Is 53,4-6
Surely He bore our sicknesses
The love of Christ and the ingratitude of men
YO.
THE LOVE OF CHRIST.
1. The certainty of what is affirmed of Christ: “Certainly.”
two. The acts of Christ’s obedience, set forth in two words: He has “carried”, He has “carried”.
3. The objects. They are “pains”, “pains”.
II. THE INGRACE OF MAN, by censuring Christ and despising him; and there consider–
1. People: “We”.
two. The blame. Esteeming Christ whipped and wounded by God. (T. Manton, D..D.)
The pressure of the burden on God
My positions are these–
1. The Lord, choosing to perpetuate the sinful race, endure all the pain that Heaven would behold, and the question that would fall upon His government because of the existence of a world so full of injustice and misery, in a universe whose order was in His charge , stooped at once, in infinite and tender pity, to lift the load and become a fellow traveler on the painful pilgrimage to which man had condemned himself by his sin. Suffering sin to live and reproduce, with all its bitter fruits, in the universe that He made to be so blessed, He needs to become his sacrifice; making atonement for sin that he did not crush on the spot, and bearing the burden of sorrow that he did not destroy on the spot. And this is Divine love. He must share the pain that allows him to live, even if the source of the pain is a sin he hates; he must lift and carry the load that the fairest necessities lay heavily on lost souls. None of us know, even vaguely, what “Immanuel” means, “God with us”. God always with us, incarnated from the hour in which he announced himself as the seed of the woman, and the destroyer of his enemy. God with us, our companion in all the terrible experience to which our participation in the sin of Adam has led us; knowing Himself the full pressure of his burdens, and infinitely more touched than we are by all that concerns the dark and sad history of mankind.
two. God’s fellowship with the race at the very hour of the transgression immediately infused a tincture of hope into the sinner’s experience, and made it, from the first, a discipline unto life instead of a judgment unto death. .
3. This first promise to man, this communion of God with the sinful and suffering race, whose existence he perpetuated, committed him to the sacrifice of Calvary, the baptism of Pentecost and the indwelling of the Holy Spirit, the Comforter, with the world (JB Brown, B.A.)
Christ the burden bearer
There are two questions suggested here–
YO. WHAT CHARGES OJAN CHRIST, WHICH COULD NOT BE HIS, IF HE HAD NOT TAKEN THEM?
1.
By his incarnation he inserted himself into our race, and by assuming our own nature, he felt how many pains oppressed man as man.
two. By His position He represented our race. As the Son of God, He is the representative of Heaven on earth. As the Son of Man, He is our Great High Priest, to intercede before Heaven. Thus all the spiritual concerns of the earth rested on Him. Could such a work be entrusted to man, and He be other than “a man of sorrows”?
3. Out of His own personal sympathy He felt so much for man that He made the sorrows of others His own. His was not a ruthless ruling party.
Four. Through suffering and pain, Christ not only reveals His own human sympathy, but because of the dual nature of His nature, that human sympathy was an embodiment of the Divine!
5. But we have to go one step further, by accounting for the burden that fell on Christ. He came, “not to be served, but to serve and to give his life as a ransom for many.”
II. WHAT LOADS DO NOT REST ON US, WHICH SHOULD BE OURS IF CHRIST HAD NOT CARRIED THEM?
1. The burden of unexpiated guilt rests on no one! “Behold the Lamb of God who takes away the sin of the world!”
two. The burden of nature’s desperate corruption need not fall on anyone. When the Son of God became a sacrifice for us, he also became a
Living root in us. She allied herself with human weakness and joined it to his omnipotence, so that in him that weakness would be lost and replaced by “eternal strength.”
3. The burden of unshared sorrow rests on no one. Does our pain arise from sin without us? That put more pressure on Christ than ever on us. Does it come from personal judgment? Christ’s were much heavier than ours. Does it come from Satan’s temptations? He was tempted in every way as we are. But perhaps it can be said, “Because of the infirmities of the flesh, I am given over to impatience, grumbling, and irritability, and I cannot feel that Christ has lifted that burden, for I am sure that Christ never felt any irritability. or impatience, and so He cannot sympathize with mine.” But, strange as it may seem at first sight, it is precisely here that the perfection of Christ’s sympathy is seen. In this last course of pain there is a mixture of what is fragile with what is wrong. But since Christ’s nature was untainted by sin, He can accurately draw the line between sickness and sin, which sinful natures cannot. Now, we do not want nor should we want sympathy for evil, but only for weakness and frailty. How, then, does Christ deal with this complex case! Distinguishing very clearly between the two, He looks at sickness, and has for it a fullness of mercy; He discerns sin, and he has the fullness of power to forgive it, and the fullness of grace to take it away! “Inasmuch as he himself suffered being tempted, he is able to help those who are tempted.”
Four. The burden of the dreaded death does not have to fall on anyone. Christ passed through death to free those who through fear of death are subject to servitude all their lives.
5. The great burden of the destiny of the human race does not rest on us. Christ has assumed that. (C. Clemance, D.D.)
Christ’s death in propitiation for sin
Two things are stated-
YO. THAT THE MESSIAH DOES NOT SUFFER FOR HIS OWN SINS, BUT FOR OURS (Isaiah 53,4-5) . This in truth is what his enemies would deny, estimating him “wounded, wounded by God and cast down”, for his own sins, his imposture, usurpation and blasphemy. But if we carefully examine His life story, we will find that the sum of all that they had to put in His charge was His presumption to act in a character that really belonged to Him (but that they would not believe belonged to Him): that the whole the course of His behavior exemplified the most perfect integrity of heart and life, and showed that He was the spotless Lamb of God, in whom there was no sin. Hence it follows that He must have suffered for the sins of others.
1. Some have put this gloss on the words, “He was wounded by”–namely., (say) “by our transgressions,” and “crushed by our iniquities.” Or that it was because of the sins of the Jews that He suffered as much as he did. It was his malice, injustice and envy of him that was the cause of all his suffering. But this construction is not only apparently forced, it is refuted by the full scope and tenor of the prophecy. For it is not said that He is smitten by the Jews, but by them; moreover, that He was smitten by God for them, because it was “the Lord who laid on Him the punishment for his iniquities.
two. Others say that He bore our sins by imputation, and was wounded for our transgressions, because our transgressions were imputed to Him, or counted as His. But you will say, perhaps, “Were not our sins then imputed to Christ?” I reply that I find no fault with the word, provided it is properly understood and explained. If by “imputation” is meant that our sins were actually handed over or transferred to Him, to become His, I do not see how this can be conceived to be possible. “But couldn’t they be considered yours?” No, because that would be to consider them what they were not and what it was impossible for them to be. But if by our sins being “imputed” to Christ it is no more understood that the punishment for them was actually laid upon Him, this is easily conceived and easily conceded: that is what the Holy Scriptures everywhere say. If anything further is needed to illustrate this matter, we may explain it by the case of propitiatory sacrifices under the law, all of which pointed to or prefigured the great Christian sacrifice under the Gospel. Those piacular victims were divinely appointed. Sin offerings, on whose heads the priest was to confess the sins of the people, were placed in the offenders’ room and died in place of the sinners for whom they were offered. The sins of the people were not transferred to the victim, but the victim was killed for the sins of the people. Lev 16:21-22 must necessarily be taken in a figurative construction: for the sins of man can in no other sense be transferred to, or put upon a beast, than by transferring their punishment upon it.
3. Others there are who acknowledge that Christ died for us, which means that he died for us or for our good, and to give us a perfect example of patience and submission under sufferings; but not for our sins, or in our room and place. But if Christ died for us as our Sacrifice, or as sacrifices under the law died for offenders (as He certainly did if they were proper types of Him), then He must have died in our habitation, and as a substitute in our place. .
Four. Others think that all those places in Scripture that speak of the death of Christ as a “propitiation” must be explained in a figurative sense: that the apostles borrowed those sacrificial terms from the Jewish law, and applied them to the death of Christ. , by way of accommodation or analogy only, not that the blood of Christ actually and properly atoned or atoned for sin, any more than that of the Jewish sacrifices; rather, He only died for us as a pledge to assure us that God would forgive and accept us when we repented. To which it may suffice to say that the apostle does not speak of the death of Christ merely by analogy with the Jewish sacrifices, but as typified, represented, and prefigured by them (Eph 5:2; Hebrews 9:13-14; Hebrews 10:4).
II. THAT THE GREAT END AND DESIGN OF CHRIST’S SUFFERING FOR OUR SINS WAS TO MAKE OUR PEACE WITH GOD. “The punishment of our peace was upon him,” etc. These words clearly hint to us the manner in which our peace is made with God, namely, by our justification and sanctification. (J. Mason, M..A.)
vicarious sacrifice of Christ
With these words Isaiah declares the end of the sufferings of Christ. The Jews, who…