Isaiah 53:8

DISCOURSE: 971
OUR LORD’S TRIAL AND EXECUTION

Isaiah 53:8. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

IT has been generally thought, especially among heathen writers, that if virtue could be set before the eyes of men, and exhibited by some pattern of perfect excellence, it would conciliate the esteem of all, and be held in universal admiration. But Socrates entertained a very different opinion: he thought that if any person possessed of perfect virtue were to appear in the world, his conduct would form so striking a contrast to that of all around him, that he would be hated, despised, and persecuted, and at last be put to death; because the world could not endure the tacit, but keen reproofs, which such an example must continually administer. Experience proves that the opinion of this great philosopher was founded in a just estimate of human nature. Such a light did come into the world: “it shined in darkness; and the darkness comprehended it not:” the workers of iniquity hated the light, and endeavoured to extinguish it, though their malicious attempts served but to make it burn with brighter lustre. The Lord Jesus was none other than virtue itself incarnate; and his enemies abundantly justified the opinion of Socrates; for they combined against him, and treated him with unexampled cruelty, and slew him. The extreme injustice of their conduct towards him is strongly marked in the words before us; which, on account of their intricacy, we shall explain, and, as replete with useful instruction, we shall improve.

I. To explain them—

Commentators have differed much in their interpretation of the former clauses of the text; some referring them to the exaltation of Christ, and others to his humiliation. According to the former, they import that God would raise him from the dead, and give him an inexpressible weight of glory, together with an innumerable seed, who should, as it were, be born to him. But we very much prefer the interpretation that refers them to the trial and execution of our Lord: for, in this view, they form an evident connexion between his behaviour under the indignities offered him [Note: ver. 7.], and his burial in the grave of a rich man [Note: ver. 9.]. A learned prelate [Note: Bishop Lowth.] translates them thus; “He was taken off by an oppressive judgment; and his manner of life who would declare?” According to this view of the words, they particularly specify the injustice, which, under a legal form, should be exercised towards him, and the want of that, which was, in every court of justice, the privilege of prisoners, the liberty of calling witnesses to testify on his behalf. Our Lord himself refers to that custom in his answer to the high-priest [Note: John 18:20.]; “I spake openly to the world: and in secret have I said nothing: why askest thou me? Ask them which heard me, what I have said to them: behold, they know what I said.” St. Paul also, when before Festus and Agrippa, complained that his adversaries withheld from him the testimony, which their knowledge of him qualified them to give: “My manner of life from my youth know all the Jews, who knew me from the beginning (if they would testify) that after the straitest sect of our religion I lived a Pharisee [Note: Acts 26:4.].” A further confirmation of this sense of the words arises from the manner in which they are cited by an inspired writer: St. Luke, quoting the very passage before us, says, “In his humiliation his judgment was taken away;” and, “who shall declare his generation [Note: Acts 8:33.]?” Now though the latter words are the same as in the text, yet the former vary considerably from it; and seem to determine this to be the true scope of the whole; namely, that the most common rights of justice should be denied to our Lord at the time of his trial.

The history of our Lord is but too just a comment on this prophecy: for surely there never was a person treated with such flagrant injustice as he. His enemies, unable to lay any thing to his charge, suborned false witnesses, that they might take away his life by perjury: and when these agreed not in their testimony, they laid hold of an expression used by him some years before, and put a different construction upon it from what he ever intended, in order to found on that a ground of accusation against him. They dragged him from one tribunal to another in hopes of obtaining sentence against him: and when the governor, after repeated examinations, declared that he could find no fault in him, they would not suffer him to pass such a sentence as law and equity demanded, but in a tumultuous and threatening manner, compelled him to deliver him up into their hands, and to sanction their cruelties by his official mandate. The particular injustice, which we are more immediately called to notice, was, that they never once summoned any witnesses to speak on his behalf. If they had permitted the herald, as on other occasions, to invite all who knew the prisoner to give testimony to his character, how many thousands could have disproved the accusations of his enemies, and established his reputation on the firmest basis! What multitudes could have affirmed, that, instead of usurping the prerogatives of Cζsar, he had miraculously withdrawn himself from the people, when they sought to invest him with royal authority: and had charged them to be as conscientious in giving to Cζsar the things that were Cζsar’s, as unto God the things that were God’s! And while these invalidated the charges of treason and sedition, how many myriads could have borne witness to his transcendent goodness! How might they have said, “I was blind, and he gave me sight; I was deaf, and he unstopped my ears; I was dumb, and he loosed my tongue; I was lame, and he invigorated my limbs; I was sick, and he restored me to health; I was possessed with devils, and he delivered me from their power; I was dead, and he raised me to life again.” Possibly some might have been found, who had not lost all remembrance of his kindness, provided they had been suffered to speak on his behalf: but, as on a former occasion, the chief priests had excommunicated the blind man for arguing in his defence [Note: John 9:22; John 9:34.], so now did they intimidate all, insomuch that none dared to open their lips in his favour. Even his own disciple, who had promised the most faithful adherence to his cause, forsook him in this extremity, and, through fear of their threatened vengeance, denied, with oaths and curses, that he even knew the man.

Having prevailed by dint of clamour, the Jews led him forth to execution, that he might be “cut off out of the land of the living.” But no Jewish punishment was sufficiently cruel to satiate their malice: they therefore, notwithstanding their rooted hatred of a foreign yoke, voluntarily acknowledged their subjection to the Romans, that they might be gratified with seeing him die by the most lingering, painful, and ignominious of all deaths, a death which none but slaves were ever suffered to endure.
Who that had seen the universal and invincible determination of the Jewish people to destroy him, must not have concluded, that he was one whose unparalleled iniquities had excited their just abhorrence? Who, on being told that there was not one found upon the face of the whole earth to speak a word on his behalf, must not have been persuaded that he suffered for his own transgressions? But though the testimony of man was not formally and audibly given at the bar of judgment, there was abundant proof, that he suffered, not for his own sins, but for ours. There was a remarkable concurrence of circumstances to establish his innocence, not only in spite of their efforts to prove him guilty, but, in a great measure, arising from them. The endeavours of the chief priests to bring false witnesses, clearly shewed that they had no just ground of accusation against him. Had any person been able to impute evil to him, it is most probable that Judas would have done it, and would have brought it forth in vindication of his own conduct: but he, so far from justifying his own treachery, restored to the chief priests the wages of iniquity, affirming that he had betrayed innocent blood: and they, unable to contradict him, tacitly acknowledged the truth of his assertion, bidding him look to that as his concern. Pilate not only declared repeatedly that he could find no fault in him, but that neither was Herod able to lay any thing to his charge. He even came forth before them all, and washed his hands, in token that the guilt of condemning that just person should lie on those who had demanded his execution, and not on him who had reluctantly consented to it. The thief upon the cross, reproving his contemptuous companion, attested the innocence of Jesus, saying, “We indeed suffer justly; but this man hath done nothing amiss.” If he be thought an incompetent witness, because he spake not from his own knowledge; we affirm that his testimony was so much the stronger, because it was founded on common report, and therefore was not the testimony of a mere individual, but of the Jews in general. To these we may add the testimony of the Centurion, who had been stationed to superintend the execution. He had seen the dying behaviour of this persecuted man; he had seen that, immediately before his death, he had cried with a loud voice, manifesting thereby that he willingly surrendered up his soul, while his body was yet strong and vigorous: he had been witness to that supernatural darkness during the three last hours of our Saviour’s life; he had felt the earthquake at the moment of his departure from the body; and by these, as well as other circumstances, he was convinced of Jesus’ innocence, and exclaimed in the hearing of the people, “Truly this was a just man, this was the Son of God.” Thus evident was it in the midst of all the obloquy that was cast on Jesus, that he was not stricken for any transgressions of his own.

Our iniquities were the true occasion of all the calamities that he endured. How far, and to what extent, he may be said to have suffered for the transgressions of those who shall never be numbered amongst “God’s people,” is a point not easy to determine, nor at all necessary to inquire into. In some sense it is undeniable, he died for all, and was “a propitiation, not for our sins only, but also for the sins of the whole world:” and if it be asked, who brought him from heaven? who betrayed, condemned and crucified him? we answer, We: the Jews and Romans were the instruments, but “our transgressions” were the true and only cause, of all his sufferings. Nor can the importance of this truth be more strongly marked than by the frequent repetition of it in this short chapter. Indeed, if this be not borne in mind, we may be affected with the recital of his history, as we should be with the history of Joseph, or any other pathetic story; but we shall be for ever destitute of those benefits, which his vicarious sufferings were intended to impart.

Having explained the words before us, we shall endeavour,

II.

To improve them—

We may well learn from them, in the first place, to guard against the effects of popular prejudice and clamour—

Never was the power of prejudice so awfully manifest as on this occasion. The chief priests and rulers had only to raise an outcry against Jesus, and the unthinking populace adopted their views, and carried into effect their most inhuman purposes. It was quite sufficient to stigmatize Jesus with some opprobrious name, and all his virtues were obscured, all his benevolent actions were forgotten; and the common forms of justice were superseded for his readier condemnation. Thus it is also at this day with respect to his Gospel. We profess indeed, as Christians, to reverence the name of Christ; but there is precisely the same hatred to his Gospel in the hearts of carnal men, as there was to his person in the hearts of those who nailed him to the cross. His followers are now, no less than in former ages, “a sect every where spoken against.” Some name of reproach is given them; and that is sufficient to put every one on his guard against them, and to render them objects of general scorn and contempt. Their sentiments are misrepresented; opinions and practices are imputed to them without any just foundation; nor can any innocence of conduct, any excellence of character, any exertions of benevolence secure them a candid and impartial judgment. We easily see what ought to have been the conduct of the Jews, before they proceeded to inflict such miseries on our adorable Saviour: they should have compared his character with the prophetic writings; and examined the evidences he adduced in support of his pretensions. Had they done this, they would never have “crucified the Lord of glory.” Thus should we also do with respect to his Gospel. Instead of condemning it unheard, we should give it an attentive and patient hearing. We should then bring what we hear to the touchstone of divine truth, and, by comparing it with the sacred oracles, endeavour to ascertain how far it is worthy of our belief. Such conduct would be reasonable, even if the Gospel affected our happiness only in this present life: but when we consider that our everlasting salvation also depends on our acceptance of it, surely we must be inexcusable indeed if we will not bestow this attention on a concern of such infinite importance. On the other hand, if, like the Bereans, we search the Scriptures daily, to see whether things be as they are represented to us, we doubt not respecting the issue of such an inquiry; we shall soon believe the Gospel, and enjoy its richest blessings. Let us not then suffer our judgment to be warped by prejudice, or our inquiries to be stopped by popular clamour. If any people be objects of general odium on account of their religious sentiments and conduct, let us not hastily conclude that they are wrong; lest peradventure we “be found fighting against God,” and “reject the counsel of God against ourselves.” The opposition made to them may perhaps be rather considered as a presumption in their favour; because the true religion, and its most strenuous advocates, have in every age been maligned and opposed. The just medium is, neither to reject nor receive any thing without a diligent and impartial examination; but “to prove all things, and hold fast that which is good [Note: 1 Thessalonians 5:21.].”

This subject may further teach us,

2. To expect injuries from the hands of an ungodly world.

The Scripture has plainly told us that we must suffer with Christ in order that we may reign with him. Nor did our Lord conceal this truth from his followers: on the contrary, he was peculiarly solicitous that they should bear it in mind; “Remember,” says he, “the word that I said unto you, The servant is not greater than his lord: if they have persecuted me, they will also persecute you [Note: John 15:20.].” It is certain, therefore, that we must be conformed to our Saviour’s image, and, like him, be made perfect through sufferings. If we think to resemble him in holiness, and yet to escape the cross, we shall find ourselves disappointed in the issue. We must either violate our conscience by sinful compliances, or bear reproach on account of our singularity. We may indeed, by a long course of exemplary conduct, put to silence the ignorance of foolish men [Note: 1 Peter 2:15]: but our fortitude will be tried; nor can we hope that God will make our enemies to be at peace with us, till our ways have long been pleasing in his sight, and our fidelity have been proved by many painful and victorious conflicts. It is worthy of observation, that St. Peter makes this very improvement of our Lord’s sufferings: “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind [Note: 1 Peter 4:1; 1 Peter 4:12.].” He goes further still; and bids us “not think it strange if we should be tried with fiery trials, as though some strange thing happened unto us; but rather to rejoice, inasmuch as we are partakers of Christ’s sufferings, that, when his glory shall be revealed, we may be glad also with exceeding joy.” Let us then take up our cross daily, and follow Christ. Let no fear of man deter us from a conscientious discharge of our duty. Let us “remember him that endured such contradiction of sinners against himself, lest we be weary and faint in our minds.” And if we have reason to expect, that, like him, we shall even be “cut off out of the land of the living” for our adherence to the truth, let us cheerfully “suffer with him, that we may also be glorified together.”

There is yet one more improvement which, above all, it behoves us to make of this subject — — — It powerfully speaks to all of us this salutary admonition.

3. Let that be a source of grief to you, which was an occasion of such misery to Christ—

Can we recollect that every transgression of ours inflicted a wound on the sacred body of our Lord, yea and caused the deepest agony in his soul, and yet review our past lives with indifference? Shall not rather the experience of every day fill us with shame and contrition? And shall not sin appear so hateful in our eyes, that we shall henceforth turn away from it with indignation and abhorrence? We are informed that David, when three of his worthies had cut their way through the Philistine hosts, and, at the most imminent peril of their lives, had brought him water from the well of Bethlehem, forbore to drink of it, and poured it out before the Lord with this reflection; “Is not this the blood of the men that went in jeopardy of their lives [Note: 2 Samuel 23:15.]?” However much he had thirsted for it, he was deterred by this consideration from even tasting it. And shall not we, when tempted to gratify any unhallowed appetite, call to mind what it cost our Lord to redeem us from it? However strong may be our thirst for sin, shall not the remembrance of our having so often drank it with greediness abase us in the dust? And shall we not in future put away the cup from our lips, saying, ‘This is the blood, not of a mere man who jeoparded his life, but of God’s only Son, who actually died for me? Was he crucified for me once, and shall I now crucify him afresh? Did he shed his precious blood for me, and shall I tread him under foot, and count his blood an unholy thing? How shall I do such wickedness, and sin thus against my God and Saviour?’ This were indeed a good improvement of the subject before us: this were to answer the great end of all Christ’s sufferings; since “he gave himself for us that he might redeem us from all iniquity, and purify us unto himself a peculiar people zealous of good works.” This too beyond all things would evince us to be the very “people of God, for whose transgressions he was stricken.” Let this effect then be visible amongst us. So, when we ourselves shall stand at the tribunal of our Lord, our lives shall testify on our behalf; and the judge of quick and dead shall say, “I know that ye feared me, seeing that ye put away from you the accursed thing, which my soul hated.”