THE GREAT MESSIANIC PROPHECY
Isaiah 53:2-12. For He shall grow up before Him, &c.
Among the prophecies of Isaiah, that which is contained in the chapter before us stands eminent and illustrious. Received and interpreted according to the sense attached to it by Christians, it involves in it a striking proof of the truth and divinity of our holy religion. It does this simply as a prophecy, irrespective of its dogmatic or theological character. It is a prediction of what was to come to pass. It is not merely capable of being turned into a prediction by a little fancy or a little ingenuity, but it was uttered as such; it was meant when uttered to be received as such. And it was unquestionably in being—it was written and read—seven centuries before the events which are supposed to have fulfilled it. It is found in a Jewish, as distinguished from a Christian writing—in a writing admitted, preserved, believed, by those who have every reason for wishing this passage altered or expunged. After the appearing of Jesus Christ, a passage like this could not be introduced into the writings of Isaiah by Christians; the jealousy of the Jews would prevent that. It would not be introduced by the Jews; that would be inconsistent with their unbelief. To be here at all, it must have formed an original part of the prophetical Scriptures. Such it is admitted to be—and admitted by the Jew; he preserved and perused it as such before the appearance of the “Man of sorrows;” and after he had seen Him—seen Him “grow up as a tender plant and as a root out of a dry ground;” after he had looked upon Him and found in Him “nothing to desire,” “neither form nor comeliness,” nor verdure nor beauty; after he had “hid his face from Him” and “esteemed Him not,” “wounded” and “bruised,” and “imprisoned” and “oppressed” Him, “despised and rejected,” and “smitten Him to death;” after this it was impossible for them to recede. The book was in the hands of both parties, and the passage in the custody of both; the Jew could not have expunged it, for the Church would have detected and denounced the fraud; the Christian would not, for he exulted in its existence and import. It there stands an acknowledged portion of a writing strictly and intentionally prophetic, uttered and recorded as prophetical, hundreds of years before the occurrence of all that it so distinctly and graphically describes. Now, the thing to be observed in connection with these remarks is this—that the particulars of the prophecy are so many, so minute, so singular, previously so improbable, that they could never have been foreseen by human sagacity, and surely never thrown together by any lucky but hazardous guesses. They were all fulfilled, and fulfilled with minute and marvellous fidelity in Jesus Christ. They apply to no other person; to Him they do apply, and apply with an accuracy which would be admitted to be wonderful and which never would be doubted, did it not involve the admission of the truth of His pretensions. That it does this is seen by the simplest of all arguments:—none can foresee future events but God; a clear and indubitable prediction is produced, having long afterwards its fulfilment in the character and history of one claiming a Divine mission; therefore (it is impossible to hesitate) that mission was Divine; He must have sent Him, who foresaw His coming, and foreseeing, foretold it.
Such is the value and use of every prophecy whose character and meaning are clearly ascertained, and whose import can be proved to have met its accomplishment. But the prophecy before us does more than this; it not only proves, in relation to Christ, the truth of His pretensions, but it proves what some at least of these pretensions were; it not only demonstrates that He came from God, but it also demonstrates what He came for—what He came to accomplish for man. If words are to be permitted to have any meaning, if the language of the Bible was intended to be understood, the prophecy is a declaration, positive, unequivocal, distinct—that Messiah was to be made a propitiatory sacrifice. His innocence is asserted, His righteousness declared, His exquisite agony, bodily and mental, alike described; Jehovah is represented as crushing Him, “bruising Him,” and “putting Him to grief,” and “making His soul an offering for sin;” He is Himself depicted as suffering as a substitute, as “bearing the griefs and carrying the sorrows” of others, as “wounded for their transgressions, bruised for their iniquities,” on their account afflicted and stricken and smitten to death, and as having “laid upon Him the iniquity of them all.” Every variety of phrase is employed, as if purposely to render mistake impossible, and to mark the importance of the subject itself.
Many translations of the passage have been attempted, but none succeeds in getting rid of and excluding its pervading idea. The Jew who rejects. Christ, and who applies therefore the prophecy to his nation as a whole, and not to an individual, is endlessly embarrassed by its personal allusion; and the Christian (if Christian he be) who rejects the Redeemer’s sacrifice and atonement, may alter and attenuate the phraseology of the passage, may change and modify and emasculate it, but the great truth cannot be concealed; its existence is indicated and its presence is felt, whatever be the language in which it is conveyed—aye, even in that which is carefully selected, not for the purpose of expressing, but of hiding it. The nature of the work of Christ, the “decease which He accomplished at Jerusalem,” the efficacy of His sufferings, and the nature of His death, “His soul being made an offering for sin”—this truth is so abundantly borne out in the ample and illustrious prophecy before us, that it flames forth, however it may be clothed, just as the glory of Christ’s body, when transfigured upon the Mount, shone through and illumined the robes He wore. It rises up in spite of every effort to reduce and to subdue it, even as the mighty champion of. Israel snapped asunder the new ropes and the green withes by which he was attempted to be bound.—T. Binney: Sermons, Second Series, pp. 6–9.
That this chapter contains a direct prophecy of Jesus Christ is so plain, that I can scarcely conceive any serious objection to be made to it. The principal doubt which is likely to arise in the mind, is that it is so literal and particular as to seem to be rather a history foisted into the texts after the events had taken place, than a prophecy delivered seven hundred years before them. But this doubt is instantly removed, by considering that the Jews, the grand enemies of Christ, were the very persons to whom the preservation of this prophecy was intrusted; that they acknowledge it to be genuine; nor ever suggested a doubt as to its authenticity.
If, then, it is genuine, to whom can it relate? It would be a waste of time to attempt to confute the interpretations that have been given by the Jews of late years, by which it is made to apply to Hezekiah, to Jeremiah, &c. It will here be sufficient to observe, that as in a lock, consisting of numerous wards, that key alone is the true one which fits all the wards; so in prophecy, that only is the true interpretation of any prediction which fits every part of it; and the more numerous and uncommon such parts are, the more manifest is it, in the case of a perfect coincidence, that the true interpretation has been given. I say, the more uncommon; because if events are foretold which cannot possibly apply but to a few persons, the interpretation is then proportionably limited. If, for instance, a prophecy should relate to a king, this would narrow the range of interpretation to those who bore the kingly office; if to a king who had died a violent death, this would narrow it still more; if that death was inflicted by his own subjects, it would reduce still more considerably the number of persons to whom it could be applied. But in the present case there are circumstances so very peculiar that they can be applied to one person alone.
The person here spoken of was to be the servant of God, the arm of the Lord, the subject of prophecy. Yet when he came into the world, he was to be despised and rejected of men; he was not to be received as the Messiah; he was to be put into prison; he was to be brought as a lamb to the slaughter; many were to be astonished at him; his visage was to be marred more than any man’s; he was to be numbered with transgressors, and cut off by a judicial sentence out of the land of the living; his grave was to be appointed with the wicked, yet his tomb was to be with the rich man. And his sufferings were to be of no ordinary kind, and inflicted for no common cause. He was to be wounded for our transgressions, and smitten for our iniquities. Jehovah was pleased to put him to grief, and to make his soul an offering for sin, though “he had done no wrong, neither was any guile found in his mouth.” But after God had thus made his soul an offering for sin, then he was to revive again; to prolong his days; to erect a spiritual kingdom; to sprinkle many nations; to be advanced above kings, who should shut their mouths before him; to be exalted and extolled, and be very high; to see and be satisfied with the effect of the travail of his soul; to justify many by his knowledge; and to make intercession for transgressors.
Now, of those particulars, it is evident that most of them can be applied only to a few persons; some, from their very nature, to none but such a divine and extraordinary person as Jesus Christ; but that to Him all are applicable in the plainest and most literal sense. We may conclude, therefore, that if the real import of any prophecy is clear and indisputable, that of this chapter is so when it is made to refer to our Lord and Saviour Jesus Christ.—Venn.