by the foundation-walls of a cathedral up to the very summit with its giddy height, on which the cross is planted; and the nearer it reaches the summit, the more conspicuous do the outlines of the cross itself become, until at last, when the summit is reached, it rests in peace, having attained what it desired when it set its foot upon the first steps of the temple tower." There is something very striking in this figure. Here, in the very centre of this book of consolation, we find the idea of the Servant of Jehovah at the very summit of its ascent. It has reached the goal. The Messianic idea, which was hidden in the general idea of the nation regarded as "the servant of Jehovah," has gradually risen up in the most magnificent metamorphosis from the depths in which it was thus concealed. And this fusion has generated what was hitherto altogether strange to the figure of the Messiah, viz., the unio mystica capitis et corporis. Hitherto Israel has appeared simply as the nation governed by the Messiah, the army which He conducted into battle, the commonwealth ordered by Him. But now, in the person of the Servant of Jehovah, we see Israel itself in personal self-manifestation: the idea of Israel is fully realized, and the true nature of Israel shines forth in all its brilliancy. Israel is the body, and He the head, towering above it. Another element, with which we found the Messianic idea enriched even before Isa 53:1-12, was the munus triplex. As early as chapters 7-12 the figure of the Messiah stood forth as the figure of a King; but the Prophet like unto Moses, promised in Deu 18:15, was still wanting. But, according to chapters 42, 49, Isa 50:1-11, the servant of Jehovah is first a prophet, and as the proclaimer of a new law, and the mediator of a new covenant, really a second Moses; at the close of the work appointed Him, however, He receives the homage of kings, whilst, as Isa 53:1-12 clearly shows, that self-sacrifice lies between, on the ground of which He rules above as Priest after the order of Melchizedek - in other words, a Priest and also a King. From this point onward there are added to the Messianic idea the further elements of the status duplex and the satisfactio vicaria. David was indeed the type of the twofold state of his antitype, inasmuch as it was through suffering that he reached the throne; but where have we found, in all the direct Messianic prophecies anterior to this, the suffering path of the Ecce Homo even to the grave? But the Servant of Jehovah goes through shame to glory, and through death to life. He conquers when He falls; He rules after being enslaved; He lives after He has died; He completes His work after He Himself has been apparently cut off. His glory streams upon the dark ground of the deepest humiliation, to set forth which the dark colours were supplied by the pictures of suffering contained in the Psalms and in the book of Job. And these sufferings of His are not merely the sufferings of a confessor or a martyr, like those of the ecclesia pressa, but a vicarious atoning suffering, a sacrifice for sin. To this the chapter before us returns again and again, being never tired of repeating it. "Spiritus Sanctus," says Brentius, "non delectatur inani battologi'a, et tamen quum in hoc cap. videatur βαττολόγος καὶ ταυτολόγος esse, dubium non est, quin tractet rem cognitu maxime necessariam." The banner of the cross is here set up. The curtain of the most holy is lifted higher and higher. The blood of the typical sacrifice, which has been hitherto dumb, begins to speak. Faith, which penetrates to the true meaning of the prophecy, hopes on not only for the Lion of the tribe of Judah, but also for the Lamb of God, which beareth the sin of the world. And in prophecy itself we see the after-effect of this gigantic advance. Zechariah no longer prophesies of the Messiah merely as a king (Isa 5:13); He not only rules upon His throne, but is also a priest upon His throne: sovereignty and priesthood go hand in hand, being peacefully united in Him. And in Zac 12:13 the same prophet predicts in Him the good Divine Shepherd, whom His people pierce, though not without thereby fulfilling the counsel of God, and whom they afterwards long for with bitter lamentation and weeping. The penitential and believing confession which would then be made by Israel is prophetically depicted by Isaiah's pen - "mourning in bitter sorrow the lateness of its love."
Jamieson-Fausset-Brown Bible Commentary
divide--as a conqueror dividing the spoil after a victory (Psa 2:8; Luk 11:22). him--for Him. with . . . great--HENGSTENBERG translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty. spoil . . . strong-- (Col 2:15; compare Pro 16:19). "With the great; with the mighty," may mean, as a great and mighty hero. poured out . . . soul--that is, His life, which was considered as residing in the blood (Lev 17:11; Rom 3:25). numbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves (Mar 15:28; Luk 22:37). made intercession, &c.--This office He began on the cross (Luk 23:34), and now continues in heaven (Isa 59:16; Heb 9:24; Jo1 2:1). Understand because before "He was numbered . . . He bare . . . made intercession." His meritorious death and intercession are the cause of His ultimate triumph. MAURER, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. MAURER'S translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel. "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them. Israel converted is compared to a wife (Isa 54:5; Isa 62:5) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity [HORSLEY]. Next: Isaiah Chapter 54
John Gill Bible Commentary
Therefore will I divide him a portion with the great,.... The great ones of the earth, the kings and princes of the earth: these are the words of God the Father, promising Christ that he shall have as great a part or portion assigned him as any of the mighty monarchs of the world, nay, one much more large and ample; that he would make him higher than the kings of the earth, and give him a name above every name in this world, or that to come; and all this in consequence of his sufferings, and as a reward of them; see Phi 2:8 and whereas the Lord's people are his portion, and with which Christ is well pleased, and greatly delighted, Deu 32:9, they may be intended here, at least as a part of the portion which Christ has assigned him. For the words may be rendered (e), "therefore will I divide, assign, or give many to him": so the Vulgate Latin version; and which is favoured by the Targum, "therefore will I divide to him the prey of many people;'' and by the Septuagint version, therefore he shall inherit many, or possess many as his inheritance; so the Arabic version. The elect of God were given to Christ, previous to his sufferings and death, in the everlasting council of peace and covenant of grace, to be redeemed and saved by him; and they are given to him, in consequence of them, to believe in him, to be subject to him, and serve him; and so it denotes a great multitude of persons, both among Jews and Gentiles, that should be converted to Christ, embrace him, profess his Gospel, and submit to his ordinances; and which has been true in fact, and took place quickly after his resurrection and ascension. And he shall divide the spoil with the strong; or "the strong as a spoil"; that is, he shall spoil principalities and powers, destroy Satan and his angels, and make an entire conquest of all his mighty and powerful enemies. The Septuagint, Vulgate Latin, and Arabic versions, render the words, "he shall divide the spoil of the strong"; of Satan and his principalities; those they make a spoil of he shall take out of their hands, and possess them as his own. The best comment on this version is Luk 11:22. Or rather the words may be rendered, "he shall have or possess for a spoil or prey very many" (f); for the word for "strong" has the signification of a multitude; and so the sense is the same as before, that a great multitude of souls should be taken by Christ, as a prey out of the hands of the mighty, and become his subjects; and so his kingdom would be very large, and he have great honour and glory, which is the thing promised as a reward of his sufferings. Some understand, by the "great" and "strong", the apostles of Christ, to whom he divided the gifts he received when he led captivity captive; to some apostles, some prophets, &c. Eph 4:10, and others the soldiers, among whom his garments were parted; but they are senses foreign from the text. Because he hath poured out his soul unto death; as water is poured out, Psa 22:14 or rather as the wine was poured out in the libations or drink offerings; for Christ's soul was made an offering for sin, as before; and it may be said with respect to his blood, in which is the life, that was shed or poured out for the remission of sin; of which he was emptied, and made bare, as the word (g) signifies, when his hands, feet, and side, were pierced. The phrase denotes the voluntariness of Christ's death, that he freely and willingly laid down his life for his people. And he was numbered with the transgressors; he never was guilty of any one transgression of the law; he indeed appeared in the likeness of sinful flesh, and was calumniated and traduced as a sinner, and a friend of the worst of them; he was ranked among them, and charged as one of them, yet falsely; though, having all the sins of his people upon him, he was treated, even by the justice and law of God, as if he had been the transgressor, and suffered as if he had been one; of which his being crucified between two thieves was a symbolical representation, and whereby this Scripture was fulfilled, Mar 15:28. and he bore the sin on many; everyone of their sins, even the sins of all those whose iniquity was laid on him, of the many chosen in him, and justified by him; See Gill on Isa 53:11 where this is given as the reason for their justification; and here repeated as if done, to show the certainty of it; to raise the attention of it, as being a matter of great importance; see Pe1 2:24. And made intercession for the transgressors; as he did upon the cross, even for those that were the instruments of his death, Luk 23:34 and as he now does, in heaven, for all those sinners for whom he died; not merely in a petitionary way, but by presenting himself, blood, righteousness, and sacrifice; pleading the merits of these, and calling for, in a way of justice and legal demand, all those blessings which were stipulated in an everlasting covenant between him and his Father, to be given to his people, in consequence of his sufferings and death; see Rom 8:33. (e) "ideo dispertiam ei plurimos", V. L. "propterea ipsi attribuam (vel addicam) permultos", Bootius, Animadv. I. 4. c. 12. sect. 20. p. 251. "idcirco dispertiam ei sortem, multitudinem Gentium", Vitringa. (f) "et plurimos (seu innumeros) habebit loco praedae, vel plurimi obtingent ipsi pro praeda", Bootius, ibid. (g) "denudavit morti animam suam", Forerius. Next: Isaiah Chapter 54
Tyndale Open Study Notes
53:12 the honors: See Phil 2:9-11. • He was counted among the rebels: Rebels (Hebrew poshe‘im) is a stronger word than sinners and is a key word in Isaiah. It refers to those who are in willful defiance of a lawful authority, in this case, God. • interceded for rebels: The servant would pray for sinners in the midst of his suffering (see Exod 32:30; Luke 23:34).
Isaiah 53:12
A Grave Assigned
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
Intercession - Part 1
By Derek Prince23K27:42EXO 32:7ISA 53:12ISA 59:12In this sermon, the preacher discusses four important aspects of Jesus' sacrifice. Firstly, Jesus poured out his soul unto death by shedding every drop of his blood, as the scripture states that the soul of all flesh is in the blood. Secondly, Jesus was crucified alongside two thieves, fulfilling the prophecy of being numbered with the transgressors. Thirdly, Jesus bore the sins of many and became the sin offering for all of us. Lastly, Jesus made intercession for the transgressors from the cross, asking God to forgive them. The preacher also reflects on the concept of God's judgment falling upon America and shares a vivid picture of the devastation it would bring. The sermon concludes with a discussion on Moses' intercession for the Israelites when they worshipped a golden calf, highlighting the importance of intercessory prayer.
(Titus - Part 4): In Hope of Eternal Life Ii
By A.W. Tozer3.9K33:24TitusPSA 121:4ISA 40:28ISA 53:12MAL 3:6LUK 1:372TI 2:13TIT 1:2In this sermon, the preacher begins by emphasizing the importance of family night and invites everyone to attend. He then focuses on a passage from the book of Titus, where Paul declares himself as a servant of God and apostle. The preacher highlights the significance of the phrase "in hope of eternal life" and discusses the trustworthiness of God's promises. He also mentions the struggle to believe in these promises and encourages the congregation to have faith. The sermon includes references to various biblical figures and teachings, such as John Flavill's sermon on Isaiah 53:12 and the concept of a covenant between God the Father and Jesus Christ.
Israel on the Road to Calvary
By Art Katz2.2K1:16:02Cross of ChristPSA 22:16PSA 22:18ISA 53:3ISA 53:12MAT 6:33HEB 13:121PE 2:24In this sermon, the speaker discusses the coming together of the remnant of Israel and the remnant of the church in the last days. He highlights the stages set for Israel's collapse and the devastation that will come upon them. The speaker emphasizes that the current rise of anti-Semitism is a sign of the impending judgment on Israel. He also mentions the suffering of Jesus on the cross and how Israel will deserve its judgment as a nation. The speaker concludes by stating that there is still one crucifixion yet to come, where kings will see and understand what they had not heard before.
Ye Are Come to Zion - Part 8
By T. Austin-Sparks1.7K44:37ZionISA 53:12ISA 61:1ISA 62:1ISA 62:6MAT 6:33In this sermon, the speaker emphasizes the importance of understanding the burden and concerns of the Lord. The Lord's style of watchfulness and vigilance is highlighted, as He desires a vessel on earth that represents Him faithfully. The speaker urges listeners to be informed and intelligent about God's intentions and to constantly pray and intercede for His purposes. The message calls for a deep sense of jealousy and alertness to protect and preserve the testimony of the Lord, rather than allowing criticism or anything that could harm it.
Isaiah 53
By William MacDonald1.5K32:43Suffering ServantPSA 19:1ISA 53:1ISA 53:12MAT 6:33JHN 3:16EPH 2:8REV 2:17In this sermon, Eric Shorken shares his personal testimony of coming to know the Lord Jesus Christ as his Savior. He reflects on the hymn "How Great Thou Art" and how it reminds him of the awe-inspiring power of God displayed in the creation of the universe. Eric also mentions an experiment with a telescope that aimed to see the outer limits of the universe. He emphasizes the importance of experiencing the grace of salvation through faith in Jesus Christ and encourages listeners to acknowledge their need for a Savior.
The Battle of the Ages
By Ian Paisley1.1K34:47ISA 53:12ROM 8:28REV 19:11In this sermon, the preacher focuses on the final battle between Christ and the enemies of the Gospel. The captain of our salvation is described as faithful, true, the word of God, the king of kings, and the Lord of lords. The nature of his touch is seen in his righteous judgment and war against sin. The preacher emphasizes the crown of creation that Christ now wears, contrasting it with the flawed theories of evolution. The sermon concludes with the reminder that God's providence is at work, and all things ultimately work together for good for those who love the Lord.
Jesus' Love Brings Deliverance
By Ernest O'Neill97029:50PSA 22:1ISA 53:12MAT 6:33LUK 23:46ROM 6:6ROM 7:15ROM 7:24In this sermon, the speaker reflects on the inner conflict that many Christians experience, as described in Romans 7:15. He challenges the common interpretation that this passage represents the normal Christian life, arguing that it is actually a description of Paul's life before he was delivered by Jesus. The speaker emphasizes that through Jesus, believers are delivered from a life of moral struggle and sin. He encourages listeners to recognize the power of Christ's crucifixion and resurrection, and to choose to live in the victory and freedom that Easter Sunday represents.
Obedience and the Way of the Cross
By Zac Poonen7471:09:00PRO 14:14ISA 53:12JHN 7:37JHN 12:24JHN 12:27JHN 15:2JHN 15:5JHN 15:8JHN 15:16ROM 14:222CO 8:121JN 2:6
This sermon emphasizes the importance of falling into the ground and dying to bear much fruit, following the way of the cross, and being filled with the Holy Spirit continuously. It encourages believers to choose the path of self-denial, faithfulness, and obedience to God's will, even in times of pressure and trouble, to experience spiritual growth and the power of the Holy Spirit in their lives.
Jesus, a Friend of Sinners
By Jack Hyles58534:09PSA 8:4ISA 53:12MAT 27:46LUK 19:10ROM 5:81TI 2:5HEB 7:25In this sermon, the preacher emphasizes the role of Jesus as a friend of sinners. He highlights how Jesus never engaged in sinful thoughts, words, or actions, yet he willingly gave his life for sinners. The preacher shares a personal story of encountering an obnoxious and dirty man who he later discovers has been transformed by God's grace. This experience leads the preacher to understand the importance of working with sinners and sharing the message of Jesus' love and redemption. The sermon concludes with the preacher's realization that both he and his own son were sinners in need of salvation, emphasizing the universal need for Jesus as a friend and savior.
The Arms of Love Which Embrace the Two Eternities
By Ian Paisley56840:49ISA 53:1ISA 53:12MAT 6:33In this sermon, the preacher emphasizes the amazing and incomprehensible love of God. He urges sinners to listen to the message of the cross and find forgiveness and salvation in the blood of Jesus. The preacher prays for those who do not know Jesus to turn to Him and seek salvation. He highlights the immense suffering and agony that Jesus endured on the cross, emphasizing that His love was demonstrated through His willingness to bear the punishment for our sins. The preacher also refutes the idea that salvation is conditional, asserting that Jesus died for those who put their trust in Him, and that there is a great number of people who will be saved according to the book of Revelation.
Luke 23:32
By Chuck Smith0GraceRedemptionISA 53:12PHP 2:7Chuck Smith explores the significance of Jesus being crucified between two thieves, emphasizing that this was no accident but a divine plan to demonstrate the depths of His willingness to redeem humanity. He highlights how both thieves were guilty yet one received grace, illustrating that salvation is not based on works but on faith and God's grace. Smith also reflects on the heart of the Savior, who, even in His agony, responds to a repentant sinner, showcasing His compassion. Furthermore, he suggests that this moment served to encourage Jesus, as He faced the cross, by allowing Him to witness the first fruits of His redemptive work.
Luke 23:39
By Chuck Smith0GraceRedemptionISA 53:12PHP 2:7Chuck Smith emphasizes the significance of Jesus being crucified between two thieves, illustrating God's willingness to descend to the depths to save humanity. He highlights the contrasting responses of the two thieves, one who reviles and one who repents, showcasing the sovereignty of God in salvation. The sermon underscores the simplicity of faith in Jesus for salvation, as demonstrated by the repentant thief who, despite his circumstances, believed in Christ's kingdom. Smith reassures listeners that God's desire is to save rather than condemn, and that even in the final moments of life, one can find redemption through faith. The message serves as a reminder that no one is beyond the reach of God's grace.
A New Vessel Full of Salt
By Zac Poonen02KI 2:92CH 7:14ISA 53:12LUK 11:13JHN 14:12Zac Poonen preaches about God's provision for the world, drawing parallels between the stories of Elijah and Elisha in the Old Testament and the disciples of Jesus in the New Testament. He emphasizes the importance of humbling ourselves, praying fervently, seeking God's face, and turning from wicked ways to experience God's forgiveness, healing, and empowerment. Poonen highlights the need for believers to be like new vessels filled with salt, ready to be poured out in service to others, reflecting the selfless and sacrificial love of Jesus.
The Cross
By Watchman Nee0SacrificeDiscipleshipISA 53:12MAT 10:37MAT 16:24MAT 18:5LUK 14:26LUK 23:46JHN 12:24PHP 3:8HEB 10:34Watchman Nee emphasizes the necessity of taking up our cross and losing our soul-life for the sake of Christ, as taught in Matthew 10:38-39. He explains that the soul-life, which encompasses our natural love and emotions, must be crucified to allow God's divine love to flow through us. Nee highlights that true discipleship requires prioritizing God's will over our natural affections, even when it conflicts with our closest relationships. The process of dying to our soul-life is a daily commitment that leads to spiritual fruitfulness and a deeper relationship with God. Ultimately, he calls believers to embrace the cross as a means of transformation and spiritual growth.
Of the Intercession of Christ.
By John Gill0Assurance of SalvationIntercession of ChristISA 53:12LUK 23:34JHN 11:41JHN 17:9ROM 8:34EPH 1:31TI 2:52TI 1:9HEB 7:25REV 8:3John Gill emphasizes the significance of Christ's intercession as a vital aspect of His priestly office, illustrating how Christ was appointed to intercede for His people, asking for their salvation and blessings from the Father. He explains that Christ's intercession is not only a present reality but has been active since before His incarnation, and it continues in heaven where He advocates for believers. Gill highlights that Christ intercedes specifically for the elect, ensuring their conversion, comfort, and ultimate glorification, while also detailing the types and prophecies that foreshadow this role. The sermon underscores the unique and perpetual nature of Christ's intercession, which is effective and essential for the believer's relationship with God.
The Lord's Prayer
By Thomas Bradbury0ISA 53:12Thomas Bradbury preaches on the deep mysteries of the everlasting covenant revealed in John 17, known as the 'Holy of holies of New Testament Scripture.' Jesus' prayer unveils the covenant desires and determinations existing in the mind of the Covenantee for the safe housing of the whole election of grace in glory. He intercedes for those given to Him, confirming their faith and hope, from joyful unbelievers to dead believers. Bradbury emphasizes the unceasing intercession patterned in this chapter, highlighting the unique prayer of Jesus grounded in His authority, obedience, and accomplished redemption.
The Pathway of the Lamb
By T. Austin-Sparks0GEN 22:8ISA 53:7ISA 53:12MRK 14:35JHN 1:29JHN 1:351JN 3:16REV 14:4T. Austin-Sparks delves into the significance of beholding the Lamb of God in two distinct aspects: as the sin-bearer for the world and as the pattern for believers to follow in their daily walk. He emphasizes the importance of daily beholding the Lamb, not just rejoicing in Him as the sin-bearer, but also seeking to emulate His selflessness and obedience in practical matters. The sermon highlights the Lamb's complete submission to God's will, His continuous laying down of His soul, and the ultimate victory and ascendency that come from following the Lamb's way of the Cross.
The Word of Forgiveness
By A.W. Pink0ForgivenessIntercessionISA 53:12MAT 5:44LUK 23:34JHN 17:20ACT 3:17ROM 4:8ROM 8:1COL 1:14HEB 10:261JN 1:9A.W. Pink emphasizes the profound significance of Jesus' first saying on the cross, 'Father, forgive them; for they know not what they do.' He reflects on the depth of human sin and ignorance, illustrating how Christ's prayer for forgiveness exemplifies His love and mercy even in the face of betrayal and suffering. Pink encourages believers to follow Christ's example by praying for their enemies and recognizing that no one is beyond the reach of God's grace. He also highlights the importance of understanding the nature of forgiveness, both divine and human, and the necessity of repentance for true reconciliation. Ultimately, Pink calls for a recognition of our own need for forgiveness and the completeness of Christ's atonement for all sins.
Philippians 2:5-11
By St. John Chrysostom0DEU 21:23PRO 26:12ISA 53:12MAT 6:26LUK 23:40JHN 1:14ROM 8:3GAL 3:13PHP 2:51TI 2:5John Chrysostom preaches about the humility and obedience of Christ, emphasizing how Jesus, being in the form of God, willingly emptied Himself and took on the form of a servant, humbling Himself even unto death on the cross. Chrysostom refutes the heretical views that diminish the true nature of Christ's incarnation, highlighting the voluntary nature of His obedience and the exaltation that followed His humility. He challenges the notion that Christ's actions were mere shadows or illusions, affirming the reality of His incarnation and sacrificial death for humanity's salvation.
Exposition on Psalm 83
By St. Augustine0GEN 3:19EXO 3:14PSA 82:1ISA 53:12LUK 20:35ROM 8:311CO 1:201CO 3:17EPH 6:12PHP 2:72TH 2:4St. Augustine delves into Psalm 82, interpreting it as a reflection of the congregation of God's people, comparing the Jewish people to the Synagogue and the Christian people to the Church. He highlights the prophetic nature of the Psalm, pointing to Christ as the ultimate judge and the enemies of God who will face judgment. Augustine emphasizes the importance of seeking God's name and the ultimate victory of God over His enemies, leading to their shame and destruction for those who do not seek His name.
Four Great Truths
By Harry Ironside0The Work of ChristSalvationISA 53:12LUK 23:46JHN 1:14ROM 4:25ROM 8:33ROM 10:92CO 5:19HEB 7:251JN 2:1REV 12:10Harry Ironside expounds on 'Four Great Truths' regarding the work of Jesus Christ: His incarnation, propitiation, resurrection, and intercession. He emphasizes that Christ's incarnation was essential for Him to be a sinless Savior, and His propitiation satisfied God's justice for our sins. The resurrection confirms that God accepted Christ's sacrifice, providing believers with justification and hope. Lastly, Ironside highlights Christ's ongoing intercession for believers, ensuring their restoration and communion with God. This comprehensive understanding of Christ's work is vital for grasping the fullness of salvation.
Our Ever Living Intercessor
By A.W. Tozer0Christ as High PriestIntercessionEXO 28:29LEV 16:15ISA 53:12MAT 26:28JHN 10:14JHN 17:9ROM 8:34HEB 4:14HEB 7:251JN 2:1A.W. Tozer emphasizes the significance of Christ's high priestly prayer in John 17:9, where Jesus states He prays specifically for His followers, not the world. Tozer clarifies that this does not imply Christ never prays for sinners, but rather highlights the context of His intercession as the High Priest who advocates for those who accept His atonement. He draws parallels to the Old Testament high priest, whose intercessions were limited to Israel, underscoring that Christ's prayer is for those who trust in Him. This sermon invites believers to understand the depth of Christ's intercession and the assurance it brings to those who are His own.
The Word of the Cross
By Zac Poonen0The CrossRejection of ChristISA 53:1ISA 53:7ISA 53:10ISA 53:12MAT 16:24LUK 9:23JHN 15:18Zac Poonen emphasizes the profound message of Isaiah 53, highlighting the rejection of Christ as a despised figure rather than a powerful ruler. He points out that true acceptance of the gospel requires embracing the cross, which is often met with disdain in today's world, just as it was in the first century. Poonen urges believers to reflect on their response to both the promises of God and the call to take up their cross, noting that many Christians struggle with this balance. He illustrates the importance of silence in the face of criticism, contrasting it with the need to praise God openly. Ultimately, he reminds us that just as Jesus was crushed for our sake, we too may face misunderstanding and rejection in our walk of faith.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
He bare the sin of many - רבים rabbim, the multitudes, the many that were made sinners by the offenses of one; i.e., the whole human race; for all have sinned - all have fallen; and for all that have sinned, and for all that have fallen, Jesus Christ died. The רבים rabbim of the prophet answers to the οἱ πολλοι, of the apostle, Rom 5:15, Rom 5:19. As the πολλοι of the apostle means all that have sinned; so the רבים rabbim of the prophet means those for whom Christ died; i.e., all that have sinned. And made intercession for the transgressors - For יפגיע yaphgia, in the future, a MS. has הפגיע hiphgia, preterite, rather better, as agreeable with the other verbs immediately preceding in the sentence. He made intercession for the transgressors. - This was literally fulfilled at his death, "Father, forgive them; they know not what they do!" Luk 23:34. And to make intercession for transgressors is one part of his mediatorial offlce. Heb 7:25, and Heb 9:24. In this chapter the incarnation, preaching, humiliation, rejection, sufferings, death, atonement, resurrection, and mediation of Jesus Christ are all predicted, together with the prevalence of his Gospel, and the extension of his kingdom through all ages.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The last reward of His thus working after this life for the salvation of sinners, and also of His work in this life upon which the former is founded, is victorious dominion. "Therefore I give Him a portion among the great, and with strong ones will He divide spoil; because He has poured out His soul into death: and He let Himself be reckoned among transgressors; whilst He bare the sin of many, and made intercession for the transgressors." The promise takes its stand between humiliation and exaltation, and rests partly upon the working of the exalted One, and partly upon the doing and suffering of One who was so ready to sacrifice Himself. Luther follows the lxx and Vulgate, and adopts the rendering, "Therefore will I give Him a great multitude for booty;" and Hvernick, Stier, and others adopt essentially the same rendering, "Therefore will I apportion to Him the many." But, as Job 39:17 clearly shows, this clause can only mean, "Therefore will I give Him a portion in the many." If, however, chillēq b' means to have a portion in anything, and not to give the thing itself as a portion, it is evident that hârabbı̄m here are not the many, but the great; and this is favoured by the parallel clause. The ideas of greatness and force, both in multitude and might, are bound up together in rabh and ‛âtsūm (see Isa 8:7), and the context only can decide which rendering is to be adopted when these ideas are separated from one another. What is meant by "giving a portion bârabbı̄m," is clearly seen from such passages as Isa 52:15; Isa 49:7, according to which the great ones of the earth will be brought to do homage to Him, or at all events to submit to Him. The second clause is rendered by Luther, "and He shall have the strong for a prey." This is at any rate better than the rendering of the lxx and Vulgate, "et fortium dividet spolia." But Pro 16:19 shows that את is a preposition. Strong ones surround Him, and fight along with Him. The reference here is to the people of which it is said in Psa 110:3, "They people are thorough devotion in the day of Thy power;" and this people, which goes with Him to battle, and joins with Him in the conquest of the hostile powers of the world (Rev 19:14), also participates in the enjoyment of the spoils of His victory. With this victorious sway is He rewarded, because He has poured out His soul unto death, having not only exposed His life to death, but "poured out" (he‛ĕrâh, to strip or empty, or pour clean out, even to the very last remnant) His life-blood into death (lammâveth like the Lamed in Psa 22:16), and also because He has suffered Himself to be reckoned with transgressors, i.e., numbered among them (niph. tolerativum), namely, in the judgment of His countrymen, and in the unjust judgment (mishpât) by which He was delivered up to death as a wicked apostate and transgressor of the law. With והוּא there is attached to נמנה ואת־פּשׁעים (He was numbered with the transgressors), if not in a subordinate connection (like והוא) in Isa 53:5; (compare Isa 10:7), the following antithesis: He submitted cheerfully to the death of a sinner, and yet He was no sinner, but "bare the sin of many (cf., Heb 9:28), and made intercession for the transgressors." Many adopt the rendering, "and He takes away the sin of many, and intervenes on behalf of the transgressors." But in this connection the preterite נשׂא) can only relate to something antecedent to the foregoing future, so that יפגּיע denotes a connected past; and thus have the lxx and Vulg. correctly rendered it. Just as בּ הפגּיע in Isa 53:6 signifies to cause to fall upon a person, so in Jer 15:11 it signifies to make one approach another (in supplication). Here, however, as in Isa 59:16, the hiphil is not a causative, but has the intensive force of the kal, viz., to press forward with entreaty, hence to intercede (with a Lâmed of the person on whose behalf it occurs). According to the cons. temporum, the reference is not to the intercession (ἔντευξις) of the glorified One, but to that of the suffering One, on behalf of His foes. Every word stands here as if written beneath the cross on Golgotha. And this is the case with the clause before us, which was fulfilled (though not exclusively) in the prayer of the crucified Saviour: "Father, forgive them; for they know not what they do" (Luk 23:34). "The prophetic view," says Oehler, who agrees with us in the general opinion that the idea of the Servant of Jehovah has three distinct stages, "ascends in these discourses step by step, as it were, from the one broad space covered by the foundation-walls of a cathedral up to the very summit with its giddy height, on which the cross is planted; and the nearer it reaches the summit, the more conspicuous do the outlines of the cross itself become, until at last, when the summit is reached, it rests in peace, having attained what it desired when it set its foot upon the first steps of the temple tower." There is something very striking in this figure. Here, in the very centre of this book of consolation, we find the idea of the Servant of Jehovah at the very summit of its ascent. It has reached the goal. The Messianic idea, which was hidden in the general idea of the nation regarded as "the servant of Jehovah," has gradually risen up in the most magnificent metamorphosis from the depths in which it was thus concealed. And this fusion has generated what was hitherto altogether strange to the figure of the Messiah, viz., the unio mystica capitis et corporis. Hitherto Israel has appeared simply as the nation governed by the Messiah, the army which He conducted into battle, the commonwealth ordered by Him. But now, in the person of the Servant of Jehovah, we see Israel itself in personal self-manifestation: the idea of Israel is fully realized, and the true nature of Israel shines forth in all its brilliancy. Israel is the body, and He the head, towering above it. Another element, with which we found the Messianic idea enriched even before Isa 53:1-12, was the munus triplex. As early as chapters 7-12 the figure of the Messiah stood forth as the figure of a King; but the Prophet like unto Moses, promised in Deu 18:15, was still wanting. But, according to chapters 42, 49, Isa 50:1-11, the servant of Jehovah is first a prophet, and as the proclaimer of a new law, and the mediator of a new covenant, really a second Moses; at the close of the work appointed Him, however, He receives the homage of kings, whilst, as Isa 53:1-12 clearly shows, that self-sacrifice lies between, on the ground of which He rules above as Priest after the order of Melchizedek - in other words, a Priest and also a King. From this point onward there are added to the Messianic idea the further elements of the status duplex and the satisfactio vicaria. David was indeed the type of the twofold state of his antitype, inasmuch as it was through suffering that he reached the throne; but where have we found, in all the direct Messianic prophecies anterior to this, the suffering path of the Ecce Homo even to the grave? But the Servant of Jehovah goes through shame to glory, and through death to life. He conquers when He falls; He rules after being enslaved; He lives after He has died; He completes His work after He Himself has been apparently cut off. His glory streams upon the dark ground of the deepest humiliation, to set forth which the dark colours were supplied by the pictures of suffering contained in the Psalms and in the book of Job. And these sufferings of His are not merely the sufferings of a confessor or a martyr, like those of the ecclesia pressa, but a vicarious atoning suffering, a sacrifice for sin. To this the chapter before us returns again and again, being never tired of repeating it. "Spiritus Sanctus," says Brentius, "non delectatur inani battologi'a, et tamen quum in hoc cap. videatur βαττολόγος καὶ ταυτολόγος esse, dubium non est, quin tractet rem cognitu maxime necessariam." The banner of the cross is here set up. The curtain of the most holy is lifted higher and higher. The blood of the typical sacrifice, which has been hitherto dumb, begins to speak. Faith, which penetrates to the true meaning of the prophecy, hopes on not only for the Lion of the tribe of Judah, but also for the Lamb of God, which beareth the sin of the world. And in prophecy itself we see the after-effect of this gigantic advance. Zechariah no longer prophesies of the Messiah merely as a king (Isa 5:13); He not only rules upon His throne, but is also a priest upon His throne: sovereignty and priesthood go hand in hand, being peacefully united in Him. And in Zac 12:13 the same prophet predicts in Him the good Divine Shepherd, whom His people pierce, though not without thereby fulfilling the counsel of God, and whom they afterwards long for with bitter lamentation and weeping. The penitential and believing confession which would then be made by Israel is prophetically depicted by Isaiah's pen - "mourning in bitter sorrow the lateness of its love."
Jamieson-Fausset-Brown Bible Commentary
divide--as a conqueror dividing the spoil after a victory (Psa 2:8; Luk 11:22). him--for Him. with . . . great--HENGSTENBERG translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty. spoil . . . strong-- (Col 2:15; compare Pro 16:19). "With the great; with the mighty," may mean, as a great and mighty hero. poured out . . . soul--that is, His life, which was considered as residing in the blood (Lev 17:11; Rom 3:25). numbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves (Mar 15:28; Luk 22:37). made intercession, &c.--This office He began on the cross (Luk 23:34), and now continues in heaven (Isa 59:16; Heb 9:24; Jo1 2:1). Understand because before "He was numbered . . . He bare . . . made intercession." His meritorious death and intercession are the cause of His ultimate triumph. MAURER, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. MAURER'S translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel. "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them. Israel converted is compared to a wife (Isa 54:5; Isa 62:5) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity [HORSLEY]. Next: Isaiah Chapter 54
John Gill Bible Commentary
Therefore will I divide him a portion with the great,.... The great ones of the earth, the kings and princes of the earth: these are the words of God the Father, promising Christ that he shall have as great a part or portion assigned him as any of the mighty monarchs of the world, nay, one much more large and ample; that he would make him higher than the kings of the earth, and give him a name above every name in this world, or that to come; and all this in consequence of his sufferings, and as a reward of them; see Phi 2:8 and whereas the Lord's people are his portion, and with which Christ is well pleased, and greatly delighted, Deu 32:9, they may be intended here, at least as a part of the portion which Christ has assigned him. For the words may be rendered (e), "therefore will I divide, assign, or give many to him": so the Vulgate Latin version; and which is favoured by the Targum, "therefore will I divide to him the prey of many people;'' and by the Septuagint version, therefore he shall inherit many, or possess many as his inheritance; so the Arabic version. The elect of God were given to Christ, previous to his sufferings and death, in the everlasting council of peace and covenant of grace, to be redeemed and saved by him; and they are given to him, in consequence of them, to believe in him, to be subject to him, and serve him; and so it denotes a great multitude of persons, both among Jews and Gentiles, that should be converted to Christ, embrace him, profess his Gospel, and submit to his ordinances; and which has been true in fact, and took place quickly after his resurrection and ascension. And he shall divide the spoil with the strong; or "the strong as a spoil"; that is, he shall spoil principalities and powers, destroy Satan and his angels, and make an entire conquest of all his mighty and powerful enemies. The Septuagint, Vulgate Latin, and Arabic versions, render the words, "he shall divide the spoil of the strong"; of Satan and his principalities; those they make a spoil of he shall take out of their hands, and possess them as his own. The best comment on this version is Luk 11:22. Or rather the words may be rendered, "he shall have or possess for a spoil or prey very many" (f); for the word for "strong" has the signification of a multitude; and so the sense is the same as before, that a great multitude of souls should be taken by Christ, as a prey out of the hands of the mighty, and become his subjects; and so his kingdom would be very large, and he have great honour and glory, which is the thing promised as a reward of his sufferings. Some understand, by the "great" and "strong", the apostles of Christ, to whom he divided the gifts he received when he led captivity captive; to some apostles, some prophets, &c. Eph 4:10, and others the soldiers, among whom his garments were parted; but they are senses foreign from the text. Because he hath poured out his soul unto death; as water is poured out, Psa 22:14 or rather as the wine was poured out in the libations or drink offerings; for Christ's soul was made an offering for sin, as before; and it may be said with respect to his blood, in which is the life, that was shed or poured out for the remission of sin; of which he was emptied, and made bare, as the word (g) signifies, when his hands, feet, and side, were pierced. The phrase denotes the voluntariness of Christ's death, that he freely and willingly laid down his life for his people. And he was numbered with the transgressors; he never was guilty of any one transgression of the law; he indeed appeared in the likeness of sinful flesh, and was calumniated and traduced as a sinner, and a friend of the worst of them; he was ranked among them, and charged as one of them, yet falsely; though, having all the sins of his people upon him, he was treated, even by the justice and law of God, as if he had been the transgressor, and suffered as if he had been one; of which his being crucified between two thieves was a symbolical representation, and whereby this Scripture was fulfilled, Mar 15:28. and he bore the sin on many; everyone of their sins, even the sins of all those whose iniquity was laid on him, of the many chosen in him, and justified by him; See Gill on Isa 53:11 where this is given as the reason for their justification; and here repeated as if done, to show the certainty of it; to raise the attention of it, as being a matter of great importance; see Pe1 2:24. And made intercession for the transgressors; as he did upon the cross, even for those that were the instruments of his death, Luk 23:34 and as he now does, in heaven, for all those sinners for whom he died; not merely in a petitionary way, but by presenting himself, blood, righteousness, and sacrifice; pleading the merits of these, and calling for, in a way of justice and legal demand, all those blessings which were stipulated in an everlasting covenant between him and his Father, to be given to his people, in consequence of his sufferings and death; see Rom 8:33. (e) "ideo dispertiam ei plurimos", V. L. "propterea ipsi attribuam (vel addicam) permultos", Bootius, Animadv. I. 4. c. 12. sect. 20. p. 251. "idcirco dispertiam ei sortem, multitudinem Gentium", Vitringa. (f) "et plurimos (seu innumeros) habebit loco praedae, vel plurimi obtingent ipsi pro praeda", Bootius, ibid. (g) "denudavit morti animam suam", Forerius. Next: Isaiah Chapter 54
Tyndale Open Study Notes
53:12 the honors: See Phil 2:9-11. • He was counted among the rebels: Rebels (Hebrew poshe‘im) is a stronger word than sinners and is a key word in Isaiah. It refers to those who are in willful defiance of a lawful authority, in this case, God. • interceded for rebels: The servant would pray for sinners in the midst of his suffering (see Exod 32:30; Luke 23:34).