The Pulpit Commentary — Isaiah — Volume 2 — Section 301

right to say that God's hand or judgment was in his sufferings. Human laws, if they are to gain the respect of men, must be regarded as applications and adaptations of God'H law. Whon a man is convicted and punished by human law, we ought to feel that he is punished by God, Then, as Christ was delivered up to death by Pilate, the adminis- trator of law, a man may fairly infer that Christ was "smitten of God." Thus Jewish bigots seem to have thought of the Nazarene malefactor. As they looked on that crucified group, why should they think differently of the central Sufferer? Why may they not say of all the three what the one robber said to the other, "We indeed suffer the due reward of our deeds"? 2. Take the case of a man who has some knowledge of Christ's life, and some impression of bis personal innocence. Such a man would regard Christ as strangely "afflicted; " his sufferings were calamities. The more he knew of the "blessed life" Jesus had lived, the more would he feel that such an early and such a humiliating death was inconceivably sad-something to be mourned over, as was that delllth of Ulric Zwingle, when in the fulness of his power and influence. Calamity, that is, suffering of which the sufferer's sin is not the immediate cause, is no uncommon thing in this world. The tower of Siloam fell, and buried beneath its ruins some of the people; but our Lord reminds us that those who perished were not sinners above all that dwelt at Jerusalem. The fall wa~, to them, a" visitation of God." In this way the man might fairly look upon the innocent Jesus, and say he fell a victim to the cruelty of his enemies. He attacked national vices, he a.roused national hatred; he, like Socrates, fell through the wicked schemes of vile men. If the man knew that he was the Son of God, co-equal with the Father, then that life of humiliation and death of shame must take place among the mysteries that baffle human intelligence. It i~ the mystery which has been hid from ages and from generations-a mystery which God must unfold, or it never can be unfolded. II. GoD's EXPLANATION OF THE SUFFERmGS OF CHRIST. 1. God maintains man's view that the sufferings were his appointment, The special connection between Christ and God, in the work of human redemption, may be argued on these lines. (1) Christ claimed to be a commissioned Agent (,f ohn iv. 34; vi. 38; viii. 42). (2) God himself bore witness to Christ as his Son 11.nd Messenger, expressing his relation to and interest in the work which Christ came to do (see testimonies at our Lord's baptism and transfiguration). (3) The witness of both the previous and the subsequent revelation is in favour of the connection (see Ps. xl. 7; 1 John iv. 14). 2. The sufferings of Christ bore no relation to his own personal guilt (see 2 Cor. v. 21; 1 Pet. ii. 22; 1 John iii. 6), 3. God distinctly affirms that Christ suffered as a Substitute, in place of guilty men, and that on him the burden and penalty of our trans6ressions rested. This is God's answer to the supremely important question, "How can man be just with God?" (see Rom. iv. 26; 1 Pet. iii. 18; Heh. ix. 28).-R. T. Ver. 6.- Where shall iniquity be laid, Some chapters and verses of the Bible a.re so sacred to us that we almost fear to open and examine them; and yet those are tha very portions that best reward a loving and reverent examination. This chapter is the gem of Isaie.h's writings. 'fhis •·erse is the conclusion to which the prophet comes, as he here views the long sad story of the Saviour's sufferings. "'l'he Lord bath laid on hin1 the iniquity of us a.II." We consider- I. MAN'S INIQUITY. The word means "unequalness; '' man is never quite the same, never quite steady, he does not keep the straight line, and this indicates a wrong state of mind 11.nd heart. Man's iniquity is: (1) Affirmed in Scripture. "All flesh has cor- rupted his way;" "Who can say, I have made my heart clean?" (see Rom. iii.). (2) Universally acknowledged, both by individuals and nations in moments of alarm (see Nineveh, when alarmed by the preaching of Jonah). St. Paul, in Rom, i., apart from the special Divine revelation, convicts men of iniquity in view of the great, universal, natural laws of their own being and of human society. Personally, we are not prepared to deny this fact- of humrm iniquity; though, to so many of us, it is only an intellectual conception without nny moral power in it. \Ve resort to various devices in order to keep off personal applications and convictions. (1) We charge the evil on the race. (2) We try to think of it as a mere disease or calamity. (3) We procrastiuate over the consideration of it. It would be altogether wiser to face it, and try to realize it and deal with it. (1) Observe that suggestive figure of the text," sheep gone astray."  312 THE BOOK OF THE PROPHET ISAIAH. [oe:. LIIL 1-12.