Isaiah 53

Chap. LIII. Ver. 1—12. The rejection, death, and sufferings of Messiah.—This chapter opens with the question ‘“* Who hath believed our report,” as implying, 1. That the report he was now making was not that of himself alone, but one in which other prophets coincided with him, as may be instanced in the writings of the Psalmist David, and others. (See (Psalms 22:5-18); lxix. 20, 21, &c.) And, 2. That the report he was about to deliver, though thus confirmed by others, should be so little regarded by his countrymen, that they should unwittingly fulfil all his predictions in their treatment of this Messiah. We are then led back to contemplate the great person spoken of, as the servant of the Lord, in the close of the preceding chapter; of whom we have these seemingly inconsistent accounts, that “he shall be extolled and be very high;”

yet that his visage should be ‘‘ marred more than any other man’s;” can only be reconciled, by admitting the divinity of his character and mission: and the infidelity of his countrymen in his rejection, persecution, and murder. It is stated of him that, as to his external form, he should grow up “as a plant out of a dry ground,” (a scion from the root of David,) Have no splendour in his appearance, to distinguish him from other men: that in consequence, his nation, whose hearts were set upon a temporal Messiah, instead of believing in him, would execute him as an impostor. In this very fact, however, was offered to God the only acceptable sacrifice for human guilt; and he, while bleeding and dying by the hand of murder, made intercession for his murderers.

His conduct under all this was meek and humble; he was “the Lamb of God” taking “away the sins of the world.” Thus was he hurried from imprisonment to judgment, from judgment to execution, and by a mysterious providence, though he died with the vilest criminals, he was buried in the tomb of a man rich and honourable. No tomb, however, could detain him: it is plainly intimated that he should rise again—prolong his days—and that “the travail of his soul,’’ that is, his unparalleled labour and sufferings, should meet a rich reward. Though condemned as a sinner, he was just, and should justify many through their knowledge and faith in him, and finally triumph over all his and our enemies. (See (Psalms 88:18). (Ephesians 4:8). (Colossians 2:15).) After reading this chapter, it seems difficult to conceive how, in prophetic language, our Redeemer’s sufferings could have been more accurately described, or his atoning sacrifice more distinctly stated: and yet, alas! ‘“Who hath believed the report?’ Thousands, indeed, both of Jews and Gentiles, have believed it, and been saved thereby: but the nation at large treated him as an impostor, and do so to the present day. The late Scott (in his answer to Rabbi Crool,) mentions it as a current and uncontradicted report, that the Jews are forbidden by * their Rabbis to read this important chapter. It is observable, that this Rabbi, (who calls himself ‘Teacher of Hebrew in the University of Cambridge,”) in treating of the prophecies respecting Messiah, takes no notice of it.

Still more singular does it seem, that the late Levi, in his two volumes of Dissertations on the prophecies applicable to the Messiah,” though he has considered the chapters both preceding and following, has contrived to pass over the 53d, (and the close of the 52d, as connected with it,) in the most perfect silence. We say contrived; for it is remarkable that he has closed his 9th series of Isaiah’s prophecies in the 1st vol. with (Isaiah 3:12); and begins his 2nd vol. with (Isaiah 54)as commencing the 10th series! This we are only able to account for on the principle that he dare not examine this most interesting chapter; certainly one of the most important in the prophetic writings. Long as we have dwelt upon this prophecy we cannot close our exposition without adverting to another circumstance, as forming a happy contrast to this instance of Jewish obstinacy and infidelity.

It is well known that the celebrated Earl of Rochester was one of the greatest wits and infidels of the 17th century. In his last illness, however, Parsons (the chaplain of Lady R.) directed his attention to this chapter, and he thus speaks of the manner in which his mind was affected by it. ‘‘He said to me, (relates Parsons)—that as he heard it read, he felt an inward force upon him, that did so enlighten his mind and convince him, that he could resist it no longer; for the words had an authority which did shoot like rays or beams in his mind, so that he was not only convinced by the reasonings he had about it, which satisfied his understanding; but by a power which did so effectually constrain him, that he did ever after as firmly believe in his Saviour as if he had seen him in the clouds.”