For Whom Did Jesus Die? (pt. 2)

Why ask the question: For whom did Jesus die? Is it important and helpful to the Christian life or is it splitting hairs? I remember a friend once telling me about a time he prayed with some mutual friends of ours, one of which had recently been introduced to questions like this: Did God choose me? Did Jesus die specifically for me? As he prayed he simply said,

“God, I do not know if you chose me or not, but thank you for my salvation.”

-Anonymous

I still remember being struck by that prayer: simple and profound. So why not just rejoice in the faith as we live in this world with that mindset as an ongoing perspective for salvation?

1. The Bible addresses the question at hand so we would be wise to explore it. (No disrespect intended to my above mentioned friend).
2. The biblical truth which addresses this question is revealing the work and heart of God. What man or woman who is born again does not want to know their God more today than yesterday?
3. I believe that the joy of assurance of salvation is in part, yet not entirely, connected to the answer we find.

Introductory Thoughts

In the previous post we walked through a few commonly asked questions and posed objections to the idea that Jesus died for a particular group of people. My hope and intention in that was to get our minds turning and considering the topic at hand as well as the perspectives we have been accustomed to. If previous perspectives are true and biblical they will remain, yet if they contain even a fraction of error may the fire of the Word purge it.

I also mentioned in the last post how we must avoid arguing for any doctrine based on “silver bullet” verses like John 3:16.

1. The biblical authors did not write verses. They wrote passages. Verses were added later.
2. No doctrine is built on a “verse” but on passages.
3. “Silver Bullet” verses can easily be used for what we want instead of what the biblical author intended.

With that said we will go into Isaiah 52:13-53:12 and see one of the foundational texts of the whole Bible as to how we understand the suffering and sacrifice of the Christ. Please grab your Bible and favorite drink (I’m sipping a homemade latte) as we venture into the riches of the wisdom of God (Rom. 11:33).

Isaiah 52:13-53:12

This passage has a helpful structure which assists us in the study of it:

• 52:13-15 – The Servant exalted after his humiliation
  • 53:1-3 – Ignorance of the will, work, and word of the LORD
    • 53:4-6 – Realization of the Servant’s suffering in his humiliation according to the will, work, and word of the LORD
  • 53:7-9 – Explanation of the will, work, and word of the LORD
• 53:10-12 – The Servant humiliated then his exaltation

This structure is a fairly common way for the biblical authors to show us what is at the heart of the passage. In this case 53:4-6, with special attention to part of 53:5, is the part of the passage to which we need to give careful consideration. Therefore the conclusion of this post will be focused on 53:4-6. As we go through we will note what is said of who the servant himself is, what has been done to him as the sacrifice, and what he accomplished by his suffering.

52:13-15

Let us look at 52:13-15 (Please read from your Bible. I will be referencing the ESV).

1. Because of the servants wise actions (Col. 2:3) he receives exaltation. In Isaiah’s prophecy of the Servant this is an important result of his suffering for it is noted here and at the end of the passage (53:12), which serve as book ends to the passage, formerly making it a unit. The exaltation of the servant is a key observation to be mindful of as we go on.
2. The description of suffering experienced by the servant in V.14 as well as the result of sprinkling in V.15 is not the easiest set of verses to understand. However, what can be safely held in our minds is that just as “many” were prophesied to be “astonished” at the unworthy appearance of the Servant, and in human judgment the servant being less than human, so shall there be “many nations” that will be “sprinkled” (aka cleansed). This will be an astonishing act to the kings of the earth.

53:1-3

1. In this second part of our passage we find Isaiah posing two questions which together convey that belief on a large scale has not been present because the arm (power and presence) of the Lord has yet to be put forward so as to be seen and responded to by humanity. There is yet to come the great revelation of the will, work, and word of God as displayed by the servant.
2. The unhealthy and shallow habit of humanity is seen at work here in 53:2-3. As the servant grows and develops it is without the “majesty” or “beauty” that human minds “desire”. Therefore he was despised in that he was rejected and not esteemed. Another way to say the servant was rejected is to say that man did not adhere to (listen to, follow, submit to) him. Also the absence of esteem is to, in accounting terms, count him as zero. In the humiliation and earthly life of the Servant is a clear depiction of the shallow view of others that we have. In this the servant is a man of sorrow and acquainted with grief. That is not to say that the Servant was needy, yet it was necessary that he share the human experience (Heb. 2:18; 4:15; 5:2). All of this was part of the suffering of the Servant, yet also leading to the apex of it all as revealed in the next section: the heart of the passage.

53:4-6

Remember that 53:4-6 is the key part of the passage at hand.

1. (V.4) – In continuing from 53:1-3 we see the accusation brought against us of our inappropriate attitude toward the Servant. Yet what sets this apart from the previous text is how we see it connected to the redemptive suffering of the Servant. The suffering spoken of is not general but specifically tied to the work of atonement: “borne our griefs and carried our sorrows.” This was suffering on “our” behalf.
2. (V.5) – We will revisit this verse at the end but for the time being I want to point out that this reveals to us what eye could not have seen for those at Calvary watching the Servant die on the cross. Although “piercing” and “wounds” carry a double meaning one being physical (i.e. nails and spear), yet this also accords with the crushing by the Father (53:10). The explicit and specific references to the work of the LORD in sacrificing his Servant for atonement is seen in “crushed” and “chastisement”. This we will look at closer in the conclusion. Finally notice that it results in “peace” and “healing” which will also be significant to further discussion.
3. (V.6) – Those who hold an ignorant and incorrect view of the Servant are hear seen as wayward sheep. The straying is not to be seen as a cute lamb losing its way, but a willful and rebellious sheep doing what it thinks is best for it. This twist of human nature (“iniquity”), depicted in the wayward sheep, is “laid on” the Servant just as the sin of Israel was placed on the sacrificial bull or goat. Not only does the Servant act as sacrifice for sin (v.5) but he is also the one who carries the guilt away.

53:7-9

1. This text continues the train of thought (poetic story) laid out in 53:1-3. In V.3 we leave off with the Servant being despised and rejected in life. Here we pick up with him being oppressed. This oppression is seen in affliction and judgment, afflicted by his fellow man and judged by the LORD.
2. The ignorance we saw in 53:1-3 is seen here as well. In 53:8 no one considers or is mindful of the Servant being cut off, that is receiving ultimate punishment. Even those who are present to see his suffering and hear his groans are unaware of who it is they behold. Their ignorance is further acted upon in his burial. They bury he who had done no violence and loved truth with the wicked. Not only is this an inappropriate burial for the Servant of the LORD but it also shows the unbelief of those involved.

The humility of the Servant is seen throughout this passage as it develops: life of rejection, death in oppression, and buried by the ignorant.

53:10-12

1. This final text summarizes and concludes the passage: grief and glory, anguish and awarded, King and Priest. In the grief of his offering he then gloried in his inheritance (V.10). By his anguish of soul he came to be awarded with satisfaction (V.11). Finally he conquers as King and intercedes as Priest for the many transgressors who are accounted as righteous (V.12).
2. This text addresses both the result and glory of suffering. The result is receiving the promised blessing of obedience at seen in Deuteronomy 28:1-14: offspring and long life. His offspring are elsewhere seen as “many…accounted righteous”. He is rewarded with a people for whom he suffered. This was accomplished by the knowledge of the Servant (52:13 “wisely”).

‘Particular Redemption’ Seen in the Doctrine of Penal-Substitutionary Atonement

What is Penal-Substitutionary Atonement? What does it have to do with Isaiah 53 and Particular Redemption? I will answer those three questions to conclude this explanation of Isaiah 53 and how it is foundational to the belief that Jesus died for a particular people.

• Penal-Substitutionary Atonement as defined in the Pocket Dictionary of Theological Terms is as follows: “The view that speaks of sin as the breaking of God’s law, for which the penalty is death. Hence on the cross Christ suffered the death penalty in the sinner’s place and so appease the wrath of God…” This concept is seen in many other places such as Hebrews 8&9 (as well as other priestly texts in Hebrews). John 17 is another place where this doctrine is quite evident. To use the wording of the definition in showing what is not taught here: Jesus did not suffer the death penalty to give sinners potential at life and a potential appeasement of God’s wrath. No, Jesus suffered “in the sinner’s place and so appeased the wrath of God.” There is a definite work that occurred by Christ for a particular purpose and people.
• This doctrine of Penal-Substitutionary Atonement is seen in Isaiah 53 and especially in 53:4-6: “He has borne our griefs and carried our sorrows…he was pierced for our transgressions…crushed for our iniquities.” The suffering was for a particular group: “our”. It could be said that this general language has no weight in teaching that Jesus died for a specific group. One might argue that “our” is a collective term for humanity. That argument could be held as valid if the end of 53:5 was not there: “…upon him was the chastisement that brought us peace, and with his wounds we are healed .” In light of the definite language here, that is to say that these verses do not communicate a potential peace or healing, but a definite accomplishment. Peace and healing were accomplished. Now I ask: Has and will every soul experience peace with God and healing from the fall of sin? Here is where the rubber meets the road, in Isaiah 53 and other passages. You either say yes or no. It sounds nice to say that Jesus gave people the potential to “be saved” but that is not biblical. There is a particular work and definite accomplishment. Jesus died to bring peace and healing to a specific people.
• Finally, look to the last section of the passage seen in 53:10-12. In 53:10 we learn that Jesus has “offspring” (the “many”). It is not potential of offspring but the reward of his suffering. Then in 53:11 the “servant” made many to be accounted as righteous (justified). Are all people justified or will there be souls who die under condemnation. Again you have to choose whether to believe that Jesus made justification for sinners as a whole or justification unto a chosen group? He did not make a possibility to be justified: “By his knowledge shall…my servant, make many to be accounted righteous.” Jesus’ accomplishing justification was for his people. We know that there will be souls in hell; Jesus does not fail.

“…on the cross Christ suffered the death penalty in the sinner’s place and so appease the wrath of God…”

Conclusion

There is still so much to be said of this topic which will be covered in the next couple of posts. For now let me conclude with giving New Testament commentary on this passage from Isaiah. 1 Peter 2:24, “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” Peter takes the passage from Isaiah 53 and puts forward the work and accomplishment of Christ: bearing and causing. He bore sin for the purpose that people may die to sin and live to righteousness. With that I have one final thing for you to consider. It is easy to say, “Jesus died for everybody.” It is not so easy to say, “Everybody dies to sin and lives to righteousness.” Jesus does not fail. The purpose for which he died was to lead his people unto death to sin and living to righteousness. Can you reasonably say to yourself in good conscience that Jesus died for everybody and everybody dies to sin?

Finally, a helpful yet short read is For Whom Did Christ Die by John Murray.

Two Applications…with observations

1. The Power & Love of God: I was asked by a lady at church how she could know if Jesus died for her. To help her think through this I asked her if she was trusting Jesus for forgiveness and eternal life. She confirmed that she believed Jesus was her only hope. I responded with: Then you can know that Jesus died for you. She could know that because as we saw in the last post no one believes by their own effort but by the will of God (John 1:12-13; 3:21). If it is the Father’s will to bring one to faith, which is evidenced by ones believing in Christ, then we can know Jesus died for that person for the Son and Father are in perfect unity. In light of that the man or woman who is trusting Christ can be assured of salvation because there was an accomplished work done by Christ in power, out of love. He loved us while we were transgressors and died to redeem. We may be sure that he will not turn us away now that we have come to him with faith, no matter how weak it may be.
2. God’s Purpose & Goal: In this we learn that God is one who has purposes with a goal. These purposes are even seen in suffering. The anguish and brokenness experienced by the Son according to the will of the Father (53:10) was to accomplish a goal. It was not the occurrence of the most horrific pain and rejection of all time only to make a potential redemption. Jesus was crushed by the Father for the purpose and goal honor to God and atonement for “many nations”. So also, suffering and trials in this life are orchestrated by God for the good of his plan and bother sanctification and joy of our soul. This gives us a perspective of hope and strength to meet the day. In the day there are the anticipated difficulties and unseen hardships. To these we may go to confident that no matter the depth of suffering God has purpose in it and a goal by it.

References

J. Alec Motyer

Derek Thomas