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Isaiah 53:6
Verse
Context
The Suffering Servant
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
Derek Prince
Oswald J. SmithOswald J. Smith
Voddie BauchamSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Iniquity of us all - For עון avon, "iniquity," the ancient interpreters read עונות avonoth, "iniquities," plural; and so the Vulgate in MS. Blanchini. And the Lord hath הפגיע בו hiphgia bo, caused to meet in him the iniquities of us all. He was the subject on which all the rays collected on the focal point fell. These fiery rays, which should have fallen on all mankind, diverged from Divine justice to the east, west, north, and south, were deflected from them, and converged in him. So the Lord hath caused to meet in him the punishment due to the iniquities of All.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Thus does the whole body of the restored Israel confess with penitence, that it has so long mistaken Him whom Jehovah, as is now distinctly affirmed, had made a curse for their good, when they had gone astray to their own ruin. "All we like sheep went astray; we had turned every one to his own way; and Jehovah caused the iniquity of us all to fall on Him." It is the state of exile, upon which the penitent Israel is here looking back; but exile as being, in the prophet's view, the final state of punishment before the final deliverance. Israel in its exile resembled a scattered flock without a shepherd; it had lost the way of Jehovah (Isa 63:17), and every one had turned to his own way, in utter selfishness and estrangement from God (Isa 56:11). But whereas Israel thus heaped up guilt upon guilt, the Servant of Jehovah was He upon whom Jehovah Himself caused the punishment of their guilt to fall, that He might make atonement for it through His own suffering. Many of the more modern expositors endeavour to set aside the paena vicaria here, by giving to הפגּיע a meaning which it never has. Thus Stier renders it, "Jehovah caused the iniquity of all to strike or break upon Him." Others, again, give a meaning to the statement which is directly at variance with the words themselves. Thus Hahn renders it: Jehovah took the guilt of the whole into His service, causing Him to die a violent death through their crime. Hofmann very properly rejects both explanations, and holds fast to the fact that בּ הפגּיע, regarded as a causative of בּ פּגע, signifies "to cause anything to strike or fall upon a person," which is the rendering adopted by Symmachus: κύριος καταντήσαι ἐποίησεν εἰς αὐτὸν τὴν ἀνομίαν πάντων ἡμῶν. "Just as the blood of a murdered man comes upon the murderer, when the bloody deed committed comes back upon him in the form of blood-guiltiness inflicting vengeance; so does sin come upon, overtake (Psa 40:13), or meet with the sinner. It went forth from him as his own act; it returns with destructive effect, as a fact by which he is condemned. But in this case God does not suffer those who have sinned to be overtaken by the sin they have committed; but it falls upon His servant, the righteous One." These are Hofmann's words. But if the sin turns back upon the sinner in the shape of punishment, why should the sin of all men, which the Servant of God has taken upon Himself as His own, overtake Him in the form of an evil, which, even it if be a punishment, is not punishment inflicted upon Him? For this is just the characteristic of Hofmann's doctrine of the atonement, that it altogether eliminates from the atoning work the reconciliation of the purposes of love with the demands of righteousness. Now it is indeed perfectly true, that the Servant of God cannot become the object of punishment, either as a servant of God or as an atoning Saviour; for as servant of God He is the beloved of God, and as atoning Saviour He undertakes a work which is well pleasing to God, and ordained in God's eternal counsel. So that the wrath which pours out upon Him is not meant for Him as the righteous One who voluntarily offers up Himself but indirectly it relates to Him, so far as He has vicariously identified Himself with sinners, who are deserving of wrath. How could He have made expiation for sin, if He had simply subjected Himself to its cosmical effects, and not directly subjected Himself to that wrath which is the invariable divine correlative of human sin? And what other reason could there be for God's not rescuing Him from this the bitterest cup of death, than the ethical impossibility of acknowledging the atonement as really made, without having left the representative of the guilty, who had presented Himself to Him as though guilty Himself, to taste of the punishment which they had deserved? It is true that vicarious expiation and paena vicaria are not coincident ideas. The punishment is but one element in the expiation, and it derives a peculiar character from the fact that one innocent person voluntarily submits to it in His own person. It does not stand in a thoroughly external relation of identity to that deserved by the many who are guilty; but the latter cannot be set aside without the atoning individual enduring an intensive equivalent to it, and that in such a manner, that this endurance is no less a self-cancelling of wrath on the part of God, than an absorption of wrath on the part of the Mediator; and in this central point of the atoning work, the voluntarily forgiving love of God and the voluntarily self-sacrificing love of the Mediator meet together, like hands stretched out grasp one another from the midst of a dark cloud. Hermann Schultz also maintains that the suffering, which was the consequence of sin and therefore punishment to the guilty, is borne by the Redeemer as suffering, without being punishment. But in this way the true mystery is wiped out of the heart of the atoning work; and this explanation is also at variance with the expression "the chastisement of our peace" in Isa 53:5, and the equally distinct statement in Isa 53:6, "He hath laid on Him the iniquity of us all." It was the sin of all Israel, as the palindromically repeated kullânū emphatically declares, which pressed upon Him with such force when His atoning work was about to be decided, but עון is used to denote not only the transgression itself, but also the guilt incurred thereby, and the punishment to which it gives rise. All this great multitude of sins, and mass of guilt, and weight of punishment, came upon the Servant of Jehovah according to the appointment of the God of salvation, who is gracious in holiness. The third turn ends here. It was our sins that He bore, and for our salvation that God caused Him to suffer on our account.
Jamieson-Fausset-Brown Bible Commentary
Penitent confession of believers and of Israel in the last days (Zac 12:10). sheep . . . astray-- (Psa 119:176; Pe1 2:25). The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [CALVIN]. True, also, literally of Israel before its coming restoration (Eze 34:5-6; Zac 10:2, Zac 10:6; compare with Eze 34:23-24; Jer 23:4-5; also Mat 9:36). laid--"hath made to light on Him" [LOWTH]. Rather, "hath made to rush upon Him" [MAURER]. the iniquity--that is, its penalty; or rather, as in Co2 5:21; He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one (Rom 5:16-17); thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.
John Gill Bible Commentary
All we like sheep have gone astray,.... Here the prophet represents all the elect of God, whether Jews or Gentiles; whom he compares to "sheep", not for their good qualities, but for their foolishness and stupidity; and particularly for their being subject to go astray from the shepherd, and the fold, and from their good pastures, and who never return of themselves, until they are looked up, and brought back by the shepherd, or owner of them; so the people of God, in a state of nature, are like the silly sheep, they go astray from God, are alienated from the life of him, deviate from the rule of his word, err from the right way, and go into crooked paths, which lead to destruction; and never return of themselves, of their own will, and by their own power, until they are returned, by powerful and efficacious grace, unto the great Shepherd and Bishop of souls; see Pe1 2:25 where the apostle has a manifest respect to this passage: we have turned everyone to his own way; and that is an evil one, a dark and slippery one, a crooked one, the end of it is ruin; yet this is a way of a man's own choosing and approving, and in which he delights; and it may not only intend the way of wickedness in general, common to all men in a state of nature, but a particular way of sinning, peculiar to each; some are addicted to one sin, and some to another, and have their own way of committing the same sin; men turn their faces from God, and their backs upon him, and look to their own way, and set their faces towards it, and their hearts on it; and which seems right and pleasing to them, yet the end of it are the ways of death; and so bent are men on these ways, though so destructive, that nothing but omnipotent grace can turn them out of them, and to the Lord; and which is done in consequence of what follows: and the Lord hath laid on him the iniquity of us all; that is, God the Father, against whom we have sinned, from whom we have turned, and whose justice must be satisfied; he has laid on Christ, his own Son, the sins of all his elect ones; which are as it were collected together, and made one bundle and burden of, and therefore expressed in the singular number, "iniquity", and laid on Christ, and were bore by him, even all the sins of all God's elect; a heavy burden this! which none but the mighty God could bear; this was typified by laying of hands, and laying of sins upon the sacrifice, and putting the iniquities of Israel upon the head of the scapegoat, by whom they were bore, and carried away. The words may be rendered, "he made to meet upon him the iniquity of us all" (r); the elect of God, as they live in every part of the world, their sins are represented as coming from all quarters, east, west, north, and south; and as meeting in Christ, as they did, when he suffered as their representative on the cross: or "he made to rush, or fall upon him the iniquity of us all" (s); our sins, like a large and mighty army, beset him around, and fell upon him in a hostile manner, and were the cause of his death; by which means the law and justice of God had full satisfaction, and our recovery from ruin and destruction is procured, which otherwise must have been the consequence of turning to our own ways; so the ancient Jews understood this of the Messiah. R. Cahana (t) on these words, "binding his ass's colt to the choice vine", Gen 49:11 says, "as the ass bears burdens, and the garments of travellers, so the King Messiah will bear upon him the sins of the whole world; as it is said, "the Lord hath laid on him the iniquity of us all",'' Isa 53:6. (r) "fecit occarrere in eum iniquitatem omnium hostrum", Montanus; "occurrere fecit ei, vel irruere fecit in ilium", Vatablus. (s) "Incurrere fecit in eum", Cocceius, Vitringa, Forerius; "irruere fecit in ilium", Vatablus; sic Syr. "fecit ut incurreret iniquitas", Piscator. (t) Apud Galatin. de Cathol. Ver. I. 10. c. 6. p. 663, and Siphre in ib. l. 8. c. 20. p. 599.
Tyndale Open Study Notes
53:6 strayed away . . . left God’s paths: These are metaphors for sin (see also Rom 3:10-18).
Isaiah 53:6
The Suffering Servant
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
Repentance - Part 1
By Derek Prince16K28:23ISA 53:6MRK 1:14LUK 13:1LUK 24:46ACT 2:36ACT 17:30In this sermon, Derek Prince discusses the importance of repentance in the message of salvation. He highlights the role of John the Baptist as the forerunner who prepared the hearts of God's people for the coming of Jesus Christ. Repentance is emphasized as the first demand that Jesus made on his hearers, even before belief in the Gospel. The sermon also mentions the events of Pentecost and Peter's preaching, which brought conviction to the listeners and led them to acknowledge Jesus as Lord and Christ.
Man's Ruin and God's Remedy
By Oswald J. Smith5.7K18:49Depravity Of ManISA 53:6MAT 6:33JHN 1:12JHN 3:16ACT 4:12ROM 3:23ROM 6:23In this sermon, the preacher focuses on Isaiah 53:6, which states that all people have gone astray like sheep and turned to their own ways. However, the Lord has laid the iniquity of everyone on Jesus Christ. The preacher emphasizes the importance of accepting what God has done and receiving Jesus Christ as one's personal Savior. He refers to John 1:12, which states that those who receive Jesus are given the power to become children of God. The preacher shares his personal experience of accepting Jesus at a young age and encourages the audience to open their hearts to Jesus and be saved for eternity.
God's Law
By Oswald J. Smith5.3K1:25:18Law Of GodISA 53:6MAT 28:18ROM 3:9ROM 3:19ROM 3:23In this sermon, the speaker begins by reading the well-known verses from Matthew 28:18-20, known as the Great Commission. He emphasizes the importance of making disciples and calling people to express the Lordship of Jesus Christ in every area of life. The speaker highlights the need for disciplined time in studying God's Word and encourages students to meet with God through Bible study. He also mentions the importance of discipline and commitment in being soldiers of Jesus Christ. The sermon concludes with an example of a group of doctors in Brazil who serve Jesus Christ in their joint practice.
(Hebrews - Part 9): What Is Man That Thou Art Mindful of Him?
By A.W. Tozer5.2K27:26ExpositionalGEN 3:9PSA 8:4PSA 139:1ISA 53:6JHN 3:16ROM 5:8EPH 2:4In this sermon, the preacher emphasizes the wickedness of mankind and how our daily conduct is evidence of our guilt. He argues that anyone who doubts the fall of man and the iniquity of the human race only needs to look at the news or observe people's behavior to be convinced. The preacher also reflects on the love and mercy of God, despite humanity's unworthiness. He highlights a news report about the Chicago Aircraft crash, where teenagers acted irreverently and people stole from the dead bodies, as an example of the iniquity that exists in every person. The sermon concludes by stating that history serves as an indictment of mankind's sinful nature.
(John - Part 12): Nicodemus - the Singular Call of God Upon Him
By A.W. Tozer4.8K43:11ExpositionalISA 53:6MAT 6:33MAT 19:16JHN 3:1JHN 20:28ACT 8:26ACT 16:11In this sermon, the preacher discusses the story of the rich young ruler who came to Jesus seeking eternal life. The young ruler had youth, wealth, morality, and a high position, which are often seen as desirable qualities. However, despite having all these things, he still felt a lack in his life. The preacher emphasizes the importance of recognizing the tug of the Holy Spirit and following it immediately. He also mentions other individuals who came to Jesus, highlighting the need for humility and obedience. Ultimately, the message is that only Jesus Christ is enough to fulfill our deepest desires and grant us eternal life.
The Supremacy of Christ in Truth in a Postmodern World
By Voddie Baucham4.2K1:00:39PostmodernISA 53:6JHN 14:2JHN 14:6ACT 4:12COL 1:22HEB 9:28In this sermon, Vody Balkam addresses the issue of people's hostility towards Jesus and their engagement in evil deeds. He emphasizes that humans were created to bring glory and honor to Jesus, but instead, they are hostile towards Him. Balkam also discusses the influence of philosophy and cultural relativism on ethical judgments, using the example of Nazi Germany. He concludes by stating that every human being, regardless of time or place, asks four fundamental questions: Who am I? Why am I here? What is wrong with the world? Balkam suggests that the answers to these questions can be found in the supremacy of Christ and truth.
Complete Salvation and How to Recieve It - Part 2
By Derek Prince4.0K28:15PSA 69:20ISA 53:6ROM 15:72CO 5:212CO 8:9GAL 3:13
This sermon by Derek Prince delves into the all-encompassing benefits of salvation through Jesus Christ, highlighting various aspects of the exchange that took place on the cross. It explores how Jesus bore our sins, sicknesses, and pains, offering forgiveness, healing, and righteousness. The sermon emphasizes that Jesus endured the curse, poverty, shame, and rejection so that believers could receive blessings, abundance, glory, and acceptance. It concludes by affirming that salvation covers all emotional needs and is a perfect and complete work.
The Logic of Salvation
By Warren Wiersbe3.7K35:13PRO 28:13ECC 10:7ISA 53:6JHN 8:10HEB 3:15In this sermon, the preacher emphasizes the coming judgment and the urgency for sinners to put their faith in Jesus Christ. He references an old Appalachian ballad that depicts the sorrow and regret of those who are faced with their fate at the white throne judgment. The preacher also highlights the importance of addressing past sins, present temptations, and future judgment. He uses the example of Paul reasoning with Felix to illustrate the logical decision of putting faith in Jesus Christ. The sermon concludes by noting the lack of emphasis on judgment in many churches today and the need to preach the truth of a coming judgment.
What Do You Do With Your Future
By J. Vernon McGee3.5K36:52FuturePRO 14:12PRO 27:1ISA 53:6ISA 56:12LUK 12:16JHN 14:6JAS 4:13In this sermon, the preacher uses various metaphors to describe the fleeting nature of life. He compares life to a mess on a hillside, grass in a valley, the flight of a bird, and the passage of a ship in the night. The preacher emphasizes that because life is unpredictable, we should not boast about our plans for the future. He references James 4:14, which reminds us that we do not know what tomorrow will bring, and encourages the audience to reflect on the brevity and uncertainty of life.
A Heart Where God and the World Meet
By Dennis Kinlaw2.8K1:00:46HeartISA 53:6PHP 2:4PHP 2:14In this sermon, the speaker emphasizes the importance of preaching the word of God and encourages the audience to lift up their voices and rejoice in the salvation of Yahweh. He references Isaiah 53 as a key passage that reveals the arm of the Lord and the significance of believing in His report. The speaker also highlights the need to have the same mindset as Christ, focusing on the interests of others rather than our own. He concludes by urging the audience to shine like stars in a depraved generation, holding out the word of life and bringing glory to God.
The Worst Sin
By Sandeep Poonen2.2K51:42GEN 3:1PSA 23:1ISA 53:6JHN 15:5GAL 3:1This sermon emphasizes the importance of total dependence on God, likening believers to sheep who need a shepherd. It delves into the concept of the worst sin being independence from God, drawing parallels to Adam and Eve's choice in the Garden of Eden. The speaker highlights the need for faith, not in our own strength, but in God's ability to lead and guide us in all aspects of life, especially in overcoming sin and seeking Him above all else.
Ye Shall Be Free Indeed!
By Keith Daniel2.1K55:52FreedomISA 53:6ROM 1:16ROM 6:16ROM 6:231TI 2:11TI 2:41JN 2:2In this sermon, the preacher shares a personal experience of searching for a young man who was lost and in danger. The preacher expresses his desperation and plea to God to find the young man before it's too late. Eventually, the preacher encounters the young man, who is covered in blood and in a drugged state. Despite warnings from others, the preacher gets out of his car and confronts the young man, revealing that he knows his name and the circumstances surrounding his disappearance. The preacher emphasizes the power of God's intervention and the importance of yielding oneself to obedience and righteousness.
The Best Way to Say Thank You
By Jim Cymbala2.1K33:30ThanksgivingPSA 116:12ISA 53:6MAT 11:28JHN 3:16ACT 2:38EPH 2:8JAS 1:5In this sermon, the pastor emphasizes the importance of taking time to appreciate and praise God. He encourages the congregation to lift their hands and say hallelujah or praise God. The pastor shares a story from the musical "Carousel" to illustrate the regret of not expressing love and gratitude. He reminds the audience that the best way to thank God is to accept and receive everything He offers, as love is fulfilled by the reception of the gift. The pastor also highlights the significance of not refusing God's gifts, as it breaks His heart.
(Through the Bible) 1 Peter 1-2
By Chuck Smith2.0K1:32:27ISA 53:6ACT 26:18ROM 8:141PE 1:31PE 2:21PE 2:91PE 2:24In this sermon, the speaker emphasizes the importance of partaking in the Word of God. He explains that relying solely on one's own strength and knowledge will leave them weak and unprepared for trials. However, by immersing oneself in the Word and understanding the goodness and graciousness of God, they will be strengthened and equipped to face challenges. The speaker expresses joy in witnessing new believers eagerly devouring the Word and encourages the audience to desire the sincere milk of the Word for spiritual growth. He concludes by reminding them of their purpose to show forth the praises of God through their lives, as they have been called out of darkness into His marvelous light.
The Power of One Man's Intercession
By Dennis Kinlaw1.9K53:14IntercessionISA 50:9ISA 53:6ISA 59:1JER 5:1EZK 22:30In this sermon, the speaker emphasizes the power of one person to make a difference in God's circumstances. He reflects on the difficulty of getting people to change and acknowledges that even God cannot force people to change. The speaker also highlights the importance of righteousness and truth-seeking, using verses from Isaiah, Jeremiah, and Ezekiel to support his points. Overall, the sermon encourages listeners to be the one righteous person who can bring about forgiveness and redemption.
The Heavenly Calling - Part 11
By T. Austin-Sparks1.8K50:01Heavenly CallingPSA 77:20PSA 78:52PSA 95:7ISA 53:6JHN 10:19ACT 20:28ROM 10:16HEB 13:20In this sermon, the preacher discusses the concept of God as the good shepherd and his relationship with his people. He references various passages from the Bible, including Psalms 77:20 and 78:52, as well as Acts 20. The preacher emphasizes that Israel's downfall was their rejection of God as their shepherd and their turning to other gods. He also highlights the transition from the old Israel to the new Israel in the Gospel of John, specifically focusing on chapter 10, which is known as the chapter of the good shepherd and his sheep. The sermon concludes with the idea that God had to forsake Israel due to their rejection of him as their shepherd.
Studies in Isaiah - Part 4
By Harry Ironside1.7K45:44ExpositoryPSA 23:1ISA 49:10ISA 50:1ISA 53:6MAT 6:33REV 7:16REV 21:4In this sermon, Dr. McCabe talks about the importance of awakening and rising up in the Lord. He refers to three calls to awake: one to the arm of the Lord, one to Jerusalem in its suffering, and one to Zion in its future blessing. Dr. McCabe emphasizes the need to put on strength and rely on the Lord's power. He also mentions passages from the Bible, including Isaiah 52, where the prophet calls for awakening and redemption.
Seek and Save the Lost
By Chuck Smith1.7K35:37NUM 6:24ISA 53:6LUK 19:10JHN 3:16JHN 10:11HEB 11:6
This sermon delves into the significance of faith in establishing a relationship with God and receiving His promises. It explores the potential of faith, the need for increased belief, and the blessings that come with trusting God. The focus shifts to the purpose of Jesus' coming, emphasizing His mission to seek and save the lost, as illustrated through the encounter with Zacchaeus. The sermon highlights the importance of choice in fostering genuine fellowship with God and the restoration of that fellowship through Jesus Christ's sacrifice.
Dreams in Flames - Part 2
By Winkie Pratney1.6K1:14:24PRO 4:23ISA 53:6MAT 5:3MAT 16:24ROM 13:141CO 6:18EPH 5:3COL 3:51TH 4:31PE 2:11In this sermon, Winky Prattley speaks on the subject of Dreams and Flames, Part 2. He starts by sharing a powerful testimony of how a group of kids gave their lives to Christ after hearing the preaching of the word. He then turns to the Sermon on the Mount in the book of Matthew, emphasizing the importance of living a pure and holy life. Prattley encourages the audience to turn away from temptation and to introduce Jesus into their thoughts and desires. He concludes by referencing a letter from Ann Landers about staying out late and emphasizes the need for real help and a change in mindset.
(Guidelines for Winning Souls) Lead a Soul to Christ
By Denny Kenaston1.6K1:00:19Soul WinningISA 53:6ROM 3:23In this sermon, the speaker encourages the audience to have a solid understanding of the theology of salvation in order to effectively lead others to Jesus Christ. He recommends listening to a tape set called "God's Plan of Salvation" to gain a comprehensive view of God's plan. The speaker then shares his personal experience of leading an Amish man to Christ, emphasizing the importance of setting the stage by addressing the person's spiritual condition and need for help. He concludes by highlighting the significance of sharing a message of hope and the transformative power of Christ's sacrifice.
Jesus Died of a Broken Heart
By Danny Bond1.6K39:10God's HeartISA 53:6MAT 16:26JHN 19:34ROM 8:32In this sermon, the preacher emphasizes the importance of understanding the love of God through the crucifixion of Jesus Christ. He explains that the blood and water that came out when Jesus was pierced on the cross is a direct reaction to bearing the sins and hell of humanity. The preacher emphasizes that there is no other way to salvation except through the blood of Jesus. He urges listeners to study the facts of the crucifixion and not let Christianity become a mere philosophy, but rather a personal understanding of God's love and sacrifice.
Chapter 2 - How to Obtain Fulness of Power in Christian Life & Service
By R.A. Torrey1.5K19:54Audio BooksEXO 12:13ISA 53:6MAT 6:33ACT 20:281CO 5:7HEB 9:26In this sermon, the preacher emphasizes the power of the blood of Jesus in atoning for sin and justifying believers before God. The speaker highlights how Martin Luther spent many years seeking peace through self-efforts but found no relief until he understood the power of the blood. The blood of Jesus not only relieves our guilt but also frees us from the burden of trying to earn God's favor through our own works. The sermon emphasizes the importance of starting with the blood of Jesus as the foundation for our faith and understanding its power before seeking the deeper truths of the Holy Spirit.
Purpose of His Coming - Part 2
By Chuck Smith1.5K34:56Second ComingNUM 6:24ISA 53:6MAT 11:28LUK 2:11LUK 19:1JHN 3:16REV 20:14In this sermon, the preacher emphasizes the importance of recognizing our sinful state and the need for salvation. He explains that sin is a destroyer and that Jesus came into the world to seek and save the lost. The preacher highlights that God seeks to get our attention in various ways, such as through unexpected deaths, to remind us of the brevity of life and the need to be ready to meet our Creator. He emphasizes that salvation from sin is only possible through Jesus Christ, who took our sins and sorrows upon himself. The preacher encourages listeners to respond to Jesus' invitation to come to him and find rest for their souls.
(Church Leadership) 15. New Covenant Ministry
By Zac Poonen1.5K58:20ISA 53:6MAT 6:33EPH 2:14EPH 3:3In this sermon, the speaker reflects on a story from Genesis 14 where Abraham encounters the King of Sodom after a victorious battle. The speaker emphasizes that it was God who gave Abraham the victory and warns against becoming proud. The King of Sodom offers Abraham all the wealth from the war, but Abraham recognizes that his God is the possessor of heaven and earth and refuses the offer. The speaker highlights the importance of understanding the true purpose of Christianity, which includes salvation from sin, holiness, suffering, and self-denial. The ultimate goal is for believers to become one, breaking down barriers of language, education, and intellect.
Tokens of His Compassion - Part 9
By Leonard Ravenhill1.5K07:15ISA 53:6ISA 61:1MAT 16:24LUK 9:23JHN 12:27JHN 17:1ROM 12:12CO 4:6PHP 3:8
This sermon delves into the deep desire to see the world through God's eyes, acknowledging the need for divine revelation to expose hidden corruption and hypocrisy. It emphasizes the importance of trembling at God's word and the gravity of preaching the gospel. The speaker reflects on Jesus' strength and unwavering commitment to God's will, highlighting the necessity of making sacrificial decisions and fully surrendering to God's purpose. The sermon also touches on the transformative power of encountering God's glory and the profound impact of intimate relationship with Him.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Iniquity of us all - For עון avon, "iniquity," the ancient interpreters read עונות avonoth, "iniquities," plural; and so the Vulgate in MS. Blanchini. And the Lord hath הפגיע בו hiphgia bo, caused to meet in him the iniquities of us all. He was the subject on which all the rays collected on the focal point fell. These fiery rays, which should have fallen on all mankind, diverged from Divine justice to the east, west, north, and south, were deflected from them, and converged in him. So the Lord hath caused to meet in him the punishment due to the iniquities of All.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Thus does the whole body of the restored Israel confess with penitence, that it has so long mistaken Him whom Jehovah, as is now distinctly affirmed, had made a curse for their good, when they had gone astray to their own ruin. "All we like sheep went astray; we had turned every one to his own way; and Jehovah caused the iniquity of us all to fall on Him." It is the state of exile, upon which the penitent Israel is here looking back; but exile as being, in the prophet's view, the final state of punishment before the final deliverance. Israel in its exile resembled a scattered flock without a shepherd; it had lost the way of Jehovah (Isa 63:17), and every one had turned to his own way, in utter selfishness and estrangement from God (Isa 56:11). But whereas Israel thus heaped up guilt upon guilt, the Servant of Jehovah was He upon whom Jehovah Himself caused the punishment of their guilt to fall, that He might make atonement for it through His own suffering. Many of the more modern expositors endeavour to set aside the paena vicaria here, by giving to הפגּיע a meaning which it never has. Thus Stier renders it, "Jehovah caused the iniquity of all to strike or break upon Him." Others, again, give a meaning to the statement which is directly at variance with the words themselves. Thus Hahn renders it: Jehovah took the guilt of the whole into His service, causing Him to die a violent death through their crime. Hofmann very properly rejects both explanations, and holds fast to the fact that בּ הפגּיע, regarded as a causative of בּ פּגע, signifies "to cause anything to strike or fall upon a person," which is the rendering adopted by Symmachus: κύριος καταντήσαι ἐποίησεν εἰς αὐτὸν τὴν ἀνομίαν πάντων ἡμῶν. "Just as the blood of a murdered man comes upon the murderer, when the bloody deed committed comes back upon him in the form of blood-guiltiness inflicting vengeance; so does sin come upon, overtake (Psa 40:13), or meet with the sinner. It went forth from him as his own act; it returns with destructive effect, as a fact by which he is condemned. But in this case God does not suffer those who have sinned to be overtaken by the sin they have committed; but it falls upon His servant, the righteous One." These are Hofmann's words. But if the sin turns back upon the sinner in the shape of punishment, why should the sin of all men, which the Servant of God has taken upon Himself as His own, overtake Him in the form of an evil, which, even it if be a punishment, is not punishment inflicted upon Him? For this is just the characteristic of Hofmann's doctrine of the atonement, that it altogether eliminates from the atoning work the reconciliation of the purposes of love with the demands of righteousness. Now it is indeed perfectly true, that the Servant of God cannot become the object of punishment, either as a servant of God or as an atoning Saviour; for as servant of God He is the beloved of God, and as atoning Saviour He undertakes a work which is well pleasing to God, and ordained in God's eternal counsel. So that the wrath which pours out upon Him is not meant for Him as the righteous One who voluntarily offers up Himself but indirectly it relates to Him, so far as He has vicariously identified Himself with sinners, who are deserving of wrath. How could He have made expiation for sin, if He had simply subjected Himself to its cosmical effects, and not directly subjected Himself to that wrath which is the invariable divine correlative of human sin? And what other reason could there be for God's not rescuing Him from this the bitterest cup of death, than the ethical impossibility of acknowledging the atonement as really made, without having left the representative of the guilty, who had presented Himself to Him as though guilty Himself, to taste of the punishment which they had deserved? It is true that vicarious expiation and paena vicaria are not coincident ideas. The punishment is but one element in the expiation, and it derives a peculiar character from the fact that one innocent person voluntarily submits to it in His own person. It does not stand in a thoroughly external relation of identity to that deserved by the many who are guilty; but the latter cannot be set aside without the atoning individual enduring an intensive equivalent to it, and that in such a manner, that this endurance is no less a self-cancelling of wrath on the part of God, than an absorption of wrath on the part of the Mediator; and in this central point of the atoning work, the voluntarily forgiving love of God and the voluntarily self-sacrificing love of the Mediator meet together, like hands stretched out grasp one another from the midst of a dark cloud. Hermann Schultz also maintains that the suffering, which was the consequence of sin and therefore punishment to the guilty, is borne by the Redeemer as suffering, without being punishment. But in this way the true mystery is wiped out of the heart of the atoning work; and this explanation is also at variance with the expression "the chastisement of our peace" in Isa 53:5, and the equally distinct statement in Isa 53:6, "He hath laid on Him the iniquity of us all." It was the sin of all Israel, as the palindromically repeated kullânū emphatically declares, which pressed upon Him with such force when His atoning work was about to be decided, but עון is used to denote not only the transgression itself, but also the guilt incurred thereby, and the punishment to which it gives rise. All this great multitude of sins, and mass of guilt, and weight of punishment, came upon the Servant of Jehovah according to the appointment of the God of salvation, who is gracious in holiness. The third turn ends here. It was our sins that He bore, and for our salvation that God caused Him to suffer on our account.
Jamieson-Fausset-Brown Bible Commentary
Penitent confession of believers and of Israel in the last days (Zac 12:10). sheep . . . astray-- (Psa 119:176; Pe1 2:25). The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [CALVIN]. True, also, literally of Israel before its coming restoration (Eze 34:5-6; Zac 10:2, Zac 10:6; compare with Eze 34:23-24; Jer 23:4-5; also Mat 9:36). laid--"hath made to light on Him" [LOWTH]. Rather, "hath made to rush upon Him" [MAURER]. the iniquity--that is, its penalty; or rather, as in Co2 5:21; He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one (Rom 5:16-17); thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.
John Gill Bible Commentary
All we like sheep have gone astray,.... Here the prophet represents all the elect of God, whether Jews or Gentiles; whom he compares to "sheep", not for their good qualities, but for their foolishness and stupidity; and particularly for their being subject to go astray from the shepherd, and the fold, and from their good pastures, and who never return of themselves, until they are looked up, and brought back by the shepherd, or owner of them; so the people of God, in a state of nature, are like the silly sheep, they go astray from God, are alienated from the life of him, deviate from the rule of his word, err from the right way, and go into crooked paths, which lead to destruction; and never return of themselves, of their own will, and by their own power, until they are returned, by powerful and efficacious grace, unto the great Shepherd and Bishop of souls; see Pe1 2:25 where the apostle has a manifest respect to this passage: we have turned everyone to his own way; and that is an evil one, a dark and slippery one, a crooked one, the end of it is ruin; yet this is a way of a man's own choosing and approving, and in which he delights; and it may not only intend the way of wickedness in general, common to all men in a state of nature, but a particular way of sinning, peculiar to each; some are addicted to one sin, and some to another, and have their own way of committing the same sin; men turn their faces from God, and their backs upon him, and look to their own way, and set their faces towards it, and their hearts on it; and which seems right and pleasing to them, yet the end of it are the ways of death; and so bent are men on these ways, though so destructive, that nothing but omnipotent grace can turn them out of them, and to the Lord; and which is done in consequence of what follows: and the Lord hath laid on him the iniquity of us all; that is, God the Father, against whom we have sinned, from whom we have turned, and whose justice must be satisfied; he has laid on Christ, his own Son, the sins of all his elect ones; which are as it were collected together, and made one bundle and burden of, and therefore expressed in the singular number, "iniquity", and laid on Christ, and were bore by him, even all the sins of all God's elect; a heavy burden this! which none but the mighty God could bear; this was typified by laying of hands, and laying of sins upon the sacrifice, and putting the iniquities of Israel upon the head of the scapegoat, by whom they were bore, and carried away. The words may be rendered, "he made to meet upon him the iniquity of us all" (r); the elect of God, as they live in every part of the world, their sins are represented as coming from all quarters, east, west, north, and south; and as meeting in Christ, as they did, when he suffered as their representative on the cross: or "he made to rush, or fall upon him the iniquity of us all" (s); our sins, like a large and mighty army, beset him around, and fell upon him in a hostile manner, and were the cause of his death; by which means the law and justice of God had full satisfaction, and our recovery from ruin and destruction is procured, which otherwise must have been the consequence of turning to our own ways; so the ancient Jews understood this of the Messiah. R. Cahana (t) on these words, "binding his ass's colt to the choice vine", Gen 49:11 says, "as the ass bears burdens, and the garments of travellers, so the King Messiah will bear upon him the sins of the whole world; as it is said, "the Lord hath laid on him the iniquity of us all",'' Isa 53:6. (r) "fecit occarrere in eum iniquitatem omnium hostrum", Montanus; "occurrere fecit ei, vel irruere fecit in ilium", Vatablus. (s) "Incurrere fecit in eum", Cocceius, Vitringa, Forerius; "irruere fecit in ilium", Vatablus; sic Syr. "fecit ut incurreret iniquitas", Piscator. (t) Apud Galatin. de Cathol. Ver. I. 10. c. 6. p. 663, and Siphre in ib. l. 8. c. 20. p. 599.
Tyndale Open Study Notes
53:6 strayed away . . . left God’s paths: These are metaphors for sin (see also Rom 3:10-18).