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<p id="Chapter53" align="center">Commentary by A. R. FAUSSET<br >CHAPTER 53
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<p id="Isa53_1"><a onclick="return mV('Isa',53,'1-12');">Isa 53:1-12</a>. MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN.
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<p>The speaker, according to HORSLEY, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (<a onclick="return mV('Isa',52,'7-9');">Isa 52:7-9</a>), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas <i>they</i> looked for One coming to reign) were foreseen and foretold. <p><b>1. report</b>—literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by <i>hearing</i>" (<a onclick="return mV('Rom',10,16,17);">Rom 10:16-17</a>).
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<br><br><b>arm</b>—power (<a onclick="return mV('Isa',40,10);">Isa 40:10</a>); exercised in miracles and in saving men (<a onclick="return mV('Rom',1,16);">Rom 1:16</a>; <a onclick="return mV('1Cr',1,18);">1Cr 1:18</a>). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see <i>how few believed</i> on Him (<a onclick="return mV('Isa',49,4);">Isa 49:4</a>; <a onclick="return mV('Mar',6,6);">Mar 6:6</a>; <a onclick="return mV('Mar',9,19);">9:19</a>; <a onclick="return mV('Act',1,15);">Act 1:15</a>). <i>Two</i> reasons are given why all <i>ought</i> to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In HORSLEY'S view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"
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<p id="Isa53_2"><b>2. tender plant</b>—Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on JFB for <a href="./Comm/jfb/Isa/Isa011.html#Isa11_1">Isa 11:1</a>).
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<br><br><b>shall grow...hath</b>—rather, "grew up ...had."
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<br><br><b>before him</b>—before Jehovah. Though unknown to the world (<a onclick="return mV('Jhn',1,11);">Jhn 1:11</a>), Messiah was observed <i>by God,</i> who ordered the most minute circumstances attending His growth.
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<br><br><b>root</b>—that is, sprout from a root.
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<br><br><b>form</b>—beautiful form: sorrow had marred His once beautiful form.
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<br><br><b>and when we shall see</b>—rather, joined with the previous words, "Nor comeliness (attractiveness) <i>that we should look</i> (with delight) on Him."
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<br><br><b>there is</b>—rather, "was." The studied reticence of the New Testament as to His form, stature, color, etc., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, etc., also a providential protest against the making and veneration of images of Him. The letter of P. LENTULUS to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [VITRINGA].
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<p id="Isa53_3"><b>3. rejected</b>—"<i>forsaken</i> of men" [GESENIUS]. "Most abject of men." Literally, "He who <i>ceases</i> from men," that is, is no longer regarded as a man [HENGSTENBERG]. (See on JFB for <a href="./Comm/jfb/Isa/Isa052.html#Isa52_14">Isa 52:14</a>; <a onclick="return mV('Isa',49,7);">Isa 49:7</a>).
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<br><br><b>man of sorrows</b>—that is, whose distinguishing characteristic was sorrows.
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<br><br><b>acquainted with</b>—familiar by constant contact with.
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<br><br><b>grief</b>—literally, "disease"; figuratively for all kinds of <i>calamity</i> (<a onclick="return mV('Jer',6,14);">Jer 6:14</a>); <i>leprosy</i> especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness.
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<br><br><b>and we hid...faces</b>—rather, <i>as one</i> who <i>causes</i> men <i>to hide</i> their faces from Him (in aversion) [MAURER]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [HENGSTENBERG]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [GESENIUS].
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<br><br><b>we</b>—the prophet identifying himself with the Jews. See HORSLEY'S view (see on JFB for <a href="./Comm/jfb/Isa/Isa053.html#Isa53_1">Isa 53:1</a>).
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<br><br><b>esteemed...not</b>—<i>negative</i> contempt; the previous words express <i>positive.</i>
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<p id="Isa53_4"><b>4. Surely...our griefs</b>—literally, "<i>But yet</i> He hath <i>taken</i> (or borne) our <i>sicknesses,</i>" that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself <i>took</i> OUR <i>infirmities</i>" (bodily diseases). So <a onclick="return mV('Mat',8,17);">Mat 8:17</a> quotes it. In the <i>Hebrew</i> for "borne," or <i>took,</i> there is probably the double notion, He <i>took on Himself</i> vicariously (so <a onclick="return mV('Isa',53,5,5,8,12);">Isa 53:5-6, 8, 12</a>), and so He <i>took away;</i> His perfect humanity whereby He was bodily afflicted <i>for us,</i> and <i>in all our afflictions</i> (<a onclick="return mV('Isa',63,9);">Isa 63:9</a>; <a onclick="return mV('Hbr',4,15);">Hbr 4:15</a>) was the ground on which He cured the sick; so that Matthew's quotation is not a mere <i>accommodation.</i> See Note 42 of ARCHBISHOP MAGEE, <i>Atonement.</i> The <i>Hebrew</i> there may mean to <i>overwhelm with darkness;</i> Messiah's time of darkness was temporary (<a onclick="return mV('Mat',27,45);">Mat 27:45</a>), answering to the <i>bruising of His heel;</i> Satan's is to be eternal, answering to the <i>bruising of his head</i> (compare <a onclick="return mV('Isa',50,10);">Isa 50:10</a>).
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<br><br><b>carried...sorrows</b>—The notion of <i>substitution</i> strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the <i>mind;</i> as "griefs" refer to pains of the <i>body</i> (<a onclick="return mV('Psa',32,10);">Psa 32:10</a>; <a onclick="return mV('Psa',38,17);">38:17</a>). <a onclick="return mV('Mat',8,17);">Mat 8:17</a> might seem to oppose this: "And bare our sicknesses." But he uses "<i>sicknesses</i>" figuratively for <i>sins,</i> the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the <i>source</i> of both. Sin and sickness are ethically connected as cause and effect (<a onclick="return mV('Isa',33,24);">Isa 33:24</a>; <a onclick="return mV('Psa',103,3);">Psa 103:3</a>; <a onclick="return mV('Mat',9,2);">Mat 9:2</a>; <a onclick="return mV('Jhn',5,14);">Jhn 5:14</a>; <a onclick="return mV('Jam',5,15);">Jam 5:15</a>).
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<br><br><b>we did esteem him stricken</b>—judicially [LOWTH], namely, for <i>His</i> sins; whereas it was for <i>ours.</i> "We thought Him to be a leper" [JEROME, <i>Vulgate</i>], leprosy being the direct divine judgment for guilt (<a onclick="return mV('Lev',13,'1-59');">Lev 13:1-59</a>; <a onclick="return mV('Num',12,10,15);">Num 12:10, 15</a>; <a onclick="return mV('2Ch',26,'18-21');">2Ch 26:18-21</a>).
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<br><br><b>smitten</b>—by divine judgments.
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<br><br><b>afflicted</b>—for His sins; this was the point in which they so erred (<a onclick="return mV('Luk',23,34);">Luk 23:34</a>; <a onclick="return mV('Act',3,17);">Act 3:17</a>; <a onclick="return mV('1Cr',2,8);">1Cr 2:8</a>). He was, it is true, "afflicted," but not for <i>His</i> sins.
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<p id="Isa53_5"><b>5. wounded</b>—a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (<a onclick="return mV('Psa',22,16);">Psa 22:16</a>). The <i>Margin,</i> wrongly, from a <i>Hebrew</i> root, translates, "tormented."
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<br><br><b>for...for</b>— (<a onclick="return mV('Rom',4,25);">Rom 4:25</a>; <a onclick="return mV('2Cr',5,21);">2Cr 5:21</a>; <a onclick="return mV('Hbr',9,28);">Hbr 9:28</a>; <a onclick="return mV('1Pe',2,24);">1Pe 2:24</a>; <a onclick="return mV('1Pe',3,18);">3:18</a>) —<i>the cause for which</i> He suffered not His own, but <i>our</i> sins.
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<br><br><b>bruised</b>—crushing inward and outward suffering (see on JFB for <a href="./Comm/jfb/Isa/Isa053.html#Isa53_10">Isa 53:10</a>).
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<br><br><b>chastisement</b>—literally, the correction inflicted by a <i>parent on children</i> for their good (<a onclick="return mV('Hbr',12,'5-8',10,11);">Hbr 12:5-8, 10-11</a>). Not <i>punishment</i> strictly; for this can have place only where there is guilt, which He had not; but He took <i>on Himself the chastisement whereby the peace</i> (reconciliation with our Father; <a onclick="return mV('Rom',5,1);">Rom 5:1</a>; <a onclick="return mV('Eph',2,14,15,17);">Eph 2:14-15, 17</a>) <i>of the children of God was to be effected</i> (<a onclick="return mV('Hbr',2,14);">Hbr 2:14</a>).
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<br><br><b>upon him</b>—as a burden; parallel to "hath borne" and "carried."
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<br><br><b>stripes</b>—minutely prophetical of His being <i>scourged</i> (<a onclick="return mV('Mat',27,26);">Mat 27:26</a>; <a onclick="return mV('1Pe',2,24);">1Pe 2:24</a>).
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<br><br><b>healed</b>—spiritually (<a onclick="return mV('Psa',41,4);">Psa 41:4</a>; <a onclick="return mV('Jer',8,22);">Jer 8:22</a>).
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<p id="Isa53_6"><b>6.</b> Penitent confession of believers and of Israel in the last days (<a onclick="return mV('Zec',12,10);">Zec 12:10</a>).
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<br><br><b>sheep...astray</b>— (<a onclick="return mV('Psa',119,176);">Psa 119:176</a>; <a onclick="return mV('1Pe',2,25);">1Pe 2:25</a>). The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [CALVIN]. True, also, literally of Israel before its coming restoration (<a onclick="return mV('Eze',34,5,6);">Eze 34:5-6</a>; <a onclick="return mV('Zec',10,2,6);">Zec 10:2, 6</a>; compare with <a onclick="return mV('Eze',34,23,24);">Eze 34:23-24</a>; <a onclick="return mV('Jer',23,4,5);">Jer 23:4-5</a>; also <a onclick="return mV('Mat',9,36);">Mat 9:36</a>).
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<br><br><b>laid</b>—"<i>hath made to light</i> on Him" [LOWTH]. Rather, "hath made to rush upon Him" [MAURER].
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<br><br><b>the iniquity</b>—that is, its <i>penalty;</i> or rather, as in <a onclick="return mV('2Cr',5,21);">2Cr 5:21</a>; He was not merely a <i>sin offering</i> (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of <i>the aggregate sin</i> of all mankind; not <i>sins</i> in the <i>plural,</i> for the "sin" of the world is <i>one</i> (<a onclick="return mV('Rom',5,16,17);">Rom 5:16-17</a>); thus we are made not merely <i>righteous,</i> but <i>righteousness,</i> even "the righteousness <i>of God.</i>" The innocent was punished <i>as if</i> guilty, that the guilty might be rewarded <i>as if</i> innocent. This verse could be said of no mere <i>martyr.</i>
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<p id="Isa53_7"><b>7. oppressed</b>—LOWTH translates, "It was <i>exacted,</i> and He was made answerable." The verb means, "to have payment of a debt sternly exacted" (<a onclick="return mV('Deu',15,2,3);">Deu 15:2-3</a>), and so <i>to be oppressed</i> in general; the <i>exaction</i> of the full penalty for our sins in His sufferings is probably alluded to.
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<br><br><b>and...afflicted</b>—or, <i>and yet He suffered,</i> or <i>bore Himself patiently,</i> etc. [HENGSTENBERG and MAURER]. LOWTH'S translation, "He was made answerable," is hardly admitted by the <i>Hebrew.</i>
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<br><br><b>opened not...mouth</b>— <a onclick="return mV('Jer',11,19);">Jer 11:19</a>; and David in <a onclick="return mV('Psa',38,13,14);">Psa 38:13-14</a>; <a onclick="return mV('Psa',39,9);">39:9</a>, prefiguring Messiah (<a onclick="return mV('Mat',26,63);">Mat 26:63</a>; <a onclick="return mV('Mat',27,12,14);">27:12, 14</a>; <a onclick="return mV('1Pe',2,23);">1Pe 2:23</a>).
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<p id="Isa53_8"><b>8.</b> Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [LOWTH and HENGSTENBERG]. GESENIUS not so well, "He was delivered from oppression and punishment" only by death. <i>English Version</i> also translates, "from...from," not "by ...by." But "prison" is not true of Jesus, who was not <i>incarcerated;</i> restraint and <i>bonds</i> (<a onclick="return mV('Jhn',18,24);">Jhn 18:24</a>) more accord with the <i>Hebrew.</i> <a onclick="return mV('Act',8,33);">Act 8:33</a>; translate as the <i>Septuagint:</i> "In His humiliation His judgment (legal trial) was taken away"; the virtual sense of the <i>Hebrew</i> as rendered by LOWTH and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him (<a onclick="return mV('Mat',26,59);">Mat 26:59</a>; <a onclick="return mV('Mar',14,'55-59');">Mar 14:55-59</a>). HORSLEY translates, "After condemnation and judgment He was <i>accepted.</i>"
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<br><br><b>who...declare...generation</b>—who can set forth (the wickedness of) His generation? that is, of His contemporaries [ALFORD on <a onclick="return mV('Act',8,33);">Act 8:33</a>], which suits best the parallelism, "the wickedness of His generation" corresponding to "oppressive judgment." But LUTHER, "His length of life," that is, there shall be <i>no end of His future days</i> (<a onclick="return mV('Isa',53,10);">Isa 53:10</a>; <a onclick="return mV('Rom',6,9);">Rom 6:9</a>). CALVIN includes <i>the days of His Church,</i> which is inseparable from Himself. HENGSTENBERG, "His posterity." He, indeed, shall be cut off, but His <i>race</i> shall be so numerous that none can fully declare it. CHYRSOSTOM, etc., "His eternal sonship and miraculous incarnation."
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<br><br><b>cut off</b>—implying a <i>violent death</i> (<a onclick="return mV('Dan',9,26);">Dan 9:26</a>).
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<br><br><b>my people</b>—Isaiah, including himself among them by the word "my" [HENGSTENBERG]. Rather, JEHOVAH speaks in the person of His prophet, "<i>My</i> people," by the election of grace (<a onclick="return mV('Hbr',2,13);">Hbr 2:13</a>).
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<br><br><b>was he stricken</b>—<i>Hebrew,</i> "the stroke (was laid) upon Him." GESENIUS says the <i>Hebrew</i> means "them"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But JEROME, the <i>Syriac,</i> and <i>Ethiopiac</i> versions translate it "Him"; so it is singular in some passages; <a onclick="return mV('Psa',11,7);">Psa 11:7</a>, <i>His;</i> <a onclick="return mV('Job',27,23);">Job 27:23</a>, <i>Him;</i> <a onclick="return mV('Isa',44,15);">Isa 44:15</a>, <i>thereto.</i> The <i>Septuagint,</i> the <i>Hebrew, lamo,</i> "upon Him," read the similar words, <i>lamuth,</i> "unto death," which would at once set aside the Jewish interpretation, "upon <i>them.</i>" ORIGEN, who laboriously compared the <i>Hebrew</i> with the <i>Septuagint,</i> so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the <i>Hebrew</i> text [LOWTH]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the <i>representative of the collective body of all men;</i> hence the equivocal <i>plural-singular</i> form.
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<p id="Isa53_9"><b>9.</b> Rather, "His grave was appointed," or "they appointed Him His grave" [HENGSTENBERG]; that is, they <i>intended</i> (by crucifying Him with two thieves, <a onclick="return mV('Mat',27,38);">Mat 27:38</a>) that He should have His grave "with the wicked." Compare <a onclick="return mV('Jhn',19,31);">Jhn 19:31</a>, the denial of honorable burial being accounted a great ignominy (see on JFB for <a href="./Comm/jfb/Isa/Isa014.html#Isa14_19">Isa 14:19</a>; <a onclick="return mV('Jer',26,23);">Jer 26:23</a>).
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<br><br><b>and with...rich</b>—rather, "<i>but He was</i> with a rich man," etc. GESENIUS, for the parallelism to "the wicked," translates "ungodly" (the effect of <i>riches</i> being to make one ungodly); but the <i>Hebrew</i> everywhere means "rich," never by itself ungodly; the parallelism, too, is one of contrast; namely, between their <i>design</i> and the <i>fact,</i> as it was ordered by God (<a onclick="return mV('Mat',27,57);">Mat 27:57</a>; <a onclick="return mV('Mar',15,'43-46');">Mar 15:43-46</a>; <a onclick="return mV('Jhn',19,39,40);">Jhn 19:39-40</a>); two rich men honored Him at His death, Joseph of Arimathaea, and Nicodemus.
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<br><br><b>in his death</b>—<i>Hebrew,</i> "deaths." LOWTH translates, "His tomb"; <i>bamoth,</i> from a different root, meaning "high places," and so mounds for sepulture (<a onclick="return mV('Eze',43,7);">Eze 43:7</a>). But all the versions oppose this, and the <i>Hebrew</i> hardly admits it. Rather translate, "<i>after</i> His death" [HENGSTENBERG]; as we say, "<i>at</i> His death." The <i>plural,</i> "deaths," intensifies the force; as Adam by sin "dying died" (<a onclick="return mV('Gen',2,17);">Gen 2:17</a>, <i>Margin</i>); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost.
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<br><br><b>because</b>—rather, as the sense demands (so in <a onclick="return mV('Job',16,17);">Job 16:17</a>), "<i>although</i> He had done no," etc. [HENGSTENBERG], (<a onclick="return mV('1Pe',2,'20-22');">1Pe 2:20-22</a>; <a onclick="return mV('1Jo',3,5);">1Jo 3:5</a>).
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<br><br><b>violence</b>—that is, wrong.
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<p id="Isa53_10"><b>10.</b> Transition from His humiliation to His exaltation.
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<br><br><b>pleased the Lord</b>—the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do <i>Jehovah's will</i>" (<a onclick="return mV('Jhn',6,38);">Jhn 6:38</a>; <a onclick="return mV('Hbr',10,7,9);">Hbr 10:7, 9</a>), as to man's redemption; so at the end of the verse, "the <i>pleasure of the</i> LORD shall prosper in His hand."
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<br><br><b>bruise</b>—(see <a onclick="return mV('Isa',53,5);">Isa 53:5</a>); <a onclick="return mV('Gen',3,15);">Gen 3:15</a>, was hereby fulfilled, though the <i>Hebrew</i> word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal <i>bearing on Himself</i> of our maladies, spiritual and physical, which <i>included as a consequence</i> His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. HENGSTENBERG rightly objects to MAGEE'S translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the <i>Hebrew</i> word elsewhere, when connected with <i>sin,</i> means to bear it and its punishment (<a onclick="return mV('Eze',18,20);">Eze 18:20</a>). Matthew, elsewhere, also sets forth His vicarious atonement (<a onclick="return mV('Mat',20,28);">Mat 20:28</a>).
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<br><br><b>when thou,</b> etc.—rather, as <i>Margin,</i> "when His soul (that is, He) shall have made an offering," etc. In the <i>English Version</i> the change of person is harsh: from Jehovah, addressed in the second person (<a onclick="return mV('Isa',53,10);">Isa 53:10</a>), to Jehovah speaking in the first person in <a onclick="return mV('Isa',53,11);">Isa 53:11</a>. The <i>Margin</i> rightly makes the prophet in the name of Jehovah Himself to speak in this verse.
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<br><br><b>offering for sin</b>— (<a onclick="return mV('Rom',3,25);">Rom 3:25</a>; <a onclick="return mV('1Jo',2,2);">1Jo 2:2</a>; <a onclick="return mV('1Jo',4,10);">4:10</a>).
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<br><br><b>his seed</b>—His spiritual posterity shall be numerous (<a onclick="return mV('Psa',22,30);">Psa 22:30</a>); nay, more, though He must die, He shall <i>see</i> them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to <i>see</i> them (<a onclick="return mV('Gen',48,11);">Gen 48:11</a>; <a onclick="return mV('Psa',128,6);">Psa 128:6</a>).
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<br><br><b>prolong...days</b>—also esteemed a special blessing among the Jews (<a onclick="return mV('Psa',91,16);">Psa 91:16</a>). Messiah shall, after death, rise again to an endless life (<a onclick="return mV('Hsa',6,2);">Hsa 6:2</a>; <a onclick="return mV('Rom',6,9);">Rom 6:9</a>).
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<br><br><b>prosper</b>— (<a onclick="return mV('Isa',52,13);">Isa 52:13</a>, <i>Margin</i>).
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<p id="Isa53_11"><b>11.</b> Jehovah is still speaking.
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<br><br><b>see of the travail</b>—He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (<a onclick="return mV('Isa',49,4,5);">Isa 49:4-5</a>; <a onclick="return mV('Isa',50,5,9);"> 50:5, 9</a>). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (<a onclick="return mV('Isa',2,'2-4');">Isa 2:2-4</a>).
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<br><br><b>his knowledge</b>—rather, <i>the knowledge</i> (experimentally) <i>of Him</i> (<a onclick="return mV('Jhn',17,3);">Jhn 17:3</a>; <a onclick="return mV('Phl',3,10);">Phl 3:10</a>).
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<br><br><b>my...servant</b>—Messiah (<a onclick="return mV('Isa',42,1);">Isa 42:1</a>; <a onclick="return mV('Isa',52,13);">52:13</a>).
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<br><br><b>righteous</b>—the ground on which He justifies others, His own righteousness (<a onclick="return mV('1Jo',2,1);">1Jo 2:1</a>).
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<br><br><b>justify</b>—treat <i>as if</i> righteous; forensically; on the ground of <i>His</i> meritorious suffering, not <i>their</i> righteousness.
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<br><br><b>bear...iniquities</b>— (<a onclick="return mV('Isa',53,4,5);">Isa 53:4-5</a>), as the sinner's substitute.
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<p id="Isa53_12"><b>12. divide</b>—as a conqueror dividing the spoil after a victory (<a onclick="return mV('Psa',2,8);">Psa 2:8</a>; <a onclick="return mV('Luk',11,22);">Luk 11:22</a>).
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<br><br><b>him</b>—for Him.
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<br><br><b>with...great</b>—HENGSTENBERG translates, "I will give Him the mighty for a portion"; so the <i>Septuagint.</i> But the parallel clause, "with the strong," favors <i>English Version.</i> His triumphs shall be not merely among the few and weak, but among the many and mighty.
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<br><br><b>spoil...strong</b>— (<a onclick="return mV('Col',2,15);">Col 2:15</a>; compare <a onclick="return mV('Pro',16,19);">Pro 16:19</a>). "With the great; with the mighty," may mean, as a great and mighty hero.
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<br><br><b>poured out...soul</b>—that is, His life, which was considered as residing in the blood (<a onclick="return mV('Lev',17,11);">Lev 17:11</a>; <a onclick="return mV('Rom',3,25);">Rom 3:25</a>).
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<br><br><b>numbered with,</b> etc.—not that He was a transgressor, but He was <i>treated as</i> such, when crucified with thieves (<a onclick="return mV('Mar',15,28);">Mar 15:28</a>; <a onclick="return mV('Luk',22,37);">Luk 22:37</a>).
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<br><br><b>made intercession,</b> etc.—This office He began on the cross (<a onclick="return mV('Luk',23,34);">Luk 23:34</a>), and now continues in heaven (<a onclick="return mV('Isa',59,16);">Isa 59:16</a>; <a onclick="return mV('Hbr',9,24);">Hbr 9:24</a>; <a onclick="return mV('1Jo',2,1);">1Jo 2:1</a>). Understand <i>because</i> before "He was numbered...He bare...made intercession." His meritorious death and intercession are the cause of His ultimate triumph. MAURER, for the parallelism, translates, "He was put on the same footing with the transgressors." But <i>English Version</i> agrees better with the <i>Hebrew,</i> and with the sense and fact as to Christ. MAURER'S translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He <i>made intercession</i> for," etc., answers to the parallel. "He <i>was numbered with,</i>" etc., as <i>effect</i> answers to <i>cause,</i> His intercession for sinners being the effect flowing from His having been numbered with them.
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