1. Our sin is charged upon us collectively in common: we have all gone astray.

2. Distributively. "Every one to his own way." We all agree in turning aside from the right way of pleasing and enjoying of God; and we disagree, as each one hath a by-path of his own, some running after this lust, some after that, and so are not only divided from God, but divided from one another, while every one maketh his will his law.

II. OUR REMEDY BY CHRIST. "The Lord hath laid," etc.

( T. Manton, D.D.)

1. That we are brutish in our sin and defection from God: it could not be expressed but by a comparison fetched from the beasts.

2. Proneness to err. No creature is more prone to wander and lose his way than a sheep without a shepherd.

3. Our inability to return, or to bring ourselves into the right way again.

4. Our readiness to follow evil example. Sheep run one after another, and one straggler draweth away the whole flock. Austin saith, "I could wander by myself, and could not return by myself." And God saith as much (Hosea 13:9).

5. The danger of straying sheep, which when out of the pasture are often in harm's way, and exposed to a thousand dangers (Jeremiah 50:6, 7).

( T. Manton, D.D.)

1. Because of the activeness of man's spirit. It is always a-devising wickedness.

2. It happeneth through diversity of constitution.

3. It happeneth from their business and occasions in the world. Many men are engaged to ways of sin because they suit best with their employments, the sin of their calling, as vainglory in a minister.

4. Custom and education.

5. Company example.

( T. Manton, D.D.)

1. A defect or want of Divine guidance.

2. A rejection of the ways of God when made known to us.

( T. Manton, D.D.)

I. CAIAPHAS is the president of the High Ecclesiastical Court then assembled, and no judge ever could produce higher credentials than he. The Gospels all acknowledge him, without the slightest apparent doubt, as the legitimate successor of Aaron. He is descendant of a priestly dynasty some 1,500 years old, whose origin was confessedly Divine. Besides, the highest power of all had owned his legitimate position, by giving to him the spirit of unconscious prophecy. Now the priesthood of Aaron, which he bore, had never been a bloodthirsty one. There are, I think, only two examples of that priesthood shedding blood. One of these was the stroke of the spear of Phinehas — an act of wild justice, suited to the times, which received praise and blessing from above; and the other, the just punishment by Jehoiada of Athaliah, who had murdered all the royal family but one. Whatever other faults they may have had, the priests, the sons of Aaron, had never erred before on the side of intolerance and cruelty. And Caiaphas himself was no fanatic. Like all the family to which he belonged, he was a Sadducee. He had the views of a politician rather than of an ecclesiatic; and, having coolly judged, several weeks before, that the proceedings of Jesus of Nazareth were politically dangerous, he had determined that it would be well to put Him out of the way. But, in the council that surrounded him, there were many, and perhaps a majority, of strong religious belief and feelings. So, for their sakes, he affected a horror which he could hardly have felt himself. The high priest asked Him, "Art Thou the Christ, the Son of the Blessed?"And Jesus said, "I am; and ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven." Then the high priest rent his clothes — the original word in St. Mark seems to imply that one of these was the seamless tunic of the high priest — in sign of a horror, which can hardly have been otherwise than hypocritical in a cool man of the world like him, and said, "What need we any further witnesses. Ye have heard the blasphemy. What think ye?" And then the question being thus put, they all — the whole council, all the scribes, all the elders, all the chief priests, the whole representative body of the universal Church of God — condemned Him to be guilty of death. What a lesson for us arises out of this fact, that our Lord's death was wholly a sin of the religious world under the guidance of their Divinely-appointed leaders. And in that religious world we may distinguish all the chief tendencies both of that time and of all times — the Sadducees and the Pharisees, the liberal and the orthodox, the men with the minimum of belief in the supernatural, and those with the maximum of that belief, the traditionists and the anti-traditionists — in fact, the High Church, and the Broad Church, and the Low. The lesson is for our times. In those days authority and tradition utterly failed those who relied upon them, while the light within the heart lighted those who possessed it to the cross and to the glory of the Lord of Truth.

II. Let us turn our eyes away now from Caiaphas and the splendid array around him to the lower end of the courtyard near the door, where the lower classes are collected. All these are within sight of the proceedings at the upper end of the hall, which no doubt is well lighted. Perhaps they are also near enough to hear. Amongst them is one whose speech betrays him to be a Galilean. We know his name (though those around him do not) to be SIMON, SON OF JONAS, who has also the surname Cephas. He is thrice recognized as a follower of the accused, and thrice denies the charge. Then the cock crows at early morning, and the Master turns on him with a glance which he feels to single him out, even in the darkness and the crowd; and he goes out at the door, weeping bitterly. This strange character, so made up of contradictions as to have been pronounced by that Being who knew him best, at one moment a "rock," and at the next a Satan, full of boldness and full of cowardice, the first to confess and the first to deny; this picture of the weakness of all human strength, of the frailty of all earthly goodness, is now at the very depths of his weakness and shame. He stands there a sinner who has just committed a sin — a very mean and cowardly sin. Yet there is an eye upon him, searching for him, busied with him. We who have betrayed Him and denied Him, the Lord hath turned and looked on. He is seeking, let Him find.

III. We see JESUS in the midst of all this crowd of representative sinners, amongst whom a little honest search will soon enable each of us to detect himself. Betrayed by covetous Judas, forsaken by unwatchful, unprayerful, and therefore easily tempted disciples, denied by self-confident, self-willed Simon, condemned by worldly-minded, unscrupulous Caiaphas, condemned again by timid time-serving Pilate, persecuted to the death by sanctimonious, theologically-hating Scribes and Pharisees, shouted at by a rude, ignorant multitude, tortured in cruel sport by barbarous soldiers — what species of human sin is absent there? Let us consider the exceeding beauty of the figure presented to us, and also how that figure is produced. Compare for one moment any character in a work of fiction. These, too, are beautiful, but how is their beauty produced? By word-painting of the most exquisite kind. But in the narratives of the Gospels there is no word-painting at all, except perhaps a little in St. John. It is not the narratives that are sublime, but the Being who becomes known to us through their simple inartificial language. And now the end of this should be, that every one of us should bring the matter as closely as possible home. It was all done for me; it was I that created the necessity. Let Him, in each of us, see of the travail of His soul, and be satisfied.

(W.E.Rawstorne, M.A.)

2. The confession is also special and particular.

3. This confession is very unreserved. There is not a single syllable by way of excuse; there is not a word to detract from the force of the confession.

4. It is, moreover, singularly thoughtful, for thoughtless persons do not use a metaphor so appropriate as the text: "All we like sheep have gone astray." 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 Saviour bruised is the healing of bruised hearts.

I. EXPOSITION.

1. It may be well to give the marginal translation of the text, "Jehovah hath made to meet on Him the iniquity of us all." The first thought that demands notice is the meeting of sin. Sin I may compare to the rays of some evil sun. Sin was scattered throughout this world as abundantly as light, and Christ is made to suffer the full effect of the baleful rays which stream from the sun of sin. God as it were holds up a burning-glass, and concentrates all the scattered rays in a focus upon Christ. Take the text in our own version, "The Lord hath laid on Him the iniquity of us all;" put upon Him as a burden is laid upon a man's back all the burdens of all His people; put upon His head as the high priest of old laid upon the scapegoat all the sin of the beloved ones that he might bear them in his own person. The two translations are perfectly consistent; all sins are made to meet, and then having met together and been tied up in one crushing load the whole burden is laid upon Him.

2. The second thought is that sin was made to meet upon the suffering person of the innocent Substitute.

3. It has been asked, Was it just that sin should thus be laid upon Christ? We believe it was rightly so.(1) Because it was the act of Him who must do right. "The Lord hath laid on Him the iniquity of us all."(2) Remember, moreover, that Jesus Christ voluntarily took this sin upon Himself.(3) There was a relationship between our Lord and His people, which is too often forgotten, but which rendered it natural that He should bear the sin of His people. Why does the text speak of our sinning like sheep? I think it is because it would call to our recollection that Christ is our Shepherd. It is not that Christ took upon Himself the sins of strangers. Them always was a union of a most mysterious and intimate kind between those who sinned and the Christ who suffered.(4) This plan of salvation is precisely similar to the method of our ruin. The fall which made me a sinner was wholly accomplished long before I was born by the first Adam, and the salvation by which I am delivered was finished long before I saw the light by the second Adam on my behalf.

4. Lying upon Christ brought, upon Him all the consequences connected with it. God cannot look where there is sin with any pleasure, and though as far as Jesus is personally concerned, He is the Father's beloved Son in whom He is well pleased; yet when He saw sin laid upon His Son, He made that Son cry, "My God! My God! why hast Thou forsaken Me?'

5. Think of the result of all this. Sin meets on Christ and Christ is punished with sin, and what then? Sin is put away.

6. The "us" here intended.

II. APPLICATION. There is a countless company whose sins the Lord Jesus bore; did He bear yours? Do you wish to have an answer? Let me read this verse to you and see if you can join in it. If there be in you a penitential confession which leads you to acknowledge that you have erred and strayed like a lost sheep; if there be in you a personal sense of sin which makes you feel that you have turned to your own way, and if now you can trust in Jesus, then a second question is not wanted; the Lord hath laid on Him your iniquity.

III. CONTEMPLATION. I will give you four things to think of.

1. The astounding mass of sin that must have been laid on Christ.

2. The amazing love of Jesus which brought Him to do all this.

3. The matchless security which this plan of salvation offers.

4. What, then, are she claims of Jesus Christ upon you and me?

( C. H. Spurgeon.)

2. The sheep goes astray, it is said, all the more frequently when it is most dangerous for it to do so; propensities to stray seem to be developed in the very proportion in which they ought to be subdued. Whereas in our own land a sheep? might wander with some safety, it wanders less than it will do in the Oriental plains, where for it to go astray is to run risks from leopards and wolves.

3. The sheep goes astray ungratefully. It owes everything to the shepherd, and yet forsakes the hand that feeds it and heals its diseases.

4. The sheep goes astray repeatedly. If restored to-day it may not stray to-day if it cannot, but it will to-morrow if it can.

5. The sheep wanders further and further, from bad to worse. It is not content with the distance it has reached, it will go yet greater lengths; there is To limit to its wandering except its weakness. See ye not your own selves as in a mirror!

( C. H. Spurgeon.)

1. The cross was the focus of sins.

2. The burdens of sin here meet.

3. Here the responsibilities of the sinner are assumed by one competent to discharge them.

4. The sufferings of the sinner are gathered in the agonies of the cross.

II. THE MEETING-PLACE OF SIN IS THE MERCY-SEAT OF SINNERS. Conclusion:

1. The imperative claim Christ has upon the soul.

2. If you will not consent that your iniquities shall meet on Christ, bear them you must yourself.

(S. H. Tyng, D.D.)

2. The vicarious sacrifice of Calvary is the work of the Three Persons of the Trinity. Men speak as if the Son devised the plan of His own death to save man from the Father's wrath. It was the work of the whole Three Persons in the Godhead. If the justice of the Divine life demanded the atonement, the mercy of the Divine love devised the means of pardon and the sacrifice on Calvary.

3. There is yet another thought which illuminates the gloom. We know the power of sin which, like some mysterious shape, some wild and wandering shadow in a forest, stands or flits about the portals of the opening life of man. Nature brings us within its reach, our own will places us in its iron grasp, it paralyzes the spiritual power, it chills our desires for better things; we cannot rise up as once we could when we are lying under the weight of unforgiven sin. This sense of the awfulness of sin illuminates the power of the atonement, for the sacrifice of the Son of God must at least be commensurate in its awfulness with what we know of human sin.

4. If the awfulness of sin and the majesty of God bring home the sense of what vicarious sacrifice is, and we are able in its power to raise our hearts to God and to feel renewed life and holier aspirations, how about the past? Florence rose and wept over the grave of Dante, but Florence could not then undo the edict which banished the man, and Dante's ashes rest beside the pinewoods and the Adrian Sea, and Florence is undone. And for each of you there was a day when you told your first lie, a day when you acted your first pretence, a day when you did your first act of dishonesty, when you first degraded yourself with some burning vice and destroyed the innocency which God had given you. In your better moments you look back to such a day, and you feel as if you were standing by an open grave, as you remember the hard words, the unkind looks, the want of sympathy, to him or her who lies beneath. The past is gone beyond recall. How will you meet it? With scorn? Will you turn away and drown its memories in pleasure? You cannot. You have a spirit born for eternity. But there is one other way. Christ on the Cross bore man's sin in all its intensity, gave Himself as a sacrifice, and purchased for the race complete forgiveness. No sorrow is so deep but He can assuage it, no memory so black but He can cleanse it.

(W. J. Knox-Little, M.A.)

I. CONSIDER THE UNIVERSAL BURDEN. Of course the speakers in my text are primarily the penitent Jewish nation, who at last have learned how much at first they had misunderstood the Servant of the Lord. But the "we" and the "all" may very fairly be widened out so as to include the whole world, and every individual of the race, and iniquity is the universal burden of us all. I believe that almost all of the mistaken and unworthy conceptions of Christianity which have afflicted and do afflict the world are directly traceable to this — the failure to apprehend the radical fact affecting men's condition that they are all sinful, and therefore separated from God. The evil that we do, going forth from us as deed, comes back upon us as guilt. And so, we are all staggering under this burden. The creatures that live at the bottom of the doleful sea, fathoms deeper than plummet has ever sounded, have to bear a pressure upon their frames all inconceivable by the men that walk upon the surface of the earth. And the deeper a man goes in the dark ocean of wrongdoing and wrongbeing, the heavier the weight of the compressed atmosphere above him, crushing him in. And, yet, like those creatures that crawl on the slime, miles down in the dreary sea, where no light has come, they know not the weight that rests upon them, and never have dreamed of how blessed it is to walk in the lighter air with the sun shining above them. There are some of you, grovelling down at the bottom of the ocean, to whom the liberty and illumination, the lightness and ligntsomeness of the pure life which is possible, would seem miraculous. If these things be at all true, then it seems to me that the fact of universal sinfulness, with all its necessary, natural, and inevitable consequences, must be the all-important fact about a man. What we think about sin will settle all our religious ideas.

II. LOOK AT THE ONE BEARER OF THE BURDEN. "The Lord has made to light upon Him the iniquity ,of us all."

III. MARK THE MEN THAT ARE FREED FROM THE BURDEN. "Us all. And yet it is possible for a man included in the "all" to have to stagger along through life under his burden, and to carry it with him when he goes hence. "Be not deceived, God is not mocked," says the foremost preacher of the doctrine that Christ's death takes away sin. "Whatsoever a man soweth, that shall he also reap. Every man shall bear his own burden." So your sins, taken away as they are by the sacrifice of Jesus Christ, may yet cling to you and crush you. There is only one way by which the possibilities open to all men by the death of Jesus Christ may become the actual .experience of every man, or of any man — and that is, the simple laying your burden, by your own act of quiet trust, upon the shoulders of Him that is mighty to save.

(A. Maclaren, D.D.)

(Life of R. W. Dale.)

(R. J. Campbell, M.A.)

     1220   God, as shepherd
     4020   life, of faith
     5279   crowds
     6021   sin, nature of
     6023   sin, universality
     6163   faults
     6200   imperfection, influence
     6740   returning to God
     8126   guidance, need for
     8244   ethics, and grace

Isaiah 53:2-7

     2036   Christ, 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 53:4-6

     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

Isaiah 53:6-7

     4684   sheep

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