Yet it Pleased the Lord to Bruise Him

 “Yet it Pleased the Lord to Bruise Him”

By Al Stoner

 

“Yet it pleased the LORD to bruise Him; he hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the LORD shall prosper in His hand” (Isa. 53:10).

 

The Nature of this Bruise or Bruising

 

Other Translations

• “ . . . to bruise Him” (KJV, RSV, Amplified Bible, Emphasized Bible)
•  “ . . . to crush him;” (ESV, NASB)
• “ . . . to crush Him severely” (HCSB)
• “ . . . to crush Him with pain” (NJB)
• “ . . . to crush Him with suffering” (God’s Word)
• “ . . . that he should suffer;” (GNB)
• “ . . . to crush him, and he made him suffer” (ISV)
   
  Other Uses of the Word “bruise” in Scripture
  The first occasion was when God was publicly pronouncing judgment upon the serpent for beguiling Eve.  “And I will put enmity between thee (the Devil) and the woman (Eve), and between thy seed (the wicked) and her seed (which is Christ); It shall bruise thy head [a wound from which the Devil would not recover], and thou shalt bruise His heel” [this was the heel of Christ’s humanity, the bruising of which was the crucifixion] (Gen. 3:15). 
  In this case both bruisings spoken of here [that of the head, and of the heel] are of the nature of a figure [a figure that startles the reader and prompts him to consider that there is more here than what appears[1]].  Normally, for a man to receive a bruise on the head would not be fatal, and this would be something from which the one receiving it would completely recover.  [But a bruise on a serpent’s head would very likely prove to be deadly.]  Likewise, a bruise [or bite from a deadly serpent] on a man’s heel would, in many instances, could also prove to be fatal. 
  But in this case the One who has bruised the serpent’s head is He who has gone to such great lengths to identify with us, and yet He is far superior to us.  He has become our “near Kinsman” (Ruth 3:9, 12), and as our great High Priest He has now been “made higher than the heavens” (Heb. 7:26).  This is Christ Jesus, “Emmanuel” (Mt. 1:23), “the Son of Man” (Mt. 12:8, 32, 40; 13:37, 41; 16:13, 27-28, etc.), the Son of God (Mt. 4:3, 6; 14:33; 26:63; Lk. 1:35; Jn. 1:34; 9:35; 10:36; 11:4, 27; 19:7; 20:31; Acts 8:37; 9:20; Rom. 1:4; Gal. 2:20; I Jn. 5:13, 20, Rev. 2:18, etc.), even He who is “God” “manifest in the flesh” (I Tim. 3:16).  This is “the Lord of hosts”, “the King of glory” (Ps. 24:10), “the Mighty God” (Isa. 9:6). 
  He it is also who has received a bruise in the heel of His humanity.  The Lord Jesus Christ tasted “death for every man” (Heb. 2:9), and it was “through death” that He destroyed “him that had the power of death, that is, the Devil” (Heb. 2:14).  “And having spoiled [robbed, plundered] principalities and powers, He made a show of them openly, triumphing over them in” His Cross (Col. 2:15).  [These were the principalities and powers that followed Satan in his rebellion against the Most High, prophetically depicted in Isaiah 14 and Ezekiel 28].
  When “the Word was made flesh, and dwelt among us” (Jn. 1:14), He was, in accordance with the purpose of God in Christ, placing the heel of His humanity in harm’s way for our sake’s.  Prior to the enfleshment of Christ there was absolutely no way that the Devil could have had any access to Christ’s heel.  The Savior Himself declared, “Therefore doth My Father love Me, because I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father” (Jn. 10:17-18). 
  An Unexpected Miscarriage.  The bruise that was inflicted upon the Lord Jesus Christ by Satan was one that resulted in an unexpected miscarriage for the Devil, as it was through death, that Christ destroyed the Devil (Heb. 2:14). 
  At this point we would like to clarify once again that the Devil is not, and never was, all knowing or all powerful.  And now, we, who are in Christ, “are not ignorant of his devices”.  The Devil is strapped by limitations, over which those who are living by faith in the Lord Jesus Christ have been made the victors.  [Those who are outside of Christ are still subject to his wiles and are no match for him, because of their being entrenched, by nature, in “the lust of the flesh, the lust of the eyes, and the pride of life” (I Jn. 2:16)].  But thanks be unto God who giveth us the victory through our Lord Jesus Christ!  By His grace we are more than conquerors through Him that loved us. 
  At this point let us consider once again the malicious designs and intent of the old serpent.  He is “a liar”, and “a murderer from the beginning” (Jn. 8:44).  He walks about as a roaring lion, seeking whom he may devour among the sons of men.  The only pleasures that he has to hold before men are “the pleasures of sin for a season” (Heb. 11:25).
  In the gospel record there is recounted the temptation in the wilderness where Satan tried to provoke the Savior to sin, and thereby stop any further Divine working in the accomplishment of our salvation (Mt. 4: Lk. 4).  Similar to “checkmate” in the game of chess, if Satan could have had the upper hand at this point, it would have brought an end to the work of salvation.  The consequences, if he had been successful, would have been incomprehensibly grave, even more so than the serpent was able to grasp.  But as the Lord Jesus Christ said, “the prince of this world cometh, and hath nothing in Me” (Jn. 14:30).  Though He was took part of flesh and blood, like as we are partakers, there was no sinful defilement or defilement of conscience in the Savior for the Devil to appeal to.
  And there was also at least one occasion when Satan tried to hinder Jesus from going to the Cross (Mt. 16:23; Mk. 8:33), and there is the other more obvious working whereby the Devil actually had a hand in perpetrating the crucifixion (Lk. 22:3; Jn. 13:2).
  In the Scripture the word “destroy” generally does not mean to annihilate, but rather to dispossess of goods, to plunder or to spoil.  In this case the goods that the Devil was dispossessed of by Christ were those which gave him a firm moral grip upon the sons of men, particularly in the domain of the conscience.  Satan is no longer able to tempt men irresistibly, thus causing men to sin and fall into God’s disfavor. Wherever Christ is believed, and believed on, there Satan is no longer able to defile the consciences of men.  He is no longer able to hold over men’s eyes and understanding the uncertain gloomy forebodings of death and the grave: that is, wherever the gospel is preached and believed.  For in and by and through His death Christ has “abolished death, and” has “brought life and immortality to light through the gospel” (II Tim. 1:8-10). 
  The bruise that Satan inflicted upon the Savior, just as the sacrifices ordained under the law, could never take away sin.  But nevertheless Christ’s putting of Himself in harm’s way in our behalf became an ever-enduring demonstration and memorial of His love for us.  If the children were to be set free, it was necessary that their Redeemer, not only be a partaker of flesh and blood, but also that He would taste death instead of them. 
  Death, a Separation, not a Cessation.  Death here is speaking of the second death primarily.  The first death, which is implied by the term “the second death”, is that of separation of the soul from the body.  “The second death” (Rev. 2:11; 20:6, 14; 21:8) is a final separation of the soul from God.  “The second death” is clearly identified as “the lake of fire” (Rev. 20:14) and “the lake which burneth with fire and brimstone” (Rev. 21:8).  Those who overcome this present evil world by their faith in the Lord Jesus Christ shall not be hurt by the second death.  Jesus said, “He that keepeth My saying shall never see death” (Jn. 8:51). Before raising Lazarus from the dead He declared, “Whosoever liveth, and believeth in Me shall never die” (Jn. 11:25-56).  To John on the isle of Patmos, He solemnly affirmed, “I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death” (Rev. 1:18).
  An Overshadowing Bruise.  There was another bruise, however, that was inflicted upon the Lord Jesus Christ than the one He received from Satan.  It was that which Christ received from God Himself, because of our sins, and it was received in just retribution.  All of the holy and righteous “fury” (Isa. 51:17, 20; 51:22; 59:18; 63:3, 5; Mic. 5:15; Nah. 1:6, etc.) that had been justly reserved for men, because they had sinned, was poured out upon Christ by God Himself.  Jesus Christ was “smitten of God, and afflicted”. On the Cross it was our peace that was being chastised, and it was for our transgressions that Christ was wounded.  It was for our iniquities that He was bruised. And the Scripture here in our text declares that it pleased the Lord to bruise Him.  This bruise, received from His Father, was indeed “the cup” (Jn. 18:11) which His Father had given Him to drink in our behalf. 
  But by the inflicting of this bruise upon His only begotten Son, the Son would see His seed, even seed that would be His own possession throughout all eternity.  And the pleasure of the Lord would prosper in the hands of Christ, even the Lamb of God, who has taken away the sin of the world.
  The Consequence of Satan being Cast out of Heaven. “And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Rev. 12:6-17).
   
   
   
   
   
   
   
   
   

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[1] A similar figure and expression is found in the Revelation, where the Lord is speaking to the church at Smyrna. “He that overcometh shall not be hurt of the second death” (Rev. 2:11).

The Chastisement of our Peace was upon Him

 

“The Chastisement of our Peace was upon Him”

 “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” (Isa. 53:5).

Other Translations.  This is an intriguing expression in regard to that which Christ suffered for us, and in our behalf.

“The chastisement of our peace was upon him” (KJV, ASV, Brenton, Darby, DRB, LITV, RV, Webster);

“the chastisement [needful to obtain] peace and well-being for us was upon Him” (AMP);

“the chastisement for our well-being, was upon him” (EB);

“He took the punishment we deserved” (ERV);

“upon him was the chastisement that brought us peace” (ESV);

“He was punished so that we could have peace” (GW);

“the punishment reconciling us fell on him” (NJB);

“the punishment that brought us peace was upon him” (NIV);

“the chastisement of our welfare was upon him” (JPS);

“upon him was the chastisement that made us whole” (RSV).

The Manifold Perspectives of the Sufferings of Christ.  There are many ways that the sufferings of the Lord Jesus Christ may be considered, and each with profit.  There is the primary view, which is God’s perspective of those sufferings, and there is a secondary view, pertaining to how men perceive His sufferings. 

Moses and the Prophets.  There is the perspective of Moses and the Prophets, as they lived in anticipation of the coming Sufferer.  Then there is the view of the Lord Jesus Christ, in the days of His flesh, as He Himself repeatedly spoke forthrightly of His Cross, where He would “give His life a ransom for many” (Mt. 20:28; Mk. 10:45). 

The Acts of the Apostles.  We find a unique perspective of those sufferings in the book of Acts where the glorified Christ was directing His newly established church from the right hand of God, and where “repentance and remission of sins” (Lk. 24:47; Acts 2:38; 10:43) first began to be preached in Jesus’ Name.  Here Apostles, prophets, and brethren were forging ahead in newly charted waters, “preaching Jesus, and the resurrection” (Acts 17:18), reasoning with ungodly men of “righteousness, temperance, and judgment to come” (Acts 24:25), and “witnessing both to small and great, saying none other things than those which the Prophets and Moses did say should come” (Acts 26:22).

In the Epistles.  The epistles afford another necessary perspective of the sufferings of Christ, interpreting, unfolding, and announcing what actually had transpired at the “place, which is called Calvary” (Lk. 23:33), during the final and consummatory Passover, where Christ our Passover, was sacrificed for us.  In the epistles there is found an elaborate unfolding of the greatness of the Person and work of the Lord Jesus Christ, of the New Covenant, of justification by faith in Christ, of salvation by faith through grace, of the High Priesthood of Christ, of life and immortality, of the world to come, of an eternal inheritance that is undefiled, just to name a few things.

In the Revelation.  There is the view given by the Revelation where consolation and judgment are met together in the further outworking of the purpose of God in Christ Jesus.  “Unto Him that loved us, and washed us from our sins in His own blood . . .”   “Behold, He cometh with clouds, and every eye shall see Him, and they also which pierced Him . . .”

God’s Perspective.  There is the high and exalted view of the Lord Jehovah, “working salvation in the midst of the earth” (Ps. 74:12).  “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it” (Acts 2:23-24).”

Our Peace.  But from one valid perspective it was not merely peace, but rather “our peace” [peace that pertained to us, peace that once was rightly “ours”], that was at stake in the sufferings of Christ.  It was “our offences” and “our justification” (Rom. 4:25) that were squarely on the line. It was “our griefs” that were being “borne”, and “our sorrows” that were being “carried” (Isa. 53:4).   It was we who were “as an unclean thing”, and it was “our righteousnesses” that were “as filthy rags” (Isa. 64:6).   “The motions of sins” were working “in our members” (Rom. 7:5), accentuating the gravity of the situation as it pertained to us in our standing before the holy and righteous God.  “Christ died for our sins according to the Scriptures” (I Cor. 15:3).  He “His own Self bare our sins in His own body on the tree” (I Pet. 2:24).

Chastisement, not Chastening.  The word chastening in Scripture is closely associated with correction with the prospect and hope of perfecting moral character.  “My son, despise not the chastening of the LORD ; neither be weary of His correction: for whom the LORD loveth He correcteth; even as a father the son in whom he delighteth” (Prov. 3:11-12).  “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth” (Heb. 12:6).  When a person is chastened of the Lord he or she may properly reason that He is working with such ones to perfect holiness in them.  The one who is chastened may rightly infer that God loves him, or her.  “Whom the Lord loveth!”

But in the case of chastisement, especially the way in which the word is used in Isaiah 53, there is no perceived love on the part of the One being chastised.  There is instead an acute sense of the One doing the chastising angrily distancing Himself from, and even forsaking, the One being chastised.  With regard to sin, and its effect upon God, and upon His moral government, divine correction is not an option for remedying the offense.  “The soul that sinneth, it shall die” (Ezek. 18:4, 20). Sin is of such grievous nature that it demands that there be death to the sinner together with complete exclusion from the presence of the Holy One, with no apparent alternative in sight. But, praise God, there was indeed an alternative that was found! The chastisement of our peace was upon Christ, and not upon us!  

In the Lord Jesus Christ the God of heaven has devised “means that His banished” sons and daughters “be not expelled from Him” (see II Sam. 14:14).  And that means was by the sufferings of Christ, and the glory which has followed.  Consider how great this Man is!  Jesus Christ, the Son of God and the Son of man, is the only One who was able to bear the consequences of our sin and transgression, and to recover therefrom.  For “God raised Him from the dead” (Acts 13:30)!

The Chastisement of Our Peace.  The Lord Jesus Christ laid down His life in obedience to the Father’s commandment, knowing very well that it was the chastisement of our peace that was upon Him, not of His.  For He Himself “did no sin” (I Pet. 2:22), and He “knew no sin” (II Cor. 5:21), as the Scripture plainly declares.    At Golgotha, the place of a skull, it was the chastisement of our offenses against the Most High in their entirety that was upon the Savior.  And from the perspective of Isaiah 53 it was the chastisement of our peace, or wellbeing before God, that was upon Him.  It was the chastisement of our wellbeing before the living God that was upon the Savior, as He “once suffered for sins, the Just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit” (I Pet. 3:18).

The Chastisement of our Peace Was Upon Christ. Let every man think soberly when considering the matter of our sins and transgressions being laid upon Christ, for we were the ones that, by our sinning, did eat “the sour grapes”, but it was the Savior’s “teeth” that were “set on edge” (see Ezek. 18:2-4)! We were the ones that had grievously sinned, yet it was Christ that suffered in our stead for them. We were the guilty ones, and Christ was the innocent Victim.

Shall we then grumble against the God of our salvation, in much the same way that Israel did, and say to Him that this was unfair, yea that it was not right, for Christ to suffer for sins in our behalf?  Was it unfair that the Most High has devised means that His banished be not expelled from Him? (cf. II Sam. 14:14).  Was it unfair that the chastisement of our peace was on the Lord Jesus Christ when He bore our sins in His own body on the tree?  (It can be seen that with men, the circumference of perceived fairness and equity generally does not extend beyond the borders of what directly affects them.) The chastisement of our peace was upon Him.

The Graphic Depiction in Isaiah 53

The Graphic Depiction in Isaiah 53

"The figure brought on the scene is that of a man, so marred and deformed by revolting sickness as to be universally shunned and despised and maltreated as one bearing the manifest tokens of the divine displeasure; yet the dignity and patience of his demeanour profoundly impresses his contemporaries, so that after his death their thoughts are irresistibly drawn back to the tragedy of his fate, and they come to the conviction that he was indeed what he professed to be, the Servant of Jehovah, that he was the one innocent person in his generation, and that his sufferings were due not to his personal guilt, but to the guilt of a whole nation, which is by them atoned for and taken away. And finally it" was "prophesied concerning him that he shall rise again, to the astonishment of the whole world, and that his career shall be crowned with success even more conspicuous than his humiliation had been." 

"The essence of the Servant's sacrifice lies in the fact that whilst himself innocent he acquiesces in the divine judgement on sin, and willingly endures it for the sake of his people." —The Cambridge Bible for Schools and Colleges

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“Who hath believed our report? and to whom is the arm of the LORD revealed? For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 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. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors” (Isa. 53:1-12).

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“Qui a cru à ce qui nous était annoncé? Qui a reconnu le bras de l'Éternel? Il s'est élevé devant lui comme une faible plante, Comme un rejeton qui sort d'une terre desséchée; Il n'avait ni beauté, ni éclat pour attirer nos regards, Et son aspect n'avait rien pour nous plaire. Méprisé et abandonné des hommes, Homme de douleur et habitué à la souffrance, Semblable à celui dont on détourne le visage, Nous l'avons dédaigné, nous n'avons fait de lui aucun cas. Cependant, ce sont nos souffrances qu'il a portées, C'est de nos douleurs qu'il s'est chargé; Et nous l'avons considéré comme puni, Frappé de Dieu, et humilié. Mais il était blessé pour nos péchés, Brisé pour nos iniquités; Le châtiment qui nous donne la paix est tombé sur lui, Et c'est par ses meurtrissures que nous sommes guéris. Nous étions tous errants comme des brebis, Chacun suivait sa propre voie; Et l'Éternel a fait retomber sur lui l'iniquité de nous tous. Il a été maltraité et opprimé, Et il n'a point ouvert la bouche, Semblable à un agneau qu'on mène à la boucherie, A une brebis muette devant ceux qui la tondent; Il n'a point ouvert la bouche. Il a été enlevé par l'angoisse et le châtiment; Et parmi ceux de sa génération, qui a cru Qu'il était retranché de la terre des vivants Et frappé pour les péchés de mon peuple? On a mis son sépulcre parmi les méchants, Son tombeau avec le riche, Quoiqu'il n'eût point commis de violence Et qu'il n'y eût point de fraude dans sa bouche. Il a plu à l'Éternel de le briser par la souffrance... Après avoir livré sa vie en sacrifice pour le péché, Il verra une postérité et prolongera ses jours; Et l'oeuvre de l'Éternel prospérera entre ses mains. A cause du travail de son âme, il rassasiera ses regards; Par sa connaissance mon serviteur juste justifiera beaucoup d'hommes, Et il se chargera de leurs iniquités. C'est pourquoi je lui donnerai sa part avec les grands; Il partagera le butin avec les puissants, Parce qu'il s'est livré lui-même à la mort, Et qu'il a été mis au nombre des malfaiteurs, Parce qu'il a porté les péchés de beaucoup d'hommes, Et qu'il a intercédé pour les coupables” (Isa. 53:1-12).

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“Wer hat unserer Verkündigung geglaubt, und wem ist der Arm Jahwes offenbar geworden? - Und er ist wie ein Reis vor ihm aufgeschossen, und wie ein Wurzelsproß aus dürrem Erdreich. Er hatte keine Gestalt und keine Pracht; und als wir ihn sahen, da hatte er kein Ansehen, daß wir seiner begehrt hätten. Er war verachtet und verlassen von den Menschen, ein Mann der Schmerzen und mit Leiden vertraut, und wie einer, vor dem man das Angesicht verbirgt; er war verachtet, und wir haben ihn für nichts geachtet. Fürwahr, er hat unsere Leiden getragen, und unsere Schmerzen hat er auf sich geladen. Und wir, wir hielten ihn für bestraft, von Gott geschlagen und niedergebeugt; doch um unserer Übertretungen willen war er verwundet, um unserer Missetaten willen zerschlagen. Die Strafe zu unserem Frieden lag auf ihm, und durch seine Striemen ist uns Heilung geworden. Wir alle irrten umher wie Schafe, wir wandten uns ein jeder auf seinen Weg; und Jahwe hat ihn treffen lassen unser aller Ungerechtigkeit. - Er wurde mißhandelt, aber er beugte sich und tat seinen Mund nicht auf, gleich dem Lamme, welches zur Schlachtung geführt wird, und wie ein Schaf, das stumm ist vor seinen Scherern; und er tat seinen Mund nicht auf. - Er ist hinweggenommen worden aus der Angst und aus dem Gericht. Und wer wird sein Geschlecht aussprechen? Denn er wurde abgeschnitten aus dem Lande der Lebendigen: Wegen der Übertretung meines Volkes hat ihn Strafe getroffen. Und man hat sein Grab bei Gesetzlosen bestimmt; aber bei einem Reichen ist er gewesen in seinem Tode, weil er kein Unrecht begangen hat und kein Trug in seinem Munde gewesen ist. Doch Jahwe gefiel es, ihn zu zerschlagen, er hat ihn leiden lassen. Wenn seine Seele das Schuldopfer gestellt haben wird, so wird er Samen sehen, er wird seine Tage verlängern; und das Wohlgefallen Jahwes wird in seiner Hand gedeihen. Von der Mühsal seiner Seele wird er Frucht sehen und sich sättigen. Durch seine Erkenntnis wird mein gerechter Knecht die Vielen zur Gerechtigkeit weisen, und ihre Missetaten wird er auf sich laden. Darum werde ich ihm die Großen zuteil geben, und mit Gewaltigen wird er die Beute teilen: dafür, daß er seine Seele ausgeschüttet hat in den Tod und den Übertretern beigezählt worden ist; er aber hat die Sünde vieler getragen und für die Übertreter Fürbitte getan“ (Isa. 53:1-12).

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Ki hitt a mi tanításunknak, és az Úr karja kinek jelentetett meg? Felnõtt, mint egy vesszõszál Õ elõtte, és mint gyökér a száraz földbõl, nem volt néki alakja és ékessége, és néztünk reá, de nem vala ábrázata kivánatos! Útált és az emberektõl elhagyott volt, fájdalmak férfia és betegség ismerõje! mint a ki elõl orczánkat elrejtjük, útált volt; és nem gondoltunk vele. Pedig betegséginket õ viselte, és fájdalmainkat hordozá, és mi azt hittük, hogy ostoroztatik, verettetik és kínoztatik Istentõl! És õ megsebesíttetett bûneinkért, megrontatott a mi vétkeinkért, békességünknek büntetése rajta van, és az õ sebeivel gyógyulánk meg. Mindnyájan, mint juhok eltévelyedtünk, kiki az õ útára tértünk; de az Úr mindnyájunk vétkét õ reá veté. Kínoztatott, pedig alázatos volt, és száját nem nyitotta meg, mint bárány, mely mészárszékre vitetik, és mint juh, mely megnémul az õt nyírõk elõtt; és száját nem nyitotta meg! A fogságból és ítéletbõl ragadtatott el, és kortársainál ki gondolt arra, hogy kivágatott az élõk földébõl, hogy népem bûnéért lõn rajta vereség?! És a gonoszok közt adtak sírt néki, és a gazdagok mellé jutott kínos halál után: pedig nem cselekedett hamisságot, és álnokság sem találtatott szájában. És az Úr akarta õt megrontani betegség által; hogyha önlelkét áldozatul adja, magot lát, és napjait meghosszabbítja, és az Úr akarata az õ keze által jó szerencsés lesz. Mert lelke szenvedése folytán látni fog, és megelégszik, ismeretével igaz szolgám sokakat megigazít, és vétkeiket õ viseli. Azért részt osztok néki a nagyokkal, és zsákmányt a hatalmasokkal oszt, mivelhogy életét halálra adta, és a bûnösök közé számláltatott; pedig õ sokak bûnét hordozá, és a bûnösökért imádkozott! (Isa. 53:1-12).

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Hver trúði því, sem oss var boðað, og hverjum varð armleggur Drottins opinber? Hann rann upp eins og viðarteinungur fyrir augliti hans og sem rótarkvistur úr þurri jörð. Hann var hvorki fagur né glæsilegur, svo að oss gæfi á að líta, né álitlegur, svo að oss fyndist til um hann. Hann var fyrirlitinn, og menn forðuðust hann, harmkvælamaður og kunnugur þjáningum, líkur manni, er menn byrgja fyrir andlit sín, fyrirlitinn og vér mátum hann einskis. En vorar þjáningar voru það, sem hann bar, og vor harmkvæli, er hann á sig lagði. Vér álitum hann refsaðan, sleginn af Guði og lítillættan, en hann var særður vegna vorra synda og kraminn vegna vorra misgjörða. Hegningin, sem vér höfðum til unnið, kom niður á honum, og fyrir hans benjar urðum vér heilbrigðir. Vér fórum allir villir vega sem sauðir, stefndum hver sína leið, en Drottinn lét misgjörð vor allra koma niður á honum. Hann var hrjáður, en hann lítillætti sig og lauk eigi upp munni sínum. Eins og lamb, sem leitt er til slátrunar, og eins og sauður þegir fyrir þeim, er klippa hann, lauk hann eigi upp munni sínum. Með þrenging og dómi var hann burt numinn, og hver af samtíðarmönnum hans hugsaði um það? Hann var hrifinn burt af landi lifenda, fyrir sakir syndar míns lýðs var hann lostinn til dauða. Og menn bjuggu honum gröf meðal illræðismanna, legstað með ríkum, þótt hann hefði eigi ranglæti framið og svik væru ekki í munni hans. En Drottni þóknaðist að kremja hann með harmkvælum: Þar sem hann fórnaði sjálfum sér í sektarfórn, skyldi hann fá að líta afsprengi og lifa langa ævi og áformi Drottins fyrir hans hönd framgengt verða. Vegna þeirra hörmunga, er sál hans þoldi, mun hann sjá ljós og seðjast. Þá menn læra að þekkja hann, mun hann, hinn réttláti, þjónn minn, gjöra marga réttláta, og hann mun bera misgjörðir þeirra. Fyrir því gef ég honum hina mörgu að hlutskipti, og hann mun öðlast hina voldugu að herfangi, fyrir það, að hann gaf líf sitt í dauðann og var með illræðismönnum talinn. En hann bar syndir margra og bað fyrir illræðismönnum (Isa. 53:1-12).

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Hvem trodde det budskap vi hørte? Og for hvem blev Herrens arm åpenbaret? Han skjøt op som en kvist for hans åsyn og som et rotskudd av tørr jord; han hadde ingen skikkelse og ingen herlighet, og vi så ham, men han hadde ikke et utseende så vi kunde ha vår lyst i ham. Foraktet var han og forlatt av mennesker, en mann full av piner og vel kjent med sykdom; [de. lidelse] han var som en som folk skjuler sitt åsyn for, foraktet, og vi aktet ham for intet. Sannelig, våre sykdommer har han tatt på sig, og våre piner har han båret; men vi aktet ham for plaget, slått av Gud og gjort elendig. Men han er såret for våre overtredelser, knust for våre misgjerninger; straffen lå på ham, forat vi skulde ha fred, og ved hans sår har vi fått lægedom. Vi fór alle vill som får, vi vendte oss hver til sin vei; men Herren lot våres alles misgjerninger ramme ham. Han blev mishandlet, enda han var elendig, og han oplot ikke sin munn, lik et lam som føres bort for å slaktes, og lik et får som tier når de klipper det; han oplot ikke sin munn. Ved trengsel og ved dom blev han rykket bort; men hvem tenkte i hans tid at når han blev utryddet av de levendes land, så var det for mitt folks misgjernings skyld plagen traff ham? De gav ham hans grav blandt ugudelige, men hos en rik var han i sin død, fordi han ingen urett hadde gjort, og det ikke var svik i hans munn. Men det behaget Herren å knuse ham, han slo ham med sykdom; når hans sjel bar frem skyldofferet, skulde han se avkom og leve lenge, og Herrens vilje skulde ha fremgang ved hans hånd. Fordi hans sjel har hatt møie, skal han se det [at Herrens vilje har fremgang ved ham.] og mettes; derved at de kjenner ham, skal den rettferdige, min tjener, rettferdiggjøre de mange, og deres misgjerninger skal han bære. Derfor vil jeg gi ham de mange til del, og sterke skal han få til bytte, fordi han uttømte sin sjel [i og med sitt blod.] til døden og blev regnet blandt overtredere, han som dog bar manges synd, og han bad for overtrederne (Isa. 53:1-12).

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Któż uwierzył kazaniu naszemu, a ramię Pańskie komu objawione jest? Bo wyrósł jako latorostka przed nim, a jako korzeń z ziemi suchej, nie mając kształtu ani piękności; i widzieliśmy go; ale nic nie było widzieć, czemubyśmy go żądać mieli. Najwzgardzeńszy był, i najpodlejszy z ludzi, mąż boleści, a świadomy niemocy, i jako zakrywający twarz swoję; najwzgardzeńszy mówię, skądeśmy go za nic nie mieli. Zaiste on niemocy nasze wziął na się, a boleści nasze własne nosił; a myśmy mniemali, że jest zraniony, ubity od Boga i utrapiony. Lecz on zraniony jest dla występków naszych, starty jest dla nieprawości naszych; kaźń pokoju naszego jest na nim, a sinością jego jesteśmy uzdrowieni. Wszyscyśmy jako owce zbłądzili, każdy na drogę swą obróciliśmy się, a Pan włożył nań nieprawość wszystkich nas. Uciśniony jest i utrapiony, a nie otworzył ust swoich; jako baranek na zabicie wiedziony był, i jako owca przed tymi, którzy ją strzygą, oniemiał, i nie otworzył ust swoich. Z więzienia i z sądu wyjęty jest; przetoż rodzaj jego któż wypowie? Albowiem wycięty jest z ziemi żyjących, a zraniony dla przestępstwa ludu mojego; Który to lud podał niezbożnym grób jego, a bogatemu śmierć jego, choć jednak nieprawości nie uczynił, ani zdrada znaleziona jest w ustach jego. Takci się Panu upodobało zetrzeć go, i niemocą utrapić, aby położywszy ofiarą za grzech duszę swą, ujrzał nasienie swoje, przedłużył dni swoich; a to, co się podoba Panu, przez rękę jego aby się szczęśliwie wykonało. Z pracy duszy swej ujrzy owoc, którym nasycon będzie. Znajomością swoją wielu usprawiedliwi sprawiedliwy sługa mój; bo nieprawości ich on sam poniesie. Przetoż mu dam dział dla wielu, aby się dzielił korzyścią z mocarzami, ponieważ wylał na śmierć duszę swoję, a z przestępcami policzon będąc, on sam grzech wielu odniósł, i za przestępców się modlił. (Isa. 53:1-12). 

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Кто поверил слышанному от нас, и кому открылась мышца Господня? Ибо Он взошел пред Ним, как отпрыск и как росток из сухой земли; нет в Нем ни вида, ни величия; и мы видели Его, и не было в Нем вида, который привлекал бы нас к Нему. Он был презрен и умален пред людьми, муж скорбей и изведавший болезни, и мы отвращали от Него лице свое; Он был презираем, и мы ни во что ставили Его. Но Он взял на Себя наши немощи и понес наши болезни; а мы думали, [что] Он был поражаем, наказуем и уничижен Богом. Но Он изъязвлен был за грехи наши и мучим за беззакония наши; наказание мира нашего [было] на Нем, и ранами Его мы исцелились. Все мы блуждали, как овцы, совратились каждый на свою дорогу: и Господь возложил на Него грехи всех нас. Он истязуем был, но страдал добровольно и не открывал уст Своих; как овца, веден был Он на заклание, и как агнец пред стригущим его безгласен, так Он не отверзал уст Своих. От уз и суда Он был взят; но род Его кто изъяснит? ибо Он отторгнут от земли живых; за преступления народа Моего претерпел казнь. Ему назначали гроб со злодеями, но Он погребен у богатого, потому что не сделал греха, и не было лжи в устах Его. Но Господу угодно было поразить Его, и Он предал Его мучению; когда же душа Его принесет жертву умилостивления, Он узрит потомство долговечное, и воля Господня благоуспешно будет исполняться рукою Его. На подвиг души Своей Он будет смотреть с довольством; чрез познание Его Он, Праведник, Раб Мой, оправдает многих и грехи их на Себе понесет. Посему Я дам Ему часть между великими, и с сильными будет делить добычу, за то, что предал душу Свою на смерть, и к злодеям причтен был, тогда как Он понес на Себе грех многих и за преступников сделался ходатаем (Isa. 53:1-12).

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だれがわれわれの聞いたことを信じ得たか。主の腕は、だれにあらわれたか。 彼は主の前に若木のように、かわいた土から出る根のように育った。彼にはわれわれの見るべき姿がなく、威厳もなく、われわれの慕うべき美しさもない。 彼は侮られて人に捨てられ、悲しみの人で、病を知っていた。また顔をおおって忌みきらわれる者のように、彼は侮られた。われわれも彼を尊ばなかった。 まことに彼はわれわれの病を負い、われわれの悲しみをになった。しかるに、われわれは思った、彼は打たれ、神にたたかれ、苦しめられたのだと。 しかし彼はわれわれのとがのために傷つけられ、われわれの不義のために砕かれたのだ。彼はみずから懲しめをうけて、われわれに平安を与え、その打たれた傷によって、われわれはいやされたのだ。 われわれはみな羊のように迷って、おのおの自分の道に向かって行った。主はわれわれすべての者の不義を、彼の上におかれた。 彼はしえたげられ、苦しめられたけれども、口を開かなかった。ほふり場にひかれて行く小羊のように、また毛を切る者の前に黙っている羊のように、口を開かなかった。 彼は暴虐なさばきによって取り去られた。その代の人のうち、だれが思ったであろうか、彼はわが民のとがのために打たれて、生けるものの地から断たれたのだと。 彼は暴虐を行わず、その口には偽りがなかったけれども、その墓は悪しき者と共に設けられ、その塚は悪をなす者と共にあった。 しかも彼を砕くことは主のみ旨であり、主は彼を悩まされた。彼が自分を、とがの供え物となすとき、その子孫を見ることができ、その命をながくすることができる。かつ主のみ旨が彼の手によって栄える。 彼は自分の魂の苦しみにより光を見て満足する。義なるわがしもべはその知識によって、多くの人を義とし、また彼らの不義を負う。 それゆえ、わたしは彼に大いなる者と共に物を分かち取らせる。彼は強い者と共に獲物を分かち取る。これは彼が死にいたるまで、自分の魂をそそぎだし、とがある者と共に数えられたからである。しかも彼は多くの人の罪を負い、とがある者のためにとりなしをした。(Isa. 53:1-12).

(Isa 53:1) מי האמין לשׁמעתנו וזרוע יהוה על־מי נגלתה׃

(Isa 53:2) ויעל כיונק לפניו וכשׁרשׁ מארץ ציה לא־תאר לו ולא הדר ונראהו ולא־מראה ונחמדהו׃

(Isa 53:3) נבזה וחדל אישׁים אישׁ מכאבות וידוע חלי וכמסתר פנים ממנו נבזה ולא חשׁבנהו׃

(Isa 53:4) אכן חלינו הוא נשׂא ומכאבינו סבלם ואנחנו חשׁבנהו נגוע מכה אלהים ומענה׃

(Isa 53:5) והוא מחלל מפשׁענו מדכא מעונתינו מוסר שׁלומנו עליו ובחברתו נרפא־לנו׃

(Isa 53:6) כלנו כצאן תעינו אישׁ לדרכו פנינו ויהוה הפגיע בו את עון כלנו׃

(Isa 53:7) נגשׂ והוא נענה ולא יפתח־פיו כשׂה לטבח יובל וכרחל לפני גזזיה נאלמה ולא יפתח פיו׃

(Isa 53:8) מעצר וממשׁפט לקח ואת־דורו מי ישׂוחח כי נגזר מארץ חיים מפשׁע עמי נגע למו׃

(Isa 53:9) ויתן את־רשׁעים קברו ואת־עשׁיר במתיו על לא־חמס עשׂה ולא מרמה בפיו׃

(Isa 53:10) ויהוה חפץ דכאו החלי אם־תשׂים אשׁם נפשׁו יראה זרע יאריך ימים וחפץ יהוה בידו יצלח׃

(Isa 53:11) מעמל נפשׁו יראה ישׂבע בדעתו יצדיק צדיק עבדי לרבים ועונתם הוא יסבל׃

(Isa 53:12) לכן אחלק־לו ברבים ואת־עצומים יחלק שׁלל תחת אשׁר הערה למות נפשׁו ואת־פשׁעים נמנה והוא חטא־רבים נשׂא ולפשׁעים יפגיע׃

 

 

 

SURELY HE HATH BORNE OUR GRIEFS, AND CARRIED OUR SORROWS, Part 2

SURELY HE HATH BORNE OUR GRIEFS, AND CARRIED OUR SORROWS

BY AL STONER

PART 2

“Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.” (Isa. 53:4).  Out of his own anguish of heart Job declared to his three friends, “I would strengthen you with my mouth, and THE MOVING OF MY LIPS SHOULD ASSUAGE YOUR GRIEF” (Job 16:5).  Both grief and griefs involve the understanding being obscured, and particularly from the perspective of eternity.  Grief takes place in the mind and in the heart of men. For the godly grief can be nurtured and assuaged by a proper understanding of God and His purpose in Christ Jesus. 

 

GRIEF CAN BE ASSUAGED (made more bearable) by the moving of lips that possess knowledge and understanding of God’s ways and purpose in Christ.  Think of the Savior Himself, how that the moving of His lips has been as been the source of everlasting consolation and good hope through grace.  When the Lord Jesus Christ was praying in the garden of Gethsemane, an angelic messenger appeared “strengthening Him” (Lk. 22:43), and the moving of his lips assuaged the grief of the Savior, no doubt, bringing to His mind and heart anew the blessed prospect of “the joy that was set before Him” (Heb. 12:2). 

David cried, “Mine eye is consumed because of grief” (Ps. 6:5; 31:9).  Grief often produces tears and affects spiritual vision.  The example of Jacob’s grief.  “. . . Joseph is not, and Simeon is not, and ye will take Benjamin away: ALL THESE THINGS ARE AGAINST ME” (Gen. 42:36).  The example of Christ. “And said unto Me, Thou art My servant, O Israel, in whom I will be glorified. Then I said, I HAVE LABOURED IN VAIN, I HAVE SPENT MY STRENGTH FOR NOUGHT, AND IN VAIN: yet surely My judgment is with the LORD , and My work with my God” (Isa. 49:3-4).  

Griefs (plural). “Griefs” is not frequently used as a plural word.  Normally, grief is something that is endured by men one at a time, or possibly two at a time.  But manifold and diverse were the sufferings of the Lord Jesus Christ when He bore our sins in His own body on the tree.  GRIEFS would be the best word to describe the pain and anguish that our sins inflicted upon Him.  He was oppressed and afflicted (Isa. 53:7), He was being watched [as it were for entertainment] (Mt. 27:36), He was despised and rejected of men (Isa. 53:3), He was forsaken of His God (Ps. 22:1), He was forsaken by His disciples (Mt. 26:56), He was mocked (Lk. 22:63), He was spitted upon (Lk. 18:32), He was scourged by Pilate (Mt. 27:26; Mk. 15:15; Jn. 19:1), He was betrayed by Judas (Mt. 10:4), He was crucified (Mt. 27:38), He was chastised by His Father for our sakes (Isa. 53:5), He was smitten of God (Isa. 53:4).  All of these things had the effect of causing innumerable griefs to the Holy Son of God (Lk. 1:35). 

God Causing Grief in Chastening. “For the Lord will not cast off for ever: but THOUGH HE CAUSE GRIEF, yet will he have compassion according to the multitude of his mercies” (Lam. 3:31-32).  

The Prophet Jeremiah here is speaking of grief that is for the purpose of correction and healing.  It is grief that is that proceeds from the wellspring of God’s compassion and mercy.  It is grief imparted because imparted out of necessity.  “. . . He hath abounded toward us in all wisdom and prudence” (Eph. 1:8).  The ravages yet remaining in our old man from the entrance of sin into the world oftentimes make it necessary for God’s dealings to be severe.  Sin, iniquity, and transgression are of such a grievous nature to, yea, such a flagrant disregard for the God, who so loved the world, that He is left with no other recourse but to deal with severity.  But for those who are in Christ, it is translates to grief that is unto correction and perfection.

When the Lord God laid upon Jesus the iniquity of us all, this was a causing of grief like none other.  This was grief that only Christ, as “our Passover” (I Cor. 5:7) and “our Lord” (Heb. 7:14), was able to bear and recover from to the glory (Phil. 2:11) and satisfaction (Isa. 53:11) of God the Father.  We’re speaking here of griefs that only a Member of the Godhead could bear.  And these were sorrows that only God, in the Person of His Son, could carry away.  “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them” (II Cor. 5:19). 

With the Lord Jesus Christ there was no need for correction. With Him there was need for perfecting, but it was perfecting, not in His essential Person and Character, but rather perfecting unto His ability and capacity to be a “merciful and faithful High Priest in things pertaining to God” (Heb. 2:17).  

Bearing and Carrying.  Both were unto the satisfaction of the Divine righteousness and justice.  It was essential not only that the sins, iniquities, griefs and sorrows be borne, but that they also be carried away forever from God’s Presence.  This could either be accomplished by laying the sins upon the sinners, and casting them away from His Presence forever, or by God devising means (II Sam. 14:14) that His Banished (Christ, and all who are in Him, Christ, and all who have believed on Him) be not expelled from Him. 

Bearing (speaks of endurance) Griefs, and Carrying (speaks of duration) Sorrows.  That which sin most certainly causes, produces, and eventuates in (namely, griefs and sorrows), is here, in a figure, substituted for the sin itself (the effect for the cause).  Iniquity, trespasses, offenses, transgressions, and sin are all words that speak of violations of, and contrariness to, the good and perfect will of God.  They are things which grieve “Him at His heart” (Gen. 6:6), and ultimately they stir Him up to jealousy and wrath.   He is “of purer eyes to behold” such things, and things which He cannot look upon (Hab. 1:13). 

From this perspective sin, iniquity, and transgression, as well as griefs and sorrows, are in some respects very similar.  Christ bore our griefs, and carried our sorrows (Isa. 53:4), when He “His own self bare our sins in His own body on the tree” (I Pet. 2:24).  Sins and iniquities are things that are readily apparent to God [they grievously affect Him, they anger Him], whereas griefs and sorrows are things which are the more readily apparent to men.  Men, in their fallen condition, must be instructed about the grievous nature of sin and transgression, because of its effect upon the One who made them and, to this day, sustains them. --Editor