إشعياء ٥٣:١٢

The last reward of His thus working after this life for the salvation of sinners, and also of His work in this life upon which the former is founded, is victorious dominion. "Therefore I give Him a portion among the great, and with strong ones will He divide spoil; because He has poured out His soul into death: and He let Himself be reckoned among transgressors; whilst He bare the sin of many, and made intercession for the transgressors." The promise takes its stand between humiliation and exaltation, and rests partly upon the working of the exalted One, and partly upon the doing and suffering of One who was so ready to sacrifice Himself. Luther follows the lxx and Vulgate, and adopts the rendering, "Therefore will I give Him a great multitude for booty;" and Hvernick, Stier, and others adopt essentially the same rendering, "Therefore will I apportion to Him the many." But, as Job 39:17 clearly shows, this clause can only mean, "Therefore will I give Him a portion in the many." If, however, chillēq b' means to have a portion in anything, and not to give the thing itself as a portion, it is evident that hârabbı̄m here are not the many, but the great; and this is favoured by the parallel clause. The ideas of greatness and force, both in multitude and might, are bound up together in rabh and ‛âtsūm (see Isa 8:7), and the context only can decide which rendering is to be adopted when these ideas are separated from one another. What is meant by "giving a portion bârabbı̄m," is clearly seen from such passages as Isa 52:15; Isa 49:7, according to which the great ones of the earth will be brought to do homage to Him, or at all events to submit to Him. The second clause is rendered by Luther, "and He shall have the strong for a prey." This is at any rate better than the rend…

The two great things which the Spirit of Christ in the Old Testament prophets testified beforehand were the sufferings of Christ and the glory that should follow, Pe1 1:11. And that which Christ himself, when he expounded Moses and all the prophets, showed to be the drift and scope of them all was that Christ ought to suffer and then to enter into his glory, Luk 24:26, Luk 24:27. But nowhere in all the Old Testament are these two so plainly and fully prophesied of as here in this chapter, out of which divers passages are quoted with application to Christ in the New Testament. This chapter is so replenished with the unsearchable riches of Christ that it may be called rather the gospel of the evangelist Isaiah than the prophecy of the prophet Isaiah. We may observe here, I. The reproach of Christ's sufferings - the meanness of his appearance, the greatness of his grief, and the prejudices which many conceived in consequences against his doctrine (Isa 53:1-3). II. The rolling away of this reproach, and the stamping of immortal honour upon his sufferings, notwithstanding the disgrace and ignominy of them, by four considerations: - 1. That therein he did his Father's will (Isa 53:4, Isa 53:6, Isa 53:10). 2. That thereby he made atonement for the sin of man (Isa 53:4-6, Isa 53:8, Isa 53:11, Isa 53:12), for it was not for any sin of his own that he suffered (Isa 53:9). 3. That he bore his sufferings with an invincible and exemplary patience (Isa 53:7). 4. That he should prosper in his undertaking, and his sufferings should end in his immortal honour (Isa 53:10-12). By mixing faith with the prophecy of this chapter we may improve our acquaintance with Jesus Christ and him crucified, with Jesus Christ and him glorified, dying for our sins and rising again for our justification.

53:12 the honors: See Phil 2:9-11. • He was counted among the rebels: Rebels (Hebrew poshe‘im) is a stronger word than sinners and is a key word in Isaiah. It refers to those who are in willful defiance of a lawful authority, in this case, God. • interceded for rebels: The servant would pray for sinners in the midst of his suffering (see Exod 32:30; Luke 23:34).