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Isaiah 53:3
Verse
Context
The Suffering Servant
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
Alan Redpath
Art Katz
Jacob PraschArt Katz
Ralph Sexton Sr.
Basilea SchlinkSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Acquainted with grief - For וידוע vidua, familiar with grief, eight MSS. and one edition have וירע veyada, and knowing grief; the Septuagint, Syriac, and Vulgate read it ויודע veyodea. We hid as it were our faces from him "As one that hideth his face from us" - For וכמסתר uchemaster, four MSS. (two ancient) have וכמסתיר uchemastir, one MS. ומסתיר umastir. For פנים panim, two MSS. have פניו panaiu; so likewise the Septuagint and Vulgate. Mourners covered up the lower part of their faces, and their heads, Sa2 15:30; Eze 29:17; and lepers were commanded by the law, Lev 13:45, to cover their upper lip. From which circumstance it seems that the Vulgate, Aquila, Symmachus, and the Jewish commentators have taken the word נגוע nagua, stricken, in the next verse, as meaning stricken with the leprosy: εν αφῃ οντα, Sym.; αφημενον, Aq.; leprosum, Vulg. So my old MS. Bible. I will insert the whole passage as curious: - There is not schap to him, ne fairnesse, And we seegen him, and he was not of sigte, And we desiriden him dispisid; and the last of men: Man of souaris and witing infirmitie; And he hid his cheer and despisid; Wherfor ne we settiden bi him: Verili our seeknesse he toke and our sorewis he bair, And we helden him as leprous and smyten of God, and meekid; He forsoth wounded is for our wickednesse, Defoulid is for our hidous giltis The discipline of our pese upon him, And with his wanne wound we ben helid.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
On the contrary, the impression produced by His appearance was rather repulsive, and, to those who measured the great and noble by a merely worldly standard, contemptible. "He was despised and forsaken by men; a man of griefs, and well acquainted with disease; and like one from whom men hide their face: despised, and we esteemed Him not." All these different features are predicates of the erat that is latent in non species ei neque decor and non adspectus. Nibhzeh is introduced again palindromically at the close in Isaiah's peculiar style; consequently Martini's conjecture לא וגו נבזהוּ is to be rejected. This nibhzeh (cf., bâzōh, Isa 49:7) is the keynote of the description which looks back in this plaintive tone. The predicate chădal 'ı̄shı̄m is misunderstood by nearly all the commentators, inasmuch as they take אישׁים as synonymous with בני־אדם, whereas it is rather used in the sense of בני־אישׁ (lords), as distinguished from benē 'âdâm, or people generally (see Isa 2:9, Isa 2:11, Isa 2:17). The only other passages in which it occurs are Pro 8:4 and Psa 141:4; and in both instances it signifies persons of rank. Hence Cocceius explains it thus: "wanting in men, i.e., having no respectable men with Him, to support Him with their authority." It might also be understood as meaning the ending one among men, i.e., the one who takes the last place (S. ἐλάχιστος, Jer. novissimus); but in this case He Himself would be described as אישׁ, whereas it is absolutely affirmed that He had not the appearance or distinction of such an one. But the rendering deficiens (wanting) is quite correct; compare Job 19:14, "my kinsfolk have failed" (defecerunt, châdelū, cognati mei). The Arabic chadhalahu or chadhala ‛anhu (also points to the true meaning; and from this we have the derivatives châdhil, refusing assistance, leaving without help; and machdhûl, helpless, forsaken (see Lane's Arabic Lexicon). In Hebrew, châdal has not only the transitive meaning to discontinue or leave off a thing, but the intransitive, to case or be in want, so that chădal 'ı̄shı̄m may mean one in want of men of rank, i.e., finding no sympathy from such men. The chief men of His nation who towered above the multitude, the great men of this world, withdrew their hands from Him, drew back from Him: He had none of the men of any distinction at His side. Moreover, He was מכאבות אישׁ, a man of sorrow of heart in all its forms, i.e., a man whose chief distinction was, that His life was one of constant painful endurance. And He was also חלי ידוּע, that is to say, not one known through His sickness (according to Deu 1:13, Deu 1:15), which is hardly sufficient to express the genitive construction; nor an acquaintance of disease (S. γνωστὸς νόσῳ, familiaris morbo), which would be expressed by מידּע or מודע; but scitus morbi, i.e., one who was placed in a state to make the acquaintance of disease. The deponent passive ירוּע, acquainted (like bâtuăch, confisus; zâkbūr, mindful; peritus, pervaded, experienced), is supported by מדּוּע = מה־יּרוּע; Gr. τί μαθών. The meaning is not, that He had by nature a sickly body, falling out of one disease into another; but that the wrath instigated by sin, and the zeal of self-sacrifice (Psa 69:10), burnt like the fire of a fever in His soul and body, so that even if He had not died a violent death, He would have succumbed to the force of the powers of destruction that were innate in humanity in consequence of sin, and of His own self-consuming conflict with them. Moreover, He was kemastēr pânı̄m mimmennū. This cannot mean, "like one hiding his face from us," as Hengstenberg supposes (with an allusion to Lev 13:45); or, what is comparatively better, "like one causing the hiding of the face from him:" for although the feminine of the participle is written מסתּרת, and in the plural מסתּרים for מסתּירים is quite possible, we never meet with mastēr for mastı̄r, like hastēr for hastı̄r in the infinitive (Isa 29:15, cf., Deu 26:12). Hence mastēr must be a noun (of the form marbēts, marbēq, mashchēth); and the words mean either "like the hiding of the face on our part," or like one who met with this from us, or (what is more natural) like the hiding of the face before his presence (according to Isa 8:17; Isa 50:6; Isa 54:8; Isa 59:2, and many other passages), i.e., like one whose repulsive face it is impossible to endure, so that men turn away their face or cover it with their dress (compare Isa 50:6 with Job 30:10). And lastly, all the predicates are summed up in the expressive word nibhzeh: He was despised, and we did not think Him dear and worthy, but rather "esteemed Him not," or rather did not estimate Him at all, or as Luther expresses it, "estimated Him at nothing" (châshabh, to reckon, value, esteem, as in Isa 13:17; Isa 33:8; Mal 3:16). The second turn closes here. The preaching concerning His calling and His future was not believed; but the Man of sorrows was greatly despised among us.
Jamieson-Fausset-Brown Bible Commentary
rejected--"forsaken of men" [GESENIUS]. "Most abject of men." Literally, "He who ceases from men," that is, is no longer regarded as a man [HENGSTENBERG]. (See on Isa 52:14; Isa 49:7). man of sorrows--that is, whose distinguishing characteristic was sorrows. acquainted with--familiar by constant contact with. grief--literally, "disease"; figuratively for all kinds of calamity (Jer 6:14); leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness. and we hid . . . faces--rather, as one who causes men to hide their faces from Him (in aversion) [MAURER]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [HENGSTENBERG]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [GESENIUS]. we--the prophet identifying himself with the Jews. See HORSLEY'S view (see on Isa 53:1). esteemed . . . not--negative contempt; the previous words express positive.
John Gill Bible Commentary
He is despised, and rejected of men,.... Or, "ceaseth from men" (f); was not admitted into the company and conversation of men, especially of figure; or ceased from the class of men, in the opinion of others; he was not reckoned among men, was accounted a worm, and no man; or, if a man, yet not in his senses, a madman, nay, one that had a devil: or "deficient of men"; he had none about him of any rank or figure in life, only some few fishermen, and some women, and publicans, and harlots. The Vulgate Latin version renders it, "the last of men", the most abject and contemptible of mankind; despised, because of the meanness of his birth, and parentage, and education, and of his outward appearance in public life; because of his apostles and audience; because of his doctrines, not agreeably to carnal reason, and his works, some of them being done on the sabbath day, and, as they maliciously suggested, by the help of Satan; and especially because of his ignominious sufferings and death: a man of sorrows, and acquainted with grief: or "known by grief" (g); he was known by his troubles, notorious for them; these were his constant companions, his familiar acquaintance, with whom he was always conversant; his life was one continued series of sorrow, from the cradle to the cross; in his infancy his life was sought for by Herod, and he was obliged to be taken by his parents, and flee into Egypt; he ate his bread in sorrow, and with the sweat of his brow; he met with much sorrow from the hardness and unbelief of men's hearts, and from the contradiction of sinners against himself, and even much from the frowardness of his own disciples; much from the temptations of Satan, and more from the wrath and justice of God, as the surety of his people; he was exceeding sorrowful in the garden, when his sweat was as it were great drops of blood; and when on the cross, under the hidings of his Father's face, under a sense of divine displeasure for the sins of his people, and enduring the pains and agonies of a shameful and an accursed death; he was made up of sorrows, and grief was familiar to him. Some render it, "broken with infirmity", or "grief" (h): and we hid as it were our faces from him; as one loathsome and abominable as having an aversion to him, and abhorrence of him, as scorning to look at him, being unworthy of any notice. Some render it, "he hid as it were his face from us" (i); as conscious of his deformity and loathsomeness, and of his being a disagreeable object, as they said; but the former is best: he was despised, and we esteemed him not; which is repeated to show the great contempt cast upon him, and the disesteem he was had in by all sorts of persons; professors and profane, high and low, rich poor, rulers and common people, priests, Scribes, and Pharisees; no set or order of men had any value for him; and all this disgrace and dishonour he was to undergo, to repair the loss of honour the Lord sustained by the sin of man, whose surety Christ became. (f) "desiit viris", Montanus, Heb.; "desitus virorum", Piscator; "deficiens virorum", Cocceius; "destitutus viris", Vitringa. (g) "notus aegritudine", Montanus; "notus infirmitate," Cocceius. (h) "Attritus infirmitate"; so some in Vatablus, and R. Sol. Urbin. Ohel. Moed. fol. 96. 1. (i) "velut homo abscondens faciem a nobis", Junius & Tremellius; "et tanquam aliquis qui obtegit faciem a nobis", Piscator; "ut res tecta facie averanda prae nobis", Cocceius.
Tyndale Open Study Notes
53:3 a man of sorrows, acquainted with deepest grief (or a man of pains, acquainted with illness): The servant would fully experience the effects of sin and the Fall. • we did not care: Because people would fail to see how such a weak, insignificant person could do anything beneficial for them, they would be unconcerned about his suffering.
Isaiah 53:3
The Suffering Servant
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
Dvd 03 - Israel, the Suffering Servant
By Art Katz3.7K1:27:27PSA 22:1ISA 53:3EZK 20:38AMO 9:9MIC 4:2MAT 25:40JHN 10:30ACT 3:21
This sermon delves deep into the significance of Jesus' crucifixion, highlighting the parallel between the suffering of Jesus and the future suffering of the Jewish people. It emphasizes the need for nations to recognize the suffering of Israel as a means of understanding the depth of God's glory and redemption. The message calls for a profound revelation of God through the suffering of His people and the importance of extending mercy to Israel, even at the risk of one's own life, as a determinant of one's eternal destiny.
The Cross in God's Heart
By Alan Redpath3.6K33:55God's HeartISA 49:6ISA 50:1ISA 50:5ISA 53:3MAT 11:28MRK 7:34LUK 9:41JHN 4:6HEB 5:8In this sermon, the speaker addresses the weariness and heartache that is prevalent in the world today. He emphasizes that God sent His Son to speak a word of comfort and encouragement to those who are weary in the battle. The speaker highlights the importance of Jesus' identification with our weariness, stating that he learned obedience through suffering and experienced every form of human exhaustion. The sermon also emphasizes the impact of sin on our relationship with God, noting that it is sin that hides the face of God from us. The speaker concludes by emphasizing the Father's commission to the Son and the Son's obedience in fulfilling the task of our salvation through his suffering and death on the cross.
The Remnant People of God
By Art Katz3.0K1:14:10Remnant People of GodPSA 119:11ISA 53:3MAT 5:17JHN 19:11ACT 5:41PHP 3:10REV 12:12In this sermon, the speaker addresses a faithful congregation and expresses gratitude for their presence. He mentions that these nights have been unusual and significant, as something important is being formed and birthed among them. The speaker emphasizes the need for a comprehensive worldview, one that takes into account eternity and aligns with God's perception of reality as stated in Scripture. He discusses the affliction faced by the righteous and the eventual overcoming of evil through God's direct intervention. The sermon concludes with the encouragement for believers to have a confident expectation of an eternal reward, which sustains them in times of oppression and persecution.
Ruth
By Jacob Prasch2.4K1:08:29RuthDEU 25:5RUT 1:16ISA 53:3MAT 22:2ROM 11:11EPH 2:12REV 19:7In this sermon, the speaker addresses the relationship between the Church and Israel from the perspective of the bride. He emphasizes the importance of the Church being a woman of excellence, just as the bride is described in the Book of Ruth. The speaker highlights the significance of Jesus as the bridegroom, who is not physically attractive but is still desired by the bride. He also mentions the role of a relative who has the right of redemption, drawing parallels to Jesus' role as the redeemer. The speaker emphasizes the importance of the Church blessing Israel and sharing the gospel with them, as God used the Jews to bring the gospel to the Gentiles in the past.
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.
Powerless Preachers - the Curse of America
By Ralph Sexton Sr.2.1K52:42ISA 53:3ISA 53:8MAT 6:33JHN 1:29JHN 14:6HEB 9:11In this sermon, the preacher shares the story of a man who was called by God at a young age and had a burning passion to spread the gospel. This man traveled across Europe preaching about Jesus and had a powerful impact on people's lives. Towards the end of his life, his voice became weak, but his passion for God remained strong. The preacher emphasizes the need for believers today to have the same level of dedication and empowerment from God to proclaim the truth of the gospel to this generation.
A Changed Heart
By Basilea Schlink1.9K04:35Radio ShowPSA 51:17ISA 53:3MAT 16:24MAT 22:37LUK 22:61JHN 21:17ROM 5:8In this sermon, Basilias Schlink discusses the concept of repentance as a gift of grace. He uses the example of Peter, who despite denying Jesus, was able to proclaim his love for him after experiencing tears of repentance. Schlink emphasizes the importance of having a contrite heart that can recognize and confess sins. He also highlights that those who truly love Jesus will be willing to follow him and endure suffering for his sake.
Jesus Is Coming Again
By Chuck Smith1.6K32:17PSA 22:18ISA 53:3DAN 7:13MAT 24:30JHN 3:16JHN 19:34REV 1:5REV 19:16This sermon delves into the book of Revelation, emphasizing the blessings that come from studying its prophecies. It explores the diverse prophecies regarding the Messiah's first and second comings, highlighting the importance of recognizing Jesus as the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. The sermon concludes with a powerful reminder of the imminent return of Jesus, urging listeners to choose to be among those who rejoice at His coming.
Christ's Very Own - Part 2
By Ian Paisley1.6K06:49ISA 53:3MAT 26:50LUK 23:34JHN 15:14ROM 5:8
This sermon reflects on the tragic betrayal and rejection of Jesus by those who should have been His friends, drawing parallels to the story of Abraham being called the friend of God. Despite witnessing His miracles and teachings, many rejected and crucified Him, displaying a deep-seated hatred and rebellion. The sermon emphasizes the sacrificial love of Christ who endured immense suffering and death for sinners, highlighting the profound impact of His ultimate sacrifice on the cross of Calvary.
Understanding the Sorrow of Christ
By Carter Conlon1.4K36:16The Love of GodSorrowThe Sorrow of ChristISA 53:3Carter Conlon emphasizes the profound sorrow of Christ, as depicted in Isaiah 53, highlighting His rejection and suffering for humanity's sins. He reflects on the depth of God's love and the pain He feels for those who choose to remain in darkness despite His offer of salvation. Conlon urges listeners to recognize the significance of Christ's sacrifice and the healing available through Him, encouraging a response of faith and surrender. He passionately calls for individuals to come forward and accept the freedom and new life that Jesus offers, reminding them that the choice to embrace or reject this love is theirs to make.
All to Jesus - Part 4
By Compilations1.4K03:38PSA 51:17ISA 53:3MAT 6:24MAT 11:28LUK 9:23LUK 14:26LUK 14:33GAL 2:20HEB 4:16
This sermon emphasizes the radical call to discipleship by Jesus, where one must be willing to forsake all earthly attachments, including family and possessions, to follow Him. The focus is on surrendering one's ego, ambition, and pride at the cross for the glory of Christ, with a complete dedication to Christ as the central purpose of life. It challenges believers to deny themselves, take up their cross, and follow Jesus wholeheartedly, leaving behind the corrupt systems of the world and embracing true belief, repentance, and reliance on Jesus for salvation.
Blood Guild - Sanctity Life Sunday
By Erlo Stegen1.3K50:05SanctificationGEN 9:6EXO 20:13PSA 139:13ISA 53:3MAT 6:33ROM 12:11CO 6:19In this sermon, the preacher reflects on the impact of a young girl's life and the significance of her clothing in reflecting her faith. He also shares the tragic story of an 11-year-old boy who was killed in a vehicle accident, emphasizing that even young children can be called by the Lord. The preacher discusses the importance of preaching courageously and boldly, while also emphasizing the need to finish one's message efficiently. He challenges the congregation to consider their own efforts in winning others to the Lord and warns against actions that may push people away from Christianity. The sermon also includes a personal story of a woman who had previously aborted two babies but now cherishes her third child as a gift from God.
How God Makes Us New Covenant Servants (Tamil)
By Zac Poonen1.3K56:21ISA 53:3ISA 53:10MAT 8:17MAT 11:282CO 3:62CO 12:101TH 5:18HEB 13:161PE 4:10
This sermon emphasizes the importance of being servants of the new covenant, highlighting the need to go through trials and experiences to understand and help others effectively. It discusses the significance of giving thanks in all circumstances, being content with weaknesses and insults, and finding ministry opportunities through personal struggles. The speaker encourages a mindset of gratitude, readiness to face challenges, and a commitment to serve others with compassion and encouragement.
Kathryn With Duane Pederson and Chuck Smith - Part 4
By Jesus People1.2K04:52ISA 53:3JHN 4:14
This sermon emphasizes the invitation of Jesus to come to Him for refreshment and renewal, acknowledging our thirst and need for His presence. It reflects on the deep compassion of Jesus, who understands our struggles and sorrows, and reminds us of His sacrificial love symbolized by the tears He shed for us. The sermon also highlights the transformation and excitement found in the Christian life, contrary to the misconception of it being dull, as God's plans are far greater and more fulfilling than our own.
Holl-07 Israel's Final Chastisement
By Art Katz1.2K1:30:35IsraelEXO 34:7DEU 28:64ISA 53:3MAT 24:2MAT 25:44JHN 8:24ACT 8:35In this sermon, the speaker discusses the experience of the Messiah, who was despised and rejected by men. He emphasizes that the Jewish people, who are called to be a light to the nations, will also face similar hardships and be despised by others. The speaker refers to a passage in Isaiah 52 and 53, which describes the suffering and exaltation of the servant of God. He suggests that the purpose of the Jewish people's wilderness exodus is to strip them of their worldly comforts and confront them with the reality of God. The speaker concludes by urging the audience to embrace their suffering and trust in God's strength, as it will have eternal consequences for all nations.
Knowing God Through Brokenness
By Zac Poonen1.1K1:07:36JOB 40:4ISA 53:3JER 9:23MAT 8:17JHN 17:32CO 4:16PHP 3:81TI 6:12JAS 5:10
This sermon emphasizes the importance of knowing God personally and experiencing eternal life as defined by Jesus in John 17. It highlights that eternal life is not just living forever but knowing God intimately, being broken to know Him better, and laying hold of eternal life by fighting the good fight to deepen our relationship with God.
Nehemiah 6 - Part 2
By Joshua Daniel1.0K09:10NEH 1:4PSA 126:5ISA 53:3MAT 5:4ROM 12:15EPH 6:121PE 5:7
This sermon emphasizes the importance of recognizing hindrances that come in the way of fulfilling God's promises, drawing parallels to Nehemiah's response to the fallen walls of Jerusalem. It challenges believers to weep for the brokenness of the world and to engage in heartfelt intercessory prayer rather than being consumed by entertainment-focused Christianity. The speaker highlights the need for genuine sorrow and burden for the lost, contrasting it with superficial emotional experiences in worship.
Sin and Holiness - Part 2
By Art Katz1.0K47:07SinEXO 33:11ISA 53:3LUK 12:48ROM 1:16In this sermon, the speaker discusses the failure of a shepherd and how it reflects the failure of the church body. The shepherd's loss of reality and increasing professionalism is seen as a danger and a sign that he is on the way out. The speaker emphasizes the importance of identifying sin early and speaking the truth in love to correct it. The sermon also highlights the significance of walking before God and the need for constant watchfulness against temptation.
Studies in Psalm 16:-03
By James K. Boswell92442:15ISA 53:3JHN 1:1ACT 2:36ACT 10:36PHP 2:5COL 1:15REV 19:12In this sermon, the speaker reflects on a message he heard earlier that day and how it impacted him. He shares a personal story of a young man who surrendered his life to Jesus after hearing a similar message. The speaker emphasizes the importance of surrendering to Jesus and the cost of following Him. He also mentions witnessing revivals around the world and urges listeners to have the right attitude towards Christ. The sermon concludes with a reference to a biblical passage and a challenge to not fraternize with the world stained with the blood of Jesus.
Harvesting Eternal Rewards - Part 6
By Josef Tson9091:01:07ISA 53:3In this sermon, the preacher discusses four motivations for living a life dedicated to God. The first motivation is the vision of heaven, where believers are encouraged to focus on the eternal rather than the temporal. The preacher uses the analogy of a rocket that deviates from its intended path to illustrate how sin causes us to miss the mark. The second motivation is the judgment seat of Christ, where believers strive to hear the verdict of "well done, good servant." The third motivation is the love of Christ, which transforms believers to live for others rather than themselves. The fourth motivation is the understanding that believers are ambassadors sent by God, backed by the power of the Holy Spirit, to share the gospel with others. The preacher also emphasizes the freedom believers have in Christ, having died to sin and no longer being slaves to it.
The Authority of Jesus
By Alistair Begg90945:53Jesus ChristISA 53:3ZEC 9:9MAT 3:11MAT 28:19LUK 20:1JHN 1:29In this sermon, the speaker emphasizes the importance of preaching the Bible and staying true to its teachings. He highlights the contrast between Jesus' powerful and engaging preaching style and the dullness of the average preacher of his time. The speaker encourages listeners to open their Bibles and ensure that what they preach is rooted in scripture. He also emphasizes the need for every sermon to be evangelistic, leading people to understand the crossroads of their faith.
Horton Haven Labor Day Retreat-09 Total Committment
By William MacDonald86343:38DEU 6:5ISA 53:3MAT 21:12MRK 10:45LUK 4:18JHN 6:38In this sermon, the preacher emphasizes the importance of not selling one's birthright for worldly honors. He quotes a man who believed that the dream of achieving these honors was better than the reality of actually attaining them. The preacher encourages young people to wholeheartedly devote themselves to God and not compromise their faith for worldly pursuits. He also shares a story about a man who was passionate about preaching the gospel and prioritized souls over personal relationships. The sermon concludes with a reminder that the true heavy load is living a life without God, and encourages listeners to chart their own course and follow God's will.
(Compilation) the Cup - Part 2
By Leonard Ravenhill81006:27ISA 53:3MAT 26:39
This sermon delves into the profound moment in Gethsemane where Jesus prayed to the Father, expressing his willingness to drink from the cup of suffering, which included betrayal, internal, mental, and spiritual agony. It challenges believers to consider the cost of discipleship, the internal and external struggles that come with following Christ, and the need for wholehearted commitment even in the face of opposition and persecution.
Audio Sermon: No Tears
By R. Edward Miller73850:282KI 20:5PSA 38:18PSA 84:6PSA 126:5ISA 53:3JER 31:12LUK 6:48ACT 20:192CO 7:10
This sermon emphasizes the importance of allowing God to break through our emotional barriers, encouraging the expression of genuine emotions before God. It highlights the significance of tears as a valid expression of deep emotions like sorrow, repentance, and longing for God, contrasting them with emotionalism. The speaker urges the congregation to seek God's liberation from fear and shame, to be finely tuned to the Spirit, and to embrace the full spectrum of emotions as a gift from God.
Worshipping God When Suffering
By Zac Poonen7231:13:20JOB 42:7ISA 53:3MAT 5:7MAT 7:1JHN 3:17HEB 10:7JAS 2:13JAS 5:11
This sermon emphasizes the importance of following the example of Jesus and Job in living a life of humility, mercy, and forgiveness. It highlights the need to focus on our own sins rather than judging others, to be merciful and understanding towards those who misunderstand or criticize us, and to trust in God's provision and guidance in all circumstances. The message encourages a life of simplicity, forgiveness, and reliance on God's grace.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Acquainted with grief - For וידוע vidua, familiar with grief, eight MSS. and one edition have וירע veyada, and knowing grief; the Septuagint, Syriac, and Vulgate read it ויודע veyodea. We hid as it were our faces from him "As one that hideth his face from us" - For וכמסתר uchemaster, four MSS. (two ancient) have וכמסתיר uchemastir, one MS. ומסתיר umastir. For פנים panim, two MSS. have פניו panaiu; so likewise the Septuagint and Vulgate. Mourners covered up the lower part of their faces, and their heads, Sa2 15:30; Eze 29:17; and lepers were commanded by the law, Lev 13:45, to cover their upper lip. From which circumstance it seems that the Vulgate, Aquila, Symmachus, and the Jewish commentators have taken the word נגוע nagua, stricken, in the next verse, as meaning stricken with the leprosy: εν αφῃ οντα, Sym.; αφημενον, Aq.; leprosum, Vulg. So my old MS. Bible. I will insert the whole passage as curious: - There is not schap to him, ne fairnesse, And we seegen him, and he was not of sigte, And we desiriden him dispisid; and the last of men: Man of souaris and witing infirmitie; And he hid his cheer and despisid; Wherfor ne we settiden bi him: Verili our seeknesse he toke and our sorewis he bair, And we helden him as leprous and smyten of God, and meekid; He forsoth wounded is for our wickednesse, Defoulid is for our hidous giltis The discipline of our pese upon him, And with his wanne wound we ben helid.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
On the contrary, the impression produced by His appearance was rather repulsive, and, to those who measured the great and noble by a merely worldly standard, contemptible. "He was despised and forsaken by men; a man of griefs, and well acquainted with disease; and like one from whom men hide their face: despised, and we esteemed Him not." All these different features are predicates of the erat that is latent in non species ei neque decor and non adspectus. Nibhzeh is introduced again palindromically at the close in Isaiah's peculiar style; consequently Martini's conjecture לא וגו נבזהוּ is to be rejected. This nibhzeh (cf., bâzōh, Isa 49:7) is the keynote of the description which looks back in this plaintive tone. The predicate chădal 'ı̄shı̄m is misunderstood by nearly all the commentators, inasmuch as they take אישׁים as synonymous with בני־אדם, whereas it is rather used in the sense of בני־אישׁ (lords), as distinguished from benē 'âdâm, or people generally (see Isa 2:9, Isa 2:11, Isa 2:17). The only other passages in which it occurs are Pro 8:4 and Psa 141:4; and in both instances it signifies persons of rank. Hence Cocceius explains it thus: "wanting in men, i.e., having no respectable men with Him, to support Him with their authority." It might also be understood as meaning the ending one among men, i.e., the one who takes the last place (S. ἐλάχιστος, Jer. novissimus); but in this case He Himself would be described as אישׁ, whereas it is absolutely affirmed that He had not the appearance or distinction of such an one. But the rendering deficiens (wanting) is quite correct; compare Job 19:14, "my kinsfolk have failed" (defecerunt, châdelū, cognati mei). The Arabic chadhalahu or chadhala ‛anhu (also points to the true meaning; and from this we have the derivatives châdhil, refusing assistance, leaving without help; and machdhûl, helpless, forsaken (see Lane's Arabic Lexicon). In Hebrew, châdal has not only the transitive meaning to discontinue or leave off a thing, but the intransitive, to case or be in want, so that chădal 'ı̄shı̄m may mean one in want of men of rank, i.e., finding no sympathy from such men. The chief men of His nation who towered above the multitude, the great men of this world, withdrew their hands from Him, drew back from Him: He had none of the men of any distinction at His side. Moreover, He was מכאבות אישׁ, a man of sorrow of heart in all its forms, i.e., a man whose chief distinction was, that His life was one of constant painful endurance. And He was also חלי ידוּע, that is to say, not one known through His sickness (according to Deu 1:13, Deu 1:15), which is hardly sufficient to express the genitive construction; nor an acquaintance of disease (S. γνωστὸς νόσῳ, familiaris morbo), which would be expressed by מידּע or מודע; but scitus morbi, i.e., one who was placed in a state to make the acquaintance of disease. The deponent passive ירוּע, acquainted (like bâtuăch, confisus; zâkbūr, mindful; peritus, pervaded, experienced), is supported by מדּוּע = מה־יּרוּע; Gr. τί μαθών. The meaning is not, that He had by nature a sickly body, falling out of one disease into another; but that the wrath instigated by sin, and the zeal of self-sacrifice (Psa 69:10), burnt like the fire of a fever in His soul and body, so that even if He had not died a violent death, He would have succumbed to the force of the powers of destruction that were innate in humanity in consequence of sin, and of His own self-consuming conflict with them. Moreover, He was kemastēr pânı̄m mimmennū. This cannot mean, "like one hiding his face from us," as Hengstenberg supposes (with an allusion to Lev 13:45); or, what is comparatively better, "like one causing the hiding of the face from him:" for although the feminine of the participle is written מסתּרת, and in the plural מסתּרים for מסתּירים is quite possible, we never meet with mastēr for mastı̄r, like hastēr for hastı̄r in the infinitive (Isa 29:15, cf., Deu 26:12). Hence mastēr must be a noun (of the form marbēts, marbēq, mashchēth); and the words mean either "like the hiding of the face on our part," or like one who met with this from us, or (what is more natural) like the hiding of the face before his presence (according to Isa 8:17; Isa 50:6; Isa 54:8; Isa 59:2, and many other passages), i.e., like one whose repulsive face it is impossible to endure, so that men turn away their face or cover it with their dress (compare Isa 50:6 with Job 30:10). And lastly, all the predicates are summed up in the expressive word nibhzeh: He was despised, and we did not think Him dear and worthy, but rather "esteemed Him not," or rather did not estimate Him at all, or as Luther expresses it, "estimated Him at nothing" (châshabh, to reckon, value, esteem, as in Isa 13:17; Isa 33:8; Mal 3:16). The second turn closes here. The preaching concerning His calling and His future was not believed; but the Man of sorrows was greatly despised among us.
Jamieson-Fausset-Brown Bible Commentary
rejected--"forsaken of men" [GESENIUS]. "Most abject of men." Literally, "He who ceases from men," that is, is no longer regarded as a man [HENGSTENBERG]. (See on Isa 52:14; Isa 49:7). man of sorrows--that is, whose distinguishing characteristic was sorrows. acquainted with--familiar by constant contact with. grief--literally, "disease"; figuratively for all kinds of calamity (Jer 6:14); leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness. and we hid . . . faces--rather, as one who causes men to hide their faces from Him (in aversion) [MAURER]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [HENGSTENBERG]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [GESENIUS]. we--the prophet identifying himself with the Jews. See HORSLEY'S view (see on Isa 53:1). esteemed . . . not--negative contempt; the previous words express positive.
John Gill Bible Commentary
He is despised, and rejected of men,.... Or, "ceaseth from men" (f); was not admitted into the company and conversation of men, especially of figure; or ceased from the class of men, in the opinion of others; he was not reckoned among men, was accounted a worm, and no man; or, if a man, yet not in his senses, a madman, nay, one that had a devil: or "deficient of men"; he had none about him of any rank or figure in life, only some few fishermen, and some women, and publicans, and harlots. The Vulgate Latin version renders it, "the last of men", the most abject and contemptible of mankind; despised, because of the meanness of his birth, and parentage, and education, and of his outward appearance in public life; because of his apostles and audience; because of his doctrines, not agreeably to carnal reason, and his works, some of them being done on the sabbath day, and, as they maliciously suggested, by the help of Satan; and especially because of his ignominious sufferings and death: a man of sorrows, and acquainted with grief: or "known by grief" (g); he was known by his troubles, notorious for them; these were his constant companions, his familiar acquaintance, with whom he was always conversant; his life was one continued series of sorrow, from the cradle to the cross; in his infancy his life was sought for by Herod, and he was obliged to be taken by his parents, and flee into Egypt; he ate his bread in sorrow, and with the sweat of his brow; he met with much sorrow from the hardness and unbelief of men's hearts, and from the contradiction of sinners against himself, and even much from the frowardness of his own disciples; much from the temptations of Satan, and more from the wrath and justice of God, as the surety of his people; he was exceeding sorrowful in the garden, when his sweat was as it were great drops of blood; and when on the cross, under the hidings of his Father's face, under a sense of divine displeasure for the sins of his people, and enduring the pains and agonies of a shameful and an accursed death; he was made up of sorrows, and grief was familiar to him. Some render it, "broken with infirmity", or "grief" (h): and we hid as it were our faces from him; as one loathsome and abominable as having an aversion to him, and abhorrence of him, as scorning to look at him, being unworthy of any notice. Some render it, "he hid as it were his face from us" (i); as conscious of his deformity and loathsomeness, and of his being a disagreeable object, as they said; but the former is best: he was despised, and we esteemed him not; which is repeated to show the great contempt cast upon him, and the disesteem he was had in by all sorts of persons; professors and profane, high and low, rich poor, rulers and common people, priests, Scribes, and Pharisees; no set or order of men had any value for him; and all this disgrace and dishonour he was to undergo, to repair the loss of honour the Lord sustained by the sin of man, whose surety Christ became. (f) "desiit viris", Montanus, Heb.; "desitus virorum", Piscator; "deficiens virorum", Cocceius; "destitutus viris", Vitringa. (g) "notus aegritudine", Montanus; "notus infirmitate," Cocceius. (h) "Attritus infirmitate"; so some in Vatablus, and R. Sol. Urbin. Ohel. Moed. fol. 96. 1. (i) "velut homo abscondens faciem a nobis", Junius & Tremellius; "et tanquam aliquis qui obtegit faciem a nobis", Piscator; "ut res tecta facie averanda prae nobis", Cocceius.
Tyndale Open Study Notes
53:3 a man of sorrows, acquainted with deepest grief (or a man of pains, acquainted with illness): The servant would fully experience the effects of sin and the Fall. • we did not care: Because people would fail to see how such a weak, insignificant person could do anything beneficial for them, they would be unconcerned about his suffering.