College Press Bible Study Textbook Series
Isaiah 53:4-9
b.SUFFERS
TEXT: Isaiah 53:4-9
4
Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted.
5
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.
6
All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all.
7
He was oppressed, yet when he was afflicted he opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth.
8
By oppression and judgment he was taken away; and as for his generation, who among them considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke was due?
9
And they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth.
QUERIES
a.
How did He bear our griefs and sorrows?
b.
How did Jehovah lay on Him the iniquity of us all?
c.
Did any of His generation consider that he was cut off. for the stroke that was due them?
PARAPHRASE
And yet, it was the suffering that should have been ours He suffered; it was our pain He bore. All the time we were thinking that His suffering and humiliation was a sign that He was a blasphemer and God was punishing Him! But He was not a sinnerwe were, and it was because of our sins He was wounded and because of our evil that He was willing to be scourged and crucified. Because of His substitutionary punishment for our sins we are vicariously justified and cleansed of iniquity and declared at peace with God. We are the ones who strayed away from The Shepherd. We are the ones who acted like dumb sheep wandering into unsafe and self-destructive pathways. We are the guilty ones, but God laid on Him the guilt of everyone of us. He was treated unjustly and cruelly, but he endured it willingly and without retaliation; He was innocent, and like an innocent lamb that is sacrificially slaughtered, He surrendered to death for us. Like a sheep that submits to being sheared without fighting back, so He did not resist His persecutors. He was tried, sentenced and led away to be crucified when He was completely innocent, and no one cared or understood that He was suffering the penalty that should have been every man'S. Paradoxically, He was buried like a criminal but in a rich man's grave. He had done no wrong and had never spoken falsehood.
COMMENTS
Isaiah 53:4-6 ATONING GRACE: Unusual pain, sorrow and grief was equated with unusual guilt in the ancient world. Job's three friends told Job his calamities were punishment from God for his sinfulness. The man born blind was stigmatized as a sinner both by the disciples of Jesus and the Pharisees (cf. John 9:1 ff). Jesus corrected this concept in Luke 13 by saying that those upon whom the tower of Siloam fell were not worse sinners than others but that all calamities were warnings to the world to repent. And the Jews rationalized their prejudice against Jesus by mocking Him as a criminal at His crucifixion. Rather than admit their own ideas about God's Messiah were contrary to the Old Testament, they accused Jesus of blasphemy and pointed to His violation of their traditions and His humble life-style as proof that God was punishing Him for being such a sinner.
But there was nothing wrong with Him. We (all mankind) were the guilty ones. The rejection, misunderstanding, poverty, humiliation, slander He endured should have been ours. He was finally forsaken by God, suffered the second death (Matthew 27:46) and was made to be sin on our behalf (2 Corinthians 5:21; Galatians 3:13). He bore our sins on the tree (2 Peter 2:22). The Righteous died for the unrighteous (2 Peter 3:18). Christ did not deserve any of what He suffered. He was hated without cause (John 15:24-25). The great capsulation of the atonement is Romans 3:21-26. The real suffering of the Servant was spiritual, not physical. Many men have suffered physically (perhaps even more torture than crucifixion), but He was innocent, without sin, and actually became sin and suffered spiritual separation (death) from the Father for those who actually deserved it. It is interesting to note that the Hebrew verb meholal translated wounded means literally pierced, perforated, a precise prophecy of the piercing of Christ's body by the Roman soldier (John 19:34-37).
Do verses four and five indicate that the atonement of Christ also provided miraculous healing of physical sicknesses for all mankind? Some modern faith-healers contend that all men who believe in the atonement of Christ may expect God to heal their bodies. T. J. McCrossan in his Bodily Healing and the Atonement, pg. 16, says, Again all Christians should expect God to heal their bodies today, because Christ died to atone for our sickness as well as for our sins. Warren C. Roark, compiler of Divine Healing, pub. The Warner Press, Anderson, Ind., 1945, records a statement by a modern advocate of this view, E. E. Byers, pg. 58, God. in the atonement. made provision for the healing of man's mortal body so long as he lived in this world. Although honest exegesis must admit that the Hebrew words makeoyoth and kholiy may literally mean pain and sickness, one must understand they may also be figuratively translated griefs and sorrows. The following considerations make it clear that Isaiah's prophecy of the atonement by the Suffering Servant did not mean to include physical healing for all believers:
1.
The context (all important in proper exegesis) indicates the subject is sin, spiritual sickness, not physical sickness. If the atonement made provision for the healing of man's mortal body so long as he lived. he would live forever in this world! Death is the cumulative effect of one physical malady or another.
2.
In Matthew 8:16-17 a portion of Isaiah's prophecy is quoted in connection with Christ's healing of some physical sicknesses. However, it is highly significant that verse five was not quoted by Matthew (with his stripes we are] healed). Furthermore, Jesus was fulfilling verse four three years before the atonement was made. Verse four was fulfilled in His divine ministry of healing, and not when He hung on the cross. Matthew was simply claiming, therefore, that Christ in performing miracles of healing, was fulfilling what Isaiah prophesied of His healing ministry and not His atonement.
3.
There is no statement in the whole Bible suggesting that Christ bore our sicknesses in his own body on the tree, or that he was made to be sick, diseased, or possessed with infirmity for us.
4.
The New Testament plainly shows that not all of the healings of Jesus demanded faith in Him. Thus, the efficacy of His atonement could not apply to the healing.
5.
The New Testament plainly shows that many people with faith in the atonement of Christ were not healed of their sicknesses, including the great apostle Paul!
Some questions on healing in the atonement:
a.
If the atonement provides for physical healing, why does not one receive healing at conversionthe place where the efficacy of the atonement is applied?
b.
If the atonement provides for physical healing, why do not all believers receive healing? (cf. Paul's thorn in the flesh 2 Corinthians 12:7-10).
c.
Why is there as large a percentage of sickness among believers as there is among unbelievers?
d.
Why did Paul prescribe a medical treatment to Timothy for his oft infirmities? (1 Timothy 5:23)
e.
Why are there so many failures among faithful, honest, believing people who so earnestly and diligently seek healing?
Case
References
Nature of Malady
Nature of Cure
Comment
Nobleman's son
Sick at the point
of death
Healed the
same hour
Father believed,
but not the son
Impotent man
Infirm 30 years;
couldn-'t walk
Made whole at
once
No faith, except
to walk
Demoniac in the
Capernaum
Synagogue
Possessed spirit
of unclean demon
Instantly
delivered
No faith
indicated
Peter's wife'S
mother
Matthew 8:14-15
Mark 1:29-31
Luke 4:38-39
Possessed of a
great fever
Fever left her
immediately
No faith
required
Many in Capernaum
Matthew 8:16-17
Mark 1:32-34
Luke 4:40-41
Demoniacs, sick,
diseased
Instantly
healed
No faith
indicated
Leper
Matthew 8:1-4
Mark 1:40-45
Luke 5:12-16
Full of leprosy
Heal at
once
Had faith;
not required
Palsied man
Matthew 9:1-8
Mark 2:1-12
Luke 5:17-26
Palsied, could
not walk
Instantly
healed
Faith of
others
Man with
withered hand
Matthew 12:9-14
Mark 3:1-6
Luke 6:6-11
Hand deformed
Instantly
healed
No faith required
but to extend
hand
Many in
Galilee
Matthew 4:23-24
Mark 3:7-12
Luke 6:17-19
All manner
of sickness
Instantly
healed
No faith
indicated
Multitudes
Not stated
Healed all
No faith
Blind and dumb
demoniac
Possessed a devil;
blind and dumb
Healed at
once
No faith
required
Centurion'S
servant
Palsied, tormented,
and nearly dead
Made whole
instantly
No faith
of servant
Widow's son of
Nain
Dead
Instantly sat
up and spoke
No faith
possible
Demoniac
Dumb and
demoniac
Instantly
delivered
No faith
evident
Two demoniacs
at Gadara
Matthew 8:28-34
Mark 5:1-20
Luke 8:26-40
Possessed legion of
devils. Fierce,
couldn-'t be bound
Devils instantly
cast out
No faith
evident
The daughter
of Jairus
Matthew 9:18-25
Mark 5:34-43
Luke 8:43-48
Dead
Made alive at
once
No faith
possible
Woman with the
issue of blood
Matthew 9:20-22
Mark 5:25-34
Luke 8:43-48
Afflicted 12 years
Grew worse,
suffered much
Made whole at
once
Faith present,
but not required
Two blind men
Blind
Eyes opened
immediately
Faith
required
Healing of
many
Diseased
Made perfectly
whole
No faith
required
Daughter of
Syrophonecian
woman
Demoniac
Made whole
instantly
No faith of
daughter, but
of mother
Many near
Galilee
Lame, blind
dumb, maimed
Healed at once
No faith
indicated
Deaf and dumb
man
Deaf with impediment
of speech
Healed at once
No faith
indicated
Blind man at
Bethsaida
Blind
Saw at once
No faith
indicated
Demoniac child
Lunatic, sore
vexed; fell in
fire and water
Cured that hour
Faith of the
father, but not
of child
Blind man
Blind from his
birth
Saw at once
No faith required
but to wash
Woman with
infirmity
Bowed for 18
years
Immediately
made straight
No faith
required
Man with
dropsy
Dropsy
Healed at
once
No faith
required
Lazarus
Dead
Made alive
immediately
No faith
possible
Ten lepers
Leprosy
Healed at once
No faith
required
Two blind men
Matthew 20:29-34
Mark 10:46-52
Luke 18:35-43
Blind
Saw immediately
No faith required,
but present
Servant of
Malchus
Matthew 26:47-56
Mark 14:43-52
Luke 22:47-53
John 18:2-12
Ear severed
Ear replaced
immediately
No faith required
or indicated
Verse six plainly states the healing we receive from His stripes is the healing from sin. Sin is going astray (cf. Romans 3:10-20). Sin is spiritual, psychological, mental sickness that needs healing. Paul calls sin insanity (1 Corinthians 15:34). Sin is spiritual disorientation. Man was not spiritually created for sinit is against his spiritual nature. Spiritually, psychologically, emotionally and mentally man deteriorates when he sins. He begins to die, morally and spiritually when he begins to sin. Sin even causes some physical illnesses. Originally, of course, it caused all human illness and death as a constant reminder to man that he was not made for sin (cf. Romans 1:27men receive in their physical and psychological selves the due penalty for their sins). Jesus came and died and was raised to make us whole. Upon Him was the chastisement that allowed us to regain our innocence (our healing from sin). He takes the guilt and frees us from the deception of Satan's lies that we may come to our right minds (1 Corinthians 15:34). We still must suffer physical illnesses and death because of Adam's sin, but no longer do we have to suffer spiritual illness and death! Sin is soul-sickness. It fractures, incapacitates, ineverates and destroys the personhood of man. Forgiveness through Christ's atonement heals and saves us and restores us to the wholeness for which God created us.
Isaiah 53:7-9 ACOUIESCENT GOODNESS: The Lord's servant was utterly innocent and totally submissive. He said nothing to answer the charges of the Sanhedrin (Matthew 26:63); He said nothing to answer the charges of Pilate (Matthew 27:14); He did not answer Herod's questions (Luke 23:9). Pilate declared Him innocent; the Sanhedrin could bring no true accusation against Him (John 18:19-24). Why did Jesus not argue His case? Would it have persuaded the Jews not to crucify Him even if He had? Jesus-' mission as a lamb to be slaughtered was unique! He was the Lamb of God to take away the sin of the world (John 1:29)! He was the only Person ever with that mission. His death was preordained. He was the Lamb, foreordained from the foundation of the earth to be slain (cf. 1 Peter 1:20; Revelation 13:8; Acts 2:23). He willingly gave up His life, no one took it from Him (cf. John 10:17-18; John 19:11; Hebrews 10:1-10; etc.). We are not obligated to follow His acquiescent surrender to be illegally executed without reasonable defense. We cannot die for the same reason He died! We should never, of course, take the law into our own hands resisting evil. We must, if the occasion arises, suffer unjust trial and death without personally and individually using force to overthrow crooked judges. But that does not mean we cannot use peaceful, rational means to insist that justice be done. The apostle Paul insisted on correcting injustices (cf. Acts 16:35-39; Acts 25:8-12, etc.); he also wrote that Christians should appeal to their civil governments to uphold justice (Romans 13:1-7).
The Servant was cut off from life in this world (cf. our comments on Daniel 9:24-27 where the same phrase cut off is used in connection with the atoning death of the Messiah). And although there were a few plain announcements from Christ Himself that He was to die for the ransom of man's sins (cf. John 1:29; Matthew 20:28; Matthew 26:26-29; John 14:1-31; John 16:10; John 17:11), and many Old Testament types and prophecies (Luke 24:25-49), none of His contemporaries (not even His own disciples) would accept the doctrine that the Messiah was to die as a substitutionary sacrifice for man's sins. The O.T. has at least four plain prophecies that the Messiah will die (Isaiah 53:1-12; Daniel 9:24-27; Zechariah 12:10 to Zechariah 13:1; Psalms 22:1-31). Still, even those honest, courageous, Jewish fishermen and tax-collectors who confessed that He was the Son of the Living God, refused to accept the predictions of Jesus Himself that He was to die as a ransom (Matthew 16:21-23; Matthew 26:30-35; Mark 8:31-33; Mark 14:26-31; Luke 9:43-45; Luke 24:13 ff; John 12:27-36 [the crowd said, We have heard from the law that the Christ remains foreverdoes not die]; John 8:32-36). Isaiah graphically foretells that the Messiah would be slain as if He were a wicked persona criminaland yet, paradoxically, He would be buried in a rich man's grave. History records the exact fulfillment of this! Jesus was sentenced as a blasphemer by the Jews, a seditionist by the Romans and executed on a criminal's cross between two thieves. But He was buried in the rock-hewn tomb of the rich man, Joseph of Arimathea.
It is rather astounding that not one of Jesus-' own generation comprehended that He was to die an atoning death. Especially since a few of them confessed that He was who He claimed to be, The Son of the Living God. The prophet, overwhelmed by the importance of the substitutionary atonement involved, falls back once more upon it as the only explanation of an outcome so strange. It was the Messiah's own people who had all the revelations of it in their Law and Prophets, and yet they are the ones who, at first totally rejected it; and ever since only a very small minority of Jews will accept it.
QUIZ
1.
Why did the Jews esteem Jesus as smitten of God?
2.
Why do we say that the real suffering of the Messiah was spiritual?
3.
Do verses four-five indicate Jesus-' atoning death also provided physical healing to all believers? Why not?
4.
How is sin sickness?
5.
Are we to follow Christ's example of acquiescing to death if illegally prosecuted and sentenced? Give examples.
6.
How plainly does the O.T. and Christ Himself predict His atoning death?