Ісая 53:8

The description of the closing portion of the life of the Servant of Jehovah is continued in Isa 53:8. "He has been taken away from prison and from judgment; and of His generation who considered: 'He was snatched away out of the land of the living; for the wickedness of my people punishment fell upon Him'?" The principal emphasis is not laid upon the fact that He was taken away from suffering, but that it was out of the midst of suffering that He was carried off. The idea that is most prominent in luqqâch (with â in half pause) is not that of being translated (as in the accounts of Enoch and Elijah), but of being snatched or hurried away (abreptus est, Isa 52:5; Eze 33:4, etc.). The parallel is abscissus (cf., nikhrath, Jer 11:19) a terra viventium, for which נגזר by itself is supposed to be used in the sense of carried away (i.e., out of the sphere of the living into that of the dead, Lam 3:54; cf., Eze 37:11, "It is all over with us"). עצר (from עצר, compescere) is a violent constraint; here, as in Psa 107:39, it signifies a persecuting treatment which restrains by outward force, such as that of prison or bonds; and mishpât refers to the judicial proceedings, in which He was put upon His trial, accused and convicted as worthy of death - in other words, to His unjust judgment. The min might indeed be understood, as in Isa 53:5, not as referring to the persons who swept Him away (= ὑπὸ), but, as in Psa 107:39, as relating to the ground and cause of the sweeping away. But the local sense, which is the one most naturally suggested by luqqach (e.g., Isa 49:24), is to be preferred: hostile oppression and judicial persecution were the circumstances out of which He was carried away by death. With regard to what follows, we must in any case adhere to the ordinary usage, a…

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.

53:8 Unjustly condemned: The servant will be given no legal protection or proper defense. • cut short in midstream: To die in midlife was understood to be God’s judgment.