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Isaiah 53:2
Verse
Context
The Suffering Servant
1Who has believed our message? And to whom has the arm of the LORD been revealed? 2He grew up before Him like a tender shoot, and like a root out of dry ground. He had no stately form or majesty to attract us, no beauty that we should desire Him. 3He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not.
Sermons
J. Vernon McGee
Hans R. Waldvogel
T. Austin-SparksT. Austin-Sparks
John Murray
Art Katz
Leith AndersonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For he shall grow up - Supposes something to have preceded; as it might be asked, what or who shall 'grow up before him,' etc. As the translation now stands, no correct answer can be given to this question. The translation then is wrong, the connection broken, and the sense obscured. זרוע zeroa, translated the arm, from the root zara. 1. To sow, or plant; also seed, etc. 2. The limb which reaches from the shoulder to the hand, called the arm; or more properly beginning at the shoulder and ending at the elbow. The translator has given the wrong sense of the word. It would be very improper to say, the arm of the Lord should grow up before him; but by taking the word in its former sense, the connection and metaphor would be restored, and the true sense given to the text. זרע zera signifies, not only the seed of herbs, but children, offspring, or posterity. The same word we find Gen 3:15, where Christ is the Seed promised. See also Gen 22:17, Gen 22:18; Gen 26:4; Gen 28:14. Hence the Seed of the woman, the Seed promised to the patriarchs is, according to Isaiah, the Seed of the Lord, the Child born, and the Son given; and according to St. John, 'the Son of God, the only-begotten of the Father, full of grace and truth.' זרע then, in this place, should be understood to mean Jesus Christ, and him alone. To speak here of the manifestation of the arm or power of God would be irregular; but to suppose the text to speak of the manifestation of Jesus Christ would be very proper, as the whole of the chapter is written concerning him, particularly his humiliation and sufferings, and the reception he should meet with from the Jewish nation. "The first verse of this chapter is quoted Joh 12:38, and the former part of the same verse Rom 10:16. But no objection of importance can be brought forward from either of these quotations against the above explanation, as they are quoted to show the unbelief of the Jews in not receiving Christ as the promised Messiah." He hath no form nor comeliness "He hath no form nor any beauty" - Ουκ ειδος αυτῳ, ουδε αξιωμα, ἱνα ειδωμεν αυτον· ουδε θεωρια, ἱνα επιθυμωμεν αυτον. "He hath no form, nor any beauty, that we should regard him; nor is his countenance such that we should desire him." Symmachus; the only one of the ancients that has translated it rightly.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The confession, which follows, grows out of the great lamentation depicted by Zechariah in Zac 12:11. "And he sprang up like a layer-shoot before Him, and like a root-sprout out of dry ground: he had no form, and no beauty; and we looked, and there was no look, such that we could have found pleasure in him." Isa 53:2, as a sequel to Isa 53:1, looks back to the past, and describes how the arm of Jehovah manifested itself in the servant's course of life from the very beginning, though imperceptibly at first, and unobserved by those who merely noticed the outside. The suffix of לפניו cannot refer to the subject of the interrogative sentence, as Hahn and Hofmann suppose, for the answer to the quis there is nemo; it relates to Jehovah, by which it is immediately preceded. Before Jehovah, namely, so that He, whose counsel thus began to be fulfilled, fixed His eye upon him with watchfulness and protecting care, he grew up כּיּונק, like the suckling, i.e., (in a horticultural sense) the tender twig which sucks up its nourishment from the root and stem (not as Hitzig supposes, according to Eze 31:16, from the moisture in the soil); for the tender twig upon a tree, or trunk, or stalk, is called ינקת (for which we have יונק here): vid., Eze 17:22, the twig of a cedar; Psa 80:12 (11), of a vine; Job 8:16, of a liana. It is thought of here as a layer, as in Eze 17:22; and, indeed, as the second figure shows when taken in connection with Isa 11:1, as having been laid down after the proud cedar of the Davidic monarchy from which it sprang had been felled; for elsewhere it is compared to a shoot which springs from the root left in the ground after the tree has been felled. Both figures depict the lowly and unattractive character of the small though vigorous beginning. The expression "out of dry ground," which belongs to both figures, brings out, in addition, the miserable character of the external circumstances in the midst of which the birth and growth of the servant had taken place. The "dry ground" is the existing state of the enslaved and degraded nation; i.e., he was subject to all the conditions inseparable from a nation that had been given up to the power of the world, and was not only enduring all the consequent misery, but was in utter ignorance as to its cause; in a word, the dry ground is the corrupt character of the age. In what follows, the majority of the commentators have departed from the accents, and adopted the rendering, "he had no form and no beauty, that we should look at Him" (should have looked at Him), viz., with fixed looks that loved to dwell upon Him. This rendering was adopted by Symmachus and Vitringa (ἳνα εἴδωμεν αὐτόν; ut ipsum respiceremus). But Luther, Stier, and others, very properly adhere to the existing punctuation; since the other would lead us to expect בּו ונראה instead of ונראהוּ, and the close reciprocal relation of ולא־מראה ונראהוּ, which resembles a play upon the words, is entirely expunged. The meaning therefore is, "We saw Him, and there was nothing in His appearance to make us desire Him, or feel attracted by Him." The literal rendering of the Hebrew, with its lively method of transferring you into the precise situation, is ut concupisceremus eum (delectaremur eo); whereas, in our oriental style, we should rather have written ut concupivissemus, using the pluperfect instead of the imperfect, or the tense of the associated past. Even in this sense ונראהוּ is very far from being unmeaning: He dwelt in Israel, so that they had Him bodily before their eyes, but in His outward appearance there was nothing to attract or delight the senses.
Jamieson-Fausset-Brown Bible Commentary
tender plant--Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on Isa 11:1). shall grow . . . hath--rather, "grew up . . . had." before him--before Jehovah. Though unknown to the world (Joh 1:11), Messiah was observed by God, who ordered the most minute circumstances attending His growth. root--that is, sprout from a root. form--beautiful form: sorrow had marred His once beautiful form. and when we shall see--rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him." there is--rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. LENTULUS to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [VITRINGA].
John Gill Bible Commentary
For he shall grow up before him as a tender plant,.... Which springs out of the earth without notice; low in its beginning, slow in its growth, liable to be crushed with the foot, or destroyed with the frost, and no great probability of its coming to any perfection; or rather as a little "sucker", as the word (b) signifies, which grows out of the root of a tree, at some little distance from it, of which no notice or care is taken, nor anything hoped for from it; and the figure denotes the mean and unpromising appearance of Christ at his incarnation; which is the reason given why the Jews in general disbelieved, rejected, and despised him; for this phrase of "growing up" does not design his exaltation, or rising up from a low to a high estate; but his mean entrance into the world, like that of the springing up of a low and insignificant plant or shrub out of the earth: and the phrase "before him" is to be understood either of God the Father, by whom he was taken notice of, though not by men; and in whose sight he was precious, though despised by men; or his growing up, and the manner of it, or his mean appearance, were all before the Lord, and according to his will: or else it may be understood of Christ himself, and be rendered "before himself", who was meek and lowly, and was mean and low in his own eyes; or rather it may be interpreted of the unbelieving Jew, of any or everyone of them that did not believe the report concerning him: because before him, in the sight of everyone of them, he sprung up in the manner described; unless it can be thought that it would be better rendered "to his face" (c); or "to his appearance"; that is, as to his outward appearance, in the external view of him, so he grew up: and as a root out of a dry ground; or rather, "as a branch from a root out of a dry ground"; agreeably to Isa 11:1, meaning not so much the land of Judea, where he was born; or the country of Galilee, where he was brought up; as the family of David, from whence he sprung, which was reduced to a very low condition when he was born of it; his supposed father being a carpenter, and his real mother a poor virgin in Nazareth, though both of the lineage and house of David; from this passage the ancient Jews (d) are said to conclude that the Messiah would be born without a father, or the seed of man: he hath no form nor comeliness; like a poor plant or shrub just crept out of the ground, in a dry and barren soil, ready to wither away as soon as up; has no strength nor straightness, of body; without verdure, leaves, blossom, and fruit things which make plants comely and beautiful. This regards not the countenance of Christ, which probably was comely, as were his types Moses and David; since he is said to be "fairer than the children of men"; and since his human nature was the immediate produce of the Holy Ghost, and without sin: but his outward circumstances; there was no majesty in him, or signs of it; it did not look probable that he would be a tall cedar, or a prince in Israel, much less the Prince Messiah; he was born of mean parents; brought up in a contemptible part of the country; lived in a town out of which no good is said to come; dwelt in a mean cottage, and worked at a trade: and when we shall see him: as he grows up, and comes into public life and service, declaring himself, or declared by others, to be the Messiah: here the prophet represents the Jews that would live in Christ's time, who would see his person, hear his doctrines, and be witnesses of his miracles, and yet say, there is no beauty, that we should desire him; or "sightliness" (e) in him; nothing that looks grand and majestic, or like a king; they not beholding with an eye of faith his glory, as the glory of the only begotten of the Father; only viewing him in his outward circumstances, and so made their estimate of him; they expected the Messiah as a temporal prince, appearing in great pomp and state, to deliver them from the Roman yoke, and restore their nation to its former splendour and glory; and being disappointed herein was the true reason of their unbelief, before complained of, and why they did not desire him, who is the desire of all nations. (b) , Sept.; , Theodotion, vox a "lac sugere, proprie lactantem significat", Rivet. Sanctius, "surculus tener, veluti laetens", Forerius. (c) "ad faciem suam, vel in facie, sua", Rivet.; "quoad conspectum, vel quoad faciem suam, seu faciem ejus", Sanctius. (d) R. Hadarson apud Galatia, de Arcan. Cathol. Ver. l. 8. c. 2. p. 549. (e) "non aspectus", Munster: Vatablus, Pagninus, Montanus; "nulla spectabilis forma", Vitringa.
Tyndale Open Study Notes
53:2 a tender green shoot . . . in dry ground: Such a plant is vulnerable to extinction (cp. 37:27). It can hardly stay alive for itself, let alone provide anything for anyone else. • nothing beautiful or majestic: The servant appeared to have no greatness or self-evident royal splendor (see 52:13-15). • nothing to attract us to him: People like their leaders to be physically attractive and personally charismatic. The servant would be neither.
Isaiah 53:2
The Suffering Servant
1Who has believed our message? And to whom has the arm of the LORD been revealed? 2He grew up before Him like a tender shoot, and like a root out of dry ground. He had no stately form or majesty to attract us, no beauty that we should desire Him. 3He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not.
- Scripture
- Sermons
- Commentary
(Exodus) Exodus 26:1-14
By J. Vernon McGee3.2K04:42EXO 26:1EXO 26:7PSA 17:8ISA 53:2MAT 6:33JHN 4:24JHN 14:3In this sermon, the speaker discusses the significance of the different coverings of the tabernacle in the Bible. The first covering, made of fine twine and linen, represents the beauty of Christ that can only be seen by those who go inside. The second covering, made of goat's hair, symbolizes the death of Christ and the message that should be shared with the world. The third covering, made of ram skin dyed red and badger skins, represents the hiding place and protection found in Christ. The speaker emphasizes the importance of worshiping and gathering together to behold the beauty of Christ and to share the message of His sacrifice.
Christmas Talk
By Hans R. Waldvogel2.1K14:18ChristmasPSA 34:6ISA 53:2LUK 2:7LUK 11:13JHN 1:12ROM 8:321JN 3:2In this sermon, the preacher emphasizes the simplicity of receiving Jesus into one's heart. He compares it to the busy Christmas season, where people are focused on material things. The preacher highlights that Jesus came to earth in a humble manner, in a manger, which was unexpected. The sermon also mentions the presence of angels and Satan during gatherings, emphasizing the importance of accepting Jesus and not turning him aside. The preacher encourages the audience to realize their worth as God's creation and to seek understanding of their purpose in life.
The Arm of the Lord - Part 2
By T. Austin-Sparks1.8K54:43God's WorkLEV 16:16LEV 16:21ISA 52:13ISA 53:2ISA 53:4ISA 53:8ISA 53:10In this sermon, the speaker emphasizes the importance of seeking God's verdict on our lives rather than relying on the opinions of others or our own judgments. He encourages listeners to live each day in the light of God's ultimate verdict, striving for His approval in all things. The sermon then shifts to discussing the unique work and service of God's servant, highlighting the ultimate exaltation and high position that awaits him. The speaker emphasizes the need to keep the end in view, as it provides hope and purpose in the midst of difficult circumstances.
The Israel of God - Part 5
By T. Austin-Sparks1.6K59:34IsraelISA 52:13ISA 53:2ISA 53:5ISA 53:10MRK 3:14MRK 3:17LUK 10:22In this sermon, the speaker discusses the essential apprenticeship unto the kingdom of God. He focuses on the significance of Jesus choosing twelve disciples, highlighting the diversity among them and the discipline they underwent. The speaker emphasizes the symbolism of the twelve foundations and apostles in the book of Revelation, representing a solid basis for the everlasting Kingdom. The sermon also touches on the number twelve as a representation of heavenly and earthly government, embodied in Jesus' acts.
Incarnation - Fact and Mode
By John Murray1.2K49:54IncarnationISA 53:2JHN 1:18ROM 8:3COL 1:151TI 6:15In this sermon, the speaker emphasizes the importance of understanding the true nature of Jesus Christ's incarnation. He argues that the popular sentimental portrayals of Jesus do not align with the biblical depiction of him. The speaker highlights the contrast between the divine attributes of God and the human attributes of man, emphasizing the significance of God becoming man. He concludes by stating that the incarnation of God as man is a profound and humbling event that should be appreciated and desired by believers.
The Cross in Isaiah 53
By Art Katz1.2K1:14:48The CrossISA 52:15ISA 53:2MAT 6:33In this sermon, the speaker emphasizes the significance of the suffering of Jesus on the cross, which occurred 2,000 years ago. He describes it as a remarkable strategy from God to redeem not only a nation but also all nations. The speaker explains that the suffering of Jesus was a judgment from God, as he bore the wrath and anger that mankind deserved. He also highlights the importance of reading and studying theology to understand the depth and legacy of passages like Isaiah 53.
Genealogy of Christ and A-Z
By Leith Anderson1.2K1:26:04GenealogyISA 53:2MAT 1:1MAT 6:33ROM 5:8PHP 4:19REV 1:7REV 22:13In this sermon, the speaker uses a story about seamen and their challenges at sea to illustrate the importance of understanding the Scriptures. He emphasizes the significance of a particular passage, stating that it is one of the most important in the entire Bible. The speaker then suggests that the Bible can be summarized as the story of man's ruin in sin and God's remedy in Christ. He also shares a personal experience in Guatemala, where he witnessed the process of translating the Bible into a local language, highlighting the effort and dedication required to bring the message of the Scriptures to people who have never had access to it before.
Hebrews 12:3
By Venus Brooks1.1K44:07ISA 53:2MAT 6:33JHN 3:16EPH 5:25PHP 3:10HEB 12:3In this sermon, the preacher emphasizes the need for a man to fill the breach caused by the power of evil. He highlights the importance of being a real Christian in a time of loose profession. The preacher also praises Jesus for his devotion and gracious words, citing examples from the Bible. He concludes by mentioning the opportunity to preach to a large audience and encourages the listeners to pray for the labor throughout the week.
How Satan Destroys a Church - Part 4 (The Worm That Had to Die)
By Don Courville94146:58Spiritual WarfareISA 53:2In this sermon, the preacher discusses the concept of suffering and its purpose in the lives of believers. He suggests that God allows suffering to come upon individuals and nations as a way to awaken them from spiritual complacency. The preacher emphasizes the importance of having a genuine faith and warns against hypocrisy, as Satan can use hypocrites to destroy the church. He also shares the story of a man without arms and legs who overcame his suffering by relying on the power of Christ. The sermon concludes with a discussion of a particular worm that symbolizes the need for death and suffering in order to attain eternal life.
K-468 a Wandering Jew Comes Home
By Art Katz82355:01TestimonyISA 53:2MIC 5:2MAT 6:33JHN 5:46JHN 14:62TI 3:16HEB 13:8In this sermon, the speaker reflects on the state of the world and the individual's search for meaning and fulfillment. They highlight the failure of material wealth and the shallow culture that surrounds us. The speaker shares their personal experience as a high school teacher, realizing the emptiness of humanist slogans and the true nature of human beings. They then describe a transformative encounter with a young person who radiated the light, love, and life of God, leading them to recognize their own darkness. The sermon emphasizes the need for a genuine, heart-transforming relationship with God, rather than relying on intellectual or theological pursuits.
Marvel With Me!
By Thaddeus Barnum16026:55Christian LifePSA 27:4ISA 53:2MAT 6:33MRK 10:45JHN 1:142TH 1:10REV 5:12In this sermon, the speaker begins by acknowledging the burdens and challenges that many people face in their lives. He emphasizes the need to take a break and find rest in God. The speaker then criticizes the shallow and materialistic messages preached by some churches, which promise worldly success and happiness instead of focusing on the glory of God and the true message of salvation. He warns about the moral decline in society and the potential persecution that Christians may face, urging believers to stand firm in their faith and be prepared for the challenges ahead.
The Humility of God
By Mike Bickle2346:04Humility of GodRelationship With ChristEXO 34:6PSA 45:4ISA 53:2MAT 11:29MAT 20:28LUK 12:37JHN 13:5PHP 2:6HEB 1:3REV 3:21Mike Bickle emphasizes the profound humility of God, particularly as expressed through Jesus Christ. He highlights that God's humility is unique to Christianity, contrasting it with other religions that focus solely on divine power. Bickle explains that Jesus' act of washing the disciples' feet exemplifies His core identity of love and humility, which invites believers into a deeper relationship with Him. The sermon encourages understanding God's humility as a means to foster admiration, gratitude, and confidence in our relationship with Him. Ultimately, Bickle asserts that true transformation comes not from power alone, but from a voluntary embrace of humility.
Christ's Silence (1).
By Andrew Bonar1ObedienceSilenceECC 3:7ISA 53:2MAT 3:17JHN 2:1Andrew Bonar emphasizes the significance of Christ's silence in his sermon, illustrating how it serves as a profound lesson in obedience and divine presence. He reflects on Christ's thirty years of silence in Nazareth, which teaches us to seek God's approval over human recognition, and highlights the silent miracle at the wedding in Cana, where Christ's presence alone brought transformation. Bonar encourages believers to recognize the power of God's quiet work in their lives, suggesting that true blessings often come in silence and solitude with the Lord. The sermon invites us to contemplate the depth of Christ's obedience and the quiet yet powerful ways God operates in our lives.
Jesus and Idols?
By Allan Halton0ISA 53:2HOS 14:8LUK 14:25JHN 11:35ACT 7:551CO 10:7EPH 5:5COL 3:5Allan Halton preaches about the prevalent issue of idolatry among modern-day Christians, emphasizing that idolatry goes beyond physical objects to include the worship of self and covetousness. He highlights the danger of wanting Christ alongside worldly pursuits, leading to a divided heart. Halton calls for Christians to walk a holy walk, not legalistic but filled with the love of Jesus, which draws idolaters to the true God. He references a powerful poem that underscores the need to turn away from idols and fix our gaze on the unmatched beauty of Jesus.
Give Me Souls, or I Die
By George Kulp0PRO 11:30ISA 53:2EZK 18:20MRK 8:36ROM 8:18ROM 10:131CO 4:21TI 4:16HEB 13:17JAS 5:16George Kulp preaches on the importance of faithfulness, the consequences of sin, the wisdom in winning souls, the accountability of watching over others' souls, and the priceless value of a soul. Through stories of evangelists like Harry Morehouse and Mr. Smith, he emphasizes the urgency of seeking salvation, the power of prayer, and the need to justify God's willingness to save. Kulp highlights the transformative encounters with God that lead to repentance, conversion, and a life dedicated to serving the Lord.
Yea, He Is Altogether Lovely
By C.H. Spurgeon0The Beauty of ChristDevotion to JesusPSA 27:4SNG 5:16ISA 53:2MAT 17:2JHN 1:14PHP 3:8COL 1:17HEB 1:31PE 2:7REV 5:12C.H. Spurgeon emphasizes the unparalleled beauty and loveliness of Jesus, describing Him as the ultimate object of love rather than mere admiration. He invites believers to reflect on the sweetness of Christ's words and the perfection of His character, which captivates the hearts of His followers. Spurgeon asserts that every aspect of Jesus is attractive and worthy of adoration, contrasting Him with earthly beings that possess flaws. He encourages worshippers to love Jesus wholly, recognizing that He embodies perfection and is 'altogether lovely.' The sermon calls for a deep, affectionate devotion to Christ, who is the source of all beauty and goodness.
The Appearance of Christ in Human Nature - Part 2
By John Gill0Spiritual EnlightenmentThe Nature of Christ2SA 23:4PSA 103:1PSA 118:27PSA 119:130ISA 30:26ISA 53:2ZEC 14:7JHN 20:20GAL 2:201JN 4:10John Gill emphasizes the significance of Christ's appearance in human nature, likening it to the light of the morning and the tender grass that springs forth after rain. He explains that Christ's revelation dispels the darkness of sin and ignorance, bringing joy and clarity to believers. Gill further illustrates how Christ's righteous rule is akin to the refreshing light of dawn, promising hope and spiritual growth for His followers. He concludes by encouraging believers to appreciate the light and grace they receive from Christ, who is both their Savior and Ruler. The sermon ultimately calls for gratitude and a commitment to live as children of the light.
Majesty-and Meekness
By A.W. Tozer0Meekness of ChristMajesty of ChristPSA 95:6ISA 53:2MAT 11:29MAT 28:18JHN 1:14JHN 14:9PHP 2:7COL 1:16HEB 4:15REV 19:16A.W. Tozer emphasizes the dual nature of Jesus Christ, highlighting His majesty as God and His meekness as man. He reflects on how the prophets described God as both beautiful and royal, yet also mysterious and humble. Tozer illustrates that Jesus embodies both attributes, being a vulnerable child in His humanity while simultaneously standing in divine authority before rulers. The sermon calls believers to recognize and worship Jesus for His unique combination of majesty and meekness. Ultimately, Tozer reminds us that Christ will return in both His divine majesty and human form.
The Redeemers Humiliation
By J.C. Philpot0PSA 22:6ISA 53:2JHN 16:13ROM 5:192CO 5:21EPH 5:25HEB 10:71JN 2:20J.C. Philpot delves into the sacred humanity of Jesus Christ, emphasizing the importance of understanding this profound mystery under the guidance of the Holy Spirit. He highlights the eternal purposes of God revealed through the covenant of grace, showcasing the divine foresight and provision for the fall of man and the redemption through the Son of God. Philpot explores the voluntary act of Jesus taking on human form, emptying Himself of glory, becoming a servant, and displaying perfect, vicarious, and meritorious obedience to the Father's will, ultimately leading to the salvation and righteousness imputed to believers.
The Heavenly Birth and Its Earthly Counterfeits
By J.C. Philpot0JOB 6:2PSA 78:41PSA 107:7ISA 42:16ISA 53:2JHN 1:11JHN 3:3ROM 11:5EPH 4:18Joseph Philpot preaches about the rejection of Christ by His own people due to hypocrisy, self-righteousness, and worldliness, despite their outward religious practices. He emphasizes the sovereignty of God in determining who receives Christ and the instrumental causes that influence hearts. Philpot delves into the distinct classes of characters - those who receive Christ and those who do not, highlighting the happiness and privilege of those who receive Him. He explores the reasons behind the rejection of Christ, such as blindness, self-righteousness, worldliness, and unbelief, while also discussing the secret causes that lead some to receive Him, including the quickening work of God's Spirit and the manifestation of fruits of faith.
The Suffering Savior
By A.B. Simpson0RedemptionSufferingISA 53:2A.B. Simpson delivers a profound sermon on 'The Suffering Savior,' emphasizing the deep suffering and sacrifice of Jesus Christ as foretold in Isaiah. He illustrates how Christ's lowly birth, rejection, and ultimate sacrifice were essential for the redemption of humanity, portraying Him as the Man of sorrows who bore our iniquities. Simpson highlights the vicarious nature of Christ's suffering, explaining that through His pain, we receive healing, forgiveness, and salvation. The sermon culminates in the hope that Christ's travail will ultimately lead to His satisfaction as He sees the fruits of His sacrifice in the lives of believers.
The Root Appears
By A.W. Tozer0Virgin BirthMiraclesISA 53:2MAT 1:23LUK 1:37JHN 1:14JHN 3:3ROM 1:162CO 5:17GAL 4:4HEB 11:11PE 1:23A.W. Tozer emphasizes the miraculous nature of growth and life, illustrating that just as moisture is essential for seeds to germinate, divine intervention is necessary for spiritual life to flourish. He reflects on Isaiah's vision of a tender plant emerging from dry ground, symbolizing the miraculous virgin birth of Christ, which defies natural laws. Tozer asserts that this miracle, performed by the arm of the Lord, serves as a testament to God's power and the truth of the Christian faith. He encourages believers to recognize the profound significance of this event, which stands as a cornerstone of Christian doctrine.
Not Willing That Any Should Perish
By William Gadsby0ISA 53:2LUK 13:3JHN 17:4ROM 3:19EPH 2:8HEB 9:272PE 3:9William Gadsby preaches about God's long-suffering towards His people, emphasizing that He is not willing that any of His people should perish but that all should come to repentance. Gadsby explains that God's promise is not slack, despite apparent delays, and that His long-suffering is a display of His mercy and grace towards us. He urges the congregation to trust in God's promise of Christ's second coming and to rely on His grace for salvation, as salvation is entirely by God's free and unmerited grace.
I Am the Rose of Sharon
By C.H. Spurgeon0Beauty of ChristSpiritual FulfillmentPSA 27:4SNG 2:1ISA 53:2MAT 13:44JHN 15:5EPH 3:19PHP 3:8COL 1:171PE 2:7REV 22:16C.H. Spurgeon emphasizes the unparalleled beauty of Jesus Christ, referring to Him as the 'rose of Sharon,' which signifies His supreme loveliness and spiritual richness compared to the finest things in the material world. He illustrates that while the rose is the sweetest flower, Christ surpasses it in beauty and charm, captivating all senses of the soul. Spurgeon highlights that even the memories of Christ's love are fragrant and satisfying, making Him the ultimate fulfillment for the highest spiritual desires. He concludes that no earthly beauty can adequately express the preciousness of Christ, urging believers to cherish Him in their hearts forever.
The Parable of the Cedar and the Two Eagles
By John Gifford Bellett0ISA 53:2EZK 17:22DAN 4:371PE 5:6John Gifford Bellett preaches on the importance of discipline in preserving us for future blessings, emphasizing that it does not exalt us in this present world. Using the parable of the cedar and the two eagles in Ezekiel, he illustrates how accepting God's discipline leads to blessing and exaltation, while rebellion leads to shame and ruin. Bellett also highlights the humbling and exaltation of Jehoiachin and Zedekiah as examples of accepting God's correction for purification and growth.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For he shall grow up - Supposes something to have preceded; as it might be asked, what or who shall 'grow up before him,' etc. As the translation now stands, no correct answer can be given to this question. The translation then is wrong, the connection broken, and the sense obscured. זרוע zeroa, translated the arm, from the root zara. 1. To sow, or plant; also seed, etc. 2. The limb which reaches from the shoulder to the hand, called the arm; or more properly beginning at the shoulder and ending at the elbow. The translator has given the wrong sense of the word. It would be very improper to say, the arm of the Lord should grow up before him; but by taking the word in its former sense, the connection and metaphor would be restored, and the true sense given to the text. זרע zera signifies, not only the seed of herbs, but children, offspring, or posterity. The same word we find Gen 3:15, where Christ is the Seed promised. See also Gen 22:17, Gen 22:18; Gen 26:4; Gen 28:14. Hence the Seed of the woman, the Seed promised to the patriarchs is, according to Isaiah, the Seed of the Lord, the Child born, and the Son given; and according to St. John, 'the Son of God, the only-begotten of the Father, full of grace and truth.' זרע then, in this place, should be understood to mean Jesus Christ, and him alone. To speak here of the manifestation of the arm or power of God would be irregular; but to suppose the text to speak of the manifestation of Jesus Christ would be very proper, as the whole of the chapter is written concerning him, particularly his humiliation and sufferings, and the reception he should meet with from the Jewish nation. "The first verse of this chapter is quoted Joh 12:38, and the former part of the same verse Rom 10:16. But no objection of importance can be brought forward from either of these quotations against the above explanation, as they are quoted to show the unbelief of the Jews in not receiving Christ as the promised Messiah." He hath no form nor comeliness "He hath no form nor any beauty" - Ουκ ειδος αυτῳ, ουδε αξιωμα, ἱνα ειδωμεν αυτον· ουδε θεωρια, ἱνα επιθυμωμεν αυτον. "He hath no form, nor any beauty, that we should regard him; nor is his countenance such that we should desire him." Symmachus; the only one of the ancients that has translated it rightly.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The confession, which follows, grows out of the great lamentation depicted by Zechariah in Zac 12:11. "And he sprang up like a layer-shoot before Him, and like a root-sprout out of dry ground: he had no form, and no beauty; and we looked, and there was no look, such that we could have found pleasure in him." Isa 53:2, as a sequel to Isa 53:1, looks back to the past, and describes how the arm of Jehovah manifested itself in the servant's course of life from the very beginning, though imperceptibly at first, and unobserved by those who merely noticed the outside. The suffix of לפניו cannot refer to the subject of the interrogative sentence, as Hahn and Hofmann suppose, for the answer to the quis there is nemo; it relates to Jehovah, by which it is immediately preceded. Before Jehovah, namely, so that He, whose counsel thus began to be fulfilled, fixed His eye upon him with watchfulness and protecting care, he grew up כּיּונק, like the suckling, i.e., (in a horticultural sense) the tender twig which sucks up its nourishment from the root and stem (not as Hitzig supposes, according to Eze 31:16, from the moisture in the soil); for the tender twig upon a tree, or trunk, or stalk, is called ינקת (for which we have יונק here): vid., Eze 17:22, the twig of a cedar; Psa 80:12 (11), of a vine; Job 8:16, of a liana. It is thought of here as a layer, as in Eze 17:22; and, indeed, as the second figure shows when taken in connection with Isa 11:1, as having been laid down after the proud cedar of the Davidic monarchy from which it sprang had been felled; for elsewhere it is compared to a shoot which springs from the root left in the ground after the tree has been felled. Both figures depict the lowly and unattractive character of the small though vigorous beginning. The expression "out of dry ground," which belongs to both figures, brings out, in addition, the miserable character of the external circumstances in the midst of which the birth and growth of the servant had taken place. The "dry ground" is the existing state of the enslaved and degraded nation; i.e., he was subject to all the conditions inseparable from a nation that had been given up to the power of the world, and was not only enduring all the consequent misery, but was in utter ignorance as to its cause; in a word, the dry ground is the corrupt character of the age. In what follows, the majority of the commentators have departed from the accents, and adopted the rendering, "he had no form and no beauty, that we should look at Him" (should have looked at Him), viz., with fixed looks that loved to dwell upon Him. This rendering was adopted by Symmachus and Vitringa (ἳνα εἴδωμεν αὐτόν; ut ipsum respiceremus). But Luther, Stier, and others, very properly adhere to the existing punctuation; since the other would lead us to expect בּו ונראה instead of ונראהוּ, and the close reciprocal relation of ולא־מראה ונראהוּ, which resembles a play upon the words, is entirely expunged. The meaning therefore is, "We saw Him, and there was nothing in His appearance to make us desire Him, or feel attracted by Him." The literal rendering of the Hebrew, with its lively method of transferring you into the precise situation, is ut concupisceremus eum (delectaremur eo); whereas, in our oriental style, we should rather have written ut concupivissemus, using the pluperfect instead of the imperfect, or the tense of the associated past. Even in this sense ונראהוּ is very far from being unmeaning: He dwelt in Israel, so that they had Him bodily before their eyes, but in His outward appearance there was nothing to attract or delight the senses.
Jamieson-Fausset-Brown Bible Commentary
tender plant--Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on Isa 11:1). shall grow . . . hath--rather, "grew up . . . had." before him--before Jehovah. Though unknown to the world (Joh 1:11), Messiah was observed by God, who ordered the most minute circumstances attending His growth. root--that is, sprout from a root. form--beautiful form: sorrow had marred His once beautiful form. and when we shall see--rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him." there is--rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. LENTULUS to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [VITRINGA].
John Gill Bible Commentary
For he shall grow up before him as a tender plant,.... Which springs out of the earth without notice; low in its beginning, slow in its growth, liable to be crushed with the foot, or destroyed with the frost, and no great probability of its coming to any perfection; or rather as a little "sucker", as the word (b) signifies, which grows out of the root of a tree, at some little distance from it, of which no notice or care is taken, nor anything hoped for from it; and the figure denotes the mean and unpromising appearance of Christ at his incarnation; which is the reason given why the Jews in general disbelieved, rejected, and despised him; for this phrase of "growing up" does not design his exaltation, or rising up from a low to a high estate; but his mean entrance into the world, like that of the springing up of a low and insignificant plant or shrub out of the earth: and the phrase "before him" is to be understood either of God the Father, by whom he was taken notice of, though not by men; and in whose sight he was precious, though despised by men; or his growing up, and the manner of it, or his mean appearance, were all before the Lord, and according to his will: or else it may be understood of Christ himself, and be rendered "before himself", who was meek and lowly, and was mean and low in his own eyes; or rather it may be interpreted of the unbelieving Jew, of any or everyone of them that did not believe the report concerning him: because before him, in the sight of everyone of them, he sprung up in the manner described; unless it can be thought that it would be better rendered "to his face" (c); or "to his appearance"; that is, as to his outward appearance, in the external view of him, so he grew up: and as a root out of a dry ground; or rather, "as a branch from a root out of a dry ground"; agreeably to Isa 11:1, meaning not so much the land of Judea, where he was born; or the country of Galilee, where he was brought up; as the family of David, from whence he sprung, which was reduced to a very low condition when he was born of it; his supposed father being a carpenter, and his real mother a poor virgin in Nazareth, though both of the lineage and house of David; from this passage the ancient Jews (d) are said to conclude that the Messiah would be born without a father, or the seed of man: he hath no form nor comeliness; like a poor plant or shrub just crept out of the ground, in a dry and barren soil, ready to wither away as soon as up; has no strength nor straightness, of body; without verdure, leaves, blossom, and fruit things which make plants comely and beautiful. This regards not the countenance of Christ, which probably was comely, as were his types Moses and David; since he is said to be "fairer than the children of men"; and since his human nature was the immediate produce of the Holy Ghost, and without sin: but his outward circumstances; there was no majesty in him, or signs of it; it did not look probable that he would be a tall cedar, or a prince in Israel, much less the Prince Messiah; he was born of mean parents; brought up in a contemptible part of the country; lived in a town out of which no good is said to come; dwelt in a mean cottage, and worked at a trade: and when we shall see him: as he grows up, and comes into public life and service, declaring himself, or declared by others, to be the Messiah: here the prophet represents the Jews that would live in Christ's time, who would see his person, hear his doctrines, and be witnesses of his miracles, and yet say, there is no beauty, that we should desire him; or "sightliness" (e) in him; nothing that looks grand and majestic, or like a king; they not beholding with an eye of faith his glory, as the glory of the only begotten of the Father; only viewing him in his outward circumstances, and so made their estimate of him; they expected the Messiah as a temporal prince, appearing in great pomp and state, to deliver them from the Roman yoke, and restore their nation to its former splendour and glory; and being disappointed herein was the true reason of their unbelief, before complained of, and why they did not desire him, who is the desire of all nations. (b) , Sept.; , Theodotion, vox a "lac sugere, proprie lactantem significat", Rivet. Sanctius, "surculus tener, veluti laetens", Forerius. (c) "ad faciem suam, vel in facie, sua", Rivet.; "quoad conspectum, vel quoad faciem suam, seu faciem ejus", Sanctius. (d) R. Hadarson apud Galatia, de Arcan. Cathol. Ver. l. 8. c. 2. p. 549. (e) "non aspectus", Munster: Vatablus, Pagninus, Montanus; "nulla spectabilis forma", Vitringa.
Tyndale Open Study Notes
53:2 a tender green shoot . . . in dry ground: Such a plant is vulnerable to extinction (cp. 37:27). It can hardly stay alive for itself, let alone provide anything for anyone else. • nothing beautiful or majestic: The servant appeared to have no greatness or self-evident royal splendor (see 52:13-15). • nothing to attract us to him: People like their leaders to be physically attractive and personally charismatic. The servant would be neither.