Isaiah 53 Quotes

The logic of the Bible says: Act according to God's "will of command," not according to his "will of decree." God's "will of decree" is whatever comes to pass. "If the Lord wills, we will live and do this or that" (James 4:15). God's "will of decree" ordained that his Son be betrayed (Luke 22:22), ridiculed (Isaiah 53:3), mocked (Luke 18:32), flogged (Matthew 20:19), forsaken (Matthew 26:31), pierced (John 19:37), and killed (Mark 9:31). But the Bible teaches us plainly that we should not betray, ridicule, mock, flog, forsake, pierce, or kill innocent people. That is God's "will of command." We do not look at the death of Jesus, clearly willed by God, and conclude that killing Jesus is good and that we should join the mockers.

You endured and carried our sorrow on the cross so we don’t have to hold on to them (Isaiah 53:4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted).

With all due respect to the religions of the world, there is no other story like the Christian story. The god who thunders, the god who persecutes and condemns, the god who wreaks vengeance - yes, we know this god from the caricatures. We know this god from the old paintings. We know this god from hearing continual references to "the Old Testament God." But this is not who God is. "The Old Testament God" is the one who has come down from his throne on high into the world of sinful human flesh and of his own free will and decision has come under his own judgment in order to deliver us from everlasting condemnation and bring us into eternal life. He has not required human sacrifice; he has himself become the human sacrifice. He has not turned us over and forsaken us; he was himself turned over and forsaken. This is what the Old Testament prophet Isaiah says: Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. (53:4-5)

Surely he has borne our griefs and carried our sorrow. -Isaiah 53: 4 (NASB)

Isaiah 53.

Have you ever thought about Jesus’ physical appearance? If you think about the paintings, he was a relatively handsome Dutchman. But if you think about a prophetic description, “he had no form or majesty that we should look at him, and no beauty that we should desire him” (Isaiah 53:2). To put it diplomatically, he didn’t look like much, and sleepless nights filled with prayer vigils probably didn’t help.

Therefore the man whom the prophet here calls blessed is unanimously declared by the world to be the most wretched of all, as Isaiah looked upon Christ, the Head and Model of the blessed, whom he calls the lowest of all (Is. 53:3).

It is at this point that we often make a mistake. We tell people, "Believe, believe, believe," but do not show them how, do not give them anything definite to believe. The biblical way and the intelligent way is, when you tell a man to believe, to give him something to believe. Give him, for example, Isaiah 53:6, and thus hold up Christ crucified; or, give him 1 Peter 2:24. Here he has something for his faith to rest upon. Faith must have a foundation. Faith cannot float in thin air. It is pitiable to see men told to believe, to believe, to believe- and then give nothing for their faith to rest upon.

To a human race insatiably attracted to attractiveness, God offered a Savior with “no form or majesty that we should look at him, and no beauty that we should desire him” (Isaiah 53:2). We keep looking for a beautiful way to a beautiful life, when as God would have it, the only way to find it is through an unbeautiful cross.

According to Isaiah it is necessary, at least for a time, that the messiah go unrecognized. It is crucial that, at least for a while, he remain hidden, that he not shine forth, that he have “no form, nor comeliness” and that he possess “no beauty that we should desire him” (Isa. 53:2). The Messiah’s coming must be delayed. This is necessary, at least in part, because the very act of recognition has messianic force. The shock of recognition changes us. The advent of the messianic depends on our seeing what was previously unseen. It should be no surprise, then, if the messianic is initially obscure, hidden under a rock, given in a grove, or stowed in a stable.

...what has the weight of evidence to one person does not necessarily have the weight of evidence to another.

When you become aware of your sin and frightened by it, you must not allow the sin to remain in your conscience. This would only lead to despair. Rather, just as your awareness of sin flowed to you from Christ, so you must pour your sin back on him to free your conscience. So be careful you don’t become like the misguided people who allow their sin to bite at them and eat at their hearts. They strive to rid themselves of this sin by running around doing good works. But you have a way to get rid of your sins. You throw your sins on Christ when you firmly believe that Christ’s wounds and suffering carried and paid for your sins. As Isaiah said, “The LORD has laid on him the iniquity of us all” (Isaiah 53:6). Peter said Christ himself “bore our sins in his body on the tree” (1 Peter 2:24). And Paul said, “God made him who had no sin to be sin for us” (2 Corinthians 5:21).

Isaiah 53 1Who †has believed our report? And to whom has the arm of the LORD been revealed? 2For He shall grow up before Him as a tender plant, And as a root out of dry ground. He has no aform or bcomeliness; And when we see Him, There is no cbeauty that we should desire Him. 3† He is despised and drejected by men, A Man of esorrows and †acquainted with fgrief. And we hid, as it were, our faces from Him; He was despised, and †we did not esteem Him.

A Personal Atonement At some point the multitudinous sins of countless ages were heaped upon the Savior, but his submissiveness was much more than a cold response to the demands of justice. This was not a nameless, passionless atonement performed by some detached, stoic being. Rather, it was an offering driven by infinite love. This was a personalized, not a mass atonement. Somehow, it may be that the sins of every soul were individually (as well as cumulatively) accounted for, suffered for, and redeemed for, all with a love unknown to man. Christ tasted "death for every man" (Hebrews 2:9; emphasis added), perhaps meaning for each individual person. One reading of Isaiah suggests that Christ may have envisioned each of us as the atoning sacrifice took its toll—"when thou shalt make his soul an offering for sin, he shall see his seed" (Isaiah 53:10; emphasis added; see also Mosiah 15:10–11). Just as the Savior blessed the "little children, one by one" (3 Nephi 17:21); just as the Nephites felt his wounds "one by one" (3 Nephi 11:15); just as he listens to our prayers one by one; so, perhaps, he suffered for us, one by one. President Heber J. Grant spoke of this individual focus: "Not only did Jesus come as a universal gift, He came as an individual offering with a personal message to each one of us. For each one of us He died on Calvary and His blood will conditionally save us. Not as nations, communities or groups, but as individuals."55 Similar feelings were shared by C. S. Lewis: "He [Christ] has infinite attention to spare for each one of us. He does not have to deal with us in the mass. You are as much alone with Him as if you were the only being He had ever created. When Christ died, He died for you individually just as much as if you had been the only man in the world."56 Elder Merrill J. Bateman spoke not only of the Atonement's infinite nature, but also of its intimate reach: "The Savior's atonement in the garden and on the cross is intimate as well as infinite. Infinite in that it spans the eternities. Intimate in that the Savior felt each person's pains, sufferings, and sicknesses."57 Since the Savior, as a God, has the capacity to simultaneously entertain multiple thoughts, perhaps it was not impossible for the mortal Jesus to contemplate each of our names and transgressions in concomitant fashion as the Atonement progressed, without ever sacrificing personal attention for any of us. His suffering need never lose its personal nature. While such suffering had both macro and micro dimensions, the Atonement was ultimately offered for each one of us.

The smitten rock was a figure of Christ, and through this symbol the most precious spiritual truths are taught. As the life-giving waters flowed from the smitten rock, so from Christ, “smitten of God,” “wounded for our transgressions,” “bruised for our iniquities” (Isaiah 53:4, 5), the stream of salvation flows for a lost race. As the rock had been once smitten, so Christ was to be “once offered to bear the sins of many.” Hebrews 9:28. Our Saviour was not to be sacrificed a second time; and it is only necessary for those who seek the blessings of his grace to ask in the name of Jesus, pouring forth the heart’s desire in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for Israel. [412]

In literature, plays, and cinema, substitutionary sacrifice is always the most riveting and moving plot point. In the movie The Last of the Mohicans, British major Duncan Heyward asks his Indian captors if he might die in the flames so that Cora, whom he loves, and Nathaniel can go free. When, as he is being dragged away, Duncan cries, “My compliments, sir! Take her and get out!” we are electrified by his unflinching willingness to die to save others, one of whom has been his rival. He dies with his arms bound and stretched out, as if he were on a cross. In Ernest Gordon’s memoir of being a prisoner of the Japanese during World War II, he recounts how at the end of a day of forced labor the guards counted the shovels, and one was apparently missing. A furious guard threatened the British POWs that unless the guilty person confessed, he would kill them all. He cocked his gun to start shooting them one by one. At that moment, one prisoner stepped forward calmly and said, “I did it.” He stood quietly at attention, and “he did not open his mouth” (Isaiah 53: 7) as he was beaten to death. When they all got back to the camp and counted the shovels again, it turned out that they were all there. The man had sacrificed himself to save them all. In the first Harry Potter novel, the evil Lord Voldemort can’t touch Harry without being burned. Later Dumbledore explains it to him. “Your mother died to save you. . . . Love as powerful [as that] . . . leaves its own mark. . . . [T]o have been loved so deeply . . . will give us some protection forever.” Why do these stories move us? It’s because we know from the mundane corners of life to the most dramatic that all life-changing love is substitutionary sacrifice. We know that anybody who has ever done anything that really made a difference in our lives made a sacrifice, stepped in and gave something or paid something or bore something so we would not have to.

The personal message of Good Friday, expressed in so many hymns and prayers which draw on the tradition of the Suffering Servant (Isaiah 53) and its New Testament outworking, comes down to this: "See all your sins on Jesus laid"; "The Son of God loved me and gave himself for me"; or, in the words which Jesus spoke at the Supper but which God spoke on Good Friday itself: "This is my body, given for you." When we apply this as individuals to today's and tomorrow's sins, the result is not that we are given license to sin because it's all been dealt with anyway but rather that we are summoned by the most powerful love in the world to live by the pattern of death and resurrection, repentance and forgiveness, in daily Christian living, in sure hope of eventual victory. The "problem of evil" is not simply or purely a "cosmic" thing; it is also a problem about me. And God has dealt with that problem on the cross of his Son, the Messiah. That is why some Christian traditions venerate the cross itself, just as we speak of worshiping the ground on which our beloved is walking. The cross is the place where, and the means by which, God loved us to the uttermost. We shall explore the significance of

How do we know that our suffering is not punishment for our sin? Because someone has already been punished for our sin. Isaiah 53:5 says, “He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him.” There is punishment for sin, but that punishment has been laid on Jesus. And when we accept the gift of his sacrifice for our sin, we no longer have to fear being punished for our sin even though we may still experience some of sin’s natural consequences. So would you stop fighting against him and resenting him, and start submitting to him so he can show you his love by disciplining you where you really need it? God disciplines us through hardship—so we have to endure it. Our suffering is not punishment sent from God, but as we trust God in the midst of it, he can use it as a tool for discipline. Hardship will either distract our focus from Christ or intensify our focus on him. If we give in to grumbling and complaining about the hardships and difficulties in our lives, we will miss out on what there is to learn from them. But if we allow our difficulties to intensify our focus on Jesus and intensify our determination to persevere, God’s discipline will have its desired effect, and God’s purposes in the hardship will be fulfilled.

The most wonderful thing of all about the cross is that it reveals the love of God to us. It is not surprising that Paul should say to the Romans, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." How do we see the love of God in the cross? Ah, says the modern man, I see it in this way, that though man rejected and murdered the Son of God, God in His love still says, "All right, I still forgive you. Though you have done that to My Son, I still forgive you." Yes, that is part of it, but it is the smallest part of it. That is not the real love of God. God was not a passive spectator of the death of His Son. That is how the moderns put it - that God in heaven looked down upon it all, saw men killing His own Son, and said, "All right, I will still forgive you." But it was not we who brought God's Son to the cross. It was God. It was the predeterminate counsel and foreknowledge of God. If you really want to know what the love of God means, read what Paul wrote to the Romans: "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." God condemned sin in the flesh of His own Son. This is the love of God. Read again Isaiah 53, that wonderful prophecy of what happened on Calvary's hill. You notice how he goes on repeating it: "Surely he hath borne our griefs, and carried our sorrows... it pleased the Lord to bruise him; he hath put him to grief." These are the terms. And they are nothing but a plain, factual description of what happened on the cross.

March 30 MORNING “He was numbered with the transgressors.” — Isaiah 53:12 WHY did Jesus suffer Himself to be enrolled amongst sinners? This wonderful condescension was justified by many powerful reasons. In such a character He could the better become their advocate. In some trials there is an identification of the counsellor with the client, nor can they be looked upon in the eye of the law as apart from one another. Now, when the sinner is brought to the bar, Jesus appears there Himself. He stands to answer the accusation. He points to His side, His hands, His feet, and challenges Justice to bring anything against the sinners whom He represents; He pleads His blood, and pleads so triumphantly, being numbered with them and having a part with them, that the Judge proclaims, “Let them go their way; deliver them from going down into the pit, for He hath found a ransom.” Our Lord Jesus was numbered with the transgressors in order that they might feel their hearts drawn towards Him. Who can be afraid of one who is written in the same list with us? Surely we may come boldly to Him, and confess our guilt. He who is numbered with us cannot condemn us. Was He not put down in the transgressor’s list that we might be written in the red roll of the saints? He was holy, and written among the holy; we were guilty, and numbered among the guilty; He transfers His name from yonder list to this black indictment, and our names are taken from the indictment and written in the roll of acceptance, for there is a complete transfer made between Jesus and His people. All our estate of misery and sin Jesus has taken; and all that Jesus has comes to us. His righteousness, His blood, and everything that He hath He gives us as our dowry. Rejoice, believer, in your union to Him who was numbered among the transgressors; and prove that you are truly saved by being manifestly numbered with those who are new creatures in Him.

Whitney opened the book and scanned the words:   Isaiah 53 He

He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem. ~ Isaiah 53:2-3 Isaiah’s the Suffering Servant songs paint a picture of someone who has experienced rejection, dis-appointment, and even abuse. Jesus’ suffering on the cross is well known, but Isaiah also points to the anguish of heart: the feelings our Lord experienced among his own people. In the opening of his

He Dwells Among Us He was not the light, but came to testify to the light. John 1:8 John the Baptist knew his place. He recognized how insignificant he was in comparison to the One whom he announced. At the same time, John also valued his own significance. He accepted the tremendous calling that was his, to be trusted as a messenger of the Light. And isn’t that true for each of us? We, too, are not the Christ, but we are filled with his love and light. Like John, we are also entrusted with announcing Christ’s coming among us. Each thought, word and deed of ours that contains love becomes a messenger announcing the presence of the Holy One. Thus it is that all through Advent we can proclaim, without any egotistical fanfare, that the Promised One is among us. Our patience, generosity, understanding, forgiveness, all these—and other choices we make to be persons of love—quietly declare the Word who became flesh is dwelling among us. Sr. Joyce Rupp, O.S.M. Isaiah 61:1-2, 10-11 • Luke 1:46-50, 53-54 • 1 Thessalonians 5:16-24 • John 1:6-8, 19-28

ISAIAH 53:5

March 31 MORNING “With His stripes we are healed.” — Isaiah 53:5 PILATE delivered our Lord to the lictors to be scourged. The Roman scourge was a most dreadful instrument of torture. It was made of the sinews of oxen, and sharp bones were inter-twisted every here and there among the sinews; so that every time the lash came down these pieces of bone inflicted fearful laceration, and tore off the flesh from the bone. The Saviour was, no doubt, bound to the column, and thus beaten. He had been beaten before; but this of the Roman lictors was probably the most severe of His flagellations. My soul, stand here and weep over His poor stricken body. Believer in Jesus, can you gaze upon Him without tears, as He stands before you the mirror of agonizing love? He is at once fair as the lily for innocence, and red as the rose with the crimson of His own blood. As we feel the sure and blessed healing which His stripes have wrought in us, does not our heart melt at once with love and grief? If ever we have loved our Lord Jesus, surely we must feel that affection glowing now within our bosoms. “See how the patient Jesus stands, Insulted in His lowest case! Sinners have bound the Almighty’s hands, And spit in their Creator’s face.” “With thorns His temples gor’d and gash’d Send streams of blood from every part; His back’s with knotted scourges lash’d. But sharper scourges tear His heart.” We would fain go to our chambers and weep; but since our business calls us away, we will first pray our Beloved to print the image of His bleeding self upon the tablets of our hearts all the day, and at nightfall we will return to commune with Him, and sorrow that our sin should have cost Him so dear.

Why is a fresh view of the cross needed in order to cultivate humility? When we see Jesus there bearing our sin, we also see exactly what we deserve from God for each sin we commit. Then and only then can we begin to honestly assess ourselves. The One whose flesh was nailed to the cross should have been us: “He was pierced through for our transgressions” (Isaiah 53:5, nasb). At the cross we see the holiness of God as well—his perfect justice served by unleashing his undiluted wrath against sin, as he punished and rejected the sin bearer in our place.

One of the most damning indictments of mankind is found in Isaiah 53:6: "We all, like sheep, have gone astray, each of us has turned to his own way" (Niv). Going our own way is the very essence, the very core, of sin. Your way may be to give money to charity; another person's way may be to rob a bank. But neither is done with reference to God; both of you have gone your own way.

Jesus of Nazareth conformed to none of these messianic patterns. He was not a Jewish nationalist. On the contrary, he was a Jewish universalist. Like the Baptist, he was influenced by the teachings of the pacific elements of the Essenes. But like the Baptist he believed that the programme of repentance and rebirth should be carried to the multitude, as was foreseen in Chapter 53 of Isaiah.

They openly believed that He was coming as Messiah ben[29] David, the prophesied King who they believed would overthrow the Romans.  They had no idea He was coming first to die as Messiah ben Joseph, the suffering servant of Isaiah 52 and 53 – so they could not have been preaching that.  But they were certainly preaching something – something that the common people loved and some (not all) of the religious leaders hated.

He was like one people turned away from; He was despised, and we didn't value Him. Isaiah 53:3

He was taken from prison and from judgment, And who will declare His generation? For He was cut off from the land of the living; For the transgressions of My people He was stricken."  (Isaiah 53:8)

And they made His grave with the wicked; But with the rich at His death, Because He had done no violence, Nor was any deceit in His mouth." (Isaiah 53:9)

He was oppressed and He was afflicted, Yet He opened not His mouth; He was led as a lamb to the slaughter, And as a sheep before its shearers is silent, So He opened not His mouth." (Isaiah 53:7)

He was oppressed and He was afflicted, Yet He opened not His mouth; He was led as a lamb to the slaughter, And as a sheep before its shearers is silent, So He opened not His mouth."  (Isaiah 53:7)

Surely He has borne our griefs And carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted. 5 But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed." (Isaiah 53:4-5)

Therefore I will divide Him a portion with the great, And He shall divide the spoil with the strong, Because He poured out His soul unto death, And He was numbered with the transgressors, And He bore the sin of many, And made intercession for the transgressors." (Isaiah 53:12)

He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. ISAIAH 53:3

He is despised and rejected by men, A Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him." (Isaiah 53:3)

Paul declares the “invisible things of him from the creation of the world” can help us understand “his eternal power and Godhead” (Romans 1:20). The truth that God is a “tri-unity” of two invisible persons (Father and Spirit) and one visible person (Jesus) is evident even in creation. The universe is composed of three structures: space, matter, and time. Of these three, only matter is visible. Space requires length, height, and width to constitute space. Each dimension is separate and distinct in itself, yet the three form space—if you remove height, you no longer have space. Time is also a tri-unity of past, present, and future. Two are invisible (past and future), and one visible (present). Each is separate and distinct, as well as essential for time to exist. Man is also a “tri-unity,” having physical, mental, and spiritual components. Again, two are invisible (mental and spiritual) and one visible (physical). Cells compose the fundamental structural unit of all living organisms. All organic life is made up from cells that consist of three primary parts: the outer wall, the cytoplasm, and the nucleus (like the shell, white, and yoke of an egg). If any one is removed, the cell dies. In each of these examples, the removal of any one component results in the demise of the whole. In like manner, the Godhead contains three distinct persons: Father, Son, and Holy Spirit. Each is God (Ephesians 4:6; Titus 2:13; Acts 5:3, 4), yet there is one God. The removal of one person destroys the unity of the whole. Even the gospel story illustrates the interdependency of threes. The sanctuary had three places: the Courtyard, the Holy Place, and the Most Holy Place. There are three stages of salvation: justification, sanctification, and glorification. In Isaiah 6:3, the angels around God’s throne cry “Holy, Holy, Holy” three times—once for the Father, once for the Son, and once for the Holy Spirit.

One important truth I learned is that healing is ours through Jesus Christ and that God is no respecter of persons. He doesn’t pick and choose whom He heals. Instead, healing is a finished work because of Jesus’ crucifixion. Isaiah 53:5 reads, “But He was wounded for our transgressions, He was crushed for our wickedness [our sin, our injustice, our wrongdoing]; the punishment [required] for our well-being fell on Him, and by His stripes (wounds) we are healed” (AMP).

*The Dead Sea Scrolls. These were copies of the Old Testament books found in an area called Qumran. It’s located at the northern end of the Dead Sea. Since these were copies of the Old Testament from before Jesus was born, we know the prophecies about Him weren’t “written in” later: Isaiah 7:14—The Messiah will be born of a virgin. Isaiah 53—The Messiah will have the iniquity of us all laid on Him, and he will take the sin punishment for His people. Daniel 9:24–27—Daniel predicts, to the exact day, when Jesus will ride into Jerusalem (as Messiah the Prince) and then die. Daniel claims that this will happen exactly 483 years after the command to rebuild Jerusalem was given. Check it out for yourself. Micah 5:2—The Messiah will be born in Bethlehem. Genesis 49:10—The Messiah will be from the tribe of Judah. 2 Samuel 7:12—The Messiah will be related to King David. Psalm 22:16—The Messiah will be pierced in His hands and feet. Zechariah 9:9—The Messiah will come into Jerusalem while riding on a donkey.

The Promise The prophecy on the suffering Servant begins with a promise in Isaiah 52:13 (NASB): “Behold, My servant will prosper.” The entire mission of the suffering Servant begins with a promise direct from God himself. Because of God’s promise, the work of the suffering Servant will accomplish its purpose. It cannot fail. In Isaiah 52–53 God does not present a tentative proposal for his people. He thunders forth from the courts of heaven a promise for his covenant people. He promises a Servant who will save, and he promises the prosperity of his Servant’s work.

Because He was rejected, we are accepted by God. Because He was alienated from God, we are drawn near to our heavenly father. Because He endured the guilt of moral failure, we are forgiven. Because He experienced intolerable pain, we can be healed. Because He bore our punishment, we will not be judged.

So what, in the light of all this, would Paul say had actually happened by six o’clock on the first Good Friday evening? If Romans 3:21–26 was all we had to go on, what might we conclude? First, he would say that the age-old covenant plan of the Creator, to rescue humanity and the world from sin and death, had been accomplished. The new Passover had taken place, in fulfillment of God’s promises to Abraham. Second, he would say that this had been accomplished by God himself, in his act of covenant faithfulness (for which the shorthand is “love,” though Paul does not use that word until chapters 5 and 8), drawing together Israel’s vocation and his own deepest purposes in the faithful death of the Messiah. Third, as befits a “Passover” moment, he would say that people of all sorts—Jews and Gentiles alike—were now free, free from past sins, free to come into the single covenant family. They were “freely declared to be in the right,” to be within God’s justified people, able to look ahead to the final day without fear of condemnation (5:9; 8:1; 8:31–39). Fourth, as we have seen in all the other early Christian strands of thought we have studied, Paul saw the new Passover also as the “dealing with sins” through which exile was undone. This is where Passover and the “Day of Atonement” meet and merge. Fifth, and at the heart of it all, Paul saw Israel’s representative Messiah “handed over because of our trespasses,” in the sense intended in Isaiah 53. Dealing with sins robs the “powers” of their power; and this, as we have seen, is the key that unlocks all the other doors.

This means that the language of “punishment” must be used with great care. It would be easy at this point to lose our balance, to tip back once more into the “works contract.” “Oh well,” someone might say, “so Paul really was referring to Isaiah 53, so he did believe in penal substitutionary atonement, so we can go on telling the story as we always have.” Not so fast, Paul would respond. Isaiah’s language and Paul’s language mean what they mean within the larger story of God and Israel, of God’s covenant purposes through Israel for the world. You cannot take the language out of that context without making it mean something different.

Emulating God's justice is, according to the Biblical prophets, the evidence of what it means to know God. True knowledge of God entails both an appreciation of God's own unswerving devotion to justice and a commitment to live one's personal life in conformity to God's justice [see Hosea 4:1-2, 5:3, 6:6; Jeremiah 2:8; 4:22; 9:2-6, 24, 22:16; Isaiah 58:2. Titus 1:16; 1 John 4:8]

I belong to Jesus. I am His son/daughter and depression/anxiety, you are trespassing on private property. Today is a great day. Jesus is Lord of my life. The Blood of Jesus has rescued me from the power of darkness. I am well. I am whole because Jesus made me whole. The Lord forgives all my sins and heals all my diseases. Jesus has redeemed me from the pit, and He crowns me with love and compassion. I am healed because He told us in Matthew Chapter Eight that He took my sickness and disease. He bore my sins and all my diseases on the cross. I get to say this, ‘By His stripes, I am healed’ because His word says so. My God has delivered me from the power of darkness and brought me into the kingdom of His Son. I am filled to overflowing with the Holy Spirit. The Holy Spirit lives in me.  The Bible says, ‘Greater is He that is in me than he that is in the world.’  I command my mind to obey JESUS CHRIST. I take authority over my mind and command it to obey you Lord Jesus. You are LORD of my thoughts and my mind. I have the Mind of Christ” (Psalm 103:3, Isaiah 53, 1 John 4:4, 2 Cor 10:5, 1 Cor 2:

veins of fulfillment associated with such a profound prophecy. That fact can be clearly observed, for example, in the prophecies of Psalm 22 and Isaiah 53. Both of these prophecies are comprised of

I mentioned on Friday, the church sits and listens to preposterous stories: Mary and the virgin birth, Jesus turning water into wine, Peter getting two gold coins from the mouth of a fish, Moses parting the Red Sea, donkeys talking, the Ark of the Covenant destroying Israel’s enemies, Moses receiving the Ten Commandments from God, the prophecy of the Messiah’s death as in Isaiah 53, Jonah being swallowed by a whale, the flood of Noah, and on and on it goes. Most of us believe all the stories,

But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. (Isaiah 53:5 ESV)

After hearing their stories, I felt drawn to open the Book of Acts. With an entirely different point of view, I began to read the story of Philip and the Ethiopian eunuch. For the first time in my life, as I read that passage, I wondered: How in the world did an Ethiopian, eunuch, a man of color, and a foreigner get a copy of a scroll containing the book of Isaiah? In New Testament days, even partial copies of Scripture were hand-written on scrolls. They were very rare and very expensive. What's more, the Jews had strict rules and restrictions about who was even allowed to touch the Holy Scriptures and where the Scriptures could be opened and read. By all accounts, this Ethiopian official would not have been allowed to touch a copy of Scripture, or open it and read it, or possess it. Yet, Philip finds this Ethiopian man in a chariot on a desert road in Gaza poring an puzzling over Isaiah 53. When I read the story on this night, the fact that this Ethiopian official was actually going home with a copy of a portion of the Jewish Bible suddenly seemed extraordinary and unlikely. In fact, it was so extraordinary and unlikely that I blurted out a question: Where did this man get a copy of Your Word? In reply, the Holy Spirit spoke to my heart: I have been doing this for a long time. If you will take My Word out into the world, I will get in in the right hands.

In this weaving together of the story of the Old Testament, four simple categories help identify how each part points to Jesus in the New Testament: 1. The easiest category is made up of passages or verses that offer prophecies of the coming Messiah, such as the Genesis 3:15 reference to Eve’s seed defeating Satan. Isaiah 53 and 61 are other examples. 2. Then we find stories that show God’s work to preserve the lineage of Christ, such as Joseph’s actions in Egypt that kept Abraham’s descendants from dying out. Esther, Rahab, and Ruth’s stories fall into this category as well. 3. We also see pictures of the coming Christ, His work, and His kingdom. The Old Testament sacrificial system clearly illustrates this. The story of Hosea and Gomer pictures Jesus’s coming redemption of His bride, as God instructed Hosea to pursue and restore Gomer despite her adultery (see Hosea 1:2–3). Boaz and Ruth’s story reflects aspects of the gospel as well, as Boaz took his place as Ruth’s kinsman-redeemer (see Ruth 2–3), foreshadowing Jesus’s redemption of His bride, the church. 4. Many stories simply reinforce our need for a Savior. Stories such as the rape and dismemberment of the concubine of an unnamed Levite in Judges 19 reinforce the Israelites’ warped sense of right and wrong, inability to be righteous on their own, and need for salvation through Christ. Most parts of the Old Testament will fit one or more of these four categories.

For example, if I were to ask, “Quote me a healing scripture,” you could probably rattle off Isaiah 53:5, Matthew 8:17, 1 Peter 2:24, 3 John 2, and so forth; yet a lot of you are sick. Is God’s Word not producing?

While Christ is a lion to the impenitent, he is a lamb to the penitent - the reduced, the open, the hungry, the desiring, the confessing, the self-effacing. He hates with righteous hatred all that plagues you. Remember that Isaiah 53 speaks of Christ bearing our griefs and carrying our sorrows (v. 4). He wasn't only punished in our place, experiencing something we never will (condemnation); he also suffered with us, experiencing what we ourselves do (mistreatment). In your grief, he is grieved. In your distress, he is distressed. Are you angry today? Let us not be too quick to assume our anger is sinful. After all, the Bible positively orders us to be angry when occasion calls for it (Ps. 4:4; Eph. 4:26). Perhaps you have reason to be angry. Perhaps you have been sinned against, and the only appropriate response is anger. Be comforted by this: Jesus is angry alongside you. He joins in your anger. Indeed, he is angrier than you could ever be about the wrong done to you. Your just anger is a shadow of his. And his anger, unlike yours, has zero taint of sin in it. As you consider those who have wronged you, let Jesus be angry on your behalf. His anger can be trusted. For it is an anger that springs from his compassion for you. The indignation he felt when he came upon the mistreatment of others in the Gospels is the same indignation he feels now in heaven upon mistreatments of you. In that knowledge, release your debtor and breathe again. Let Christ's heart for you not only wash you in his compassion but also assure you of his solidarity in rage against all that distresses you, most centrally death and hell.

But they do not read this passage of scripture penned thousands of years ago, Isaiah 53—it is permanently skipped. I have spoken to Rabbi’s who will not look at Isaiah 53. However,

In Isaiah 53:2 it says, “For he shall grow up before him as a tender plant, and as a root out of dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.” “I remember that verse,” Elliott said softly. “It always struck me that Jesus wasn’t handsome. Why wouldn’t God make his outside match his inside?” “For the same reason He was born in a lowly manger, born to an oppressed people. If He had been beautiful or powerful, people would have followed him for that alone—they would have been drawn to him for all the wrong reasons.” “That makes sense,” Elliott said.

A holy person will strive to be like our Lord Jesus Christ. He will not only live the life of faith in Him and draw from Him all his daily peace and strength, but he will also labor to have the mind that was in Him (Philippians 2:5) and to be conformed to His image (Romans 8:29). It will be his goal to bear with and forgive others, even as Christ forgave us (Colossians 3:13). He will desire to be unselfish, even as Christ pleased not Himself (Romans 15:3). He will want to walk in love, even as Christ loved us (Ephesians 5:2). He will aim to be lowly-minded and humble, even as Christ made Himself of no reputation and humbled Himself (Philippians 2:7). He will remember that Christ was a faithful witness for the truth (Revelation 1:5), that He came not to do His own will (John 6:38), that it was His meat and drink to do His Father’s will (John 4:34), that He would continually deny Himself in order to minister to others (Matthew 16:24), that He was meek and patient under undeserved insults (Isaiah 53:7), that He thought more of godly poor men than of kings (Luke 6:20), that He was full of love and compassion to sinners (Matthew 9:36), that He was bold and uncompromising in denouncing sin (Matthew 23:13-37), that He did not seek the praise of men when He might have had it (John 5:41), that He went about doing good (Acts 10:38), that He was separate from worldly people (John 17:16-19), that He continued instant in prayer (Luke 6:12), and that He would not let even His nearest relations stand in His way when God’s work was to be done (Luke 2:48-49).

If we do not understand how Joseph could embrace and kiss his brothers who had sinned against him, may the Lord reveal to us something far greater. When we think of our Savior, we must realize that it was our sins, not His, that sent Him to the cross. The Bible says in Isaiah 53:5, “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.

That famous verse (10.45), drawing together Isaiah 53 and Daniel 7, is not, as so often imagined, a detached statement of atonement-theology, but rather the clinching point in this devastatingly counter-imperial statement about power. That does not mean that it is not about (what we have come to call) ‘atonement’. Rather, it is an invitation to understand atonement itself – God’s dealing on the cross with the sin of the world – as involving God’s victory not so much over the world and its powers (as though God were simply another cheerful 1960s anarchist) but over the worldly ways of power, the ways in which the powers that were created in, through and for Jesus Christ have rebelled and now themselves need to be led, beaten and bedraggled, in his triumphal procession, in order eventually to be reconciled.

Suggestions for Truthful Thinking Based on God’s Word I am chosen by God. (1 Peter 2:9) I am forgiven of my sins. (Ephesians 1:7) I am created to do the good work God has called me to do. (Ephesians 2:10) I am made new in Christ. (2 Corinthians 5:17) I can do what I need to do to thrive in this life through Christ who gives me strength. (Philippians 4:13) God will take care of all my needs. (Philippians 4:19) I have the power of the Holy Spirit. (Mark 16:17-18) I have access to the peace of God which surpasses understanding. (Philippians 4:7) I am born of God and able to conquer sin. (1 John 5:18) God has given me everything I need to live a godly life. (2 Peter 1:3-4) My body is a temple of the Holy Spirit. (1 Corinthians 6:19) God has delivered me from darkness. (Colossians 1:13) I am healed through Christ. (Isaiah 53:5) I am loved by God. (Ephesians 2:4) I am not ruled by fear. (2 Timothy 1:7) Take some time to search God’s Word for specific truths to battle your negative thinking.

He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem.” Isaiah 53:3

The couplets that Paul uses in verses 52-53 are not direct grammatical opposites, and shouldn’t be taken that way. This is a common error by modern translations and commentaries. They don’t represent two different bodies, but one body clothed with a new status. The allusion by Paul to death being swallowed up is not a direct fulfillment of Isaiah 25:8 and is not stated as being so by Paul. Rather, it is a reference to a common cosmic concept already well known to the first-century saints regarding Hades. Likewise, Paul repurposes the saying in Hosea to show that just as Yahweh turns his back on the unfaithful, He also protects and provides for the faithful. Chapter 33: Paul writes again to Corinth Shortly after the first letter, Paul later wrote a follow-up letter to the Corinthians. While the first letter was addressed simply to the church in Corinth and the saints (1 Corinthians 1:1), the second letter was addressed to the audience around the entire area where Corinth was located,

Jesus is from the seed of a woman and He will one day crush Satan. (Genesis 3:15) He is from the line of Seth (Genesis 4:25) A descendent of Shem (Genesis 9:26) Jesus appears in the Old Testament as the “Angel of the LORD” in Gen 16:7-13 The offspring of Abraham (Genesis 12:3) From the tribe of Judah (Genesis 49:10) The son of David (Jeremiah 23:5-6) Conceived of a virgin (Isaiah 7:14) He is born in Bethlehem (Micah 5:2) Jesus appears in the Old Testament to Abraham and is called Lord in Gen 18: 1-14 He is Heralded as the Messiah (Isaiah 40:3) He is the coming King (Zechariah 9:9) The sacrificial offering for our sins (Isaiah 53) He was pierced in His side at the cross (Zechariah 12:10) And He was resurrected from the dead (Psalm 2; 16) Jesus is testified to by ‘the Law and the Prophets in Romans 3:21 Jesus, as the pre-incarnate LORD, calling fire from the LORD the eternal Father in heaven Gen 19:24

Political leaders often talk as if their side is for all that is good and true, and the other side is for death and destruction. But civic decisions become too easy when we as Christians pretend politics is simply a battle between angels and demons. The implication is that we don’t have to parse the details of their proposals or weigh the alternatives, we just need to know what position the “right side” is taking. This makes for a simple and powerful narrative, but in a broken world, neither side is completely good. There weren’t any perfect groups of people in the Bible (Romans 3:23), and there is only one perfect human, Jesus Christ (Isaiah 53:9). That fact still stands today. That isn’t to say that both sides of any given issue are equal or that one side can’t be clearly wrong, but a quick look at the record of any party or tribe will dispel all misconceptions about their infallibility. Indeed, sometimes political opponents are plainly misguided or even ill intended, and we as Christians would be remiss not to correct them. However, we must be able to disagree and work against those with opposing beliefs without dehumanizing them. When we label other groups evil, stupid, or irredeemable—or deny their pain—we strip them of their human dignity and make ourselves and others less likely to show them concern and compassion.

was buried like a criminal; he [Jesus] was put in a rich man’s grave” (Isaiah 53:7–9 NLT)

But he [Jesus] was pierced for our rebellion, crushed for our sins. He [Jesus] was beaten so we could be whole. He [Jesus] was whipped so we could be healed” (Isaiah 53:5 NLT).

That description is remarkably similar to the one in Zechariah 12, verse 10: “When they look on me, on Him whom they have pierced” as well as to the description in Isaiah 53 where the Messiah is said to be “pierced for our transgressions” (Isaiah 53:5).

But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.

Earlier, when Jesus sent out the 72 disciples, he spoke of “a money bag, sack, and sandals.” Now he speaks of “a money bag, sack, and sword.” He is speaking symbolically, referring to a new time of persecution. The disciples miss the point, take him literally, and produce two swords. His response amounts to: “Enough of that.” We’re sometimes taught to be quick with the sword, and we’ve all got our own “swords” – glaring daggers at someone, making cutting remarks. Throughout this Lent, I’ll watch Jesus face some “swords:” Mockery, manhandling, torture. The early Christians applied a passage from Isaiah to him: He was led like a sheep to the slaughter and as a lamb before its shearer is silent, so he opened not his mouth. (Is 53:7) How did he do that? How could I do that? Ask him.

ISAIAH 53

There is no greater sin than to hate and kill the Son of God. There was no greater suffering nor any greater innocence than the suffering and innocence of Christ. Yet God was in it all. "It was the will of the Lord to crush him" (Isaiah 53:10). His aim, through evil and suffering, was to destroy evil and suffering. "With his stripes we are healed." (Isaiah 53:5). Is not then the suffering of Jesus Christ meant by God to show the world that there is no sin and no evil too great that God, in Christ, cannot bring form it everlasting righteousness and joy? The very suffering that we caused became the hope of our salvation. "Father, forgive them, for they know not what they do." (Luke 23:34)

Isaiah’s greatest message is his word of salvation, announcing the coming of the Messiah, the Servant of the Lord, who would die for sinners and one day return to earth to establish His glorious kingdom. THE MESSIAH Isaiah was much more than a prophet. He was an evangelist who presented Jesus Christ and the good news of the gospel. Isaiah’s “Servant Song” about Jesus (Isa. 52:13—53:12) is quoted or alluded to nearly forty times in the New Testament.

First, in Genesis 4, we have the Lamb typified in the firstlings of the flock slain by Abel in sacrifice. Second, we have the Lamb prophesied in Genesis 22:8 where Abraham said to Isaac, "God will provide himself a lamb." Third, in Exodus 12, we have the Lamb slain and its blood applied. Fourth, in Isaiah 53:7, we have the Lamb personified: here for the first time we learn that the Lamb would be a Man. Fifth, in John 1:29, we have the Lamb identified, learning who He was. Sixth, in Revelation 5, we have the Lamb magnified by the hosts of heaven. Seventh, in the last chapter of the Bible we have the Lamb glorified, seated upon the eternal throne of God, Revelation

The story of the passion, these few brief hours one afternoon in the history of the world, [is] the outworking of the eternal will of God for our salvation. Jesus’ abandonment and death is not his defeat. It does not spell the overthrow of God’s ways—quite the opposite. It’s the fulfillment of those ways, the fulfillment of the eternal resolve of God to be our God, to take up our cause, to put an end to our opposition and establish our peace. ‘By oppression and judgment he was taken away,’ Isaiah tells us. ‘Yet it was the will of the Lord to crush him; …he has put him to grief’ (53:8a, 10). This is God’s doing. This is not tragedy; it’s not Jesus overtaken by a destiny which he could not master. It’s the fulfillment in time of the eternal purpose of God.

Without freedom, both the possibilities for people to love and to destroy would be eliminated. The problem of evil is the problem of freedom. God is Love incarnate (1), and despite the high amount of choice that He allows, He also is bursting to lavish His Love not merely on the perfect, which existed solely in Christ, but on the imperfect who could never deserve it by virtue of their imperfection (2). He does not completely shield the more deserving, not even the sole perfect One in all of human history, from destruction, yet He loves to redeem and restore, even through death at times as with His only begotten Son (3). His love is completely undeserved for the imperfect, despite their notions at times of amassing karma by their good deeds, yet He loves to pour out grace on the undeserving (4). Everything good in our existence, including the very life that we have, the air that we breathe, and even the good things that we do are by His mercy and grace (5). May all praise be to the One who has lavished loving-kindness on us in times of plenty and in times of want, who even seeks to grow us in the darkest of times when the cost of freedom is most clear, who remains with those who have found Him even though we walk through the valley of the shadow of death (6). 1: 1 John 4:16; 2: Romans 3:9-31; 9:16, 23-29; 11:5-6 3. Job, Isaiah 53:3-6, 11 (prophesied centuries before Christ), Romans 3:24-26, 2 Corinthians 5:21 4. Romans 5:6-8; 11: 35-36, Isaiah 64:6, Ephesians 2:7-9, Psalm 50:7-15 5. James 1:17, Romans 2:4 6. Romans 8:28, Ephesians 1:3-10, James 1:2-5, Philippians 4:4-9, Psalm 23, Deuteronomy 31:8

the Lord would not have caused me to come forth and to prophesy evil concerning this people. 27 And now ye have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses. 28 And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. 29 And now I say unto you that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law; for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God; 30 Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him. 31 But behold, I say unto you, that all these things were types of things to come. 32 And now, did they understand the law? I say unto you, Nay, they did not all understand the law; and this because of the hardness of their hearts; for they understood not that there could not any man be saved except it were through the redemption of God. 33 For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people? Yea, and even all the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things? 34 Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth? 35 Yea, and have they not said also that he should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted? Mosiah Chapter 14 Isaiah speaks messianically—The Messiah’s humiliation and sufferings are set forth—He makes His soul an offering for sin and makes intercession for transgressors—Compare Isaiah 53. About 148 B.C. 1 Yea, even doth not Isaiah say: Who hath believed our report, and to whom is the arm of the Lord revealed? 2 For he shall grow up before him as a tender plant, and as a root out of dry ground; he hath no form nor comeliness; and when

The idea that the Father beat the Son to death violates every Old Testament shadow of the lamb sacrifice leading up to Jesus’ death. Also, Isaiah 53:4b is quite revealing, “We saw his suffering and thought God was punishing him.” Isaiah clearly prophesied that we would misunderstand what was happening to Jesus at the cross. Those who try to hold up their argument about the wrath of God with Isaiah 53 prove Isaiah’s prophecy about not understanding the cross.

Why didn’t you go after her?” His father’s deep voice confronted his cowardice. Michael stuffed his hands into the pockets of his jeans, slumping his shoulders in the process as a child being scolded. He could not look at his father, he knew all too well the disapproving glare that was bound to chastise him. “Love isn’t easy, Son.” His father’s hand on his shoulder offered understanding and friendship, far from the reprove he expected. “But it is for you and mom.” “No, Son, it isn’t.” His father admitted. “I think we need to talk. How about ordering us a pizza, while I settle in.” Guiding his son back to the house, Joseph felt the prick of thorns from the guilt of past mistakes. “I can’t believe you and mom almost divorced.” Michael shook his head in disbelief at the story his father had shared with him. “We came very close. Thankfully, my father, your grandfather, sat me down and shared his own marital struggles with me. None of us are exempt from them. I know you and Abigail are not talking marriage yet, but I see the way you look at her and I know, that it is just a matter of time. Love is a commitment, Michael, not a contract.” Joseph sat his empty coffee cup down on the table and spoke honestly with his son. “Either you love her enough to fight for her, or you don’t love her at all.” “I do love her.” “Then fight for her, Michael. That includes forgiving her, not just once, but each time she messes up.” Standing, Joseph handed Michael his Bible. “I have marked two passages I want you to read. Start with Isaiah 53 and end with 1 Corinthians 13. I think you will find your answers there.” Reaching his hand down to his boy, Joseph pulled him up into his embrace. “Sleep well, Son. Your mom and I are praying for you.

Psalm 22 and Isaiah 53

Exodus 15:26 He said, “If you listen carefully to the Lord your God and do what is right in his eyes, if you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the Lord, who heals you.” Isaiah 53:5 “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.

We are powerless to stop grief from happening. It will visit us all in various forms and for many different reasons. But the absolute commonality for all grief is the disappointment and pain that accompanies it. We mourn what will not be. But even more so we mourn what imperfection and sin has done to all of us. We all contribute to the reasons there is so much pain in this world. We all hurt others. We all fall short in the roles and responsibilities we carry. We all cause grief. We all carry grief. But the good news is, we don’t have to be consumed by our grief. Isaiah 53:2–6 is very comforting to me when I remember that I don’t carry all this grief alone. Jesus bore our grief—both the grief we cause and the grief we endure. And He provides healing and hope for us all.

What Jesus had done, it seems, was not only to combine Psalm 2 with Isaiah 42, but more specifically to combine Isaiah 52:7–12 with Isaiah 52:13–53:12, the announcement of God’s kingdom and his return to Zion with the accomplishment of the suffering servant.