Isa 53:10, Rom 9:19 | JFB | STEP | 10. Transition from His humiliation to His exaltation. pleased the Lord-- the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" ( ; , ), as to man's redemption; so at the end of the verse, "the pleasure of the Lord shall prosper in His hand." bruise-- (see ); , was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. Hengstenberg rightly objects to Magee's translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment ( ). Matthew, elsewhere, also sets forth His vicarious atonement ( ). when thou, &c.-- rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person ( ), to Jehovah speaking in the first person in . The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse. offering for sin-- ( ; ; ). his seed-- His spiritual posterity shall be numerous ( ); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them ( ; ). prolong ... days-- also esteemed a special blessing among the Jews ( ). Messiah shall, after death, rise again to an endless life ( ; ). prosper-- ( , Margin).

‏ Isaiah 53:10

10. Transition from His humiliation to His exaltation.

pleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (Joh 6:38; He 10:7, 9), as to man's redemption; so at the end of the verse, "the pleasure of the Lord shall prosper in His hand."

bruise--(see Is 53:5); Ge 3:15, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. Hengstenberg rightly objects to Magee's translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (Eze 18:20). Matthew, elsewhere, also sets forth His vicarious atonement (Mt 20:28).

when thou, &c.--rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (Is 53:10), to Jehovah speaking in the first person in Is 53:11. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse.

offering for sin--(Ro 3:25; 1Jo 2:2; 4:10).

his seed--His spiritual posterity shall be numerous (Psa 22:30); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (Ge 48:11; Psa 128:6).

prolong ... days--also esteemed a special blessing among the Jews (Psa 91:16). Messiah shall, after death, rise again to an endless life (Ho 6:2; Ro 6:9).

prosper--(Is 52:13, Margin).

‏ Romans 9:19

19. Thou shalt say then unto me, Why--"Why then" is the true reading.

doth he yet find fault? for who hath resisted--"Who resisteth"

his will?--that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows quite as conclusively as the former the real nature of the doctrine objected to--that it is Election and Non-election to eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the objection is plausible. What now is the apostle's answer? It is twofold. First: "It is irreverence and presumption in the creature to arraign the Creator."