11 After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities.
*Minor differences ignored. Grouped by changes, with first version listed as example.
From the labor of his soul he shall see. Isaiah continues the same subject. He declares that Christ, after having suffered, shall obtain the fruit of his death in the salvation of men. When he says, "He shall see," we must supply the words, "Fruit and Efficacy." This is full of the sweetest consolation; for Isaiah could not have better expressed the infinite love of Christ toward us than by declaring that he takes the highest delight in our salvation, and that he rests in it as the fruit of his labors, as he who has obtained his wish rests in that which he most ardently desired; for no person can be said to be satisfied but he who has obtained what he wished so earnestly as to disregard everything else and be satisfied with this alone. By his doctrine, or by the knowledge of him. He now points out the way and method by which we experience the power and efficacy of the death of Christ, and obtain the benefit of it. That method is "the knowledge of him." I acknowledge that the word dt (dagnath) may be taken either in an active or a passive sense, as denoting either "the knowledge of him" or "his knowledge." In whichsoever of these senses it is taken, we shall easily understand the Prophet's meaning; and the Jews will not be able to practice such impudent sophistry as to prevent us from extorting from them a reluctant acknowledgment of what is here asserted, that Christ. is the only teacher and author of righteousness. Shall justify many. By the word "justify" he points out the effect of this teaching. Thus, men are not only taught righteousness in the school of Christ, but are actually justified. And this is the difference between the righteousness of faith and the righteousness of the Law; for although the Law shows what it is to be righteous, yet Paul affirms that it is impossible that righteousness should be obtained by it, and experience proves the same thing; for the Law is a mirror in which we behold our own unrighteousness. (Romans 3: 20; Galatians 2:16, 21, and 3:10, 11.) Now, the doctrine which Christ teaches, as to obtaining righteousness, is nothing else than "the knowledge of him;" and this is faith, when we embrace the benefit of his death and fully rely on him. Philosophers have laid down many excellent precepts, which, as they imagine, contain righteousness; but they never could bestow it on any man; [1] for who ever obtained by their rules the power of living uprightly? And it is of no advantage to know what is true righteousness, if we are destitute of it. To say nothing about philosophers, the Law itself, which contains the most perfect rule of life, could not (as we have said) bestow this; not that there was any defect in it, for Moses testified (Deuteronomy 30:19) that "he had set before them good and evil, life and death;" but that the corruption of our nature is such that the Law could not suffice for procuring righteousness. In like manner Paul teaches (Romans 8:3) that this weakness proceeds "from our flesh," and not from the Law; for nature prompts us in another direction, and our lusts burst forth with greater violence, like wild and furious beasts, against the command of God. The consequence is, that "the law worketh wrath," instead of righteousness. (Romans 4:15) The law therefore holds all men as convicted, and, after having made known their sin, renders men utterly inexcusable. We must therefore seek another way of righteousness, namely, in Christ, whom the law also pointed out as its end. (Romans 10:3.) "The righteousness of the law was of this nature: He who doeth these things shall live by them." (Leviticus 18:5; Galatians 3:12.) But nobody has done them, and therefore another righteousness is necessary, which Paul also proves (Romans 10:8) by a quotation from Moses himself, "The word is nigh, in thy mouth and in thy heart; that is, the word of faith which we preach." (Deuteronomy 30:14) By this doctrine, therefore, we are justified; not by the bare and simple doctrine, but inasmuch as it exhibits the benefit of the death of Christ, by which atonement is made for our sins, and we are reconciled to God. (Romans 5:10.) For, if we embrace this benefit by faith, we are reckoned righteous before God. For he shall bear their iniquities. The Prophet explains his meaning by pointing out what this doctrine contains; for these two clauses agree well: "he shall justify by his doctrine," or "by the knowledge of him," inasmuch as "he shall bear their iniquities." Having been once made a sacrifice for us, he now invites us by the doctrine of the Gospel, to receive the fruit of his death; and thus the death of Christ is the substance of the doctrine, in order that he may justify us. To this saying of the Prophet Paul fully subscribes; for, after having taught that "Christ was an expiatory sacrifice for us, that we might be made the righteousness of God in him," he at the same time adds, "We are ambassadors for Christ, and beseech you, be ye reconciled to God." (2-Corinthians 5:20, 21) My righteous servant. He shows that Christ justifies us, not only as he is God, but also as he is man; for in our flesh he procured righteousness for us. He does not say, "The Son," but "My servant," that we may not only view him as God, but may contemplate his human nature, in which he performed that obedience by which we are acquitted before God. The foundation of our salvation is this, that he offered himself as a sacrifice; and, in like manner, he himself declares, "For their sakes I sanctify myself, that they also may be holy." (John 17:19)
1 - "Mais ils n'ont jamais peu faire un seul hornroe juste." "But they never could make one man righteous."
He shall see of the travail of his soul - This is the language of Yahweh, who is again introduced as speaking. The sense is, he shall see the fruit, or the result of his sufferings, and shall be satisfied. He shall see so much good resulting from his great sorrows; so much happiness, and so many saved, that the benefit shall be an ample compensation for all that he endured. The word rendered here 'travail' (עמל ‛âmâl), denotes properly labor, toil; wearisome labor; labor and toil which produce exhaustion; and hence, sometimes vexation, sorrow, grief, trouble. It is rendered 'labor' Psalm 90:10; Psalm 105:44; Jeremiah 20:18; Ecclesiastes 2:11-20; 'perverseness' Numbers 21:21; sorrow' Job 3:10; 'wickedness' Job 4:8; 'trouble' Job 5:6-7; Psalm 73:5; 'mischief' Job 15:35; Psalm 7:13; Psalm 10:7-14; Psalm 94:20; 'travail,' meaning labor, or toil Ecclesiastes 4:4-6; 'grievousness' Isaiah 10:1; 'iniquity' Habakkuk 1:13; 'toil' Genesis 41:51; 'pain' Psalm 25:18; and 'misery' Proverbs 31:7. The word 'travail' with us has two senses, first, labor with pain, severe toil; and secondly, the pains of childbirth. The word is used here to denote excessive toil, labor, weariness; and refers to the arduous and wearisome labor and trial involved in the work of redemption, as that which exhausted the powers of the Messiah as a man, and sunk him down to the grave.
And shall be satisfied - That is, evidently, he shall be permitted to see so much fruit of his labors and sorrows as to be an ample recompence for all that he has done. It is not improbable that the image here is taken from a farmer who labors in preparing his soil for the seed, and who waits for the harvest; and who, when he sees the rich and yellow field of grain in autumn, or the wain heavily laden with sheaves, is abundantly satisfied for what he has done. He has pleasure in the contemplation of his labor, and of the result; and he does not regret the wearisome days and the deep anxiety with which he made preparation for the harvest. So with the Redeemer. There will be rich and most ample results for all that he has done. And when he shall look on the multitude that shall be saved; when he shall see the true religion spreading over the world; when he shall behold an immense host which no man can number gathered into heaven; and when he shall witness the glory that shall result to God from all that he has done, he shall see enough to be an ample compensation for all that he has endured, and he shall look on his work and its glorious results with pleasure.
We may remark here that this implies that great and most glorious results will come out of this work. The salvation of a large portion of the race, of multitudes which no man can number, will be necessary to be any suitable remuneration for the sufferings of the Son of God. We may be assured that he will be 'satisfied,' only when multitudes are saved; and it is, therefore, morally certain that a large portion of the race, taken as a whole, will enter into heaven. Hitherto the number has been small. The great mass have rejected him, and have been lost. But there are brighter times before the church and the world. The pure gospel of the Redeemer is yet to spread around the globe, and it is yet to become, and to be for ages, the religion of the world. Age after age is to roll on when all shall know him and obey him; and in those future times, what immense multitudes shall enter into heaven! So that it may yet be seen, that the number of those who will be lost from the whole human family, compared with those who will be saved, will be no greater in proportion than the criminals in a well-organized community who are imprisoned are, compared with the number of obedient, virtuous, and peaceful citizens.
By his knowledge - That is, by the knowledge of him. The idea is, by becoming fully acquainted with him and his plan of salvation. The word knowledge here is evidently used in a large sense to denote all that constitutes acquaintance with him. Thus Paul says Philippians 3:10, 'That I may know him, and the power of his resurrection.' It is only by the knowledge of the Messiah; by an acquaintance with his character, doctrines, sufferings, death, and resurrection, that anyone can be justified. Thus the Saviour says John 17:3, 'And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.' People are to become acquainted with him; with his doctrines, and with his religion, or they can never be regarded and treated as righteous in the sight of a holy God.
Shall my righteous servant - On the meaning of the word 'servant,' as applied to the Messiah, see the notes at Isaiah 52:13. The word 'righteous' (צדיק tsadiyq), Lowth supposes should be omitted. His reasons are:
1. That three manuscripts, two of them ancient, omit it.
2. That it makes a solecism in this place, for, according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and,
3. That it makes the hemistich too long.
But none of these reasons are sufficient to justify a change in the text. The phrase literally is, 'the righteous, my servant;' and the sense is, evidently, 'my righteous servant.' The word righteous, applied to the Messiah, is designed to denote not only his personal holiness, but to have reference to the fact that he would' make many righteous (יצדיק yitseddiyq). It is applicable to him, because he was eminently holy and pure, and because also he was the source of righteousness to others; and in the work of justification it is important in the highest degree to fix the attention on the fact, that he by whom the sinner was to be justified was himself perfectly holy, and able to secure the justification and salvation of all who entrusted their souls to him. No man could feel secure of salvation unless he could commit his soul to one who was perfectly holy, and able to 'bring in everlasting righteousness.'
Justify - (יצדיק yatsediyq). The word צדק tsâdaq is of very frequent occurrence in the Bible; and no word is more important to a correct understanding of the plan of salvation than this, and the corresponding Greek word δικαιῶ dikaiō. On the meaning of the Greek word, see the notes at Romans 1:17. The Hebrew word means to be right, straight, as if spoken of a way Psalm 23:3. Hence,
1. To be just, righteous, spoken of God in dispensing justice Psalm 55:6; and of laws Psalm 19:10.
2. To have a just cause, to be in the right;
(a) in a forensic sense Genesis 38:26; Job 9:16-20; Job 10:15; Job 13:18;
(b) of disputants, to be in the right Job 23:12;
(c) to gain one's cause, to be justified Isaiah. 43:9-26.
In this sense it is now often used in courts of justice, where a man who is charged with crime shows that he did not do the deed, or that having done it he had a right to do it, and the law holds him innocent.
3. To be righteous, upright, good, innocent. In this sense the word is often used in the Bible Job 15:14; Job 23:9; Psalm 143:2. But in this sense the Messiah will justify no one. He did not come to declare that men were upright, just, innocent. Nor will he justify them because they can show that they have not committed the offences charged on them, or that they had a right to do what they have done. The whole work of justification through the Redeemer proceeds on the supposition that people are not in fact innocent, and that they cannot vindicate their own conduct.
4. In Hiphil, the word means, to pronounce just, or righteous. In a forensic sense, and as applied to the act of justification before God, it means to declare righteous, or to admit to favor as a righteous person; and in connection with the pardon of sin, to resolve to treat as righteous, or as if the offence had not been committed. It is more than mere pardon; it involves the idea of a purpose to treat as righteous, and to acknowledge as such. It is nor to declare that the person is innocent, or that he is not ill deserving, or that he had a right to do as he had done, or that he has a claim to mercy - for this is not true of any mortal; but it is to pardon, and to accept him as if the offence had not been committed - to regard him in his dealings with him, and treat him ever onward as if he were holy. This sense of the word here is necessary, because the whole passage speaks of his bearing sin, and suffering for others, and thus securing their justification. It does not speak of him as instructing people and thus promoting religion; but it speaks of his dying for them, and thus laying the foundation for their justification. They are justified only in connection with his bearing their iniquities; and this shows that the word is used here in the forensic sense, and denotes that they will be regarded and treated as righteous on account of what he has suffered in their behalf.
For he shall bear - On the meaning of the word bear, see the notes at Isaiah 53:4.
Their iniquities - Not that he became a sinner, or that sin can be transferred, which is impossible. Guilt and ill desert are personal qualities, and cannot be transferred from one to another. But the consequences of guilt may pass over to another; the sufferings, which would be a proper expression of the evil of sin, may be assumed by another. And this was done by the Redeemer. He stood between the stroke of justice and the sinner, and received the blow himself. He intercepted, so to speak, the descending sword of justice that would have cut the sinner down, and thus saved him. He thus bore their iniquities; that is, he bore in his own person what would have been a proper expression of the evil of sin if he had been himself the sinner, and had been guilty (see the notes at Isaiah 53:6). It is in connection with this that people become justified; and it is only by the fact that he has thus borne their iniquities that they can be regarded as righteous in the sight of a holy God. They become interested in his merits just as he became interested in their iniquities. There is in neither case any transfer of personal properties; but there is in both cases a participation in the consequences or the results of conduct. He endured the consequences or results of sin; we partake of the consequences or the results of his sufferings and death in our behalf. This is the great cardinal doctrine of justification; the peculiarity of the Christian scheme; the glorious plan by which lost people may be saved, and by which the guilty may become pardoned, and be raised up to endless life and glory; the articulus stantis vel cadentis ecclesia. luther.
Shall be satisfied "And be satisfied" - The Septuagint, Vulgate, Sryiac, and a MS. add the conjunction to the verb, וישבע vaigisba.
Shall my righteous servant justify "Shall my servant justify" - Three MSS., (two of them ancient), omit the word צדיק tsaddik; it seems to be only an imperfect repetition, by mistake, of the preceding word. It makes a solecism in this place; for according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and צדיק עבדי tsaddik abdi, in Hebrew, would be as absurd as "shall my servant righteous justify," in English. Add to this, that it makes the hemistich too long.
He shall see of the (p) travail of his soul, [and] shall be satisfied: by his knowledge shall my (q) righteous servant justify many; for he shall bear their iniquities.
(p) That is, the fruit and effect of his labour, which is the salvation of his Church.
(q) Christ will justify by faith through his word, while Moses could not justify by the law.
He shall see of the travail of his soul, and shall be satisfied,.... "The travail of his soul" is the toil and labour he endured, in working out the salvation of his people; his obedience and death, his sorrows and sufferings; particularly those birth throes of his soul, under a sense of divine wrath, for the allusion is to women in travail; and all the agonies and pains of death which he went through. Now the fruit of all this he sees with inexpressible pleasure, and which gives him an infinite satisfaction; namely, the complete redemption of all the chosen ones, and the glory of the divine perfections displayed therein, as well as his own glory, which follows upon it; particularly this will be true of him as man and Mediator, when he shall have all his children with him in glory; see Hebrews 12:2. The words are by some rendered, "seeing himself or his soul freed from trouble, he shall be satisfied" (c); so he saw it, and found it, when he rose from the dead, and was justified in the Spirit; ascended to his God and Father, was set down at his right hand, and was made glad with his countenance, enjoying to the full eternal glory and happiness with him: and by others this, "after the travail (d) of his soul, he shall see a seed, and shall be satisfied"; as a woman, after her travail and sharp pains are over, having brought forth a son, looks upon it with joy and pleasure, and is satisfied, and forgets her former pain and anguish; so Christ, after all his sorrows and sufferings, sees a large number of souls regenerated, sanctified, justified, and brought to heaven, in consequence of them, which is a most pleasing and satisfactory sight unto him,
By his knowledge shall my righteous servant justify many; Christ is the servant of the Lord; See Gill on Isaiah 53:1, Isaiah 49:3, Isaiah 52:13. He is said to be "righteous", because of the holiness of his nature, and the righteousness of his life as a man; and because of his faithful discharge of his work and office as Mediator; and because he is the author and bringer in of an everlasting righteousness, by which he justifies his people; that is, acquits and absolves them, pronounces them righteous, and frees them from condemnation and death; he is the procuring and meritorious cause of their justification; his righteousness is the matter of it; in him, as their Head, are they justified, and by him the sentence is pronounced: for this is to be understood not of making men holy and righteous inherently, that is sanctification; nor of a teaching men doctrinally the way and method of justifying men, which is no other than ministers do; but it is a forensic act, a pronouncing and declaring men righteous, as opposed to condemnation: and they are many who are so justified; the many who were ordained to eternal life; the many whose sins Christ bore, and gave his life a ransom for; the many sons that are brought by him to glory. This shows that they are not a few, which serves to magnify the grace of God, exalt the satisfaction and righteousness of Christ, and encourage distressed sinners to look to him for justification of life; and yet they are not all men, for all men have not faith, nor are they saved; though all Christ's spiritual seed and offspring shall be justified, and shall glory: and this is "by" or "through his knowledge"; the knowledge of him, of Christ, which is no other than faith in him, by which a man sees and knows him, and believes in him, as the Lord his righteousness; and this agrees with the New Testament doctrine of justification by faith; which is no other than the manifestation, knowledge, sense, and perception of it by faith.
For he shall bear their iniquities; this is the reason of Christ's justifying many, the ground and foundation of it; he undertook to satisfy for their sins; these, as before observed, were laid on him; being laid on him, he bore them, the whole of them, and all the punishment due to them; whereby he made satisfaction for them, and bore them away, so as they are to be seen no more; and upon this justification proceeds.
(c) "exemptum a molestia se ipsum (vel animam suam, Jun.); videns, satiabitur", Junius & Tremellius. (d) "Post laborem", Forerius.
Jehovah is still speaking.
see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Isaiah 49:4-5; Isaiah 50:5, Isaiah 50:9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Isaiah 2:2-4).
his knowledge--rather, the knowledge (experimentally) of Him (John 17:3; Philippians 3:10).
my . . . servant--Messiah (Isaiah 42:1; Isaiah 52:13).
righteous--the ground on which He justifies others, His own righteousness (1-John 2:1).
justify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness.
bear . . . iniquities-- (Isaiah 53:4-5), as the sinner's substitute.
This great work of salvation lies as the great object of His calling in the hand of the deceased and yet eternally living One, and goes on victoriously through His mediation. He now reaps the fruit of His self-sacrifice in a continuous priestly course. "Because of the travail of His soul, He will see, and be refreshed; through His knowledge will He procure justice, my righteous servant, for the many, and will take their iniquities upon Himself." The prophecy now leaves the standpoint of Israel's retrospective acknowledgment of the long rejected Servant of God, and becomes once more the prophetic organ of God Himself, who acknowledges the servant as His own. The min of מעמל might be used here in its primary local signification, "far away from the trouble" (as in Job 21:9, for example); or the temporal meaning which is derived from the local would be also admissible, viz., "from the time of the trouble," i.e., immediately after it (as in Psalm 73:20); but the causal sense is the most natural, viz., on account of, in consequence of (as in Exodus 2:23), which not only separates locally and links together temporarily, but brings into intimate connection. The meaning therefore is, "In consequence of the trouble of His soul (i.e., trouble experienced not only in His body, but into the inmost recesses of His soul), He will see, satisfy Himself." Hitzig supplies בּטּוב (Jeremiah 29:32); Knobel connects בדעתּו, in opposition to the accents (like A. S. Th. ἐμπλησθήσεται ἐν τῇ γνώσει αὐτοῦ), thus: "He looks at His prudent work, and has full satisfaction therewith." But there is nothing to supply, and no necessity to alter the existing punctuation. The second verb receives its colouring from the first; the expression "He will see, will satisfy Himself," being equivalent to "He will enjoy a satisfying or pleasing sight" (cf., Psalm 17:15), which will consist, as Isaiah 53:10 clearly shows, in the successful progress of the divine work of salvation, of which He is the Mediator. בדעתו belongs to יצדּיק as the medium of setting right (cf., Proverbs 11:9). This is connected with ḻ in the sense of "procure justice," like ל רפא (Isaiah 6:10); ל הניח in Isaiah 14:3; Isaiah 28:12 (cf., Daniel 11:33, ל הבין, to procure intelligence; Genesis 45:7, ל החיה, to prolong life - a usage which leads on to the Aramaean combination of the dative with the accusative, e.g., Job 37:18, compare Job 5:2). Tsaddı̄q ‛abhdı̄ do not stand to one another in the relation of a proper name and a noun in apposition, as Hofmann thinks, nor is this expression to be interpreted according to דּוד המּלך (Ges. 113); but "a righteous man, my servant," with the emphatic prominence given to the attribute (cf., Isaiah 10:30; Isaiah 23:12; Psalm 89:51), is equivalent to "my righteous servant.'
But does בדעתו mean per cognitionem sui, or per cognitionem suam? The former gives a sense which is both doctrinally satisfying and practically correct: the Righteous One makes others partakers of righteousness, through their knowledge of Him, His person, and His work, and (as the biblical ידע, which has reference not only to the understanding, but to personal experience also, clearly signifies) through their entrance into living fellowship with Him. Nearly all the commentators, who understand by the servant of God the Divine Redeemer, give the preference to this explanation (e.g., Vitringa, Hengstenberg, and Stier). But the meaning preferred is not always the correct one. The subjective rendering of the suffix (cf., Proverbs 22:17) is favoured by Malachi 2:7, where it is said that "the priest's lips should keep da‛ath (knowledge);" by Daniel 12:3, where faithful teachers are called matsdı̄qē hârabbı̄m (they that turn many to righteousness); and by Isaiah 11:2, according to which "the spirit of knowledge" (rūăch da‛ath) is one of the seven spirits that descend upon the sprout of Jesse; so that "knowledge" (da‛ath) is represented as equally the qualification for the priestly, the prophetic, and the regal calling. It is a very unseemly remark, therefore, on the part of a modern commentator, when he speaks of the subjective knowledge of the Servant as "halting weakly behind in the picture, after His sacrificial death has already been described." We need only recall to mind the words of the Lord in Matthew 11:27, which are not only recorded both by the synoptists and by John, but supported by testimony outside the Gospels also: "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." Let us remember also, that the Servant of Jehovah, whose priestly mediatorial work is unfolded before us here in chapter 53, upon the ground of which He rises to more than regal glory (Isaiah 52:15, compare Isaiah 53:12), is no other than He to whom His God has given the tongue of the learned, "to know how to speak a word in season to him that is weary, i.e., to raise up the wary and heavy laden" (Isaiah 50:4). He knows God, with whom He stands in loving fellowship; He knows the counsels of His love and the will of His grace, in the fulfilment of which His own life ascends, after having gone down into death and come forth from death; and by virtue of this knowledge, which rests upon His own truest and most direct experience, He, the righteous One, will help "the many," i.e., the great mass (hârabbı̄m as in Daniel 9:27; Daniel 11:33, Daniel 11:39; Daniel 12:3; cf., Exodus 23:2, where rabbı̄m is used in the same sense without the article), hence all His own nation, and beyond that, all mankind (so far as they were susceptible of salvation = τοῖς πολλοῖς, Romans 5:19, cf., πολλῶν, Matthew 26:28), to a right state of life and conduct, and one that should be well-pleasing to God. The primary reference is to the righteousness of faith, which is the consequence of justification on the ground of His atoning work, when this is believingly appropriated; but the expression also includes that righteousness of life, which springs by an inward necessity out of those sanctifying powers, that are bound up with the atoning work which we have made our own (see Daniel 9:24). The ancients recognised this connection between the justitia fidei et vitae better than many of the moderns, who look askance at the Romish justitia infusa, and therewith boast of advancing knowledge. Because our righteousness has its roots in the forgiveness of sins, as an absolutely unmerited gift of grace without works, the prophecy returns once more from the justifying work of the Servant of God to His sin-expunging work as the basis of all righteousness: "He shall bear their iniquities." This yisbōl (He shall bear), which stands along with futures, and therefore, being also future itself, refers to something to be done after the completion of the work to which He is called in this life (with which Hofmann connects it), denotes the continued operation of His sebhâlâm (Isaiah 53:4), through His own active mediation. His continued lading of our trespasses upon Himself is merely the constant presence and presentation of His atonement, which has been offered once for all. The dead yet living One, because of His one self-sacrifice, is an eternal Priest, who now lives to distribute the blessings that He has acquired.
Shall see - He shall enjoy. The travel - The blessed fruit of all his labours, and sufferings. Satisfied - He shall esteem his own and his father's glory, and the salvation of his people, an abundant recompence. By his knowledge - By the knowledge of him. Justify - Acquit them from the guilt of their sins, and all the dreadful consequences thereof. And Christ is said to justify sinners meritoriously, because he purchases and procures it for us. Many - An innumerable company of all nations. For - For he shall satisfy the justice of God, by bearing the punishment due to their sins.
*More commentary available at chapter level.