93 英翻中 (以賽亞11章)                    Climbing mount everest     攀登珠穆朗瑪峰           21/6/2025

CHAPTER ELEVEN                                                                                                                                    Isaiah 52:13—53:12                                                                                                                              CLIMBING MOUNT EVEREST 

These five matchless stanzas of the fourth Servant poem are the Mount Everest of messianic prophecy.” So wrote Old Testament scholar Dr. Kyle M. Yates over fifty years ago, and his words still stand. This passage is at the heart of chapters 49—57, and its message is at the heart of the gospel. Like Mount Everest, Isaiah 53 stands out in beauty and grandeur, but only because it reveals Jesus Christ and takes us to Mount Calvary.                                                                                                                                               The messianic interpretation of Isaiah 53 was held by Jewish rabbis till the twelfth century. After that, Jewish scholars started interpreting the passage as a description of the sufferings of the nation of Israel. But how could Israel die for the sins of Israel (v. 8)? And who declared that Israel was innocent of sin and there fore had suffered unjustly (v. 9)? No, the prophet wrote about an innocent individual, not a guilty nation. He made it crystal clear that this individual died for the sins of the guilty so that the guilty might go free.                                                                                                                                                The Servant that Isaiah describes is the Messiah, and the New Testament affirms that this Servant Messiah is Jesus of Nazareth, the Son of God (Matt. 8:17; Mark 15:28; Luke 22:37; John 12:38; Acts 8:27–40; 1 Peter 2:21–24). Isaiah 53 is quoted or alluded to in the New Testament more frequently than any other Old Testament chapter. The index of quotations in the appendix of my Greek New Testament gives at least forty-one different citations, and this may not be all of them.                                                           The fifteen verses that comprise the fourth Servant Song fall into five stanzas of three verses each, and each of these stanzas reveals an important truth about the Servant and what He accomplished for us. 

Exaltation: The Shocking Servant (52:13–15)                                                                                          His people did not admire or desire the Servant (52:2–3), and yet when it was all over, He shocked and astonished kings! If we take these verses in their chronological order, we see that people were shocked by His appearance (52:14), His exaltation (v. 13), and His message (v. 15). We have here our Lord’s suffering and death, His resurrection and ascension, and the worldwide proclamation of the gospel.                Startled at the Servant’s appearance (v. 14). “They shall see My Servant beaten and bloodied, so disfigured one would scarcely know it was a person standing there” (TLB). “So disfigured did He look that He seemed no longer human” (jb). When you consider all that Jesus endured physically between the time of His arrest and His crucifixion, it is no wonder He no longer looked like a man. Not only were His legal rights taken away from Him, including the right to a fair trial, but His human rights were taken from Him, so that He was not even treated like a person, let alone a Jewish citizen.                                    When He was questioned before Annas, Jesus was slapped by an officer (John 18:22). At the hearing before Caiaphas, He was spat upon, slapped, and beaten on the head with fists (Matt. 26:67; Mark 14:65; Luke 22:63). Pilate scourged Him (John 19:1; Matt 27:26; Mark 15:15), and his soldiers beat Him (John 19:3). Scourging was so terrible that prisoners were known to die from the ordeal. “I gave my back to the smiters,” said God’s Servant, “and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting” (Isa. 50:6 kjv). And they were doing this to the very Son of God!                                                                                                                                                                           The graphic account of His suffering that is given in some sermons is not found in Scripture, except per haps in Psalm 22. The gospel writers give us the facts but not the details. Suffice it to say that when the sin ners were finished with the Savior, He did not look human, and people were so appalled they turned their faces away. What was done to Jesus should have been done to Barabbas—and to us.                 Startled at the Servant’s exaltation (v. 13). The Servant suffered and died, but He did not remain dead. He was “exalted and extolled, and [made] very high.” The phrase “deal prudently” means “to be successful in one’s endeavor.” What looked to men like a humiliat ing defeat was in the eyes of God a great victory (Col. 2:15). “I have glorified thee on the earth,” He told His Father; “I have finished the work which thou gavest me to do” (John 17:4).                                                                                                 Jesus was not only raised from the dead, but His body was glorified. He ascended to heaven, where He sat at the right hand of the Father. He has all authority (Matt. 28:18) because all things have been put under His feet (Eph. 1:20–23). There is no one in the uni verse higher than Jesus. What an astonishment to those who esteemed Him the lowest of the low! (See Phil. 2:1–11.)                                               Startled at the Servant’s message (v. 15). The peo ple whose mouths dropped open with astonishment at His humiliation and exaltation will shut their mouths in guilt when they hear His proclamation. Paul inter preted this as the preaching of the gospel to the Gentile nations (Rom. 15:20–21). “That every mouth may be stopped, and all the world may become guilty before God” (3:19).                      Many people have been tortured and killed in an inhumane way, but knowing about their suffering does not touch our conscience, though it may arouse our sympathy. Our Lord’s sufferings and death were differ ent, because they involved everybody in the world. The gospel message is not “Christ died,” for that is only a fact in history, like “Napoleon died.” The gospel mes sage is that “Christ died for our sins” (1 Cor. 15:1–4, italics mine). You and I are as guilty of Christ’s death as Annas, Caiaphas, Herod Antipas, and Pilate.                                                                                                                                          Now we see why people are astonished when they understand the message of the gospel: This Man whom they condemned has declared that they are condemned unless they turn from sin and trust Him. You cannot rejoice in the good news of salvation until first you face the bad news of condemnation. Jesus did not suffer and die because He was guilty, but because we were guilty. People are astonished at this fact; it shuts their mouths.                                                                                                         The word translated “sprinkle” in Isaiah 52:15 can be translated “startle,” but most likely it refers to the ceremonial cleansing that was an important part of the Mosaic sacrificial system (Lev. 14:1–7, 16; 16:14–15; Num. 8:7). While the sprinkling of blood, water, and oil did not take away sins, it did make the recipient cer emonially clean and accepted before God. Because of the sacrifice of Christ, we can tell all the nations that forgiveness and redemption are offered free to all who will receive Him (1 Peter. 1:1–2). Humiliation: 

The Sorrowing Servant (53:1–3)                                                                                                          Isaiah 53 describes the life and ministry of Jesus Christ (vv. 1–4), His death (vv. 5–8) and burial (v. 9), and His resurrection and exaltation (vv. 10–12). The theme that ties the chapter together is that the inno cent Servant died in the place of the guilty. When theologians speak about “the vicarious atonement,” that is what they mean. We cannot explain everything about the cross, but this much seems clear: Jesus took the place of guilty sinners and paid the price for their salvation.                                                                    There is quite a contrast between “the arm of the Lord,” which speaks of mighty power, and “a root out of a dry ground,” which is an image of humiliation and weakness. When God made the universe, He used His fingers (Ps. 8:3), and when He delivered Israel from Egypt, it was by His strong hand (Ex. 13:3). But to save lost sinners, He had to bare His mighty arm! Yet people still refuse to believe this great demonstration of God’s power (Rom. 1:16; John 12:37–40).                                                    The Servant is God, and yet He becomes human and grows up! The Child is born—that is His human ity; the Son is given—that is His deity (Isa. 9:6). In writing about Israel’s future, Isaiah has already used the image of a tree: Messiah is the Branch of the Lord (4:2); the remnant is like the stumps of trees chopped down (6:13); the proud nations will be hewn down like trees, but out of David’s seemingly dead stump, the “rod of Jesse” will come (10:33—11:1). Because Jesus Christ is God, He is the “root of David,” but because He is man, He is the “offspring of David” (Rev. 22:16).                                      Israel was not a paradise when Jesus was born; polit ically and spiritually, it was a wilderness of dry ground. He did not come as a great tree but as a “tender plant.” He was born in poverty in Bethlehem and grew up in a carpenter’s shop in despised Nazareth (John 1:43–46). Because of His words and works, Jesus attracted great crowds, but nothing about His physical appearance made Him different from any other Jewish man. While few people deliberately try to be unattrac tive, modern society has made a religion out physical beauty. It is good to remember that Jesus succeeded without it.              Once they understood what He demanded of them, how did most people treat the Servant? The way they treated any other slave: They despised Him, put a cheap price on Him (thirty pieces of silver), and “looked the other way when He went by” (Isa. 53:3 TLB). They were ashamed of Him because He did not represent the things that were important to them: things like wealth (Luke 16:14), social prestige (14:7–14; 15:12), reputation (18:9–14), being served by others (22:24–27), and pampering yourself (Matt. 16:21–28). He is rejected today for the same reasons. Expiation: 

The Smitten Servant (53:4–6)                                                                                                              This is the heart of the passage, and it presents the heart of the gospel message: the innocent Servant dying as the sacrifice for sin. This message was at the heart of Israel’s religious system—the innocent animal sacrifice dying for the guilty sinner (Lev. 16).                                                                                            Jesus bore our sins on the cross (1 Peter 2:24), but He also identified with the consequences of Adam’s sin when He ministered to needy people. Matthew 8:14–17 applies Isaiah 53:4 to our Lord’s healing min istry and not to His atoning death. Every blessing we have in the Christian life comes because of the cross, but this verse does not teach that there is “healing in the atonement” and that every believer therefore has the “right” to be healed. The prophecy was fulfilled during our Lord’s life, not His death. The emphasis in verses 4–6 is on the plural pro nouns: our griefs and sorrows, our iniquities, our transgressions. We have gone astray, we have turned to our own way. He did not die because of anything He had done, but because of what we had done.                                                                                      He was “wounded,” which means “pierced through.” His hands and feet were pierced by nails (Ps. 22:16; Luke 24:39–40) and His side by a spear (John 19:31–37; Zech. 12:10; Rev. 1:7). He was crucified, which was not a Jewish form of execution (John 12:32–33; 18:31–32). Capital punishment to the Jews meant stoning (Lev. 24:14; Num. 15:35–36). If they wanted to further humiliate the victim, they could publicly expose the corpse (Deut. 21:22–23), a practice that Peter related to the crucifixion (Acts 5:30; 10:39; 1 Peter 2:24).                                                                                                                                On the cross, Jesus Christ was “bruised,” which means “crushed under the weight of a burden.” What was the burden? “The Lord hath laid on him the iniq uity of us all” (Isa. 53:6; see v. 12; 1:4). Sin is indeed a burden that grows heavier the longer we resist God (Ps. 38:4).                                                              He was “chastised” and given many “stripes,” and yet that punishment brought us peace and healing. The only way a lawbreaker can be at peace with the law is to suffer the punishment that the law demands. Jesus kept the law perfectly, yet He suffered the whipping that belonged to us. Because He took our place, we now have peace with God and cannot be condemned by God’s law (Rom. 5:1; 8:1). The “healing” in Isaiah 53:5 refers to the forgiveness of sins, not the healing of the body (1 Peter 2:24; Ps. 103:3). Sin is not only like a burden, but it is also like a sickness that only God can cure (Isa. 1:4–6; Jer. 30:12; Nah. 3:19).                                                                                                                                                 Sin is serious. The prophet calls it transgression, which means rebellion against God, daring to cross the line that God has drawn (Isa. 53:5, 8). He also calls it iniquity, which refers to the crookedness of our sinful nature (vv. 5–6). In other words, we are sinners by choice and by nature. Like sheep, we are born with a nature that prompts us to go astray and like sheep we foolishly decide to go our own way. By nature we are born children of wrath (Eph. 2:3) and by choice we become children of disobedience (2:2). Under the law of Moses, the sheep died for the shepherd; but under grace, the Good Shepherd died for the sheep (John 10:1–18). 

Resignation: The Silent Servant (53:7–9)                                                                                                  A servant is not permitted to talk back; he or she must submit to the will of the master or mistress. Jesus Christ was silent before those who accused Him as well as those who afflicted Him. He was silent before Caiaphas (Matt. 26:62–63), the chief priests and elders (27:12), Pilate (27:14; John 19:9) and Herod Antipas (Luke 23:9). He did not speak when the soldiers mocked Him and beat Him (1 Peter 2:21–23). This is what impressed the Ethiopian treasurer as he read this passage in Isaiah (Acts 8:26–40).                                                                                                                                                                           Isaiah 53:7 speaks of His silence under suffering and verse 8 of His silence when illegally tried and condemned to death. In today’s courts, a person can be found guilty of terrible crimes, but if it can be proved that something in the trial was illegal, the case must be tried again. Everything about His trials was illegal, yet Jesus did not appeal for another trial. “The cup which my Father hath given me, shall I not drink it?” (John 18:11).                                                                                                                          The Servant is compared to a lamb (Isa. 53:7), which is one of the frequent symbols of the Savior in Scripture. A lamb died for each Jewish household at Passover (Ex. 12:1–13), and the Servant died for His people, the nation of Israel (Isa. 53:8). Jesus is “the Lamb of God who takes away the sin of the world” (John 1:29 nkjv), and twenty-eight times in the book of Revelation, Jesus Christ is referred to as the Lamb.                                                                                                                                                                      Since Jesus Christ was crucified with criminals as a criminal, it was logical that His dead body would be left unburied, but God had other plans. The burial of Jesus Christ is as much a part of the gospel as is His death (1 Cor. 15:1–5), for the burial is proof that He actually died. The Roman authorities would not have released the body to Joseph and Nicodemus if the vic tim had not been dead (John 19:38–42; Mark 15:42–47). A wealthy man like Joseph would never carve out a tomb for himself so near to a place of exe cution, particularly when his home was miles away. He prepared it for Jesus and had the spices and grave clothes ready for the burial. How wonderfully God fulfilled Isaiah’s prophecy! 

Vindication: The Satisfied Servant (53:10–12)                                                                                        The prophet now explains the cross from God’s point of view. Even though Jesus was crucified by the hands of wicked men, His death was determined beforehand by God (Act 2:22–23). Jesus was not a martyr, nor was His death an accident. He was God’s sacrifice for the sins of the world.                                         He did not remain dead! “He shall prolong his days” (Isa. 53:10) means that the Servant was resur rected to live forever. In His resurrection, He triumphed over every enemy and claimed the spoils of victory (Eph. 1:19–23; 4:8). Satan offered Christ a glo rious kingdom in return for worship (Matt. 4:8–10), which would have meant bypassing the cross. Jesus was “obedient unto death,” and God “highly exalted him” (Phil. 2:8–10).                                                                                                                        Another part of His “reward” is found in the state ment “He shall see his seed [descendants]” (Isa. 53:10). To die childless was a grief and shame to the Jews, but Jesus gave birth to a spiritual family because of His tra vail on the cross (v. 11). Isaiah’s statement about Isaiah’s natural family (8:18) is quoted in Hebrews 2:13 and applied to Christ and His spiritual family.                                                                  The Servant’s work on the cross brought satisfac tion (Isa. 53:11). To begin with, the Servant satisfied the heart of the Father. “I do always those things that please him [the Father]” (John 8:29). The heavenly Father did not find enjoyment in seeing His beloved Son suffer, for the Father is not pleased with the death of the wicked, let alone the death of the righteous Son of God. But the Father was pleased that His Son’s obe dience accomplished the redemption that He had planned from eternity (1 Peter 1:20). “It is finished” (John 19:30).                                                                                                                  The death of the Servant also satisfied the law of God. The theological term for this is “propitiation” (Rom. 3:25; 1 John 2:2). In pagan religions, the word meant “to offer a sacrifice to placate an angry god,” but the Christian meaning is much richer. God is angry at sin because it offends His holiness and violates His holy law. In His holiness, He must judge sinners, but in His love, He desires to forgive them. God cannot ignore sin or compromise with it, for that would be contrary to His own nature and law                                                                                                                .                                 How did God solve the problem? The Judge took the place of the criminals and met the just demands of His own holy law! “He was numbered with the trans gressors” and even prayed for them (Isa. 53:12; Luke 22:37; 23:33–34). The law has been satisfied, and God can now graciously forgive all who receive His Son.                                                                                                                                               Grace is love that has paid a price, and sinners are saved by grace (Eph. 2:8–10). Justice can only con demn the wicked and justify the righteous (1 Kings 8:32), but grace justifies the ungodly when they trust Jesus Christ! (See Isa. 53:11; Rom. 4:5.) To justify means “to declare righteous.” He took our sins that we might receive the gift of His righteousness (2 Cor. 5:21; Rom. 5:17). Justification means God declares believing sinners righteous in Christ and never again keeps a record of their sins. (See Ps. 32:1–2; Rom. 4:1–8.)                                                                                                                                              On the morning of May 29, 1953, Sir Edmund Hillary and Tenzing Norgay conquered Mount Everest, the highest mountain peak in the world. Nobody has yet “conquered” Isaiah 53, for there are always new heights to reach. The important thing is to know per sonally God’s righteous Servant, Jesus Christ, whose conquest of sin is the subject of this chapter. “By his knowledge [i.e., knowing Him personally by faith] shall my righteous servant justify many” (v. 11). “Now this is eternal life; that they may know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3 niv).