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

About Christ Tasting Death for Every Man

About Christ’s Tasting of Death

“But we see Jesus, who was made a little lower than the angels for the suffering of death crowned with glory and honour; that He by the grace of God should taste death for every man” (Heb. 2:9).  Christ tasted death in the sense that every man must taste (the separation of the spirit from the body). And for those who have believed on Him unto life everlasting, He has taken away the fear of death with its accompanying enslavement (cf. Heb. 2:15).

But Christ has also tasted (experienced) death in the behalf of "every man" in an infinitely greater sense as He hung upon the Cross, suspended between Heaven and earth, being both rejected of men and “smitten of God” (Isa. 53:3-4). There it was that He experienced the complete separation from His Father (Mt. 27:46; Mk. 15:34), whom to know is life (cf. Jn. 17:3). It was there that He "bore our sins in His own body on the tree" (I Pet. 2:24). Christ tasted of this unspeakably dreadful separation in the behalf of “every man”. To “the honest and good heart” (Lk. 8:15), this is marvelously good news.  But only those who are found in Christ, having obeyed the gospel and are continuing steadfastly in the faith, shall partake of the benefits of the salvation which is in Him with eternal glory (cf. Rom. 10:16; Col. 1:13-23; II Tim. 2:10). One of the causes of torment for those who are finally cast into hell, no doubt, will be the consideration that Christ tasted death, even for those who are cast away, but they did not receive the salvation that God has abundantly provided in His beloved Son. –Editor

 

ただ、「しばらくの間、御使たちよりも低い者とされた」イエスが、死の苦しみのゆえに、栄光とほまれとを冠として与えられたのを見る。それは、彼が神の恵みによって、すべての人のために死を味わわれるためであった。(Heb. 2:9).

 

“Wir sehen aber Jesus, der ein wenig unter die Engel wegen des Leidens des Todes erniedrigt war, mit Herrlichkeit und Ehre gekrönt—so dass er durch Gottes Gnade für alles den Tod schmeckte.“

 

“но (мы) видим, что за претерпение смерти увенчан славою и честью Иисус, Который не много был унижен пред Ангелами, дабы Ему, по благодати Божией, вкусить смерть за всех.”

 

“Mais celui qui a été abaissé pour un peu de temps au-dessous des anges, Jésus, nous le voyons couronné de gloire et d'honneur à cause de la mort qu'il a soufferte, afin que, par la grâce de Dieu, il souffrît la mort pour tous.”

 

“Azt azonban látjuk, hogy Jézus, a ki egy kevés idõre kisebbé tétetett az angyaloknál, a halál elszenvedéséért dicsõséggel és tisztességgel koronáztatott meg, hogy az Isten kegyelmébõl mindenkiért megízlelje a  halált.”

 

“En vér sjáum, að Jesús, sem "skamma stund var gjörður englunum lægri," er "krýndur vegsemd og heiðri" vegna dauðans sem hann þoldi. Af Guðs náð skyldi hann deyja fyrir alla.”

 

“men den som var gjort lite ringere enn englene, Jesus, ham ser vi, fordi han led døden, kronet med herlighet og ære, forat han ved Guds nåde skulde smake døden for alle.”

 

“Ale tego, który na małą chwilę mniejszym stał się od Aniołów, Jezusa, widzimy przez ucierpienie śmierci chwałą i czcią ukoronowanego, aby z łaski Bożej za wszystkich śmierci skosztował.”

 

 

 

 

 

 

The Valley of Hinnom

The Valley of Hinnom (Josh. 15:8; 18:16; II Kgs. 23:10; II Chr. 28:3; 33:6; Neh. 11:30; Jer. 7:31-32; 19:2, 6; 32:35) was a valley outside of Jerusalem, in which all manner of abominations were committed by the children of Israel prior to the Babylonian captivity. In the days of Jeremiah it was later termed The Valley of Slaughter (Jer. 7:32; 19:6).  The Valley of Hinnom, also called The Valley of the Son of Hinnom is an expression from which comes the Greek word Gehenna, the place of eternal torment. 

The following verse recounting the acts of King Manasseh provides a summary of many of the abominations that were committed in this valley.  "And he (Manasseh) caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger" (II Chr. 33:6).  --Editor
"Words are the building blocks of communication. Some words evoke feelings of warmth, comfort, compassion, and love. Some words can mollify the gashes of the soul. Hell is not one of those words. It is the antithesis of good cheer. Christ, using the word, employed an image all too familiar to the inhabitants of Jerusalem. He compared hell to a dreadful valley they could travel to, with little inconvenience." --Neal Pollard

 

彼はまたベンヒンノムの谷でその子供を火に焼いて供え物とし、占いをし、魔法をつかい、まじないを行い、口寄せと、占い師を任用するなど、主の前に多くの悪を行って、その怒りをひき起した。(II Chr. 33:6).

 Он же проводил сыновей своих чрез огонь в долине сына Енномова, и гадал, и ворожил, и чародействовал, и учредил вызывателей мертвецов и волшебников; много делал он неугодного в очах Господа, к прогневлению Его.

 Und er ließ seine Söhne durchs Feuer gehen im Tale des Sohnes Hinnoms, und er trieb Zauberei und Wahrsagerei und Beschwörung, und bestellte Totenbeschwörer und Wahrsager: er tat viel Böses in den Augen Jahwes, um ihn zu reizen.

Il fit passer ses fils par le feu dans la vallée des fils de Hinnom; il observait les nuages et les serpents pour en tirer des pronostics, il s'adonnait à la magie, et il établit des gens qui évoquaient les esprits et qui prédisaient l'avenir. Il fit de plus en plus ce qui est mal aux yeux de l'Éternel, afin de l'irriter.

 I przewodził synów swych przez ogień w dolinie synów Hennomowych; nadto czasów przestrzegał, i bawił się wieszczbą i czarnoksięstwem, a ustawił czarnoksiężników i guślarzy, i bardzo wiele złego czynił przed oczyma Pańskiemi, draźniąc go.

És fiait átvitte a tûzön a Hinnom fiának völgyében; és az idõnek forgására ügyelt, jövendõmondásokat, varázslásokat és szemfényvesztéseket ûzött, ördöngösöket és jövendõmondókat szerzett, és sok gonoszságot cselekedett az Úr szemei elõtt, hogy õt haragra indítaná.

 Hann lét og sonu sína ganga gegnum eldinn í Hinnomssonardal, fór með spár og fjölkynngi og töfra og skipaði særingamenn og spásagna. Hann aðhafðist margt það, sem illt var í augum Drottins og egndi hann til reiði.

Han lot sine sønner gå gjennem ilden i Hinnoms sønns dal og gav sig av med å spå av skyene og tyde varsler og drive trolldom, og han fikk sig dødningemanere og sannsigere; han gjorde meget som var ondt i Herrens øine, så han vakte hans harme.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Deafening Power of Sin

The Deafening Power of Sin

". . . as the Holy Ghost saith. Today if ye will hear His voice, harden not your hearts" (Heb. 3:7-8). In verse 13, the hardening of the heart is attributed to "the deceitfulness of sin". The love of sin causes people to steel themselves against God, who is exactly opposite to sin. Thus, sin may be said to have a distinctly deafening effect with respect to one's hearing of God's voice. Sometimes our text is quoted as, "Today, if ye hear His voice, harden not your hearts"; but that is not what is said, or meant. The exhortation, rather, is for one not to harden his heart by indulgence in sin, that, unhardened by sin, he may hear the Divine voice. Not only do men hinder the truth by unrighteousness (Rom. 1:18), but they drown out the voice of God. The voice of God calls to holiness, and it is only as we are vitally interested in attaining thereto that we can hear and heed it.


荒野における試錬の日に、神にそむいた時のように、あなたがたの心を、かたくなにしてはいけない (Heb. 3:8)

Christ's Reign and Enthronement

                                

"The hard, objective reality of the enthronement and reign of the Lord Jesus Christ from the heavenly place to which He has been exalted by the Father is a cardinal assertion and doctrine of holy Scripture. He, from the perspective of the present, is not going to be coronated and enter upon His rule; He has already been made "both Lord and Christ," having assumed that dominion (Acts 2:36). This is everywhere the representation and insistence of the living Oracles when rightly divided and related to time. The proclamation of Messiah’s reign as a present fact was made on the first Pentecost following His resurrection and ascension to Heaven. That reign, it is stressed by Prophets and Apostles, will continue until all the objectives of the mediatorial kingdom have been accomplished (Acts 3:19-26; I Cor. 15:24-28). Pending that certain and glad eventuation, “all authority in heaven and on earth" is vested in Him (Matt. 28:18, RSV), the Father only, who is the Source of the investment, being excepted." --Fred O. Blakely

"Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:36).

"So wisse nun das ganze Haus Israel gewiß, daß Gott diesen Jesus, den ihr gekreuzigt habt, zu einem HERRN und Christus gemacht hat."

"Итак твердо знай, весь дом Израилев, что Бог соделал Господом и Христом Сего Иисуса, Которого вы распяли."  

"Que toute la maison d'Israël sache donc avec certitude que Dieu a fait Seigneur et Christ ce Jésus que vous avez crucifié."

"Så skal da hele Israels hus vite for visst at Gud har gjort ham både til Herre og til Messias, denne Jesus som I korsfestet."

"Niechajże tedy wie zapewne wszystek dom Izraelski, że go Bóg i Panem, i Chrystusem uczynił, tego Jezusa, któregoście wy ukrzyżowali."

God's Severity about Positive Law

God's Severity about Positive Law

By Fred O. Blakely

Because positive divine law is set before people as a demonstrable test of their submission to God, its ignorement or disobedience evokes the utmost severity from Him. At the very threshold of acceptance with the Father is the matter of absolute surrender to His will. In the positive commandments applicable to them, as distinguished from the moral ones, all are presented with the opportunity to render this unreserved and complete obedience. They will spend the rest of their time in the flesh earnestly devoting themselves to the moral demands made upon them. In the positive requirements, however, they have something that they can do perfectly, and in so doing show the love for and devotion to God which they profess. Thus, to withhold such obedience constitutes the height of effrontery, and is so regarded by the heavenly Monarch.  

Its Demonstration Against Adam and Eve. That God takes this view of the situation is clearly evidenced by the severity with which He through the centuries has dealt with disregard of His positive ordinances. The awful curse, as viewed from the flesh, laid on Adam and Eve was the first display of this severity. It was a positive command— “ye shall not eat of it” (Gen. 3:3) — which they disobeyed. And for that one act of rebellion against God, they incurred the penalty of sin for themselves and their posterity, which penalty is suffering and death.   

Its Display in Succeeding Generations. Succeeding generations continued to taste of the divine wrath because of light regard for legalistic demands of God upon them. Nadab and Abihu, the eldest sons of Aaron the high priest, "died before the Lord" because they presumed to offer "strange fire" before Him (Lev. 10:1-3), which was clearly forbidden in the Law.  

Moses and Aaron were banned from entrance into the promised land as a result of their having disobeyed one specific commandment (Deut. 32:49-51). Achan and his sons and daughters were summarily stoned to death for infraction of a positive ordinance (Josh. 7:1-26). The kingdom was rent from King Saul and given to David, his neighbor, for Saul's disobedience in offering sacrifices to God and in disregarding His command for the slaughter of the Amalekites (I Sam. 13:8-14; 15:3, 9-23). 

It was similar with the men of Bethshemesh. Because, in defiance of the law against such an act (Num. 4:20), they "looked into the ark of the Lord," which had been returned by the Philistines, God "smote" them, and they died (I Sam. 6:19). In tragic sequence of this frightful outpouring of divine wrath, Uzzah later was cut down for disregard of the legal instructions for handling of the ark. "God smote him" for his "error" when he "put forth his hand to the ark" to steady it under the shaking by the oxen which drew it (II Sam. 6:1-7). Despite the otherwise good reign over Judah, King Uzziah likewise transgressed in the matter of the positive ordinance. He attempted to bum incense in the temple, which it was unlawful for any but the priests to do, and was instantly smitten by God with leprosy, and remained "a leper unto the day of his death" (II Chron. 26:16-21).  

Its Application under the New Covenant. In this day when a great surge of "formless" religion is sweeping the land, these considerations are especially relevant. Under the new covenant there are some positive commandments to be obeyed, as well as under the old one. The command to believe in the Father and the Son is itself such a requirement—certainly it is not a moral exaction (Mk. 11:22; Jn. 14:1; Acts 16:31). Whatever people may do about an external morality, they stand condemned "before" God until they have met this first and inexorable demand from Him (Jn. 3:18). Confession of Christ with the mouth is also a positive requirement (Rom. 10:9-10). A mere grunt of assent or the affirmative nodding of the head in response to a question concerning one's faith clearly does not meet this demand. The eunuch, it will be recalled, opened his mouth and declared, “I believe that Jesus Christ is the Son of God" (Acts 8:37).  

Baptism climaxes the positive demands of God upon those who would flee to Jesus for refuge from "the wrath to come" (Matt. 3:7; Heb. 6:18). Those who make great claims of faith in and love for God and Christ and either defer their baptism or refuse to submit to the ordinance are on extremely dangerous ground. God is still the same. Certainly, He feels no less strongly about His positive ordinances under His Son than He did of those under His servant Moses. The weekly communion of the body and blood of Christ which He enjoined upon His people is the family ordinance falling into the category of the positive. A casual or negligent attitude toward it cannot but provoke in God the same kind of wrathful attitude which He has so often demonstrated with regard to such disdainment.  With regard to the church at Corinth Paul associates a thoughtless observance of the Lord’s supper with the sickening and death of some of the brethren there (cf. I Cor. 11:20-34). 

Its Proper Ministry for Us. Seeing that we have these revelations of God, it is incumbent upon us to walk becomingly of them. Let us, as did the Apostle Paul, hasten to immediately do that which we can in obedience to God (Acts 26:19). It should rejoice our hearts, not burden them, that in this way we are able to wholly obey our Master and so please Him. With our commitment to Him thus publicly demonstrated, we are in a good way to begin and continue the advance in grace that will be necessary to comply with those strict moral requirements which He makes of us. (So long as men remain in the flesh they will be called upon to mortify the deeds of the body, and to bring it into subjection to the will of God.) In disregard of the positive laws, however, we are publicly committed as rebels against God. And the whole of divine revelation warns awesomely of the wrath that will fall from heaven upon those who continue in such a state.

 

 

 

The Gospel Described

"For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Rom. 1:16).  The gospel tells men that they are ungodly. It tells them that God is just, infinitely and undeviatingly just. It brings these two truths plainly before the mind, and then calls upon it to admire and adore the wisdom and goodness which could reunite them, and make them harmonize together. It tells, in short, of Jesus Christ--of Him who came to preach good tidings to the meek, who was sent to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison door to them that are bound.


わたしは福音を恥としない。それは、ユダヤ人をはじめ、ギリシヤ人にも、すべて信じる者に、救を得させる神の力である (Rom. 1:16).

The Irrelevance of Positivism.

The Irrelevance of Positivism

Preachers obsessed with the popular positivism of the day need to heed a vital consideration. Their lopsided devotion renders their ministry irrelevant to a crucial area of their constituents' lives. The brethren are constantly confronted with pressing issues, both moral and religious, that cannot with impunity be ignored. If the preacher or teacher is to give help here, he must clearly and emphatically apply Gods truth to these issues, exposing and reproving the error and setting forth the right way of God. This the Prophets, the Lord Jesus, and the Apostles did with vigor. One cannot legitimately dissociate himself from the contemporary arena by taking refuge in mere biblical lore, or a never-failing affirmative and brightsome attitude. It may create an attractive image (for some) for the preacher to be always positive, and pleasant, but it can be a distinct disservice to those who hear him. --Fred O. Blakely

SURELY HE HATH BORNE OUR GRIEFS, AND CARRIED OUR SORROWS

SURELY HE HATH BORNE OUR GRIEFS, AND CARRIED OUR SORROWS

By Al Stoner

Part 1

“Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.” (Isa. 53:4).

  Other Translations.  (AMP) “Surely He has borne our griefs (sicknesses, weaknesses, and distresses) and carried our sorrows and pains [of punishment]”, (BBE) “But it was our pain he took, and our diseases were put on him”, (CEV) “He suffered and endured great pain for us”, (CJB) “In fact, it was our diseases he bore, our pains from which he suffered;”, (GNB) “But he endured the suffering that should have been ours, the pain that we should have borne”, (GW) “He certainly has taken upon himself our suffering and carried our sorrows”.

 

Surely. (ACV, AKJV, AMP, ASV, CLV, Darby, IAV, JPS, KJV, LITV, MKJV, NASB, RSV, RV, YLT) “Surely”, (CJB) “In fact”, (ERV) “The fact is”, (GW) “certainly”, (MSTC) “so despisable . . . truly”, (RSV).  Almost all of the translations begin with this affirmation of assuredness.  Though Isaiah prophesied some 700 years before the sufferings of Christ, yet he spoke as an eyewitness with understanding speaks.  In the times of the kings and holy Prophets, those who prophesied were called “seers” (II Kgs. 17:13; II Chr. 33:18-19; Isa. 30:10).  They spoke that which God had given them to see, and oftentimes it is evident that they were greatly affected by what they saw. 

Such is the case with Isaiah in the passage before us.  Isaiah was not merely conveying information, nor merely recording facts.  His was certainly a faithful representation of the sufferings of the Lord Jesus Christ, but it was much more than this.   His words reflect a solemn awareness of what was transpiring when the Savior laid down His life a ransom for many.  Even more specifically, what he was given to see imparted to him an overwhelming persuasion that SURELY THIS MAN WAS BEARING OUR GRIEFS AND CARRYING OUR SORROW.  The Prophet was given to see God’s holy and righteous Servant, the Lord Jesus Christ.  He was made to bear sufferings that were incomprehensible.  He also beheld the sinners and transgressors that were all about Him, and they were not suffering.  And as Isaiah considered these things, he was brought to the breathtaking conclusion that surely this holy and righteous One was bearing our griefs and carrying our sorrows.    Most assuredly this was the case for it is evident that Christ had none of His own to bear.  And because of the righteousness and greatness of this Man, He was prepared of God to be the “Fit Man” (Lev. 16:21) to take away the sin of the world.

The Crucifixion Scene as Recorded in Mark’s Gospel. We include here a portion of Mark’s gospel that contains the record of the crucifixion of the Lord Jesus.  Our purpose here is to show that, though the gospel writers were given see and record much of the specific details of the crucifixion, yet Isaiah was given to see the implications of those sufferings: what they were accomplishing, and how God regarded them.  “And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? And they cried out again, Crucify him. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.”

 “And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. And they gave him to drink wine mingled with myrrh: but he received it not. And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. And it was the third hour, and they crucified him. And the superscription of his accusation was written over, THE KING OF THE JEWS. And with him they crucify two thieves; the one on his right hand, and the other on his left. And the scripture was fulfilled, which saith, And he was numbered with the transgressors. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, Save thyself, and come down from the cross. Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? And some of them that stood by, when they heard it, said, Behold, he calleth Elias. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down. And Jesus cried with a loud voice, and gave up the ghost. And the veil of the temple was rent in twain from the top to the bottom.  And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem” (Mk. 15:12-41).

The Message of the Gospel.  The proclamation of the gospel involves effectually bringing before the minds and hearts of men THE SUFFERINGS OF THE CHRIST, AND THE GLORY which has followed; the announcement and significance of both the sufferings and the Sufferer, and of the glory that has followed.   It is a declaration of Christ, the Righteous One, suffering in the behalf of the ones who were guilty and worthy of suffering.  Whenever the gospel is preached believing men and women are effectually brought to consider anew these solemn realities, which have become unto the believing ones “the power of God unto salvation” (Rom. 1:16).  With the Ethiopian eunuch they are again brought face to face with the earnest consideration “of whom speaketh the Prophet this? of himself, or of some other man?” (Acts 8:34).  Faith concludes once again that it was “the other Man”, even “the Man Christ Jesus” (I Tim. 2:5), who suffered, yea, who suffered in our stead.

Grief. Let us consider here the word grief as it is used in Scripture with the intent of clarifying to our hearts the grief that the Savior bore in our behalf.  The two Hittite wives that Esau took were “A GRIEF OF MIND to Isaac and Rebekah” (Gen. 26:35).  The things which cause grief to men are oftentimes an index to their character and person. They often point to a purpose and cause which, for the time at least, has been lost or aborted. Such was the case with Isaac and Rebekah.  Esau taking wives from the Hittite nation, and later from the Hivites (Gen. 36:2), became a grievous wound in the hearts of Isaac and Rebekah, because these were nations that would be dispossessed according to the promise spoken by God to Abraham (Gen. 15:18-21).  Only eternity would be able to deliver from this grief.

Job lamented to his three comforters, “Oh that my grief were THROUGHLY WEIGHED” (Job 6:2).  From the perspective of eternity Job’s afflictions were “light afflictions”, as expressed by Paul, and amounted to “heaviness through manifold temptations” in the diction of Peter.  The weighing of Job’s grief has been a comfort and consolation to many this this present world.  But THE WEIGHING OF JESUS’ GRIEFS that He bore is the wellspring of justification and acceptance before the Holy One, and shall be a source of comfort and consolation to redeemed personalities throughout the ages to come.  Who can thoroughly weigh the griefs that He bore in our behalf?