อิสยาห์ 53:5 วิจารณ์

The two great things which the Spirit of Christ in the Old Testament prophets testified beforehand were the sufferings of Christ and the glory that should follow, Pe1 1:11. And that which Christ himself, when he expounded Moses and all the prophets, showed to be the drift and scope of them all was that Christ ought to suffer and then to enter into his glory, Luk 24:26, Luk 24:27. But nowhere in all the Old Testament are these two so plainly and fully prophesied of as here in this chapter, out of which divers passages are quoted with application to Christ in the New Testament. This chapter is so replenished with the unsearchable riches of Christ that it may be called rather the gospel of the evangelist Isaiah than the prophecy of the prophet Isaiah. We may observe here, I. The reproach of Christ's sufferings - the meanness of his appearance, the greatness of his grief, and the prejudices which many conceived in consequences against his doctrine (Isa 53:1-3). II. The rolling away of this reproach, and the stamping of immortal honour upon his sufferings, notwithstanding the disgrace and ignominy of them, by four considerations: - 1. That therein he did his Father's will (Isa 53:4, Isa 53:6, Isa 53:10). 2. That thereby he made atonement for the sin of man (Isa 53:4-6, Isa 53:8, Isa 53:11, Isa 53:12), for it was not for any sin of his own that he suffered (Isa 53:9). 3. That he bore his sufferings with an invincible and exemplary patience (Isa 53:7). 4. That he should prosper in his undertaking, and his sufferings should end in his immortal honour (Isa 53:10-12). By mixing faith with the prophecy of this chapter we may improve our acquaintance with Jesus Christ and him crucified, with Jesus Christ and him glorified, dying for our sins and rising again for our justification.

INTRODUCTION TO ISAIAH 53 This chapter treats of the mean appearance of Christ in human nature, his sufferings in it, and the glory that should follow. It begins with a complaint of the small number of those that believed the report concerning him, the power of God not being exerted, Isa 53:1, the reason of this general disbelief was the meanness of his outward circumstances, and the want of comeliness in him; hence he was treated with general neglect and contempt, Isa 52:2 was the more unkind and ungenerous, since it was the griefs and sorrows of others he bore, and their sins also, for which he was wounded and bruised, that they might have healing, Isa 53:4, yet he took and bore all patiently, like a lamb at the slaughter, and the sheep under the shearer, Isa 53:7, which was the more extraordinary, since he was used, both in life and at death, in so rigorous and barbarous a manner, and all for the sins of others, having been guilty of none himself, Isa 53:8, and, what is most amazing, the Lord himself had a hand in grieving and bruising him, Isa 53:10, though for his encouragement, and a reward to him, as man and Mediator, for all his sufferings, it is intimated that he should succeed and prosper, have a numerous issue, should justify many, and have a portion and spoil divided with the great and mighty, Isa 53:10.

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.

Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. [Isaiah 53:5] For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, "Lord, who has believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. He bears our iniquities, and is in sorrow for our sakes; yet we supposed that [on His own account] He was exposed to labour, and stripes, and affliction. But He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings opens not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He opens not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? For His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death, because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify him by stripes. If you make an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding, to justify the Just One who ministers well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered." [Isaiah 53:1-12] And again He says, "I am a worm, and no man; a reproach of men, and despised of the people. All that see me have derided me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delights in Him." [Psalm 22:6-8] You see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?

Alone did he assume the penalties of our wicked deeds, not when we were half dead but even when already altogether foul and stinking in tombs and graves.

It did not say, “He remedied our infirmities,” lest, as being external to the body and only healing it, as he has always done, he should leave people subject still to death. Rather, he carries our infirmities, and he himself bears our sins, that it might be shown that he has become human for us, and that the body that in him bore them was his own body.

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. LXX: But he was wounded for our sins, and he was weakened for our iniquities. He was wounded for our iniquities, saying in the psalm: They have dug my hands and my feet (Ps. XXI, 18), so that with his wound he might heal our wounds, and he was crushed, or afflicted because of our sins, so that he became a curse for us, to deliver us from the curse. For every man who hangs on a tree is cursed (Deut. XXI, Galat. III). Therefore, our discipline of peace is upon him. For what we should have endured for our own sins, He suffered for us, making peace through the blood of His cross, whether those on earth or those in heaven. For He Himself is our peace, who made both one, and broke down the middle wall of partition, abolishing in His flesh the enmity, that is, the law of commandments contained in ordinances, that He might create in Himself one new man, making peace. From which it is clear, that just as the bruised and lacerated body bears signs of injury in bruises and discoloration: so too the soul truly suffered for us, lest it be believed in Christ partly as truth and partly as falsehood (Rom. III).

Kish, who is called harsh, signifies not only his elect, but also the Redeemer himself. For no one was harsher toward himself than he. For the prophet, indicating the severity of this harshness, says: "Truly he himself bore our infirmities, and he himself carried our sorrows" (Isa. 53:4). For to die is not to suffer for mortals, who are subject to the suffering of a condemned nature. He therefore was exceedingly harsh toward himself, who had nothing in himself by which he might suffer; but in order to free us by suffering, he graciously assumed that by which he might be harsh toward himself and be able to suffer.

But he was wounded. Here he sets out the fruit of his humiliation or of his passion. And first, he assigns the moving reason: but he was, not as we thought, but wounded, by thorns, nails, and lance, for our iniquities, taking them away, he was bruised, by scourges and blows. Or he was wounded, as to where the previous verse says: he was struck; he was bruised, as to where it says: afflicted: the breath of our mouth, Christ the Lord, is taken in our sins (Lam 4:20). Second, he shows the consequent usefulness in the reconciliation of peace: the chastisement of our peace, that is, he endured the chastisement of correction for us, and through this peace we have access to God: for if, when we were enemies, we were reconciled to God by the death of his Son (Rom 5:10); and in the restoration of broken health: by his bruises, which he had from the scourges, we are healed: by whose stripes you were healed (1 Pet 2:24); who forgives all your iniquities: who heals all your diseases (Ps 102[103]:3).

This chapter foretells the sufferings of the Messiah, the end for which he was to die, and the advantages resulting to mankind from that illustrious event. It begins with a complaint of the infidelity of the Jews, Isa 53:1; the offense they took at his mean and humble appearance, Isa 53:2; and the contempt with which they treated him, Isa 53:3. The prophet then shows that the Messiah was to suffer for sins not his own; but that our iniquities were laid on him, and the punishment of them exacted of him, which is the meritorious cause of our obtaining pardon and salvation, Isa 53:4-6. He shows the meekness and placid submission with which he suffered a violent and unjust death, with the circumstances of his dying with the wicked, and being buried with the great, Isa 53:7-9; and that, in consequence of his atonement, death, resurrection, and intercession, he should procure pardon and salvation to the multitudes, insure increasing prosperity to his Church, and ultimately triumph over all his foes, Isa 53:10, Isa 53:11. This chapter contains a beautiful summary of the most peculiar and distinguishing doctrines of Christianity. That this chapter speaks of none but Jesus must be evident to every unprejudiced reader who has ever heard the history of his sufferings and death. The Jews have endeavored to apply it to their sufferings in captivity; but, alas for their cause! they can make nothing out in this way. Allowing that it belongs to our blessed Lord, (and the best men and the best scholars agree in this), then who can read Isa 53:4, Isa 53:5, Isa 53:6, Isa 53:8, Isa 53:10, without being convinced that his death was a vicarious sacrifice for the sins of mankind? On the first and second verses of this chapter I have received the following remarks from an unknown hand.

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.

MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12) report--literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by hearing" (Rom 10:16-17). arm--power (Isa 40:10); exercised in miracles and in saving men (Rom 1:16; Co1 1:18). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him (Isa 49:4; Mar 6:6; Mar 9:19; Act 1:15). Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In HORSLEY'S view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"

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).

But, says the second turn in Isa 53:1-3, the man of sorrows was despised among us, and the prophecy as to his future was not believed. We hear the first lamentation (the question is, From whose mouth does it come?) in Isa 53:1 : "Who hath believed our preaching; and the arm of Jehovah, over whom has it been revealed?" "I was formerly mistaken," says Hofmann (Schriftbeweis, ii. 1, 159, 160), "as to the connection between Isa 53:1 and Isa 52:13-15, and thought that the Gentiles were the speakers in the former, simply because it was to them that the latter referred. But I see now that I was in error. It is affirmed of the heathen, that they have never heard before the things which they now see with their eyes. Consequently it cannot be they who exclaim, or in whose name the inquiry is made, Who hath believed our preaching?" Moreover, it cannot be they, both because the redemption itself and the exaltation of the Mediator of the redemption are made known to them from the midst of Israel as already accomplished facts, and also because according to Isa 52:15 (cf., Isa 49:7; Isa 42:4; Isa 51:5) they hear the things unheard of before, with amazement which passes into reverent awe, as the satisfaction of their own desires, in other words, with the glad obedience of faith. And we may also add, that the expression in Isa 53:8, "for the transgression of my people," would be quite out of place in the mouths of Gentiles, and that, as a general rule, words attributed to Gentiles ought to be expressly introduced as theirs. Whenever we find a "we" introduced abruptly in the midst of a prophecy, it is always Israel that speaks, including the prophet himself (Isa 42:24; Isa 64:5; Isa 16:6; Isa 24:16, etc.). Hofmann therefore very properly rejects the view advocated by many, from Calvin down to Stier and Oehler, who suppose that it is the prophet himself who is speaking here in connection with the other heralds of salvation; "for," as he says, "how does all the rest which is expressed in the 1st pers. plural tally with such a supposition?" If it is really Israel, which confesses in Isa 53:2. how blind it has been to the calling of the servant of Jehovah, which was formerly hidden in humiliation but is now manifested in glory; the mournful inquiry in Isa 53:1 must also proceed from the mouth of Israel. The references to this passage in Joh 12:37-38, and Rom 10:16, do not compel us to assign Isa 53:1 to the prophet and his comrades in office. It is Israel that speaks even in Isa 53:1. The nation, which acknowledges with penitence how shamefully it has mistaken its own Saviour, laments that it has put no faith in the tidings of the lofty and glorious calling of the servant of God. We need not assume, therefore, that there is any change of subject in Isa 53:2; and (what is still more decisive) it is necessary that we should not, if we would keep up any close connection between Isa 53:1 and Isa 52:15. The heathen receive with faith tidings of things which had never been heard of before; whereas Israel has to lament that it put no faith in the tidings which it had heard long, long before, not only with reference to the person and work of the servant of God, but with regard to his lowly origin and glorious end. שמוּעה (a noun after the form ישׁוּעה, שׁבוּעה, a different form from that of גּדלּה, which is derived from the adjective גדל) signifies the hearsay (ἀκοή), i.e., the tidings, more especially the prophetic announcement in Isa 28:9; and שׁמעתנוּ, according to the primary subjective force of the suffix, is equivalent to שמענוּ אשר שמוּעה (cf., Jer 49:14), i.e., the hearsay which we have heard. There were some, indeed, who did not refuse to believe the tidings which Israel heard: ἀλλ ̓ οὖ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ (Rom 10:16); the number of the believers was vanishingly small, when compared with the unbelieving mass of the nation. And it is the latter, or rather its remnant which had eventually come to its senses, that here inquires, Who hath believed our preaching, i.e., the preaching that was common among us? The substance of the preaching, which had not been believed, was the exaltation of the servant of God from a state of deep degradation. This is a work performed by the "arm of Jehovah," namely, His holy arm that has been made bare, and that now effects the salvation of His people, and of the nations generally, according to His own counsel (Isa 52:10; Isa 51:5). This arm works down from on high, exalted far above all created things; men have it above them, and it is made manifest to those who recognise it in what is passing around them. Who, asks Israel, has had any faith in the coming exaltation of the servant of God? who has recognised the omnipotence of Jehovah, which has set itself to effect his exaltation? All that follows is the confession of the Israel of the last times, to which this question is the introduction. We must not overlook the fact that this golden "passional" is also one of the greatest prophecies of the future conversion of the nation, which has rejected the servant of God, and allowed the Gentiles to be the first to recognise him. At last, though very late, it will feel remorse. And when this shall once take place, then and not till then will this chapter - which, to use an old epithet, will ever be carnificina Rabbinorum - receive its complete historical fulfilment.

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.