Bible Commentaries

DISCOURSE: 955

MESSIAH’S SUFFERINGS AND SUPPORT

Isaiah 50:5-9. The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.

IN considering the prophecies, we often find, that the mystical or prophetical sense is in reality the most literal; and that on some occasions, however the prophets may appear to speak of themselves, their words have little, if any, reference to themselves, and must be understood in reference to the Messiah alone. This is particularly observable in the passage before us. We may indeed suppose the prophet very remotely to speak of his own ministry, and to hint at his own trials and consolations: but it is obvious, that the expressions cannot with any propriety be applied in their stricter sense to any but the Messiah, in whom they were most literally fulfilled. The prophet Isaiah, it is true, was more fully instructed in divine truth than any other of the prophets; and he abounds more in consolatory promises to the weary and heavy-laden [Note: ver. 4.]: but still we are constrained to pass him over, as having no sufficient ground to be noticed in the words before us; and we must fix our attention conclusively on the Messiah, of whom they speak. We notice in them,

I. His sufferings—

These were indeed both great and various—

[Not to enter into the consideration of them at large, we shall notice only those which are here brought to our view.

“He gave his back to the smiters.” Scourging was no part of the punishment of those who were crucified. The thieves who were crucified with our Lord, were not scourged: and he was scourged in order to prevent his crucifixion [Note: John 19:1; John 19:4-6; John 19:10; John 19:12; John 19:15.]. But a great variety of things which had no necessary connexion with each other, yea, and some which could not, except by a miraculous interposition, be combined together, were to meet in him: though therefore he was to be crucified, (which yet was not a Jewish, but a Roman punishment,) he was also to be scourged: and most cruelly, as another prophecy declares, was this punishment inflicted on him, “the plowers plowing upon his back, and making long furrows there [Note: Psalms 129:3.].”

“He gave his cheeks also to them that plucked off the hair.” When the ambassadors of David were, by the command of the king of Ammon, deprived of half their beards, they considered it as so great an indignity, that they were quite ashamed; and they were ordered to tarry at Jericho till their beards were grown [Note: 2 Samuel 10:4-5.]. But the indignity offered to our Lord was united with much cruelty: for they blindfolded him, and smote him with their hands, and plucked off the hair from his face, and insultingly asked, “Prophesy, thou Christ; Who is it that smote thee [Note: Luke 22:63-64.]?”

But besides the scourging, and plucking off his hair, we are told, They spat in his face; “He hid not his face from shame and spitting.” Now in Eastern countries it is deemed an insult even to spit upon the ground in the presence of another: what then must it be to spit in his face? If a person would be so degraded by it as to be rendered fit to be excluded from the camp of Israel [Note: Numbers 12:14.], what an inconceivable humiliation was it to the Son of God to be so treated! Yet thus he was treated, both in the palace of the high priest, and in Pilate’s judgment-hall, and that too by the lowest of the populace. How amazing it is, that, when Uzzah had been struck dead upon the spot for only touching the ark, which was a symbol of the Deity, such during offenders as these, who so insulted the incarnate Deity himself, should escape, as it were, with impunity! But such were the sufferings which, as our Surety, Jesus was ordained to bear; and they all came upon him in due season.]

But he willingly undertook to sustain them all—

[Because in the verse preceding our text the “wakening of his car” is mentioned, it is generally supposed that the expression of “opening his ear” is of exactly the same import. But we apprehend that the former expression refers to his preparation for his great office, and the latter to the engagement which he made to sustain and execute it. In this view there is a peculiar importance in it, especially as introducing the account of all his sufferings; and it is exactly parallel to a passage in the Psalms, where the same subject is treated of [Note: Compare Psalms 40:6-8 and Hebrews 10:5-7. with Exodus 21:6.]. David, beyond a doubt, refers to the appointment of God, that the slave, who, instead of claiming his liberty at the sabbatic year, should choose to continue in his master’s service, should have his ear bored to the door-post with an awl by his master, and should never afterwards be free. Thus our blessed Lord undertook to execute all that was necessary for our redemption; and submitted, as it were, to have “his ear opened,” in token that he would never recede from his engagements. Accordingly we find, that, in the most trying circumstances, he “never turned back;” but, on the contrary, when the time for enduring them was arrived, “he steadfastly set his face to go to Jerusalem [Note: Luke 9:51.].” It is true, he prayed for the removal of the bitter cup, if men could possibly be saved without his drinking it: but at the same time he submitted to drink it, saying, “Not my will, but thine, be done [Note: Matthew 26:39.].” And again, when so oppressed in spirit that he knew not what to do, he said, “And now, Father, what shall I say? Save me from this hour? No: for this cause came I unto this hour: Father, glorify thy name [Note: John 12:27-28.].” At the time of his apprehension in the garden, he proved, by striking all his enemies to the ground with a word, that he could, it he chose, deliver himself from them: but he then meekly gave himself up into their hands, requiring only the peaceful dismission of his servants [Note: John 18:4-8.]. Thus manifestly did he shew that all his sufferings were voluntary, and that he endured them all in obedience to his Father’s will [Note: Philippians 2:8.].] But in this same prophecy we have occasion to notice,

II. His supports—

In the whole of his Mediatorial work he acted as the servant of the Father [Note: Isaiah 49:3. John 14:31.]; in whom he confided, and by whom he was assured of,

1. Effectual succour—

[The Father had promised to uphold him under all his sufferings [Note: Isaiah 42:1; Isaiah 42:6 and at large: Psalms 89:19-29.] — — — and on this promise he relied. Behold, how repeatedly, and with what assurance he asserts, “The Lord God will help me!” and with what triumph he defies his bitterest enemies; “Who will contend with me? let us stand together: Who is mine adversary? let him come near to me:” I fear none of their accusations; for “He is near that justifieth me.” I dread not any sentence of theirs; for I know that they cannot finally prevail against me; “I know that I shall not be ashamed or confounded:” My “strength shall be according to my day;” and therefore, “I set my face as a flint” against all the powers both of earth and hell. Yes, this assurance comforted and strengthened him, under all his trials; “I have set the Lord always before me: because he is at my right hand, I shall not be moved [Note: Psalms 16:8.].” Hence arose that calmness and composure which so astonished Pilate: “How is it that thou wilt not answer me a word: knowest thou not that I have power to crucify thee, and power to release thee?” No, says our Lord; “thou couldest have no power at all against me, except it were given thee from above.”]

2. A triumphant issue—

[Already did he see his enemies vanquished, even when they supposed themselves to have triumphed over him: he saw that in every conflict he should be victorious: and that even his deepest humiliations should be attended with unquestionable demonstrations of his righteous character. In the midst of his trial, his very Judge was constrained to proclaim his innocence: and, whilst he yet hanged upon the cross, both heaven and earth bare testimony to him as a suffering God. At the appointed season, after his dissolution, he was “proved to be the Son of God with power, by his resurrection from the dead.” His ascension also to the right hand of God in the presence of his disciples, and his sending down the Holy Ghost to testify of him, effectually removed the scandal of his cross, and proved him to be the true Messiah, the Saviour of the world. All this he foresaw; and the foresight of it enabled him to sustain the accumulated load of all his sufferings. He foresaw that his enemies would all “wax old as a garment, and that the very moth should eat them up;” whilst he and his cause should live for ever. And what now is become of the chief priests and elders, or of Pilate his judge? Yea, what is become of the Jewish nation itself, and of the whole Roman empire? They are all vanished: but “Christ liveth, and is alive for evermore;” and his kingdom is established in the world, and shall shortly be extended over the face of the whole earth. The prospect of this, I say, supported our adorable Emmanuel through all his sufferings; as an inspired Apostle also has informed us: it was “for the joy that was set before him,” of ransoming and saving a ruined world, “he endured the cross, and despised the shame;” and “he is now set down on the right hand of the throne of God [Note: Hebrews 12:2.].”]

Let us now pause, and contemplate this holy sufferer,

1. As the predicted Saviour of the world—

[What was there in the whole book of prophecy which he did not fulfil? However contradictory in appearance the predictions were, every, the minutest of them, has been accomplished in him. He did not give up the ghost till he could say, in reference to them all, “It is finished.” The particulars mentioned in our text we see recorded in the Gospels: we see also the steadfastness with which he pursued his course, and the complete triumph of his cause in the world. Let us look to him then as the appointed Saviour: let us assure ourselves that he is able to save us to the uttermost. Let our confidence be in him, as his was in his Father: “let us live by him, as he lived by his Father:” and let us not doubt, but that, through the merit of his blood and the efficacy of his grace, we shall triumph even as he has triumphed, and be partakers of his kingdom and glory for evermore.]

2. As the great pattern of all holy obedience—

[In the whole of his life, and especially in his sufferings, he was intended to be a pattern and example to us [Note: 1 Peter 2:21. Hebrews 12:3.]. What if we be not treated precisely as he was, in scourging, and smiting, and spitting, we may be assured that we shall in some respect or other have both shame and suffering to endure for him. All his followers are, and must be, cross-bearers: “if men called the Master Beelzebub, much more will they those of his household.” Let us therefore “arm ourselves with the mind that was in him [Note: 1 Peter 4:1.]:” and especially let us maintain the same holy confidence in our God. This is assuredly both our duty and our privilege [Note: Romans 8:33-39. Mark the peculiar correspondence of this passage with the text, both in spirit and expression.]; and we may comfort ourselves with this reflection, that, “if we suffer with him, we shall also be glorified together.”]

DISCOURSE: 956

A WORD IN SEASON

Isaiah 50:10-11. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God. Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow.

OUR blessed Lord was thoroughly furnished for the great work he had undertaken: he had “the tongue of the learned to speak a word in season” to every character. In the days of his flesh he encouraged the weary and heavy-laden with most affectionate invitations: but against the proud and persecuting Pharisees he denounced the heaviest woes. Thus also he did in the passage before us. It is in his name that the prophet speaks; it was he who “gave his back to the smiters,” and encountered all his enemies with a full assurance of final success: and he it is who, in the text, proclaims,

I. Comfort to the desponding—

There are some of God’s people, who, notwithstanding their integrity, walk in a disconsolate and desponding frame—

[For the most part, the ways of religion are ways of pleasantness and peace; though there may be found some exceptions to this general rule. Not but that real and unmixt religion must of necessity make men happy: but there are some, whose views of divine truth are clouded, whose souls are harassed with the temptations of Satan, and who are at the same time too much under the influence of unbelief, who therefore, as might well be expected, are not happy: notwithstanding they truly “fear God, and conscientiously obey his voice, they are in darkness and have no light;” at least, their hope is so faint and glimmering, that it scarcely affords them any support at all. If we were not able to assign any reason for the divine conduct in this particular, it would be quite sufficient for us to know, that God never suffers his people to be “in heaviness through manifold temptations,” except when ho sees some peculiar “necessity” for such a dispensation towards them [Note: 1 Peter 1:6.].]

But to them is directed the most encouraging advice—

[Let not such persons say, “The Lord hath forsaken and forgotten me [Note: Isaiah 49:14.]:” let them not conclude, that because their hemisphere is dark, it shall never be light; (for “light is sown for the righteous [Note: Psalms 97:11.],” though it may not instantly spring up) but “let them trust in the name of the Lord, and stay upon their God.” The name of the Lord is a strong tower, whither they may run, and in which they may find safety [Note: Proverbs 18:10.]. By “the name of the Lord” we may understand all by which he has revealed himself to man, and especially that adorable Saviour “in whom his name is,” and “in whom all his promises are yea and amen:” in him let them trust as a reconciled God and Father: yes, under the most distressing circumstances let them “encourage themselves in the Lord their God [Note: 1 Samuel 30:6.]:” and if he appear to frown, still let them say with Job, Though he slay me, yet will I trust in him [Note: Job 13:15.]. And whenever disquieting thoughts arise, let them chide their unbelief, as David did [Note: Psalms 42:11.]; and determine, if they perish, to perish at the foot of the cross, pleading for mercy in the name of Jesus.]

To persons, however, of a different description, the Lord changes his voice; and speaks,

II. Terror to the secure—

While some are disquieted without a cause, there are others causelessly secure—

[To “kindle a fire and compass ourselves with its sparks” seems a natural and obvious expression for seeking our own ease and pleasure: and this may be done, either by self-pleasing endeavours to “establish a righteousness of our own, instead of submitting to the righteousness of God;” or by giving up ourselves to worldly occupations and carnal enjoyments. Now they, who find all their satisfaction in one or other of these ways, are very numerous; while they who serve God in sincerity, but walk in darkness, are comparatively very few [Note: This is strongly intimated in the text, “Who is, &c.? Behold, all ye, &c.”]: and so persuaded are they, for the most part, of the happy issue of their conduct, that they will scarcely listen to any thing which may be spoken to undeceive them. But, how numerous or confident soever they may be, their state is widely different from what they apprehend.]

To them God addresses a most solemn warning—

[Sometimes, when the obstinacy of men renders them almost incorrigible, God speaks to them in a way of irony. Here he bids them go on in their own way, and get all the comfort they can; but warns them withal what doom they must assuredly expect at his hands. Precisely similar to this is his warning to the same description of persons in the book of Ecclesiastes [Note: Ecclesiastes 11:9.] — And how often is it awfully realized in a dying hour! When they are lying on a bed of “sickness, how much wrath and sorrow” are mixed in their cup [Note: Ecclesiastes 5:17.]! And, the very instant they depart out of the body, what “tribulation and anguish” seize hold upon them! Alas! who can conceive what it is to lie down in everlasting burnings? Yet thus shall their lamp be extinguished; and their sparks of created comfort be succeeded by a fire that shall never be quenched [Note: Job 18:5-6.].]

We cannot conclude this subject better than by directing the attention of all to two important truths connected with it:

1. To believe God’s word is our truest wisdom—

[What advice can be given to a disconsolate soul better than that administered in the text? We may “offer thousands of rams, or ten thousands of rivers of oil: yea, we may give our first-born for our transgression, the fruit of our body for the sin of our soul;” but we can never attain comfort in any other way than by an humble trust in the promises of God: we must “even against hope, believe in hope [Note: Romans 4:18.]:” our “joy and peace must come by believing.” Nor is there less folly in arguing against the threatenings of God, than in questioning his promises. If God say respecting those who rest in self-righteous observances, or carnal enjoyments, that they shall lie down in sorrow, our disbelief of it will not make void his word: it will come to pass, even if the whole creation should unite to oppose it. Though men therefore may account it folly to believe the word of God, let us remember, that it is our truest wisdom; and that without an humble affiance in it, we cannot be happy either in time or eternity.]

2. To obey God’s word is our truest happiness—

[We cannot have a more unfavourable picture of religion, nor a more favourable view of a carnal state, than in the text: yet who would hesitate which state to prefer? Who would not rather be “altogether such as Paul,” notwithstanding his chain, than be like Festus or Agrippa on their thrones [Note: Acts 16:29.]? Who would not rather be in the destitute condition of Lazarus, and attain his end, than live as Dives for a little time, and then want a drop of water to cool his tongue [Note: Luke 16:19-24.]? Yes, the most afflictive circumstances of a religious man are infinitely preferable, all things considered, to the most prosperous state which an ungodly man can enjoy: the one sows in tears to reap in joy; and the other sows the wind to reap the whirlwind [Note: Hosea 8:7.]. Let us then be persuaded that to serve God is to consult our truest happiness, and that in keeping his commandments there is great reward [Note: Psalms 19:11.].]