Of all the prophets, the image of the suffering Messiah appears only in Babylonian Isaiah. To his contemporaries these words sounded strange: for them the image of the Messiah was least of all associated with any kind of suffering. For them the Messiah was a righteous King, who would live like a king. What suffering could there be?...
Of all the prophets, the image of the suffering Messiah appears only in Babylonian Isaiah. To his contemporaries these words sounded strange: for them the image of the Messiah was least of all associated with any kind of suffering. For them the Messiah was a righteous King, who would live like a king. What suffering could there be?
Meanwhile, in the prophet's words there sounds a revelation concerning the fundamental laws of spiritual life. After all, he does not say by accident that the Messiah suffers not for His own sins, but for the sins of other people, for the sins of the whole people of God. And He suffers voluntarily. This means that the Messiah takes upon Himself responsibility for the people's sins, somewhat as even today one person can repay another person's debts by paying his creditors for him. True, when a crime is involved, the transfer of responsibility to another person is impossible in our day. Today each person answers for himself before the law. But in ancient times it was possible to stand surety even for a criminal, taking upon oneself responsibility for the crime he had committed and bearing the corresponding punishment. In such a case it was presumed that the surety knew well the one for whom he was vouching and was so confident in him that he was ready to free him from the consequences of what had been done. The surety's motives did not matter here. He was required only to take upon himself the consequences of the crime committed by the offender.
This is exactly what the Messiah does before God in Isaiah: He takes upon Himself responsibility for the sins committed by the people and bears all the consequences of those sins. After this, the people are freed from responsibility and receive a chance to begin a new life from a clean slate. This was the only chance, because one cannot enter the Kingdom together with the burden of the consequences produced by sin committed consciously and voluntarily, and there were many such sins in the history of the people. Someone had to take them upon himself, giving the rest the possibility of entering the Kingdom unburdened by a load too heavy for new life. And the Messiah does this just as voluntarily and consciously as the people once sinned quite consciously and voluntarily, thereby opening the road to the Kingdom for the people and becoming the Redeemer.
52 The church redeemed and called upon to rejoice therein, Isa 52:1-6.
The universal preaching of the gospel glorious, Isa 52:7-10.
A call to free ourselves from bondage, Isa 52:11-12.
Christ's kingdom shall be exalted, Isa 52:13-15.
52:15 So - His exaltation shall be answerable to his humiliation.Sprinkle - With his word or doctrine; which being often compared to rain or water, may be said to be sprinkled, as it is said to be dropped, Deu 32:2 Isa 52, Eze 20:46, .Kings - Shall be silent before him out of profound humility, reverence, and admiration of his wisdom. For - They shall hear from his mouth many excellent doctrines, which will be new and strange to them. And particularly that comfortable doctrine of the salvation of the Gentiles, which was not only new to them, but strange and incredible to the Jews themselves.