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Isaiah 53:5
Verse
Context
The Suffering Servant
4Surely He took on our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted. 5But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. 6We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all.
Sermons




Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The chastisement of our peace "The chastisement by which our peace is effected" - Twenty-one MSS. and six editions have the word fully and regularly expressed, שלמינו shelomeynu; pacificationum nostrarum, "our pacification;" that by which we are brought into a state of peace and favor with God. Ar. Montan.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
In Isa 53:5, והוּא, as contrasted with ואנחנוּ, continues the true state of the case as contrasted with their false judgment. "Whereas He was pierced for our sins, bruised for our iniquities: the punishment was laid upon Him for our peace; and through His stripes we were healed." The question is, whether Isa 53:5 describes what He was during His life, or what He was in His death. The words decide in favour of the latter. For although châlâl is applied to a person mortally wounded but not yet dead (Jer 51:52; Psa 69:27), and châlal to a heart wounded to death (Psa 109:22); the pure passives used here, which denote a calamity inflicted by violence from without, more especially mechōlâl, which is not the participle polal of chı̄l (made to twist one's self with pain), but the participle poal of châl (pierced, transfossus, the passive of mechōlēl, Isa 51:9), and the substantive clauses, which express a fact that has become complete in all its circumstances, can hardly be understood in any other way than as denoting, that "the servant of God" floated before the mind of the speaker in all the sufferings of death, just as was the case with Zechariah in Zac 12:10. There were no stronger expressions to be found in the language, to denote a violent and painful death. As min, with the passive, does not answer to the Greek ὑπό, but to ἀπό, the meaning is not that it was our sins and iniquities that had pierced Him through like swords, and crushed Him like heavy burdens, but that He was pierced and crushed on account of our sins and iniquities. It was not His own sins and iniquities, but ours, which He had taken upon Himself, that He might make atonement for them in our stead, that were the cause of His having to suffer so cruel and painful a death. The ultimate cause is not mentioned; but עליו שׁלומנוּ מוּסר which follows points to it. His suffering was a mūsâr, which is an indirect affirmation that it was God who had inflicted it upon Him, for who else could the yōsēr (meyassēr) be? We have rendered mūsâr "punishment;" and there was no other word in the language for this idea; for though נקם and פּקדּה (to which Hofmann refers) have indeed the idea of punishment associated with them, the former signifies ἐκδίκησις, the latter ἐπίσκεψις, whereas mūsâr not only denotes παιδεία, as the chastisement of love (Pro 3:11), but also as the infliction of punishment (= τιμωρία κόλασις, Pro 7:22; Jer 30:14), just as David, when he prayed that God might not punish him in His anger and hot displeasure (Psa 6:2), could not find a more suitable expression for punishment, regarded as the execution of judgment, than יסּר (הוכיח). The word itself, which follows the form of mūsâd (Isa 28:16), signifies primarily being chastised (from yâsar = vâsar, constringere, coercere), and included from the very outset the idea of practical chastisement, which then passed over into that of admonition in words, of warning by example, and of chastity as a moral quality. In the case before us, in which the reference is to a sufferer, and to a mūsâr resting upon him, this can only mean actual chastisement. If the expression had been עליו מוּסרנוּ, it would merely mean that God had caused Him, who had taken upon Himself our sins and iniquities and thus made Himself representatively or vicariously guilty, to endure the chastisement which those sins deserved. but it is שׁלומנוּ מוּסר. The connection of the words is the same as that of חיּים תּוכחת in Pro 15:31. As the latter signifies "reproof leading to life," so the former signifies "the chastisement which leads to our peace." It is true that the suffix belongs to the one idea, that that has grown up through this combination of the words, like berı̄th shelōmı̄, "my peace-covenant" (Isa 54:10); but what else could our "peace-chastisement" be, than the chastisement that brings us peace, or puts us into a state of salvation? This is the idea involved in Stier's rendering, "restoring chastisement," and Hofmann's, "the chastisement wholesome for us." The difference in the exposition simply lies in the view entertained of the mūsâr, in which neither of these commentators will allow that there is any idea of a visitation of justice here. But according to our interpretation, the genitive שׁלומנו, which defines the mūsâr so far as its object and results are concerned, clearly shows that this manifestation of the justice of God, this satisfaction procured by His holiness, had His love for its foundation and end. It was our peace, or, what is more in accordance with the full idea of the word, our general well-being, our blessedness, which these sufferings arrived at and secured (the synonyms of shâlōm are tōbh and yeshū‛âh, Isa 52:7). In what follows, "and by His stripes (chăbhūrâh = chabbūrâh, Isa 1:6) we have been healed," shâlōm is defined as a condition of salvation brought about by healing. "Venustissimum ὀξύμωρον," exclaims Vitringa here. He means the same as Jerome when he says, suo vulnere vulnera nostra curavit. The stripes and weals that were inflicted upon Him have made us sound and well (the lxx keeps the collective singular, and renders it very aptly τῷ μώλωπι αὐτοῦ; cf., Pe1 2:24). We were sick unto death because of our sins; but He, the sinless one, took upon Himself a suffering unto death, which was, as it were, the concentration and essence of the woes that we had deserved; and this voluntary endurance, this submission to the justice of the Holy One, in accordance with the counsels of divine love, became the source of our healing.
Jamieson-Fausset-Brown Bible Commentary
wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented." for . . . for-- (Rom 4:25; Co2 5:21; Heb 9:28; Pe1 2:24; Pe1 3:18) --the cause for which He suffered not His own, but our sins. bruised--crushing inward and outward suffering (see on Isa 53:10). chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; Rom 5:1; Eph 2:14-15, Eph 2:17) of the children of God was to be effected (Heb 2:14). upon him--as a burden; parallel to "hath borne" and "carried." stripes--minutely prophetical of His being scourged (Mat 27:26; Pe1 2:24). healed--spiritually (Psa 41:4; Jer 8:22).
John Gill Bible Commentary
But he was wounded for our transgressions,.... Not for any sins of his own, but for ours, for our rebellions against God, and transgressions of his law, in order to make atonement and satisfaction for them; these were the procuring and meritorious causes of his sufferings and death, as they were taken upon him by him to answer for them to divine justice, which are meant by his being wounded; for not merely the wounds he received in his hands, feet, and side, made by the nails and spear, are meant, but the whole of his sufferings, and especially his being wounded to death, and which was occasionally by bearing the sins of his people; and hereby he removed the guilt from them, and freed them from the punishment due unto them: he was bruised for our iniquities; as bread corn is bruised by threshing it, or by its being ground in the mill, as the manna was; or as spice is bruised in a mortar, he being broken and crushed to pieces under the weight of sin, and the punishment of it. The ancient Jews understood this of the Messiah; in one place they say (o), "chastisements are divided into three parts, one to David and the fathers, one to our generation, and one to the King Messiah; as it is written, "he was wounded for our transgressions; and bruised for our iniquities":'' and in another place (p), "at that time they shall declare to the Messiah the troubles of Israel in captivity, and the wicked which are among them, that do not mind to know the Lord; he shall lift up his voice, and weep over the wicked among them; as it is said, "he was wounded for our transgressions", &c.'' the chastisement of our peace was upon him; that is, the punishment of our sins was inflicted on him, whereby our peace and reconciliation with God was made by him; for chastisement here does not design the chastisement of a father, and in love, such as the Lord chastises his people with; but an act of vindictive justice, and in wrath, taking vengeance on our sins, of our surety, whereby divine wrath is appeased, justice is satisfied, and peace is made: and with his stripes we are healed; or "by his stripe" (q), or "bruise": properly the black and blue mark of it, so called from the gathering and settling of the blood where the blow is given. Sin is a disease belonging to all men, a natural, hereditary, nauseous, and incurable one, but by the blood of Christ; forgiving sin is a healing of this disease; and this is to be had, and in no other way, than through the stripes and wounds, the blood and sacrifice, of the Son of God. Christ is a wonderful physician; he heals by taking the sicknesses of his people upon himself, by bearing their sins, and being wounded and bruised for them, and by his enduring blows, and suffering death itself for them. The Targum is, "when we obey his words, our sins will be forgiven us;'' but forgiveness is not through our obedience, but the blood of Christ. (o) Mechilta apud Yalkut, par. 2. fol 90. 1. (p) Zohar in Exod. fol. 85. 2. See also Midrash Ruth, fol. 33. 2. and Zohar in Deut. fol. 117. 3. and R. Moses Hadarsan apud Galatia de Arcan. Cath. Ver. I. 8. c. 15 p. 586. and in I. 6. c. 2. p. 436. (q) "per livorem ejus", Munster; "livore ejus", V. L. Montanus, Vatablus; "tumice ejus", Junius & Tremellius; "vibico ejus", Cocceius; "vibicibus ejus" Vitringa.
Tyndale Open Study Notes
53:5 he was pierced: See also Zech 12:10. • crushed . . . beaten . . . whipped: These were typically punishments for crimes. Sin is a crime against God. • be whole: Hebrew shalom, usually translated “peace.” Shalom means to experience wholeness in body, in mind, and in relationships with others. The servant would be injured so that humanity can be whole and healthy in all aspects of life (see also Isa 57:18). We do not need to suffer divine condemnation for our sins because the servant has already done so (see Gal 1:4).
Isaiah 53:5
The Suffering Servant
4Surely He took on our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted. 5But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. 6We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all.
- Scripture
- Sermons
- Commentary
Desperate Prayer
By Leonard Ravenhill18K1:16:32TravailGEN 18:25ISA 53:5MAT 6:33MAT 22:1MAT 25:1LUK 10:38JHN 11:1In this sermon, Mary had a powerful encounter with God and was described as a brilliant dancer and singer. She was hesitant to go to church because she didn't want to be put in the spotlight. However, she eventually stood up and preached on the stories of Diaries and Lazarus. The preacher, Duncan Campbell, witnessed God's presence during her sermon. The sermon emphasizes the importance of being filled with the Holy Spirit and the recklessness that comes with it. The speaker also mentions the judgment seat and the need for righteousness in God's eyes.
(Becoming a Prophetic Church) 1. the Necessity of the Cross
By Art Katz18K46:04Suffering and RedemptionThe CrossPSA 49:7ISA 53:5Art Katz emphasizes the necessity of the cross in understanding both the individual and collective destiny of Israel and the church. He reflects on the significance of suffering, particularly in relation to the crucifixion of Jesus, and how it serves as a ransom for sin. Katz argues that without a deep comprehension of the cross and its implications, both Jews and Gentiles risk missing the profound truth of God's redemptive plan. He warns that the future suffering of Israel will mirror the suffering of Christ, revealing the depths of God's mercy and justice. Ultimately, Katz calls for a prophetic understanding of suffering as essential for fulfilling God's purpose in the world.
Available to God
By Major Ian Thomas16K36:26Bearing FruitISA 53:5ACT 2:37ACT 8:30ACT 8:32ACT 10:36ACT 16:6ACT 16:25In this sermon, the preacher shares a story about a boy named Abraham who had no home, friends, family, money, or food. The preacher gave Abraham a German Testament and explained to him that if he received Jesus as his redeemer, he would be accepted back into the family of God. The preacher emphasizes that when we yield ourselves to Christ, His life overflows through us, impacting our church, community, family, and fellow students. The preacher also shares a personal experience of driving along the Rhine and encountering a weary boy, highlighting the adventure of life when we trust in God.
Lewis Land of Revival (Revival Testimonies)
By Duncan Campbell13K1:00:04Revival HistoryPSA 126:1ISA 53:5MAT 5:5MAT 9:12MAT 21:12MAT 25:1LUK 19:10In this sermon, the preacher describes the supernatural experience of a revival where young people were deeply moved to worship and seek God. The focus of the revival was not on man, but on the holiness of God. The preacher shares how people were convicted of their sins and the judgment of God, leading them to despair. However, through the message of Christ's satisfaction for their sins, they were lifted out of despair and a thorough work was done in their hearts. The sermon also mentions a specific instance where the preacher predicted the topic of the sermon, the foolish virgins, and how it caused a sense of fear and self-reflection among the listeners.
A Great Apostasy
By David Wilkerson11K1:28:23ApostasyDEU 31:26ISA 30:10ISA 53:5ISA 58:1ISA 60:19EZK 33:31MAT 6:33In this sermon, the preacher emphasizes the importance of maintaining a childlike trust and confidence in God. He criticizes the modern methods and techniques used in churches and ministries, highlighting how they have shifted the focus away from Jesus Christ. The preacher warns that relying on worldly strategies and entertainment to attract crowds is not the same as having a passion for souls. He also points out the danger of being destroyed by the very blessings that come from depending on the Lord, as they can lead to turning away from God and serving other gods. The sermon references the book of Deuteronomy, specifically chapter 31, to support these warnings.
(Revelation) 07 the Fall of Babylon and the Marriage Supper of the Lamb
By David Pawson9.0K1:08:04GEN 1:1ISA 53:5MAT 6:33JHN 3:15In this sermon, the speaker discusses the climax of world history and the great Denouement. He highlights the tragic fact that despite repeated opportunities, the world still refuses to repent and even curses God. The speaker then shares a harrowing story of a Christian who experienced a devastating aircraft disaster, emphasizing the importance of recognizing Jesus as the logos, the logic of the universe. The sermon also mentions a vision in the book of Revelation where an angel calls birds of prey to a great supper of God, symbolizing a scene of death and destruction in the Middle East.
(K-Char-01) the Knowledge of the Holy
By Art Katz8.0K1:05:03Knowledge of the HolyPSA 51:5ISA 53:5MAT 3:13MAT 7:21ACT 2:38ROM 1:162CO 5:21In this sermon, the speaker emphasizes the importance of understanding the magnitude of sin and the need for contrition and brokenness. He highlights that a shallow concept of sin hinders our understanding of the cross and the sacrifice of Jesus. The speaker criticizes the message of some Christians who focus on personal benefits rather than the true message of the Gospel. He also challenges the church to consider moral questions and the role of God in a world filled with injustice and suffering.
Galatians - Prayer Meeting (Cd Quality)
By Leonard Ravenhill7.6K41:26Prayer MeetingPSA 51:6ISA 53:51CO 4:15GAL 4:16GAL 4:19HEB 1:3In this sermon, the speaker reflects on the preaching of the Apostle Paul and his ability to confound intellectuals with the message of the Resurrection. The speaker emphasizes the power of personal experience in strengthening one's faith and resisting arguments. They express a desire for the courage, faith, and love demonstrated by Paul. The speaker also mentions their own experiences in preaching and the importance of speaking the truth, even if it makes one unpopular.
Pure Heart and Pure Church
By Leonard Ravenhill7.2K1:21:42PurityPSA 51:10ISA 53:5MAT 6:33ROM 6:23REV 1:17In this sermon, the preacher reflects on the state of the church and individuals who are filled with carnality, pride, anger, and secret lust. He emphasizes the need for restoration and the role of God in bringing back joy and healing. The preacher shares personal experiences of starting churches with no resources and relying on prayer and faith. He also highlights the power of hymns and the impact of conviction and repentance in transforming lives. The sermon concludes with a critique of superficial preaching and a call for genuine transformation in the lives of believers.
(Becoming a Prophetic Church) 3. Israel the Suffering Servant - Part 2
By Art Katz6.4K04:34Suffering for OthersThe Role of Israel in RedemptionSuffering ServantPSA 126:5ISA 53:5MAT 25:40JHN 15:20ROM 8:172CO 1:5PHP 3:10HEB 13:31PE 4:13REV 21:4Art Katz emphasizes the profound significance of Israel's suffering as a means to reveal the true church and the true God to the nations. He highlights that only the righteous are willing to suffer for others, particularly for Israel, who is both a suffering servant and a reflection of Christ's own sacrifice. Katz calls for a deeper understanding of God's purposes through suffering, urging the church to identify with Israel and participate in their journey. He warns against reducing the church's calling to mere programs, advocating instead for a prophetic and apostolic stature that embraces suffering for the sake of God's glory and Israel's redemption. The sermon concludes with a prayer for the church to awaken to its eternal destiny and the necessity of suffering in fulfilling God's redemptive plan.
Redeemed From the Curse of the Law
By Paris Reidhead6.1K54:34Curse Of The LawRedemptionHealingEXO 12:13DEU 28:15PSA 105:37ISA 53:5GAL 3:13Paris Reidhead emphasizes the profound truth that Christ has redeemed us from the curse of the law by being made a curse for us. He recounts his personal journey of understanding healing and the significance of Christ's sacrifice, illustrating how the curse is not merely the penalty of death but a condition that leads us to repentance. Reidhead draws from biblical examples, particularly the Passover lamb, to show that through Christ's suffering, we are not only forgiven but also restored to wholeness. He encourages believers to grasp the fullness of their redemption and the implications of Christ's work for both their souls and bodies.
In Tribute to Kathryn Kuhlman - Part 2
By Kathryn Kuhlman5.7K30:05TributePSA 95:6ISA 53:5MRK 11:24ROM 11:29EPH 3:20PHP 2:91TH 5:17In this video, a woman from Milton, Massachusetts shares her testimony of experiencing a miraculous healing. She had been in pain for many years but during a church service, she felt a warm sensation on the side of her face that she had never felt before. She also discovered that she could open and close her hands without pain. The preacher emphasizes that these spiritual experiences cannot be fully described or understood, but they are evidence of the power of God. The video also highlights the importance of giving glory to God and recognizing Jesus as our great high priest who intercedes for us.
Dvd 02 - Jewish Unbelief
By Art Katz5.0K1:07:33PSA 46:1ISA 53:5AMO 5:18ROM 11:33GAL 2:11This sermon emphasizes the importance of boldly sharing the gospel with the Jewish community, highlighting the need for believers to be willing to endure rejection, insults, and suffering for the sake of reaching the Jewish people with the message of Jesus. It challenges listeners to confront their fears, inadequacies, and the complacency of living in a comfortable world, urging them to embrace the reality of the end times and the call to sacrificially serve God by proclaiming His truth to all, especially to the Jewish people.
It Is Finished
By Leonard Ravenhill4.6K1:01:00The Cross of ChristRedemptionCross of ChristISA 53:5MAT 27:46JHN 19:30ROM 6:141CO 15:55GAL 2:20EPH 1:10HEB 10:101PE 2:24REV 21:4Leonard Ravenhill emphasizes the profound significance of Jesus' declaration 'It is finished' from John 19:30, asserting that these words encapsulate the culmination of Old Testament prophecies and the foundation of New Testament truth. He reflects on the weight of these words, suggesting they signify the end of sin's power and the completion of redemption, contrasting the fleeting nature of modern words with the eternal impact of Christ's sacrifice. Ravenhill passionately argues that this moment terrified hell and marked the ultimate victory over sin and death, highlighting the necessity of recognizing the depth of Christ's suffering and the grace offered to humanity. He calls for believers to proclaim this truth boldly, reminding them that salvation cannot be earned but is a gift to be accepted in humility.
Major Ian Thomas - Part 4
By Major Ian Thomas4.2K1:05:16ISA 53:5MAT 6:33MAT 14:15MRK 6:34ACT 8:25In this sermon, the preacher emphasizes the importance of following God's instructions and being in the right place at the right time. He uses the story of Jesus feeding the five thousand with five loaves and two fishes as an example of how God can work miracles through simple obedience. The preacher also highlights the significance of preaching about Jesus and sharing the gospel with others. He mentions the story of Philip preaching about Jesus in various cities, ultimately leading a man to Christ. The sermon concludes with the story of Peter's vision of the sheet with various animals, emphasizing the message of God's grace and inclusivity.
Jehovah Rapha
By David Wilkerson4.2K1:01:31Character Of GodGEN 9:13EXO 20:2PSA 103:12ISA 53:5JER 31:31MAT 6:33JHN 3:16In this sermon, the preacher talks about the experience of soldiers being cast into the sea and their subsequent celebration. He emphasizes that there is something of God that will not let go of us and that God will intervene when necessary. The preacher then discusses the need for discipline and correction, stating that sometimes God has to apply the rod to bring about healing and sanctification. He encourages the congregation to turn their frowns into smiles and to know the person behind God's promises. The sermon concludes with a mention of a forthcoming covenant book and a personal anecdote about a man who was moved to donate a large sum of money.
Gethsemane
By Alan Redpath3.9K35:28GethsemaneISA 53:5ZEC 13:7MAT 26:40MRK 14:36LUK 22:44JHN 14:27ROM 3:23In this sermon, the preacher focuses on the events leading up to the crucifixion of Jesus. He begins by emphasizing the love of Jesus, who willingly came down to earth to die on the cross. The preacher then turns to the scene in Gethsemane, where Jesus prays to God, asking for the cup of suffering to be taken away from him. Despite his anguish, Jesus submits to God's will, saying, "Not my will, but yours be done." The preacher encourages the listeners to imitate Jesus in their own trials and to cry out to God, trusting in His plan.
Saving Life of Christ - Part 4
By Major Ian Thomas3.8K1:03:23Life Of ChristISA 53:5MAT 14:15MRK 6:34LUK 4:18ACT 10:34In this sermon, the preacher emphasizes the importance of following God's instructions and being obedient. He uses the story of Jesus feeding the five thousand with five loaves and two fishes as an example of how God can perform miracles when we trust and obey Him. The preacher also highlights the role of the church in action, where believers are sent by God to share the message of Jesus with others. He mentions the story of Philip, who obediently went on a donkey ride in the desert and led a man to Christ. Overall, the sermon encourages listeners to trust in God's guidance, be obedient to His commands, and share the message of Jesus with others.
Comfort Proclaimed
By C.H. Spurgeon3.7K39:45EXO 14:21PSA 23:1PSA 34:18PSA 66:10ISA 43:2ISA 53:51PE 5:7The sermon transcript emphasizes the importance of comforting others in times of sorrow and distress. It encourages believers to find solace in God's presence and to share the message of hope and redemption with those who are hurting. The transcript also highlights the power of God's past actions and miracles in providing comfort and assurance to His people. It concludes by acknowledging the disappointment that can arise when the preaching of the word does not bring the desired comfort, but encourages believers to continue seeking solace in God and to share His comforting message with others.
The Major Ian Thomas Story-04 Biography
By Major Ian Thomas3.4K1:05:18BiographyISA 53:5MRK 6:34ACT 8:25ACT 8:35ACT 8:39ACT 9:1In this sermon, the speaker emphasizes the simplicity and power of the church in action. He uses the example of Philip, who obediently rode a donkey into the desert and encountered a man who was ready to hear about Jesus. The speaker highlights the importance of being sent by God and not going out of sheer enthusiasm, as it can lead to foolishness. He also mentions Peter's vision of a sheet with various animals, which symbolizes God's preparation and guidance in sharing the gospel. The sermon encourages Christians to trust in God's divine activity and to boldly speak about Jesus.
Dvd 09 Crucified With Christ
By Art Katz3.4K1:11:34ISA 53:5PHP 2:8This sermon emphasizes the importance of understanding the depth of God's sacrifice through the crucifixion of Jesus, highlighting the need for true surrender, moral clarity, and the prophetic role of the church in preparing for the end times. It calls for a deep contemplation of the cross, the necessity of judgment, and the significance of the suffering servant in Isaiah 53, both in the past and as a foreshadowing of future events involving Israel. The message stresses the need for a mature and prophetic church that can rightly discern and fulfill its role in the restoration of Israel and the culmination of God's purposes at the end of the age.
Laying by the Pool
By David Wilkerson3.3K1:05:49PSA 139:23ISA 53:5JER 17:9MAT 6:33JHN 5:1JHN 9:1ROM 10:17In this sermon, the preacher discusses the story of a man who had been lying by a pool for 38 years, hoping for healing. The pool was surrounded by a crowd of people, with the strongest and wealthiest individuals having the closest seats. The preacher emphasizes the insensitivity of the crowd, who were only concerned with their own needs. The man by the pool had reached a point of hopelessness, feeling that no one understood or cared about his suffering. The preacher encourages the audience to not become hardened like the people in New York, but to have compassion and reach out to those in need.
Isle of Lewis Revival Eyewitness Testimony
By Mary Peckham3.1K46:49Revival TestimonyISA 53:5MAT 6:33In this sermon, the speaker shares his personal testimony of how he was converted to Christianity. He describes how he had no peace in his heart despite being converted, until one night when he attended a crowded church service. The preacher began to speak about the story of the foolish virgins from the Gospel of Matthew, which deeply impacted the speaker. As the congregation sang hymns praising God, the speaker's perspective on life and his ambitions drastically changed, leading him to surrender his life to Jesus.
(Depressed Disciples) Victory Over Depression
By Willie Mullan3.1K1:06:25DepressionISA 53:5MAT 6:33ROM 8:1ROM 8:28PHP 4:19HEB 13:51JN 1:9In this sermon, the preacher begins by emphasizing that there is no condemnation from God for those who believe in Him. He then moves on to discuss the concept that all things work together for good for those who love God and are called according to His purpose. The preacher highlights the importance of understanding these truths in order to find contentment and overcome the stresses of life. He concludes by mentioning three ways in which God works to give believers contentment and discusses the significance of the Savior's sacrifice.
The Street Meetings of God (Compilation)
By Compilations3.1K15:53CompilationISA 53:5MAT 3:3MAT 7:14LUK 9:23ROM 6:231CO 1:182CO 5:20In this sermon, the preacher emphasizes the narrow path that leads to life and the importance of accepting Jesus as the savior. He highlights that salvation comes through the blood of Christ and encourages listeners to call upon the name of the Lord for a life-changing experience. The preacher also shares his personal journey of being deceived by the belief that good deeds alone can lead to heaven, emphasizing the need for faith in Christ. He urges people to reach out to those who are lost and dying without God, emphasizing the urgency of spreading the gospel. The sermon concludes with a plea for listeners to accept Jesus and for believers to awaken and rise up in their faith.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The chastisement of our peace "The chastisement by which our peace is effected" - Twenty-one MSS. and six editions have the word fully and regularly expressed, שלמינו shelomeynu; pacificationum nostrarum, "our pacification;" that by which we are brought into a state of peace and favor with God. Ar. Montan.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
In Isa 53:5, והוּא, as contrasted with ואנחנוּ, continues the true state of the case as contrasted with their false judgment. "Whereas He was pierced for our sins, bruised for our iniquities: the punishment was laid upon Him for our peace; and through His stripes we were healed." The question is, whether Isa 53:5 describes what He was during His life, or what He was in His death. The words decide in favour of the latter. For although châlâl is applied to a person mortally wounded but not yet dead (Jer 51:52; Psa 69:27), and châlal to a heart wounded to death (Psa 109:22); the pure passives used here, which denote a calamity inflicted by violence from without, more especially mechōlâl, which is not the participle polal of chı̄l (made to twist one's self with pain), but the participle poal of châl (pierced, transfossus, the passive of mechōlēl, Isa 51:9), and the substantive clauses, which express a fact that has become complete in all its circumstances, can hardly be understood in any other way than as denoting, that "the servant of God" floated before the mind of the speaker in all the sufferings of death, just as was the case with Zechariah in Zac 12:10. There were no stronger expressions to be found in the language, to denote a violent and painful death. As min, with the passive, does not answer to the Greek ὑπό, but to ἀπό, the meaning is not that it was our sins and iniquities that had pierced Him through like swords, and crushed Him like heavy burdens, but that He was pierced and crushed on account of our sins and iniquities. It was not His own sins and iniquities, but ours, which He had taken upon Himself, that He might make atonement for them in our stead, that were the cause of His having to suffer so cruel and painful a death. The ultimate cause is not mentioned; but עליו שׁלומנוּ מוּסר which follows points to it. His suffering was a mūsâr, which is an indirect affirmation that it was God who had inflicted it upon Him, for who else could the yōsēr (meyassēr) be? We have rendered mūsâr "punishment;" and there was no other word in the language for this idea; for though נקם and פּקדּה (to which Hofmann refers) have indeed the idea of punishment associated with them, the former signifies ἐκδίκησις, the latter ἐπίσκεψις, whereas mūsâr not only denotes παιδεία, as the chastisement of love (Pro 3:11), but also as the infliction of punishment (= τιμωρία κόλασις, Pro 7:22; Jer 30:14), just as David, when he prayed that God might not punish him in His anger and hot displeasure (Psa 6:2), could not find a more suitable expression for punishment, regarded as the execution of judgment, than יסּר (הוכיח). The word itself, which follows the form of mūsâd (Isa 28:16), signifies primarily being chastised (from yâsar = vâsar, constringere, coercere), and included from the very outset the idea of practical chastisement, which then passed over into that of admonition in words, of warning by example, and of chastity as a moral quality. In the case before us, in which the reference is to a sufferer, and to a mūsâr resting upon him, this can only mean actual chastisement. If the expression had been עליו מוּסרנוּ, it would merely mean that God had caused Him, who had taken upon Himself our sins and iniquities and thus made Himself representatively or vicariously guilty, to endure the chastisement which those sins deserved. but it is שׁלומנוּ מוּסר. The connection of the words is the same as that of חיּים תּוכחת in Pro 15:31. As the latter signifies "reproof leading to life," so the former signifies "the chastisement which leads to our peace." It is true that the suffix belongs to the one idea, that that has grown up through this combination of the words, like berı̄th shelōmı̄, "my peace-covenant" (Isa 54:10); but what else could our "peace-chastisement" be, than the chastisement that brings us peace, or puts us into a state of salvation? This is the idea involved in Stier's rendering, "restoring chastisement," and Hofmann's, "the chastisement wholesome for us." The difference in the exposition simply lies in the view entertained of the mūsâr, in which neither of these commentators will allow that there is any idea of a visitation of justice here. But according to our interpretation, the genitive שׁלומנו, which defines the mūsâr so far as its object and results are concerned, clearly shows that this manifestation of the justice of God, this satisfaction procured by His holiness, had His love for its foundation and end. It was our peace, or, what is more in accordance with the full idea of the word, our general well-being, our blessedness, which these sufferings arrived at and secured (the synonyms of shâlōm are tōbh and yeshū‛âh, Isa 52:7). In what follows, "and by His stripes (chăbhūrâh = chabbūrâh, Isa 1:6) we have been healed," shâlōm is defined as a condition of salvation brought about by healing. "Venustissimum ὀξύμωρον," exclaims Vitringa here. He means the same as Jerome when he says, suo vulnere vulnera nostra curavit. The stripes and weals that were inflicted upon Him have made us sound and well (the lxx keeps the collective singular, and renders it very aptly τῷ μώλωπι αὐτοῦ; cf., Pe1 2:24). We were sick unto death because of our sins; but He, the sinless one, took upon Himself a suffering unto death, which was, as it were, the concentration and essence of the woes that we had deserved; and this voluntary endurance, this submission to the justice of the Holy One, in accordance with the counsels of divine love, became the source of our healing.
Jamieson-Fausset-Brown Bible Commentary
wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented." for . . . for-- (Rom 4:25; Co2 5:21; Heb 9:28; Pe1 2:24; Pe1 3:18) --the cause for which He suffered not His own, but our sins. bruised--crushing inward and outward suffering (see on Isa 53:10). chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; Rom 5:1; Eph 2:14-15, Eph 2:17) of the children of God was to be effected (Heb 2:14). upon him--as a burden; parallel to "hath borne" and "carried." stripes--minutely prophetical of His being scourged (Mat 27:26; Pe1 2:24). healed--spiritually (Psa 41:4; Jer 8:22).
John Gill Bible Commentary
But he was wounded for our transgressions,.... Not for any sins of his own, but for ours, for our rebellions against God, and transgressions of his law, in order to make atonement and satisfaction for them; these were the procuring and meritorious causes of his sufferings and death, as they were taken upon him by him to answer for them to divine justice, which are meant by his being wounded; for not merely the wounds he received in his hands, feet, and side, made by the nails and spear, are meant, but the whole of his sufferings, and especially his being wounded to death, and which was occasionally by bearing the sins of his people; and hereby he removed the guilt from them, and freed them from the punishment due unto them: he was bruised for our iniquities; as bread corn is bruised by threshing it, or by its being ground in the mill, as the manna was; or as spice is bruised in a mortar, he being broken and crushed to pieces under the weight of sin, and the punishment of it. The ancient Jews understood this of the Messiah; in one place they say (o), "chastisements are divided into three parts, one to David and the fathers, one to our generation, and one to the King Messiah; as it is written, "he was wounded for our transgressions; and bruised for our iniquities":'' and in another place (p), "at that time they shall declare to the Messiah the troubles of Israel in captivity, and the wicked which are among them, that do not mind to know the Lord; he shall lift up his voice, and weep over the wicked among them; as it is said, "he was wounded for our transgressions", &c.'' the chastisement of our peace was upon him; that is, the punishment of our sins was inflicted on him, whereby our peace and reconciliation with God was made by him; for chastisement here does not design the chastisement of a father, and in love, such as the Lord chastises his people with; but an act of vindictive justice, and in wrath, taking vengeance on our sins, of our surety, whereby divine wrath is appeased, justice is satisfied, and peace is made: and with his stripes we are healed; or "by his stripe" (q), or "bruise": properly the black and blue mark of it, so called from the gathering and settling of the blood where the blow is given. Sin is a disease belonging to all men, a natural, hereditary, nauseous, and incurable one, but by the blood of Christ; forgiving sin is a healing of this disease; and this is to be had, and in no other way, than through the stripes and wounds, the blood and sacrifice, of the Son of God. Christ is a wonderful physician; he heals by taking the sicknesses of his people upon himself, by bearing their sins, and being wounded and bruised for them, and by his enduring blows, and suffering death itself for them. The Targum is, "when we obey his words, our sins will be forgiven us;'' but forgiveness is not through our obedience, but the blood of Christ. (o) Mechilta apud Yalkut, par. 2. fol 90. 1. (p) Zohar in Exod. fol. 85. 2. See also Midrash Ruth, fol. 33. 2. and Zohar in Deut. fol. 117. 3. and R. Moses Hadarsan apud Galatia de Arcan. Cath. Ver. I. 8. c. 15 p. 586. and in I. 6. c. 2. p. 436. (q) "per livorem ejus", Munster; "livore ejus", V. L. Montanus, Vatablus; "tumice ejus", Junius & Tremellius; "vibico ejus", Cocceius; "vibicibus ejus" Vitringa.
Tyndale Open Study Notes
53:5 he was pierced: See also Zech 12:10. • crushed . . . beaten . . . whipped: These were typically punishments for crimes. Sin is a crime against God. • be whole: Hebrew shalom, usually translated “peace.” Shalom means to experience wholeness in body, in mind, and in relationships with others. The servant would be injured so that humanity can be whole and healthy in all aspects of life (see also Isa 57:18). We do not need to suffer divine condemnation for our sins because the servant has already done so (see Gal 1:4).