Isaiah 53:5
But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.
Sermons
A Short CatechismJ. Durham.Isaiah 53:5
A Simple RemedyIsaiah 53:5
ChristopathyIsaiah 53:5
Healed by Christ's StripesJ. Benson, D.D.Isaiah 53:5
Healed by Christ's StripesIsaiah 53:5
His StripesB. J. Gibbon.Isaiah 53:5
Recovery by Christ's StripesIsaiah 53:5
Self-Sufficiency Prevents HealingIsaiah 53:5
SinB. J. Gibbon.Isaiah 53:5
Sin Deadens SensibilityIsaiah 53:5
SubstitutionC. Clemance, D. D.Isaiah 53:5
The Disease of SinIsaiah 53:5
The Divine AtonementW.M. Statham Isaiah 53:5
The Sufferings of ChristL. D. Bevan, D. D.Isaiah 53:5
The Sufferings of ChristD. Dickson, D.D.Isaiah 53:5
The Universal RemedyIsaiah 53:5
Vicarious SufferingJ. Stalker, D.D.Isaiah 53:5
A Faithful Minister's SorrowJ. Durham.Isaiah 53:1-12
A Heavy Complaint and LamentationT. Boston, M.A.Isaiah 53:1-12
Christ in IsaiahF. Sessions.Isaiah 53:1-12
Christ Preached, But RejectedIsaiah 53:1-12
Christ Rejected in Our TimeIsaiah 53:1-12
Divine Power Necessary for Believing the Gospel ReportT. Boston, M. A.Isaiah 53:1-12
Do the Prophets BelieveJ. Parker, D.D.Isaiah 53:1-12
Evidences of Non-SuccessT. Boston, M. A.Isaiah 53:1-12
Gentile Prejudice Against ChristIsaiah 53:1-12
Jewish Prejudice Against ChristIsaiah 53:1-12
Ministerial SolicitudeEssex Congregational RemembrancerIsaiah 53:1-12
Preaching and HearingJ. Durham.Isaiah 53:1-12
The Arm of God and Human FaithF. B. Meyer, B. A.Isaiah 53:1-12
The Arm of the LordJ. Parker, D.D.Isaiah 53:1-12
The Arm of the Lord RevealedJ. Durham.Isaiah 53:1-12
The Credibility and Importance of the Gospel ReportJ. Lathrop, D.D.Isaiah 53:1-12
The Gospel-ReportT. Boston, M. A.Isaiah 53:1-12
The Jewish Nation a Vicarious SuffererA. Crawford, M.A.Isaiah 53:1-12
The Jewish Nation was a Type of ChristA. Crawford, M.A.Isaiah 53:1-12
The Jews and Messianic ProphecyIsaiah 53:1-12
The Little Success of the Gospel Matter of LamentationT. Boston, M. A.Isaiah 53:1-12
The Messiah Referred to in Isaiah 53R.W. Moss, D.D.Isaiah 53:1-12
The Might of the Saving Arm, and How to Obtain ItF. B. Meyer, B.A.Isaiah 53:1-12
The Monarch in DisguiseC. Clemance, D.D.Isaiah 53:1-12
The Necessity of FaithJ. Durham.Isaiah 53:1-12
The Offer of Christ in the GospelJ. Durham.Isaiah 53:1-12
The Prevalence of UnbeliefE. Cooper.Isaiah 53:1-12
The Rarity of Believing the Gospel-ReportT. Boston, M. A.Isaiah 53:1-12
The Servant and IsraelA. B. Davidson, D.D.Isaiah 53:1-12
The Suffering SaviourIsaiah 53:1-12
A Sad ConfessionCanon Cook., T.R. BirksIsaiah 53:3-7
Aversion to ChristG. F, Pentecost, D. D.Isaiah 53:3-7
Christ a Man of SorrowsE. Payson, D. D.Isaiah 53:3-7
Christ as a SuffererJ. Stalker, D.D.Isaiah 53:3-7
Christ Despised and Rejected of MenR. Walker.Isaiah 53:3-7
Christ RejectedH. Allon, D.D.Isaiah 53:3-7
Christ the Man of SorrowsEvan Lewis, B.A.Isaiah 53:3-7
Christ's Great Capacity for SufferingH. O. Mackey.Isaiah 53:3-7
Christ's Life a Model for His PeopleC. H. Parkhurst, D. D.Isaiah 53:3-7
Designed and RejectedJ. Higgins.Isaiah 53:3-7
Despised and Rejected of MenS. H. Tindall.Isaiah 53:3-7
FailureC. G. Lang.Isaiah 53:3-7
Failure May be WelcomedC. G. Lang.Isaiah 53:3-7
Handel's MessiahJ. Higgins.Isaiah 53:3-7
Lessons from the Manner of Christ's AppearingH. Allon, D.D.Isaiah 53:3-7
Our Lord's Life Lived in ShadowIsaiah 53:3-7
Sir Noel Paton's Man of SorrowsD. Davies.Isaiah 53:3-7
The Art of Seeing the SpiritualH. Allon, D.D.Isaiah 53:3-7
The Causes of Christ's SorrowsH. Allon, D. D.Isaiah 53:3-7
The Christ-Life in the ChristianC. H. Parkhurst, D. D.Isaiah 53:3-7
The Despised SaviourR. C. Ford, M.A.Isaiah 53:3-7
The Human Race Typified by the Man of SorrowsF. W. Robertson, M.A.Isaiah 53:3-7
The Man of SorrowsIsaiah 53:3-7
The Man of SorrowsRay Palmer, D.D.Isaiah 53:3-7
The Mean Appearance of the Redeemer ForetoldT. Sherlock, D.D.Isaiah 53:3-7
The Mystery of SorrowW. J. KnoxLittle, M.A.Isaiah 53:3-7
The Problems of Life Involve SorrowC. H. Parkhurst, D. D.Isaiah 53:3-7
The Sorrow of LoveC. H. Parkhurst, D. D.Isaiah 53:3-7
The Sorrow of Strained PowersC. H. Parkhurst, D. D.Isaiah 53:3-7
The Suffering ChristIsaiah 53:3-7
The World's Regard for the OutwardH. Allen, D.D.Isaiah 53:3-7
Man's Thoughts of God's SuffererR. Tuck Isaiah 53:4, 5
The Divine Account of the Sufferings of ChristW. Clarkson Isaiah 53:4, 5
Christ the Burden-BearerC. Clemance, D. D.Isaiah 53:4-6
Christ's Love and Man's UnthankfulnessIsaiah 53:4-6
Jesus, Smitten of GodJr. R Macduff, D.D.Isaiah 53:4-6
Luther and BunyanA. Crauford, M.A.Isaiah 53:4-6
Poisons as TonicsA. Crauford, M.A.Isaiah 53:4-6
RedemptionR. V. Pryce, M.A., LL.B.Isaiah 53:4-6
Sadder and Mysterious Aspects of Vicarious SufferingA. Crauford, M.A.Isaiah 53:4-6
Society an OrganismA. Crauford, M.A.Isaiah 53:4-6
StrickenProf. J. Skinner, D.D.Isaiah 53:4-6
The Death of Christ a Propitiation for SinJ. Mason, M.A.Isaiah 53:4-6
The Failure of One the Gain of AnotherA. Crauford, M.A.Isaiah 53:4-6
The Mystery of Our Lord's SufferingsR. Tuck, B.A.Isaiah 53:4-6
The Pressure of the Burden on GodJ. B. Brown, B. A.Isaiah 53:4-6
The Servant of the Lard Pictured as a LeperProf. J. Skinner, D.D.Isaiah 53:4-6
The Suffering Servant of JehovahE. Johnson Isaiah 53:4-6
The World's Majestic FailuresA. Crauford, M.A.Isaiah 53:4-6
Vicarious Sacrifice in the Intellectual WorldA. Crauford, M.A.Isaiah 53:4-6
Vicarious Sacrifice of ChristW. H. Lewis, D.D.Isaiah 53:4-6
Vicarious SufferingA. Crauford, M.A.Isaiah 53:4-6
Vicarious SufferingA. Crauford, M.A.Isaiah 53:4-6














But he was wounded for our transgressions, he was bruised for our iniquities. We shall never understand the atonement. From Anselm's day to our own there have been ever-changing theories of it. But the fact remains; and, mysterious as it is, we learn that there was a Godward aspect of it, as well as a manward aspect. But into "the cup which my Father hath given me to drink" no man, no angel, can look.

I. THIS IS THE REVELATION OF DIVINE SACRIFICE. "He gave himself." But he was more than wounded by the treatment of his character, and by the contempt of his claims, and by the forsakings of his own disciples. It is not enough to say that the pride of the Jew and the scorn of the Greek and the power of the Roman crucified him. He was "delivered up for our offences." So here "the chastisement of our peace was upon him; and with his stripes we are healed."

II. THIS IS THE SUBJECT OF ETERNAL SONG. Heaven rings with the grateful acclaim, "Unto him that loved us, and washed us from our sins in his own blood,... to him be glory and dominion for ever and ever." And the presence of the redeemed there at all is distinctly stated to rest upon the sacrifice of Christ. Because "they have washed their robes, and made them white in the blood of the Lamb, therefore are they before the throne of God." This, at all events, has been the Catholic teaching of Christendom in all ages; and fill the hymnology of the Church in all its various branches. Roman and Anglican, Lutheran and Puritan, have united in a common adoration of the cross and passion, thus antedating the praises of eternity. - W.M.S.

But He was wounded for our transgressions.
Three things suggest themselves as requiring explanation to one who seriously contemplates the sufferings and death of Jesus Christ.

1. An innocent man suffers.

2. The death of Jesus is the apparent defeat and destruction of one who possessed extraordinary and supernatural powers.

3. This apparent defeat and ruin, instead of hindering the progress of His work, became at once, and in all the history of the progress of His doctrine has been emphatically, the instrument whereby a world is conquered. The death of Jesus has not been mourned by His followers, has never been concealed, but rather exulted in and prominently set forth as that to which all men must chiefly look if they would regard Christ and His mission right. The shame and the failure issue in glory and completest success. What is the philosophy of this? Has any ever been given which approaches the Divinely revealed meaning supplied by our text? "He was wounded for our transgressions," etc. We learn here —

I. THE SUFFERINGS OF JESUS CHRIST RESULTED FROM OUR SINS.

II. THE SUFFERINGS OF JESUS WHERE RELATED TO THE DIVINE LAW.

III. THE SUFFERINGS OF JESUS BECAME REMEDIAL OF HUMAN SINFULNESS.

(L. D. Bevan, D. D.)

1. What is man's condition by nature?

(1)Under transgression.

(2)Under iniquities.

(3)At feud with God.

(4)Under wounds and most loathsome diseases of a sinful nature.

2. How are folks freed from this sinful and miserable condition?

(1)In general, before the quarrel can be taken away, and their peace can. be made, there must be a satisfaction.

(2)More particularly there must be a satisfaction, because there is the justice of God that hath a claim by a standing law; the holiness of God, that must be vindicated; the faith of God, that must cause to come to pass what it hath pledged itself to, as well in reference to threatening as to promise.

3. Who maketh this satisfaction? The text says, "He" and "Him." The Messiah.

4. How does He satisfy justice?

(1)He enters Himself in our room.

(2)Christ's performance and payment of the debt according to His undertaking, implies a covenant and transaction on which the application is founded.

(3)Our Lord Jesus, in fulfilling the bargain, and satisfying justice, paid a dear price: He was wounded, bruised, suffered stripes and punishment.

5. What are the benefits that come by these sufferings?

(1)The benefits are such that if He had not suffered for us, we should have suffered all that He suffered ourselves.

(2)More particularly we have peace and pardon. Healing.

6. To whom hath Christ procured all these good things?

(1)The elect;

(2)who are guilty of heinous sins.

7. How are these benefits derived from Christ to the sinner?

(1)Justly and in a legal way;

(2)freely.

(J. Durham.)

Verses 5 and 6 are remarkable for the numerous and diversified references to sin which they make. Within the short compass of two verses that sad fact is referred to no less than six times, and on each occasion a different figure is used to describe it. It is transgression — the crossing of a boundary and trespassing upon forbidden land. It is iniquity — the want of equity: the absence of just dealing. It is the opposite of Peace — the root of discord and enmity between us and God. It is a disease of the spirit — difficult to heal. It is a foolish and wilful wandering, like that of a stray sheep. And it is a heavy burden, which crushes him on whom it lies. So many and serious are the aspects of sin.

(B. J. Gibbon.)

I. ATTEND TO THE SUFFERINGS OF THE SON OF GOD, as described in the text. The sufferings of the Saviour are described in the Scriptures with simplicity and grandeur combined. Nothing can add to the solemnity and force of the exhibition.

1. The prophet tells us that the Son of God was "wounded." The Hebrew word here translated "wounded," signifies to run through with a sword or some sharp weapon, and, as here used, seems to refer to those painful wounds which our Lord received at the time of His crucifixion.

2. The prophet tells us that the Son of God was "bruised." This expression seems to have a reference to the labours, afflictions, and sorrows which our blessed Lord sustained, especially in the last scenes of His life.

3. The prophet tells us that the Son of God bore chastisements and stripes.

II. CONSIDER THE PROCURING CAUSE OF THE SUFFERINGS OF THE SON OF GOD. "Our transgressions." "Our iniquities."

III. ATTEND TO THE GRACIOUS DESIGN AND HAPPY EFFECTS OF THE SUFFERINGS OF THE SON OF GOD. "The chastisement of our peace was upon Him, and with His stripes we are healed."

1. One gracious design and blessed effect of the sufferings of the Son of God was to procure for us reconciliation with God.

2. The renovating of our nature.

(D. Dickson, D.D.)

There is no more remarkable language than this in the whole of the Word of God. It is so clear a statement of the doctrine of the substitution of the innocent for the guilty, that we do not hesitate to say, no words could teach it if it be not taught here. We are distinctly told —

I. THAT THERE BELONGS TO US A SAD AND GRIEVOUS WEIGHT OF SIN. There are three terms expressive of what belong to us: "our transgressions," "our iniquities," "gone astray." These three phrases have indeed a common feature; they all indicate what is wrong — even sin, though they represent the wrong in different aspects.

1. "Transgressions." The word thus translated indicates sin in one or other of three forms — either that of missing the mark through aimlessness, or carelessness, or a wrong aim; or of coming short, when, though the work may be right in its direction, it does not come up to the standard; or of crossing a boundary and going over to the wrong side of a line altogether. In all these forms our sins have violated the holy law of God.

2. "Iniquities." This word also has reference to moral law as the standard of duty. The Hebrew word is from a root which signifies "to bend," "to twist," and refers to the tortuous, crooked, winding ways of men when they conform to no standard at all save that suggested by their own fancies or conceits, and so walk "according to the course of this world."

3. The third phrase has reference rather to the God of Law, than to the law of God, and to Him in His relation to us of Lord, Leader, Shepherd, and Guide. There is not only the infringement of the great law of right, but also universal neglect and abandonment of Divine leadership and love; and as the result of this, grievous mischief is sure to follow. "Like the sheep," they find their way out easily enough; they go wandering over "the dark mountains," each one to "his own way," but of themselves they can never find the way home again. And so far does this wandering propensity increase in force, that men come to think there is no home for them; the loving concern of God for the wanderers is disbelieved, and the Supreme Being is regarded in the light of a terrible Judge eager to inflict retribution. And all this is a pressure on God. He misses the wanderers. And through the prophet, the Spirit of God would let men know that the wanderings of earth are the care of Heaven. Nor let us fail to note that in these verses there is an entirely different aspect of human nature and action from that presented in the verse preceding. There, the expressions were "our griefs," "our sorrows." Here, they are "our transgressions," etc. Griefs and sorrows are not in themselves violations of moral law, though they may be the results of them, and though every violation of moral law may lead to sorrow. Still they must not be confounded, though inseparably connected. Grief may solicit pity: wrong incurs penalty. And the sin is ours. The evil is wide as the race. Each one's sin is a personal one: "Every one to his own way." Sin is thus at once collective and individual. No one can charge the guilt of his own sin on any one else. On whom or on what will he cast the blame? On influences? But it was for him to resist and not to yield. On temptation? But temptation cannot force. In the judgment of God each one's sin is his own.

II. THIS SERVANT OF GOD BEING LADEN WITH OUR SINS, SHARES OUR HERITAGE OF WOE. How remarkable is the antithesis here — Transgressions; iniquities; wanderings, are ours. Wounds; bruises; chastisements; stripes, are His. There is also a word indicating the connection between the two sides of the antithesis, "wounded for our transgressions" — on account of them; but if this were all the explanation given, it might mean no more than that the Messiah would feel so grieved at them that they would bruise or wound Him. But there is a far fuller and clearer expression: "The Lord hath laid on Him the iniquity of us all." This expression fixes the sense in which the Messiah was wounded and bruised on our account. In pondering over this, let us work our way step by step.

1. The inflexibility of the moral law and the absolute righteousness and equity of the Lawgiver in dealing with sin are thoughts underlying the whole of this chapter. The most high God is indeed higher than law; and though He never violates law, He may, out of the exuberance of His own love, do more than law requires, and may even cease to make law the rule of His action. But even when that is the ease, and He acts χωρὶς νόμου ("apart from law," Romans 3:21), while He manifests the infinite freedom of a God to do whatsoever he pleaseth, He will also show to the world that His law must be honoured in the penalties inflicted for its violation. This is indicated in the words, "The Lord hath laid on Him," etc. Nor ought any one for a moment to think of this as "exaction." Exactness is not exactingness; it would not be called so, nor would the expression be tolerated if applied to a judge who forbade the dishonouring of a national law, or to a father who would not suffer the rules of his house to be broken with impunity.

2. It is revealed to us that in the mission of this servant of Jehovah, the Most High would act on the principle of substitution. When a devout Hebrew read the words we are now expounding, the image of the scapegoat would at once present itself to him.

3. The Messiah was altogether spotless; He fulfilled the ideal typified by the precept that the sacrificial lamb was to be without blemish. Being the absolutely sinless One, He was fitted to stand in a relation to sin and sinners which no being who was tainted with sin could possibly have occupied.

4. The twofold nature of the Messiah — He being at once the Son of God and Son of man, qualified Him to stand in a double relation; — as the Son of God, to be Heaven's representative on earth — as the Son of man, to be earth's representative to Heaven. Thus, His offering of Himself was God's own sacrifice (John 3:16; 1 John 4:10; Romans 5:8; 2 Corinthians 5:19), and yet, in another sense, it was man's own sacrifice (2 Corinthians 5:14, 21; Galatians 3:13).

5. By His incarnation, Christ came and stood in such alliance with our race, that what belonged to the race belonged to Him, as inserted into it, and representative of it. We need not use any such expression as this — "Christ was punished for our sin." That would be wrong. But sin was condemned in and through Christ, through His taking on Himself the liabilities of a world, as their one representative Man who would stand in their stead; and by the self-abandonment of an unparalleled love, would let the anguish of sin's burden fall on His devoted head. Paul, in his Epistle to Philemon pleads for Onesimus thus, "If he hath wronged thee or oweth thee ought, put that to my account." So the Son of God has accepted our liabilities. Only thus can we explain either the strong language of the prophecy, or the mysterious sorrow of Christ depicted in the Gospel history. On whatever grounds sin's punishment was necessary had there been no atonement, on precisely those grounds was an atonement necessary to free the sinner from deserved punishment. This gracious work was in accord with the appointment of the Father and with the will of the Son.

6. Though the law is honoured in this substitution of another for us, yet the substitution itself does not belong to law, but to love! Grace reigns; law is not trifled with; it is not infringed on: nay, it is "established."

III. CHRIST HAVING ACCEPTED OUR HERITAGE OF WOE, WE RECEIVE THROUGH HIM A HERITAGE OF PEACE.

(C. Clemance, D. D.)

In a large family of evil-doers, where the father and mother are drunkards, the sons jail-birds and the daughters steeped in shame, there may be one, a daughter, pure, sensible, sensitive, living in the home of sin like a lily among thorns. And she makes all the sin of the family her own. The others do not mind it; the shame of their sin is nothing to them; it is the talk of the town, but they do not care. Only in her heart their crimes and disgrace meet like a sheaf of spears, piercing and mangling. The one innocent member of the family bears the guilt of all the rest. Even their cruelty to herself she hides, as if all the shame of it were her own. Such a position did Christ hold in the human family. He entered it voluntarily, becoming bone of our bone and flesh of our flesh; He identified Himself with it; He was the sensitive centre of the whole. He gathered into His heart the shame and guilt of all the sin He saw. The perpetrators did not feel it, but He felt it. It crushed Him; it broke His heart.

(J. Stalker, D.D.)

With His stripes we are healed
I. IT IS A WASTING DISEASE; it bringeth the soul into a languishing condition, and wasteth the strength of it (Romans 5:6). Sin hath weakened the soul in all the faculties of it, which all may discern and observe in themselves.

II. IT IS A PAINFUL DISEASE, it woundeth the spirit (Proverbs 18:14). Greatness of mind may support us under a wounded body, but when there is a breach made upon the conscience, what can relieve us then? But you will say, They that are most infected with sin feel little of this; how is it then so painful a disease?

1. If they feel it not, the greater is their danger; for stupid diseases are the worst, and usually most mortal.

2. The soul of a sinner never sits so easy but that he has his qualms and pangs of conscience, and that sometimes in the midst of jollity; as was the case of Belshazzar, while carousing in the cups of the temple.

3. Though they feel not the diseases now, they shall hereafter.

III. IT IS A LOATHSOME DISEASE.

IV. IT IS AN INFECTIOUS DISEASE. Sin cometh into the world by propagation rather than imitation: yet imitation and example hath a great force upon the soul.

V. IT IS A MORTAL DISEASE, if we continue in it without repentance.

( T. Manton, D.D.)

1. None but Christ can cure us, for He is the Physician of souls.

2. Christ cureth us not by doctrine and example only, but by merit and suffering. We are healed by "His stripes."

3. Christ's merit and sufferings do effect our cure, as they purchased the Spirit for us, who reneweth and healeth our sick souls (Titus 3:5, 6).

( T. Manton, D.D.)

"With His stripes we are healed." We are healed — of our inattention and unconcern about Divine things. Of our ignorance and unbelief respecting these things. Of the disease of self-righteousness and self-confidence. Of our love to sin, and commission of it. Of our love to the riches, honours and pleasures of this world. Of our self-indulgence and self-seeking. Of our lukewarmness and sloth. Of our cowardice and fear of suffering (1 Peter 4:1). Of our diffidence and distrust, with respect to the mercy of God, and His pardoning and accepting the penitent. Of an accusing conscience, and slavish fear of God, and of death and hell. Of our general depravity and corruption of nature. Of our weakness and inability; His sufferings having purchased for us "the Spirit of might." Of our distresses and misery, both present and future.

(J. Benson, D.D.)

This chapter is not mainly an indictment. It is a Gospel. It declares in glad while solemn language that, terrible as sin is, it has been dealt with. The prophet dwells purposely upon the varied manifestations of the evil in order to emphasize the varied forms and absolute completeness of its conquest. He prolongs the agony that he may prolong the rapture.

I. OUR NEED OF HEALING. There is no figure which more aptly represents the serious nature and terrible consequences of sin than this one of bodily sickness. We know how it prostrates us, takes the brightness out of life, and, unless attended to, cuts life short. Sickness in its acutest form is a type in the body of sin in the soul. Sin is a mortal disease of the spirit. A common Scriptural emblem for it, found in both Old and New Testaments, is leprosy — the most frightful disease imaginable, loathsome to the observer and intolerably painful to the sufferer, attacking successively and rotting every limb of the body, and issuing slowly but certainly in death.

1. It is complicated. It affects every part of the moral being. It is blindness to holiness, and deafness to the appeals of God. There is a malady known as ossification of the heart, by which the living and beating heart is slowly turned to a substance like bone. It is a type of the complaint of the sinner. His heart is hard and impenitent. He suffers, too, from the fever of unhallowed desire. The lethargy of spiritual indifference is one of his symptoms; a depraved appetite, by which he tries to feed his immortal soul on husks, is another; while his whole condition is one of extreme debility — absence of strength to do right. In another part .of the book our prophet diagnoses more thoroughly the disease of which he here speaks (Isaiah 1:5, 6). No hospital contains a spectacle so sickening and saddening as the unregenerate human heart.

2. The disease is universal. "There is none righteous; no, not one." What the Bible declares, experience confirms. The ancient world, speaking through a noble literature that has come down to us, confesses many times the condition expressed by Ovid, "I see and approve the better things, while I follow those which are worse." Christendom finds its mouthpiece in the apostle Paul, who, speaking of himself apart from the help of Christ, mournfully says, "When I would do good, evil is present with me." And modern culture reveals its deepest consciousness in the words of Lowell, the ambassador-poet, "In my own heart I find the worst man's mate." It is a feature of the malady that the patient is often insensible to it. But from every lip there is at least occasional confession of some of its symptoms. There is discomfort in the conscience; there is dissatisfaction at the heart; and there is dread in the face of death and the unknown beyond. The Scriptures are the Rontgen rays of God, and their searching light reveals behind an uneasy conscience, behind a dissatisfied heart, behind the fear of death, behind all the sorrows and evils of life, that which is their rimary cause — the malady of sin.

3. This disease is incurable — that is, apart from the healing described in the text. "The end of these things is death" — spiritual death; insensibility to God, and absence of the life of fellowship with Him which is life indeed — physical death, in so far as that natural process is more than mere bodily dissolution, and is a fearful and hopeless leap into the dark; for "the sting of death is sin" — and eternal death. Men are great at quack remedies, and the world is equally flooded with nostrums for the disease of sin. And what is the result of these loudly-hawked specifics? They are as useless as the charms which our grandmothers used to scare away diseases. The Physician is He who gave His back to the smiters; the balm is the blood which flowed from "His stripes."

II. OUR MEANS OF HEALING. "With His stripes." "Stripes" does not mean the lashes that fell on His back, but the weals which they left. We remember how He "suffered under Pontius Pilate" before He "was crucified, dead and buried." His back was bared, His hands were tied to a low post, and a coarse, muscular giant flourished a whip above Him. It was a diabolical instrument, that Roman whip — made of leather with many thongs, and in the end of each of them a piece of iron, or bone, or stone. Every stroke fetched blood and ripped open the quivering flesh. The Jewish law forbade more than forty stripes being given, but Christ was scourged by Romans, who recognized no such merciful limit. But as we know that Pilate intended the scourging to be a substitute for crucifixion, and hoped that its severity would so melt the Jews to pity that they would not press for the worse punishment — which end, however, was not reached — we may infer that He was scourged until He could bear no more, until He could not stand, until He fell mangled and fainting at His torturer's feet. Nearly two thousand years have passed since that awful affliction, but its significance is eternal. But how can the sufferings of one alleviate the sufferings of another?

1. Because the sight of them moves us to sorrow. There are certain maladies of the mind and heart for which there is hope if the emotions can be stirred and the patient made to laugh or cry. There is hope for the sinner when the thought of his sin melts his heart to sorrow and his eyes to tears. Sorrow for sin — repentance of wrong-doing — is the first stage in recovery. And there is nothing that will cause penitence like a sight of the Saviour's wounds.

2. The sight of them relieves our consciences. For as we look at those livid weals we know He did not deserve them. We know that we did merit punishment direr far. And we know that He endured them, and more mysterious agonies of which they were the outward sign, in our stead. Then, gradually, we draw the inference. If He suffered for us, we are free. If our load was laid on Him, it is no longer upon us. Conscience accepts that logic.

3. The sight of them prevents further outbreaks. This cure is radical. It not only heals, it also strengthens. It gradually raises the system above its tendency to sin. For the more we gaze upon those livid stripes, the more intolerable and hateful sin, which caused them, appears, and the more difficult it becomes for us to indulge in it. Our medicine is also a strong tonic, which invigorates the spiritual nature and fortifies its weaknesses. Stanley, in one of his books on African travel, tells of the crime of Uledi, his native coxswain, and what came of it. Ulodi was deservedly popular for his ability and courage, but having robbed his master, a jury of his fellows condemned him to receive "a terrible flogging." Then uprose his brother, Shumari, who said, "Uledi has done very wrong; but no one can accuse me of wrong-doing. Now, mates, let me take half the whipping. I will cheerfully endure it for the sake of my brother." Scarcely had he finished when another arose, and said, "Uledi has been the father of the boat boys. He has many times risked his life to save others; and he is my cousin; and yet he ought to be punished. Shumari says he will take half the punishment; and now let me take the other half, and let Uledi go free." Surely the heart of the guilty man must have been touched, and the willing submission by others to the punishment he had merited must have restrained him from further outbreaks as the strict infliction of the original penalty never could. By those stripes he would be healed. Even so, the stripes of our Lord deliver us from the very tendency to sin. For the disease to be healed the medicine must be taken. Our very words "recipe" and "receipt" remind, us of this. They are related, and signify "to take." The selfsame word describes the means of cure, and commands that it be used. Look upon His wounds! And let those of us who have looked for our cure, still look for our strengthening. We should not have so many touches of the old complaint if we thought oftener of the stripes by which we are healed. Look all through life, and you will grow stronger and holier.

(B. J. Gibbon.)

Not merely His bleeding wounds, but even those blue bruises of His flesh help to heal us. There are none quite free from spiritual diseases. One may be saying, "Mine is a weak faith;" another may confess, "Mine is distracted thoughts;" another may exclaim, "Mine is coldness of love;" and a fourth may have to lament his powerlessness in prayer. One remedy in natural things will not suffice for all diseases; but there is a catholicon, a universal remedy, provided in the Word of God for all spiritual sicknesses, and that is contained in the few words — "With His stripes we are healed."

I. THE MEDICINE ITSELF WHICH IS HERE PRESCRIBED — the stripes of Our Saviour. By the term "stripes," no doubt the prophet understood here, first, literally, those stripes which fell upon our Lord's shoulders when He was beaten of the Jews, and afterwards scourged of the Roman soldiery. But the words intend far more than this. No doubt with his prophetic eye Isaiah saw the stripes from that unseen scourge held in the Father's hand which fell upon his nobler inner nature when His soul was scourged for sin. It is by these that our souls are healed. "But why?" First, then, because our Lord, as a sufferer, was not a private person, but suffered as a public individual and an appointed representative. Our Lord was not merely man, or else his sufferings could not have availed for the multitude who now are healed thereby. He was God as well as man. Our Saviour's sufferings heal us of the curse by being presented before God as a substitute for what we owe to His Divine law. But healing is a work that is carried on within, and the text rather leads me to speak of the effect of the stripes of Christ upon our characters and natures than upon the result prodeced in our position before God.

II. THE MATCHLESS CURES WROUGHT BY THIS REMARKABLE MEDICINE. Look at two pictures. Look at man without the stricken Saviour; and then behold man with the Saviour, healed by His stripes.

III. THE MALADIES WHICH THIS WONDROUS MEDICINE REMOVES.

1. The mania of despair.

2. The stony heart.

3. The paralysis of doubt.

4. A stiffness of the knee-joint of prayer.

5. Numbness of soul.

6. The fever of pride.

7. The leprosy of selfishness.

8. Anger.

9. The fretting consumption of worldliness.

10. The cancer of covetousness.

IV. THE CURATIVE PROPERTIES OF THE MEDICINE.

1. It arrests spiritual disorder.

2. It quickens all the powers of the spiritual man to resist the disease.

3. It restores to the man that which he lost in strength by sin.

4. It soothes the agony of conviction.

5. It has an eradicating power as to sin.

V. THE MODES OF THE WORKING OF THIS MEDICINE. The sinner hearing of the death of the incarnate God is led by the force of truth and the power of the Holy Spirit to believe in the incarnate God. The cure is already begun. After faith come gratitude, love, obedience.

VI. ITS REMARKABLY EASY APPLICATION.

VII. Since the medicine is so efficacious, since it is already prepared and freely presented, I do beseech you TAKE IT. Take it, you who have known its power in years gone by. Let not backslidings continue, but come to His stripes afresh. Take it, ye doubters, lest ye sink into despair; come to His stripes anew. Take it, ye who are beginning to be self-confident and proud. And, O ye who have never believed in Him, come and trust in Him, and you shall live.

( C. H. Spurgeon.)

I. THESE ARE SAD WORDS. They are part of a mournful piece of music, which might be called "the requiem of the Messiah."

1. These are sad words because they imply disease.

2. There is a second sorrow in the verse, and that is sorrow for the suffering by which we are healed. There was a cruel process in the English navy, in which-men were made to run the gauntlet all along the ship, with sailors on each side, each man being bound to give a stroke to the poor victim as he ran along. Our Saviour's life was a running of the gauntlet between His enemies and His friends, who all struck Him, one here and another there. Satan, too, struck at him.

II. THESE ARE GLAD WORDS.

1. Because they speak of healing.

2. There is another joy in the text — joy in the honour which it brings to Christ.

III. THESE ARE SUGGESTIVE WORDS. Whenever a man is healed through the stripes of Jesus, the instincts of his nature should make him say, "I will spend the strength I have, as a healed man, for Him who healed me."

( C. H. Spurgeon.)

I. GOD HERE TREATS SIN AS A DISEASE. Sin is a disease —

1. Because it is not an essential part of man as he was created. It is something abnormal.

2. Because it puts all the faculties out of gear.

3. Because it weakens the moral energy, just as many diseases weaken the sick person's body.

4. Because it either causes great pain, or deadens all sensibility, as the case may be.

5. Because it frequently produces a manifest pollution.

6. Because it tends to increase in the man, and will one day prove fatal to him.

II. GOD HERE DECLARES THE REMEDY WHICH HE HAS PROVIDED.

1. Behold the heavenly medicine.

2. Remember that the sufferings of Christ were vicarious.

2. Accept this atonement and you are saved by it.

4. Let nothing of your own interfere with the Divine remedy. Prayer does not heal, but it asks for the remedy. It is not trust that heals; that is man s application of the remedy. Repentance is not what cures, it is a part of the cure, one of the first tokens that the blessed medicine has begun to work in the soul. The healing of a sinner does not lie in himself, nor in what he is, nor in what he feels, nor in what he does, nor in what he vows, nor in what he promises. It is in His stripes that the healing lies.

III. THE REMEDY IS IMMEDIATELY EFFECTIVE. How are we healed?

1. Our conscience is healed of every smart.

2. Our heart is healed of its love of sin.

3. Our life is healed of its rebellion.

4. Our consciousness assures us that we are healed. If you are healed by His stripes you should go and live like healthy men.

( C. H. Spurgeon.)

Mr. Mackay, of Hull, told of a person who was under very deep concern of soul. Taking the Bible into his hand, he said to himself, "Eternal life is to be found somewhere in this Word of God; and, if it be here, I will find it, for I will read the Book right through, praying to God over every page of it, if perchance it may contain some saving message for me." The earnest seeker read on through Genesis, Exodus, Leviticus, and so on; and though Christ is there very evidently, he could not find Him in the types and symbols. Neither did the holy histories yield him comfort, nor the Book of Job. He passed through the Psalms, but did not find his Saviour there; and the same was the case with the other books till he reached Isaiah. In this prophet he read on till near the end, and then in the fifty-third chapter, these words arrested his delighted attention, "With His stripes we are healed." Now I have found it, says he. Here is the healing that I need for my sin-sick soul, and I see how it comes to me through the sufferings of the Lord Jesus Christ. Blessed be His name, I am healed!"

( C. H. Spurgeon.)

I saw a pedlar one day, as I was walking out; he was selling walkingsticks. He followed me, and offered me one of the sticks. I showed him mine — a far better one than any he had to sell — and he withdrew at once. He could see that I was not likely to be a purchaser. I have often thought of that when I have been preaching: I show men the righteousness of the Lord Jesus, but they show me their own, and all hope of dealing with them is gone. Unless I can prove that their righteousness is worthless, they will not seek the righteousness which is of God by faith. Oh, that the Lord would show you your disease, and then you would desire the remedy!

( C. H. Spurgeon.)

It frequently happens that, the more sinful a man is, the less he is conscious of it. It was remarked of a certain notorious criminal that many thought him innocent because, when he was charged with murder, he did not betray the least emotion. In that wretched self-possession there was to my mind presumptive proof of his great familiarity with trims; if an innocent person is charged with a great offence, the mere charge horrifies him.

( C. H. Spurgeon.)

People
Isaiah
Places
Jerusalem
Topics
Bruise, Bruised, Chastening, Chastisement, Crushed, Doings, Evil, Fell, Healed, Healing, Iniquities, Peace, Pierced, Punishment, Scourging, Sins, Stripes, Transgression, Transgressions, Welfare, Well-being, Wounded, Wounds
Outline
1. The prophet, complaining of incredulity, excuses the scandal of the cross
4. By the benefit of his passion
10. And the good success thereof

Dictionary of Bible Themes
Isaiah 53:5

     5156   hand
     5281   crucifixion
     5282   crushing
     5285   cures
     5313   flogging
     5485   punishment, legal aspects
     5545   spear
     5566   suffering, encouragements in
     6028   sin, deliverance from
     6175   guilt, removal of
     6233   rejection, experience
     6511   salvation
     6615   atonement, necessity
     6704   peace, divine NT
     8458   peacemakers

Isaiah 53:2-7

     2036   Christ, humility

Isaiah 53:3-5

     5568   suffering, causes
     8276   humility

Isaiah 53:3-7

     5564   suffering, of Christ

Isaiah 53:3-10

     2354   Christ, mission

Isaiah 53:3-12

     5426   news
     8356   unselfishness

Isaiah 53:4-5

     5127   back

Isaiah 53:4-6

     2424   gospel, promises
     6684   mediator

Isaiah 53:4-11

     2315   Christ, as Lamb

Isaiah 53:4-12

     1680   types
     6616   atonement, in OT

Isaiah 53:5-6

     6712   propitiation
     8301   love, and enemies

Library
October 7. "He Opened not his Mouth" (Isa. Liii. 7).
"He opened not His mouth" (Isa. liii. 7). How much grace it requires to bear a misunderstanding rightly, and to receive an unkind judgment in holy sweetness! Nothing tests a Christian character more than to have some evil thing said about him. This is the file that soon proves whether we are electro-plate or solid gold. If we could only know the blessings that lie hidden in our lives, we would say, like David, when Shimei cursed him, "Let him curse; it may be the Lord will requite me good for his
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Suffering Servant --iv
'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.'--ISAIAH liii. 10. We have seen a distinct progress of thought in the preceding verses. There was first the outline of the sorrows and rejection of the Servant; second, the profound explanation of these as being for us; third, the sufferings, death and burial of the Servant. We have
Alexander Maclaren—Expositions of Holy Scripture

The Suffering Servant --V
'He shall see of the travail of His soul, and shall be satisfied: by His knowledge shall My righteous servant justify many; and He shall bear their iniquities'--ISAIAH liii. 11. These are all but the closing words of this great prophecy, and are the fitting crown of all that has gone before. We have been listening to the voice of a member of the race to whom the Servant of the Lord belonged, whether we limit that to the Jewish people or include in it all humanity. That voice has been confessing
Alexander Maclaren—Expositions of Holy Scripture

The Suffering Servant --vi
'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 was numbered with the transgressors; and He bare the sins of many, and made intercession for the transgressors.'--ISAIAH liii. 12. The first clause of this verse is somewhat difficult. There are two ways of understanding it. One is that adopted in A. V., according to which the suffering Servant is represented as equal to the greatest conquerors.
Alexander Maclaren—Expositions of Holy Scripture

The Suffering Servant-I
'For He grew 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 see Him, there is no beauty that we should desire Him. 3. He was despised, and rejected of men, a Man of Sorrows, and acquainted with grief: and as one from whom men hide their face He was despised, and we esteemed Him not.'--ISAIAH liii, 2, 3. To hold fast the fulfilment of this prophecy of the Suffering Servant in Jesus it is not necessary to deny its reference to Israel.
Alexander Maclaren—Expositions of Holy Scripture

The Suffering Servant-ii
'Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted. 5. 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. 6. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid (made to light) on Him the iniquity of us all.'--ISAIAH liii. 4-6. The note struck lightly in the close of the preceding
Alexander Maclaren—Expositions of Holy Scripture

Messiah Despised, and Rejected of Men
He is despised and rejected of men; a man of sorrow, and acquainted with grief. T he heathen moralists, ignorant of the character and perfections of God, the true dignity and immorality of the soul, and the root and extent of human depravity, had no better foundation, for what they call virtue, than pride; no higher aim in their regulations, than the interests of society, and the conduct of civil life. They expressed, indeed, occasionally, some sentiments of a superior kind; but these, however just
John Newton—Messiah Vol. 1

Sin Charged Upon the Surety
All we like sheep have gone astray: we have turned every one to his own way, and the LORD hath laid upon Him the iniquity of us all. C omparisons, in the Scripture, are frequently to be understood with great limitation: perhaps, out of many circumstances, only one is justly applicable to the case. Thus, when our Lord says, Behold, I come as a thief (Revelation 16:15) , --common sense will fix the resemblance to a single point, that He will come suddenly, and unexpectedly. So when wandering sinners
John Newton—Messiah Vol. 1

Messiah's Innocence vindicated
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. L et not plain Christians be stumbled because there are difficulties in the prophetical parts of the Scriptures, and because translators and expositors sometimes explain them with some difference, as to the sense. Whatever directly relates to our faith, practice, and comfort, may be plainly collected from innumerable
John Newton—Messiah Vol. 1

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... 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. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important
John Newton—Messiah Vol. 1

April the Second "On Him!"
"The Lord hath laid on Him the iniquity of us all." --ISAIAH liii. Let me tell a dream which was given by night to one of my dearest friends. He beheld a stupendous range of glorious sun-lit mountains, with their lower slopes enfolded in white mist. "Lord," he cried, "I pray that I may dwell upon those heights!" "Thou must first descend into the vale," a voice replied. Into the vale he went. And down there he found himself surrounded with all manner of fierce, ugly, loathsome things. As he looked
John Henry Jowett—My Daily Meditation for the Circling Year

Religion a Weariness to the Natural Man.
"He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him."--Isaiah liii. 2. "Religion is a weariness;" such is the judgment commonly passed, often avowed, concerning the greatest of blessings which Almighty God has bestowed upon us. And when God gave the blessing, He at the same time foretold that such would be the judgment of the world upon it, even as manifested in the gracious Person of Him whom He sent to give it to us. "He hath no form nor
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Crucifixion.
"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."--Isaiah liii. 7. St. Peter makes it almost a description of a Christian, that he loves Him whom he has not seen; speaking of Christ, he says, "whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." Again he speaks of "tasting that the
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Of Justification by Christ
It has been objected by some, who dissent from, nay, I may add, by others also, who actually are friends to the present ecclesiastical establishment, that the ministers of the Church of England preach themselves, and not Christ Jesus the Lord; that they entertain their people with lectures of mere morality, without declaring to them the glad tidings of salvation by Jesus Christ. How well grounded such an objection may be, is not my business to inquire: All I shall say at present to the point is,
George Whitefield—Selected Sermons of George Whitefield

Expiation
Now, Jesus Christ has been made by God an offering for sin; and oh that to-night we may be able to do in reality what the Jew did in metaphor! May we put our hand upon the head of Christ Jesus; as we see him offered up upon the cross for guilty men, may we know that our sins are transferred to him, and may we be able to cry, in the ecstasy of faith, "Great God, I am clean; through Jesus' blood I am clean." I. In trying now to expound the doctrine of Christ's being an offering for sin, we will begin
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Sin Laid on Jesus
I hear no dolorous wailings attending this confession of sin; for the next sentence makes it almost a song. "The Lord hath laid on him the iniquity of us all." It is the most grievous sentence of the three; but it is the most charming and the most full of comfort. Strange is it that where misery was concentrated mercy reigned, and where sorrow reached her climax there it is that a weary soul finds sweetest rest. The Savior bruised is the healing of bruised hearts. I want now to draw the hearts of
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 12: 1866

Our Expectation
But, my brothers, he is not dead. Some years ago, someone, wishing to mock our holy faith, brought out a handbill, which was plastered everywhere--"Can you trust in a dead man?" Our answer would have been, "No; nobody can trust in a man who is dead." But it was known by those who printed the bill that they were misrepresenting our faith. Jesus is no longer dead. He rose again the third day. We have sure and infallible proofs of it. It is an historical fact, better proved than almost any other which
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Death of Christ
Taking our text, then, as a guide, we propose to visit Calvary, hoping to have the help of the Holy Spirit whilst we look upon him who died upon the cross. I would have you notice this morning, first of all, the cause of Christ's death--"It pleased the Lord to bruise him." "It pleased Jehovah to bruise him," saith the original; "he hath put him to grief." Secondly, the reason of Christ's death--"When thou shalt make his soul an offering for sin." Christ died because he was an offering for sin. And
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Friend of Sinners
Our text, in its threefold character, shows the intimate connection which exists between Jesus and sinners, for in none of its sentences is there meaning unless there be a sinner, and unless Christ has come into connection with him. It is this one point which I want to work out this morning, and may God bless it to many a sinner's troubled conscience. "He was numbered with the transgressors; he bare the sin of many, and he made intercession for the transgressors." It is for transgressors all the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Eighteenth Day. Patience.
"He was brought as a lamb to the slaughter."--Isa. liii, 7. How great was the patience of Jesus! Even among His own disciples, how forbearingly He endured their blindness, their misconceptions and hardness of heart! Philip had been for three years with Him, yet he had "not known Him!"--all that time he had remained in strange and culpable ignorance of his Lord's dignity and glory. See how tenderly Jesus bears with him; giving him nothing in reply for his confession of ignorance but unparalleled
John R. Macduff—The Mind of Jesus

List of Authorities
CHIEFLY USED IN WRITING THIS BOOK. Alford: Greek Testament. Von der Alm: Heidn. u. jüd. Urtheile über Jesu u. die alten Christen. Altingius: Dissertationes et Orationes. Apocrypha: S.P.C.K. Commentary on. The Apocryphal Gospels. Auerbach: Berith Abraham. Bacher: Die Agada der Babylon. Amoräer. Bäck: Geschichte des Jüd. Volkes u.seiner Literatur. Baedeker: Syrien u. Palästina. Bähr: Gesetz über Falsche Zeugen nach Bible u. Talmud. Barclay: City of the Great
Alfred Edersheim—The Life and Times of Jesus the Messiah

What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying
Alfred Edersheim—The Life and Times of Jesus the Messiah

Consolations against Impatience in Sickness.
If in thy sickness by extremity of pain thou be driven to impatience, meditate-- 1. That thy sins have deserved the pains of hell; therefore thou mayest with greater patience endure these fatherly corrections. 2. That these are the scourges of thy heavenly Father, and the rod is in his hand. If thou didst suffer with reverence, being a child, the corrections of thy earthly parents, how much rather shouldst thou now subject thyself, being the child of God, to the chastisement of thy heavenly Father,
Lewis Bayly—The Practice of Piety

Believe and be Saved
It is the Holy Spirit alone that can draw us to the cross and fasten us to the Saviour. He who thinks he can do without the Spirit, has yet to learn his own sinfulness and helplessness. The gospel would be no good news to the dead in sin, if it did not tell of the love and power of the divine Spirit, as explicitly as it announces the love and power of the divine Substitute. But, while keeping this in mind, we may try to learn from Scripture what is written concerning the bond which connects us individually
Horatius Bangs, D.D.—God's Way of Peace

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