the Week of Proper 21 / Ordinary 26
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King James Version
Isaiah 53:12
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Therefore, I will divide for Him a portion with the many,And He will divide the spoil with the strong;Because He poured out His soul to death,And was numbered with the transgressors;Yet He Himself bore the sin of many,And interceded for the transgressors.
Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors.
For this cause he will have a heritage with the great, and he will have a part in the goods of war with the strong, because he gave up his life, and was numbered with the evil-doers; taking on himself the sins of the people, and making prayer for the wrongdoers.
Therfore wyll I geue hym among the great ones his part, and he shall deuide the spoyle with the mightie, because he geueth ouer his soule to death, and is reckened among the transgressours: which neuerthelesse hath taken away the sinnes of the multitude, and made intercession for the misdoers.
Therefore will I assign 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 was reckoned with the transgressors; and he bore the sin of many, and made intercession for the transgressors.
Therefore I will divide Him a portion with the great, And He shall divide the spoil with the strong, Because He poured out His soul unto death, And He was numbered with the transgressors, And He bore the sin of many, And made intercession for the transgressors.
Because of this I will divide to Him with the great, and with the strong He shall divide the spoil; because He poured out His soul to death; and He was counted with those transgressing; and He bore the sin of many, and made intercession for those transgressing.
For this reason, I will treat him as one of my great people. I will give him the rewards of one who wins in battle, and he will share them with his powerful ones. I will do this because he gave his life for the people. He was considered a criminal, but the truth is, he carried away the sins of many. Now he will stand before me and speak for those who have sinned."
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors: yet he bore the sin of many, and made intercession for the transgressors.
Therefore will I diuide him a portion with the great, and he shall diuide the spoile with the strong: because hee hath powred out his soule vnto death: and he was numbred with the transgressours, and he bare the sinne of many, and made intercession for the transgressours.
Therfore wil I geue him the multitude for his parte, & he shal deuyde the stroge spoyle because he shal geue ouer his soule to death, & shalbe rekened amonge the transgressours, which neuertheles shal take awaye ye synnes of the multitude, and make intercession for the my?doers.
Therefore, I will divide and give Him a portion with the great [kings and rulers], And He shall divide the spoils with the mighty, Because He [willingly] poured out His life to death, And was counted among the transgressors; Yet He Himself bore and took away the sin of many, And interceded [with the Father] for the transgressors.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors.
Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors: yet he bore the sins of many, and made intercession for their sins.
Therefore I will divide to him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul to death: and he was numbered with the transgressors; and he bore the sin of many, and made intercession for the transgressors.
For this reason I will make him a great man among people, and he will share in all things with those who are strong. He willingly gave his life and was treated like a criminal. But he carried away the sins of many people and asked forgiveness for those who sinned."
So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels."
The Lord will reward him with honor and power for sacrificing his life. Others thought he was a sinner, but he suffered for our sins and asked God to forgive us.
Therefore I will assign him a share with the great, he will divide the spoil with the mighty, for having exposed himself to death and being counted among the sinners, while actually bearing the sin of many and interceding for the offenders."
Therefore will I giue him a portion with the great, and he shall deuide the spoyle with the strong, because hee hath powred out his soule vnto death: and he was counted with the transgressers, & he bare the sinne of many, and prayed for the trespassers.
Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong, because he has poured out his life to death; and he was numbered with the transgressors; and he bore the sins of many, and died the death of transgressors.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors: yet he bore the sin of many, and made intercession for the transgressors.
Therefore will I divide him a portion among the great, and he shall divide the spoil with the mighty; because he bared his soul unto death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.
I will give him the honors of a victorious soldier, because he exposed himself to death. He was counted among the rebels. He bore the sins of many and interceded for rebels.
So I will give Him a share among the great. He will divide the riches with the strong, because He gave up His life. They thought of Him as One Who broke the Law. Yet He Himself carried the sin of many, and prayed for the sinners.
Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors.
Therefore I will allot Him a portion with the great, and He will divide the spoils with the strong, because He has poured out His life unto death, and He was numbered among the transgressors. Yet He bore the sin of many and made intercession for the transgressors.
Therefore I will allot him a portion with the great, and he shall divide the spoil with the strong; because he poured out himself to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.
Therefore, will I give him a portion in the great, And the strong, shall he apportion as spoil, Because he poured out, to death his own soul, And with transgressors, let himself be numbered, - Yea, he, the sin of Many, bare, And for transgressors, interposeth.
Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.
Therefore, I will divide to him a portion among the many, and with the strong ones he will divide bounty, because he poured his life out to death and was counted with the transgressors; and he was the one who bore the sin of many and will intercede for the transgressors.
Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.
Therefore, I will allot Him a portion with the great, And He will divide the plunder with the strong, Because He poured out His life unto death, And was counted with wrongdoers; Yet He Himself bore the sin of many, And interceded for the wrongdoers.
And so I will give him a place of honor, a place among the great and powerful. He willingly gave his life and shared the fate of evil men. He took the place of many sinners and prayed that they might be forgiven."
Therefore I will give Him the many as a portion, and He will receive the mighty as spoil, because He submitted Himself to death, and was counted among the rebels; yet He bore the sin of many and interceded for the rebels.
Therfor Y schal yelde, ethir dele, to hym ful many men, and he schal departe the spuilis of the stronge feendis; for that that he yaf his lijf in to deth, and was arettid with felenouse men; and he dide a wei the synne of many men, and he preiede for trespassouris.
Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.
Therefore I give a portion to him among the many, And with the mighty he apportioneth spoil, Because that he exposed to death his soul, And with transgressors he was numbered, And he the sin of many hath borne, And for transgressors he intercedeth.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
will I: Isaiah 49:24, Isaiah 49:25, Isaiah 52:15, Genesis 3:15, Psalms 2:8, Daniel 2:45, Matthew 12:28, Matthew 12:29, Acts 26:18, Philippians 2:8-11, Colossians 1:13, Colossians 1:14, Colossians 2:15, Hebrews 2:14, Hebrews 2:15
poured: Psalms 22:14, Philippians 2:17, *marg. Hebrews 12:2
and he was: Mark 15:28, Luke 22:37, Luke 23:25, Luke 23:32, Luke 23:33
he bare: Isaiah 53:11, 1 Timothy 2:5, 1 Timothy 2:6, Titus 2:14, Hebrews 9:26, Hebrews 9:28
made: Luke 23:34, Romans 8:34, Hebrews 7:25, Hebrews 9:24, 1 John 2:1, 1 John 2:12
Reciprocal: Exodus 15:9 - I will pursue Exodus 28:38 - bear the iniquity Leviticus 3:8 - he shall Leviticus 3:13 - lay his hand Leviticus 7:18 - bear Leviticus 16:22 - bear upon Leviticus 22:16 - General 1 Samuel 30:20 - This is David's spoil 2 Samuel 23:10 - and the people Job 30:16 - my soul Psalms 16:5 - thou Psalms 22:15 - into the Psalms 110:7 - He shall Proverbs 16:19 - than Isaiah 25:11 - he shall bring Isaiah 40:10 - with strong hand Isaiah 53:4 - he hath Isaiah 53:5 - But he was Lamentations 2:12 - soul Ezekiel 4:4 - thou shalt bear Matthew 27:38 - General Mark 3:27 - General Mark 4:31 - is less than Mark 14:34 - My soul Luke 8:35 - and found Luke 11:22 - General John 3:30 - must increase John 19:18 - General John 19:30 - It is Acts 2:33 - by Acts 4:4 - the number Acts 8:33 - and who Philippians 2:9 - God 2 Timothy 2:26 - who are 1 Peter 1:11 - the glory
Gill's Notes on the Bible
Therefore will I divide him a portion with the great,.... The great ones of the earth, the kings and princes of the earth: these are the words of God the Father, promising Christ that he shall have as great a part or portion assigned him as any of the mighty monarchs of the world, nay, one much more large and ample; that he would make him higher than the kings of the earth, and give him a name above every name in this world, or that to come; and all this in consequence of his sufferings, and as a reward of them; see Philippians 2:8 and whereas the Lord's people are his portion, and with which Christ is well pleased, and greatly delighted, Deuteronomy 32:9, they may be intended here, at least as a part of the portion which Christ has assigned him. For the words may be rendered e, "therefore will I divide, assign, or give many to him": so the Vulgate Latin version; and which is favoured by the Targum,
"therefore will I divide to him the prey of many people;''
and by the Septuagint version, therefore he shall inherit many, or possess many as his inheritance; so the Arabic version. The elect of God were given to Christ, previous to his sufferings and death, in the everlasting council of peace and covenant of grace, to be redeemed and saved by him; and they are given to him, in consequence of them, to believe in him, to be subject to him, and serve him; and so it denotes a great multitude of persons, both among Jews and Gentiles, that should be converted to Christ, embrace him, profess his Gospel, and submit to his ordinances; and which has been true in fact, and took place quickly after his resurrection and ascension.
And he shall divide the spoil with the strong; or "the strong as a spoil"; that is, he shall spoil principalities and powers, destroy Satan and his angels, and make an entire conquest of all his mighty and powerful enemies. The Septuagint, Vulgate Latin, and Arabic versions, render the words, "he shall divide the spoil of the strong"; of Satan and his principalities; those they make a spoil of he shall take out of their hands, and possess them as his own. The best comment on this version is Luke 11:22. Or rather the words may be rendered, "he shall have or possess for a spoil or prey very many" f; for the word for "strong" has the signification of a multitude; and so the sense is the same as before, that a great multitude of souls should be taken by Christ, as a prey out of the hands of the mighty, and become his subjects; and so his kingdom would be very large, and he have great honour and glory, which is the thing promised as a reward of his sufferings. Some understand, by the "great" and "strong", the apostles of Christ, to whom he divided the gifts he received when he led captivity captive; to some apostles, some prophets, c. Ephesians 4:10, and others the soldiers, among whom his garments were parted but they are senses foreign from the text.
Because he hath poured out his soul unto death; as water is poured out,
Psalms 22:14 or rather as the wine was poured out in the libations or drink offerings; for Christ's soul was made an offering for sin, as before; and it may be said with respect to his blood, in which is the life, that was shed or poured out for the remission of sin; of which he was emptied,
and made bare, as the word g signifies, when his hands, feet, and side, were pierced. The phrase denotes the voluntariness of Christ's death, that he freely and willingly laid down his life for his people.
And he was numbered with the transgressors; he never was guilty of any one transgression of the law; he indeed appeared in the likeness of sinful flesh, and was calumniated and traduced as a sinner, and a friend of the worst of them; he was ranked among them, and charged as one of them, yet falsely; though, having all the sins of his people upon him, he was treated, even by the justice and law of God, as if he had been the transgressor, and suffered as if he had been one; of which his being crucified between two thieves was a symbolical representation, and whereby this Scripture was fulfilled, Mark 15:28.
and he bore the sin on many; everyone of their sins, even the sins of all those whose iniquity was laid on him, of the many chosen in him, and justified by him; Mark 15:28- : where this is given as the reason for their justification; and here repeated as if done, to show the certainty of it; to raise the attention of it, as being a matter of great importance; see 1 Peter 2:24.
And made intercession for the transgressors; as he did upon the cross, even for those that were the instruments of his death, Luke 23:34 and as he now does, in heaven, for all those sinners for whom he died; not merely in a petitionary way, but by presenting himself, blood, righteousness, and sacrifice; pleading the merits of these, and calling for, in a way of justice and legal demand, all those blessings which were stipulated in an everlasting covenant between him and his Father, to be given to his people, in consequence of his sufferings and death; see Romans 8:33.
e לכן אחלק לו ברבים "ideo dispertiam ei plurimos", V. L. "propterea ipsi attribuam (vel addicam) permultos", Bootius, Animadv. I. 4. c. 12. sect. 20. p. 251. "idcirco dispertiam ei sortem, multitudinem Gentium", Vitringa. f את עצומים יחלק שלל "et plurimos (seu innumeros) habebit loco praedae, vel plurimi obtingent ipsi pro praeda", Bootius, ibid. g הערה למות נפשו "denudavit morti animam suam", Forerius.
Barnes' Notes on the Bible
Therefore will I divide him - I will divide for him (לו lô). This verse is designed to predict the triumphs of the Messiah. It is language appropriate to him as a prince, and designed to celebrate his glorious victories on earth. The words here used are taken from the custom of distributing the spoils of victory after a battle, and the idea is, that as a conqueror takes valuable spoils, so the Messiah would go forth to the spiritual conquest of the world, and subdue it to himself. Rosenmuller renders this, Dispertsam ei multos - ‘I will divide to him the many;’ that is, he shall have many as his portion. Hengstenberg, ‘I will give him the mighty for a portion.’ So the Septuagint, ‘Therefore he shall inherit (κληρονομήσει klēronomēsei) many.’ So Lowth, ‘Therefore will I distribute to him the many for his portion.’ But it seems to me that the sense is, that his portion would be with the mighty or the many (ברבים bârabbı̂ym) and that this interpretation is demanded by the use of the preposition ב (b) in this case, and by the corresponding word את 'êth, prefixed to the word ‘mighty.’ The sense, according to this, is, that the spoils of his conquests would be among the mighty or the many; that is, that his victories would not be confined to a few in number, or to the feeble, but the triumphs of his conquests would extend afar, and be found among the potentates and mighty people of the earth.
The word rendered here ‘the great’ (רבים rabbı̂ym), may mean either many or powerful and great. The parallelism here with the word עצוּמים ‛ătsûmı̂ym (the mighty), seems to demand that it be understood as denoting the great, or the powerful, though it is differently rendered by the Vulgate, the Septuagint, the Chaldee, by Castellio, and by Junius and Tremellius. The sense is, I think, that his conquests would be among the great and the mighty. He would overcome his most formidable enemies, and subdue them to himself. Their most valued objects; all that constituted their wealth, their grandeur, and their power, would be among the spoils of his victories. It would not be merely his feeble foes that would be subdued, but it would be the mighty, and there would be no power, however formidable, that would be able to resist the triumphs of his truth. The history of the gospel since the coming of the Redeemer shows how accurately this has been fulfilled. Already he has overcome the mighty, and the spoils of the conquerors of the world have been among the trophies of his victories. The Roman empire was subdued; and his conquests were among these conquerors, and his were victories over the subduers of nations. It will be still more signally fulfilled in coming times, when the kingdoms of this world shall become the kingdom of our Lord and of his Christ, and he shall reign forever and ever Revelation 11:15.
And he shall divide the spoil with the strong - And with the mighty, or with heroes, shall he divide the plunder. The idea here is not materially different from that which was expressed in the former member of the sentence. It is language derived from the conquests of the warrior, and means that his victories would be among the great ones of the earth; his conquests over conquerors. It was from language such as this that the Jews obtained the notion, that the Messiah would be a distinguished conqueror, and hence, they looked forward to one who as a warrior would carry the standard of victory around the world. But it is evident that it may be applied with much higher beauty to the spiritual victories of the Redeemer, and that it expresses the great and glorious truth that the conquests of the true religion will yet extend over the most formidable obstacles on the earth.
Because he hath poured out his soul unto death - His triumphs would be an appropriate reward for his sufferings, his death, and his intercession. The expression ‘he poured out his soul,’ or his life (נפשׁו napeshô; see the notes at Isaiah 53:10), is derived from the fact that the life was supposed to reside in the blood (see the notes at Romans 3:25); and that when the blood was poured out, the life was supposed to flow forth with it. As a reward for his having thus laid down his life, he would extend his triumphs over the whole world, and subdue the most mighty to himself.
And he was numbered with the transgressors - That is, he shall triumph because he suffered himself to be numbered with the transgressors, or to be put to death with malefactors. It does not mean that he was a transgressor, or in any way guilty; but that in his death he was in fact numbered with the guilty, and put to death with them. In the public estimation, and in the sentence which doomed him to death, he was regarded and treated as if he had been a transgressor. This passage is expressly applied by Mark to the Lord Jesus Mark 15:28.
And he bare the sin of many - (נשׂא nâs'â'). On the meaning of this word ‘bare,’ see the notes at Isaiah 53:4; and on the doctrine involved by his bearing sin, see the note at Isaiah 53:4-6, Isaiah 53:10. The idea here is, that he would triumph because he had thus borne their sins. As a reward for this God would bless him with abundant spiritual triumphs among people, and extend the true religion afar.
And made intercession for the transgressors - On the meaning of the word rendered here ‘made intercession’ (יפגיע yapegı̂y‛a), see the notes at Isaiah 53:6, where it is rendered ‘hath laid on him.’ The idea is. that of causing to meet, or to rush; and then to assail, as it were, with prayers, to supplicate for anyone, to entreat (see Isaiah 59:16; Jeremiah 36:25). It may not refer here to the mere act of making prayer or supplication, but rather perhaps to the whole work of the intercession, in which the Redeemer, as high priest, presents the merit of his atoning blood before the throne of mercy and pleads for people (see Romans 8:34; Hebrews 7:25; 1 John 2:1). This is the closing part of his work in behalf of his people and of the world; and the sense here is, that he would be thus blessed with abundant and wide extended triumph, because he made intercession. All his work of humiliation, and all his toils and sufferings, and all the merit of his intercession, became necessary in order to his triumph, and to the spread of the true religion. In consequence of all these toils, and pains, and prayers, God would give him the victory over the world, and extend his triumphs around the globe. Here the work of the Mediator in behalf of human beings will cease. There is to be no more suffering, and beyond his intercessions he will do nothing for them. He will come again indeed, but he will come to judge the world, not to suffer, to bleed, to die, and to intercede. All his future conquests and triumphs will be in consequence of what he has already done; and they who are not saved because he poured out his soul unto death, and bare the sin of many, and made intercession, will not be saved at all. There will be no more sacrifice for sin, and there will be no other advocate and intercessor.
We have now gone through perhaps at tedious length, this deeply interesting and most important portion of the Bible. Assuming now (see the remarks prefixed to Isaiah 52:13 ff) that this was written seven hundred years before the Lord Jesus was born, there are some remarks of great importance to which we may just refer in the conclusion of this exposition.
1. The first is, the minute accuracy of the statements here as applicable to the Lord Jesus. While it is apparent that there has been no other being on earth, and no “collective body of men,” to whom this can be applied, it is evident that the whole statement is applicable to the Redeemer. It is not the general accuracy to which I refer; it is not that there is some resemblance in the outline of the prediction; it is, that the statement is minutely accurate. It relates to his appearance, his rejection, the manner of his death, his being pierced, his burial. It describes, as minutely as could have been done after the events occurred, the manner of his trial of his rejection, the fact of his being taken from detention and by a judicial sentence, and the manner in which it was designed that he should be buried, and yet the remarkable fact that this was prevented, and that he was interred in the manner in which the rich were buried (see the notes at Isaiah 53:2-3, Isaiah 53:7-10).
2. This coincidence could never have occurred if the Lord Jesus had been an impostor. To say nothing of the difficulty of attempting to fulfill a prediction by imposture and the general failure in the attempt, there are many things here which would have rendered any attempt of this kind utterly hopeless. A very large portion of the things referred to in this chapter were circumstances over which an impostor could have no control and which he could bring about by no contrivance, no collusion, and no concert. They depended on the arrangements of Providence, and on the voluntary actions of people, in such a way that he could not affect them. How could he so order it as to grow up as a root out of a dry ground; to be despised and rejected of men; to be taken from detention and from a judicial sentence though innocent; to have it designed that be should be buried with malefactors, and to be numbered with transgressors, and yet to be rescued by a rich man, and placed in his tomb?
This consideration becomes more striking when it is remembered that not a few people claimed to be the Messiah, and succeeded in imposing on many, and though they were at last abandoned or punished, yet between their lives and death, and the circumstances here detailed, there is not the shadow of a coincidence. It is to be remembered also that an impostor would not have aimed at what would have constituted a fulfillment of this prophecy. Notwithstanding the evidence that it refers to the Messiah, yet it is certain also that the Jews expected no such personage as that here referred to. They looked for a magnificent temporal prince and conqueror; and an impostor would not have attempted to evince the character, and to go through the circumstances of poverty, humiliation, shame, and sufferings, here described. What impostor ever would have attempted to fulfill a prophecy by subjecting himself to a shameful death? What impostor could have brought it about in this manner if he had attempted it? No; it was only the true Messiah that either would or could have fulfilled this remarkable prophecy. Had an impostor made the effort, he must have failed; and it was not in human nature to attempt it under the circumstances of the case. All the claims to the Messiahship by impostors have been of an entirely different character from that referred to here.
3. We are then prepared to ask an infidel how he will dispose of this prophecy. That it existed seven hundred years before Christ is as certain as that the poems of Homer or Hesiod had an existence before the Christian era; as certain as the existence of any ancient document whatever. It will not do to say that it was forged - for this is not only without proof, but wound destroy the credibility of all ancient writings. It will not do to say that it was the result of natural sagacity in the prophet - for whatever may be said of conjectures about empires and kingdoms, no natural sagacity can tell what will be the character of an individual man, or whether such a man as here referred to would exist at all. It will not do to say that the Lord Jesus was a cunning impostor and resolved to fulfill this ancient writing, and thus establish his claims, for, as we have seen, such an attempt would have belied human nature, and if attempted, could not have been accomplished. It remains then to ask what solution the infidel will give of these remarkable facts. We present him the prophecy - not a rhapsody, not conjecture, not a general statement; but minute, full, clear, unequivocal, relating to points which could not have been the result of conjecture: and over which the individual had no control. And then we present him with the record of the life of Jesus - minutely accurate in all the details of the fulfillment - a coincidence as clear as that between a biography and the original - and ask him to explain it. And we demand a definite and consistent answer to this. To turn away from it does not answer it. To laugh, does not answer it, for there is no argument in a sneer or a jibe. To say that it is not worth inquiry is not true, for it pertains to the great question of human redemption. But if he cannot explain it, then he should admit that it is such a prediction as only God could give, and that Christianity is true.
4. This chapter proves that the Redeemer died as an atoning sacrifice for people. He was not a mere martyr, and he did not come and live merely to set us an example. Of what martyr was the language here ever used, and how could it be used? How could it be said of any martyr that he bore our griefs, that he was bruised for our iniquities, that our sins were made to rush and meet upon him, and that he bare the sin of many? And if the purpose of his coming was merely to teach us the will of God, or to set us an example, why is such a prominence here given to his sufferings in behalf of others? Scarcely an allusion is made to his example, while the chapter is replete with statements of his sufferings and sorrows in behalf of others. It would be impossible to state in more explicit language the truth that he died as a sacrifice for the sins of people; that he suffered to make proper expiation for the guilty. No confession of faith on earth, no creed, no symbol, no standard of doctrine, contains more explicit statements on the subject. And if the language used here does not demonstrate that the Redeemer was an atoning sacrifice, it is impossible to conceive how such a doctrine could be taught or conveyed to people.
5. This whole chapter is exceedingly important to Christians. It contains the most full, continuous statement in the Bible of the design of the Redeemer’s sufferings and death. And after all the light which is shed on the subject in the New Testament; after all the full and clear statements made by the Redeemer and the apostles; still, if we wish to see a full and continuous statement on the great doctrine of the atonement, we naturally recur to this portion of Isaiah. If we wish our faith to be strengthened, and our hearts warmed by the contemplalion of his sufferings, we shall find no part of the Bible better adapted to it than this. It should not only be the subject of congratulation, but of much fervent prayer. No man can study it too profoundly. No one can feel too much anxiety to understand it. Every verse, every phrase, every word should be pondered until it fixes itself deep in the memory, and makes an eternal impression on the heart. If a man understands this portion of the Bible, he will have a correct view of the plan of salvation. And it should be the subject of profound and prayerful contemplation until the heart glows with love to that merciful God who was willing to give the Redeemer to such sorrow, and to the gracious Saviour who, for our sins, was willing to pour out his soul unto death. I bless God that I have been permitted to study it; and I pray that this exposition - cold and imperfect as it is - may be made the means yet of extending correct views of the design of the Redeemer’s death among his friends, and of convincing those who have doubted the truth of the Bible, that a prophecy like this demonstrates that the book in which it occurs must be from God.
Clarke's Notes on the Bible
Verse Isaiah 53:12. He bare the sin of many — רבים rabbim, the multitudes, the many that were made sinners by the offences of one; i.e., the whole human race; for all have sinned - all have fallen; and for all that have sinned, and for all that have fallen, Jesus Christ died. The רבים rabbim of the prophet answers to the οι πολλοι, of the apostle, Romans 5:15; Romans 5:19. As the πολλοι of the apostle means all that have sinned; so the רבים rabbim of the prophet means those for whom Christ died; i.e., all that have sinned.
And made intercession for the transgressors. — For יפגיע yaphgia, in the future, a MS. has הפגיע hiphgia, preterite, rather better, as agreeable with the other verbs immediately preceding in the sentence.
He made intercession for the transgressors. - This was literally fulfilled at his death, "Father, forgive them; they know not what they do!" Luke 23:34. And to make intercession for transgressors is one part of his mediatorial office. Hebrews 7:25; Hebrews 9:24.
IN this chapter the incarnation, preaching, humiliation, rejection, sufferings, death, atonement, resurrection, and mediation of Jesus Christ are all predicted, together with the prevalence of his Gospel, and the extension of his kingdom through all ages.
