Isaiah 53 is explored to reveal the profound spiritual sufferings of Jesus Christ, moving beyond His physical pain to the immense burden of bearing humanity's sins and God's wrath. The sermon highlights the paradoxes of an uncommon Savior who appeared without outward comeliness yet accomplished redemption, and the deep sorrow Jesus experienced in Gethsemane as He contemplated the spiritual weight of sin. This suffering, described as a "man of sorrows," was not merely emotional but a profound bearing of divine judgment, including the separation from God and the thirst experienced on the cross, all endured so that believers could be healed and reconciled.
Restored with Diffio
Audio restored with Diffio. Diffio processed the original archive recording to reduce noise and produce a cleaner listening version; the original stays available.
Speech quality score (model-estimated, SCOREQ): before 2.44 → restored 4.24
And I had a wonderful meal. I said that, well, at least I have one meal this week. And after we finished past one of the brothers, I forget who it was, you said, well, after that meal, you won't need any more for a whole week. So I had a good time together of fellowship, and it's a privilege to be here with you. I'm going to ask you to turn with me to Isaiah have some thoughts I'd like to share with you tonight on Isaiah fifty three you know I was thinking if you sang that last line of that hymn how I love him so and I was just my mind it's funny how our minds work my mind went back to a couple of times in my life I remember sitting at the Lord's Supper and different people as they ministered I don't know if it's like that with you remembered my my brother-in-law's father He was saved as an older man.
He was about fifty or so, and he was saved. Now, I'm not saying that's old, but he was a little older in life. Sometimes I get caught up here, but he was saved, wonderfully saved. And he was saved in the Baptist Church. But he came into the assembly where I was, and he came to the breaking of bread. First breaking of bread he was ever at. His name is Frank Donnelly. And he sat in the front row and different brothers got up and shared. And basically what they did, they just loved the Lord Jesus. And he sat right in front of me and I could see the whole time tears just going down his cheeks.
And he said to me afterwards, he said, that's the most beautiful meeting I've ever been in. Nothing like it. He said, I don't remember ever a time. He was raised in the Baptist church, not saved. He said, that's just a wonderful, wonderful meeting. And then he was baptized soon after that. He said, I was addicted to drinking, addicted to cigarettes. He said, when I came out of that water, I can picture him coming out. And he said, you know, he's having smoked, having drank since then. Just a wonderful thing to think of different times. And I remember also, just a little while ago, a wonderful brother. We're Baptist church, they were having some problems, and they came over to the assembly in Tampa there where I was, and it came to his first break in a bread.
Oh, a good believer, saved for many, many years, but never at a break in a bread the way we celebrated in the assembly. And he got up and he read, and picture this still. Unfortunately, he moved to Alabama, but he got up and he read from John twenty. the passage about Mary saying Rabonai to her Savior. And he said as he closed, he said, as he prayed, he said, Lord Jesus, we love you this morning. We just want to worship you, praise you. And you can just hear from his voice a wonderful love for the Lord Jesus Christ. You know, as we go through Isaiah fifty three, You know, one of the real messages I hope we get out of Isaiah fifty three is the message of how much we should love our Lord Jesus Christ.
How much we should love him and express that love, I think, in our worship time. You know, we come to the breaking of bread and we just say thank you, Lord Jesus. I could still hear this brother Frank Benicia. We just come to the breaking of bread and say, Lord Jesus, we love you this morning. For all that you've done for us, we just love you this morning. You know, I have a little son, nine years old, and a little while ago he said to me, he said, you know, he said, can I help her a small assembly? He said, can I help distributing the emblems at the breaking of bread? And we have two brothers, but I said, yeah, you don't want to discourage him. So I said, yeah, you could help the two other brothers.
So he gets up there every Sunday and helps distributing the elements. And the other week he gave it a hymn. Now he's not baptized and he doesn't break bread, but he helps distribute the elements and he gave out a hymn. And then just the other week he read from John, the first couple of verses. I called home today. He gave out three hymns and read from Isaiah fifty-three. And he said to me a little while ago, he said, what do I say after I read a passage? What do I say? He hears me and the other brothers and he knows he can't say all those things.
He says, what do I say? And I told him, I said, just say, Alan, I said, just say. Lord Jesus, we love you this morning. Just say that. And whatever else you want to say. But that's all you have to say. Or thank you, Lord Jesus, for dying for me. So that's what he says. And you know, he's going to be baptized. We're going to get him to break bread. I call my brother, my father-in-law, Bob Gessner. And I said we have a problem with Alan. He said he's haven't received him into breaking of bread. He's not baptized yet. He's only nine years old. And we want to do that. But he starts, he's been starting to Give out hymns and do different things. And he said, well, that's a good problem. That's not hard to solve, is it?
And it is. But we want to look at Isaiah fifty-three. And this morning we look at the suffering, the physical suffering of our Lord Jesus Christ. But tonight I want to look with you at the spiritual suffering of our Lord Jesus Christ. And so we have your Bibles open. Let's read a few verses. A few verses beginning in verse one of Isaiah fifty three. Who hath believed our report, and to whom is the arm of the Lord revealed? He shall grow up before him like a tender plant, and like a root out of a dry ground. And he hath no form nor comeliness. And when we shall see him, there is no beauty that we should desire him.
He is despised and rejected of men. A man of sorrows and acquainted with grief. And we hid, as it were, our faces from him. And he was despised, and we esteemed him not. Surely he is born our grief, and he carried our sorrow. Yet we did esteem him stricken, smitten of God, and afflicted. He was wounded for our transgressions. He was bruised for our iniquities. The chastisement for our peace. was upon him, and with his stripes we are healed. All we like sheep have gone astray. We have turned every one to his own way, and the Lord hath laid on him the iniquity of us all.
He was oppressed, and he was afflicted, yet he opened not his mouth. He is brought as a lamb to the slaughter, and as a sheep before her shears is dumb. So he opened not his mouth. He is taken from prison and from judgment. Who shall declare his generation? For he was cut off out of the land of the living for the transgressions of my people. Verse ten, Yet it pleased the Lord to bruise him, to put him to grief. When thou shalt make his soul an offering for sin, He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.
You know, it's an interesting thing when you go to the gospel accounts of our Lord Jesus, you don't see graphically portrayed the sufferings of our Lord Jesus Christ. Now let me explain that for a minute. You've got to scratch the surface a little bit as we did this morning. But as you go to the gospel, all the gospel accounts, I think one of the purposes of showing, one of the purposes of the gospel accounts is to show the Lord Jesus in all his glory, to show him in his suffering, to show him how he laid down his life and how he paid that payment Christ we could never pay. But another and a large portion of the suffering accounts of our Lord Jesus shows the failures of the disciples.
It shows the hypocrisy of the Sadducees and the Pharisees and the chief priests and the scribes and the elders. It shows the two thieves in either side of the Lord Jesus and how one was lost and one was found. How one wasn't fit to live on earth, but God made him, the Lord made him fit to live in heaven. It tells the accounts of a lot of other people. tells the accounts of the thieves and the scribes and the Pharisees and the disciples and the mother of our Lord Jesus and the women at the foot of the cross and so many other things come into the story and someone noticed that and said you know to really get to the heart of the sufferings of our Lord Jesus Christ we have to go to the Old Testament we have to go to Isaiah fifty three to get the outward sufferings of our Lord Jesus Christ, the physical and the spiritual sufferings of our Lord Jesus Christ.
And we have to go to Psalm twenty-two to get to the inner suffering, the feelings of our Lord Jesus when he was there, hanging on the cross, bearing our sins. And as the Lord laid upon him, the iniquity of us all, to get the inner feeling of our Lord Jesus. He says, I am a worm and no man. to get the heart and to get the experience of our Lord Jesus. And so it's so important, I think, for us to know something about Isaiah fifty-three. Every believer should know something of it. I think most believers do know it. Most believers love this passage of our Lord Jesus of Isaiah fifty-three.
But one of the things I think we don't often see, we don't often see the spiritual sufferings of our Lord Jesus Christ. You know, I kind of entitled these messages forgotten doctrine. And maybe it better could be said, neglected doctrine or overlooked doctrine. You know, I think the sufferings of our Lord Jesus and his spiritual sufferings and his physical sufferings are really very much neglected. Or if they're not neglected, they're very, they're misplaced and they're not loved. You know, a while ago, there was an assembly in the Northeast. I was surprised at this, but there was an assembly a long time fine, fine assembly in the Northeast.
They decided to move the breaking of bread to the evening. And then in the summer months, when things were a little bit thinner, the numbers were thinner, they decided to cancel the evening meetings. And so do you know for those summer months, that assembly, they didn't have any breaking of bread for about three months? To me, it was unthinkable. To me, I couldn't understand that. You see, I was raised in a family that my father never missed a break in a bread. I never missed a break in a bread in my growing up life. My father could have been very sick, and we could have been on vacation. We could have been, as we were, in Yellowstone National Park or somewhere else, and he would bring some bread and we would get our hymn books, and we would break bread wherever we were.
But I think that love to worship our Lord Jesus, and that desire for His desire no more of the sufferings of our Lord Jesus. I mean, it's slowly being eroded. There's not as much passion. There's not as much conviction. There's not as much heart desire to know the Lord Jesus and to know His suffering. You know, there's a verse, I'm going to ask you to turn to it just for a moment. In First Corinthians, I think of it from time to time. in this context, First Corinthians and verse three. It's a very well-known passage.
It's a passage about what the gospel is. It says, For I delivered unto you first of all that which I received. And then it speaks about the death of our Lord Jesus. And it speaks about how he's buried and he rose again the third day according to the scriptures. But I want you to notice with me verse three. First three says this, for I delivered unto you first of all that which I also received. The first message the Apostle Paul received, the first thing he learned from the resurrected, exalted Lord Jesus Christ.
First thing the Lord told him about. That Christ died for our sins. according to the scriptures. You know, I spent some time looking at that, those three words, first of all, you know, the NIV translated, translates it in the first place. Christ died for our sin. The New American Standard translates it like this, of first importance. The Lord Jesus died for our sin. The death of our Lord Jesus is something we should know much about. We should love dearly.
We should have convictions about. It should stir us and move us. Maybe you know a few of us know Carol Van Ryan. I don't know if he's been here. The ministry has been probably in place that you may have heard him. But every single time I have heard Carol Van Ryan at a breaking of bread in Florida, every single time when he gets up, He may begin to cry a little bit. You can see a little tremor in his voice. You know the death of the Lord Jesus has touched his heart, touched him deeply. And that's what this should do, I think. Isaiah fifty-three. In this neglected doctrine of the death of the Lord Jesus and his spiritual sufferings, we should know something of that.
We should know something of verse three. He is despised and rejected of men as a man of sorrows and acquainted with grief. We hid our faces from him. But then he was wounded for our transgressions. He was a man of sorrow. And so we want to look a little bit at this evening. As we look at verses one, one, two, and three, there are four paradoxes that we have there. And I think these are so striking. The first paradox in verse one, we looked at a little bit this morning, is the paradox of unbelief despite great evidence, despite great preaching, despite seeing the Lord Jesus Christ crucified, having the prophets speak of him prophetically in the Old Testament.
And they have it evidenced by the resurrection of our Lord Jesus Christ, and yet they turn their backs, the Jewish people, upon the Lord Jesus Christ. And verse one says, and to whom the arm of the Lord is revealed. You know, as you go through the latter part from chapter forty to chapter sixty-six of Isaiah, that phrase, the arm of the Lord is used thirteen times, the most of any place in the entire scriptures. And usually, most of those occasions that that phrase is used, it speaks of the Lord bearing his arm and winning salvation for the people of God.
Let me read a couple of passages. I've written them down here. You need not turn to them. Isaiah fifty-one, verse nine, awake, awake, put on strength, O arm of the Lord, awake as in former times. Are you not the arm that broke Egypt into pieces? And the illusion is there and delivered the people of God from captivity. Verse fifty-two and verse ten, the Lord has made bear his holy arm in the eyes of all nations and all the ends of the earth shall see the salvation of our God chapter fifty nine and verse sixteen he saw there was no man and wondered that there was no intercessor therefore how how he how his arm brought salvation for his people chapter sixty three and verse five I looked and there was no one to help and I wondered that there was no one to uphold therefore The arm brought salvation for his people.
Chapter sixty-three in verse twelve, who led them by the right hand of Moses with his glorious arm, dividing the water before him to make for himself an everlasting name. When Isaiah would write these words, the Jewish people would know deeply what that phrase, what that messianic phrase, arm of the Lord was speaking about. We're speaking about the Messiah, the Holy God of Israel, the covenant God, who in the past years, in past times, redeemed the people of God from Egyptian captivity. And now it's applied to the Messiah. It's applied to our Lord Jesus Christ. In the same way that he miraculously, in the same way he gloriously delivered the people of God from Egyptian captivity, he would deliver the Messiah.
the world, those who would trust him from the captivity of slavery, the bondage of slavery. His arm would be made bare. He would show his great strength and great power. He would reach down and deliver and save to the sacrifice of his own son. And he says, And to whom is the arm of the Lord revealed? It was revealed to Israel. And now it was revealed to the Gentile nations and to everyone who would trust in the Lord Jesus Christ. What an indictment upon the people of Israel. The arm was revealed to them exclusively in the Old Testament, and now it's being revealed to all nations and all people who believe on the Lord Jesus.
F.D. Jennings has a wonderful commentary, a very poetic commentary on the book of Isaiah. I want to read what he says about the arm. He says, the arm is a member of the body by which work requiring strength is accomplished. And he goes on to say that the deliverance, the death of our Lord Jesus Christ, was a great work, great energy, great strength was required to accomplish it. Psalm forty nine says, no man can redeem the life of another or give to God a ransom for him. The ransom of a life is costly. No payment is ever enough.
No man can redeem the life of another. Great work had to be done. Great strength, great energy, great power had to have been unleashed by our Lord Jesus Christ. As we bore our sins on Calvary's cross, we think of the Lord Jesus going to Calvary. We think of him dying on that cross. What strength it took would be easy to call legions of angels, but what strength it took for him to hang there on the cross, bear the scorn, bear the mocking, bear the shame, bear the spitting, for the joy that was set before him he endured the cross and despising the shame and it sat down at the right hand of the throne of God.
Now it's interesting to look into the scriptures when the Lord Jesus Christ wanted to create all of creation we have here in this world. He spoke in the words and the worlds were and the stars were in their places and the planets When he wanted to heal, he touched or he spoke. But you know, when the Lord Jesus wanted to redeem a lost world, he didn't speak, he didn't touch. The Lord Jesus had to give his life as a ransom, as a payment price for this world. One of the first paradoxes is the paradox of great unbelief despite great evidence and great love and great compassion on the part of God.
The second paradox is an uncommon savior rising from common earth. It says in verse two, he shall grow up before him like a tender plant, like a root out of dry ground. He has no form nor comeliness. When we see him, there is no beauty that we should desire him. The first part of verse two is such a miraculous thing. He says, a root, a tender shoot. shall spring out of dry ground. You know, what can grow out of dry ground? What can grow out of ground that has no moisture, that has no nourishment, that has no water?
Nothing can grow. And the idea behind verse two is that the Lord Jesus comes not from the nation of Israel primarily. He's not a product of his world. He's not a product of the education of the scribes and the Pharisees. He's not a product of the Roman Judea world. He's not a product of education or eloquence. The Lord Jesus Christ is a miraculous Savior sent from heaven itself down to a cursor, a sinful world. He came to his own and his own received him not. You shall grow up before Him as a tender plant, a root that is growing out of a common earth, but that earth could not sustain Him.
That earth could not give birth to Him. And then he goes on to say a little further, another paradox in verse two, the paradox of tremendous hatred of the Lord Jesus despite tremendous humility. The latter part of verse two says this, He hath no form nor comeliness. And when we shall see him, there is no beauty that we should desire him. The Lord Jesus was a humble Savior, a sensitive Savior, compassionate Savior. He didn't come as the Jewish world hoped him to come. He didn't come as they thought he would come. Scholars say that the word form, he has no form nor comeliness.
The word form has the idea of stately royal form. He didn't come as a king and a deliverer. and a redeemer and shaking off the Roman shackles and the Roman government, it came as a humble Savior. It came as a contrite Savior. It came as a lowly Savior. And then the word comeliness is the word splendor. It didn't come in royal splendor, in military splendor, in political splendor. It came as a lowly, lowly Savior. You know, as that lowly Savior, he accomplished more as a lowly Savior. as a humble, as a contrite Savior, than all the armies of the world, with all the governments of the world, of all the world could ever accomplish, the Lord Jesus and His humility and His simple life accomplished that.
I remembered as I was looking at these verses, a poem I read years ago called One Solitary Life. Don't know if you ever heard that poem or heard that writing. I want to read that to you for a minute. Just think of how this Savior coming into a world with no stately royal form, no slunder the world expected. And yet he accomplished so much, so much the world never could imagine. Because he was born in an obscure village. child of a peasant woman. He grew up in another village where he worked as a carpenter in a carpenter shop until he was thirty years old. And then for three years he was an itinerant preacher, never wrote a book, never held office, never had a family, never owned a house, didn't go to college, never visited a big city, never traveled two hundred miles from the place where he was born.
He did none of those things one usually associates with greatness. He had no credentials but himself. He was only thirty-three years old when the tide of public opinion turned against him. His friends ran away. He was turned over to his enemies. He went through the mockery of a trial. He was nailed to a cross between two thieves. And while he was dying, his executioners gambled for his clothing, the only property he had on earth. And when he was dead, he was laid in a borrowed grave through the pity of a friend. Nineteen centuries have come and gone. And today he is the central figure of the human race and the leader of mankind's progress.
All the armies that have ever marched, all the navies that ever sailed, all the parliaments that have ever sat, all the kings that have ever reigned, all put together have not affected the life, have not affected life of man on this earth as much as that one solitary life. Life of humility, a life of no stately form, no stately splendor. The Lord Jesus, Oswald Sanders says this, we look in vain through the entire biography of Jesus for a single stain, the slightest shadow on his moral character. He injured no one. He never spoke an improper word, never committed a wrong action.
One looks in vain for the slightest trace of self-seeking in his motives. Falsehood can leave no stain on him who is incarnate truth. Injustice is forgotten beside his errorless manner of life. The very possibility of avarice is swallowed up in his graciousness and his love. The paradox of a humble man and yet hated tremendously by his enemies. But as you come to verse three of Isaiah fifty three, it says, he is despised and rejected of men, is a man of sorrows and acquainted with grief.
I want to spend a little bit of time on the spiritual sufferings of our Lord Jesus, a man of sorrows. Verse five says, how the Lord laid upon him, or verse six, the iniquity of us all. You know, when was the Lord sorrowful? I'm going to ask you to turn with me for a moment over to chapter fourteen of Mark's Gospel. Chapter fourteen of Mark's Gospel. It's a powerful thing to think of the Lord Jesus in the garden of Gethsemane. The Lord in the garden. And when in the garden, the things that he said, the words that he used in his prayer to his father. One of the things you see so powerfully.
As you see so powerfully depicted, a man of sorrow. Never did the Lord in all of his life speak of sorrow so frequently as he did in the Garden of Gethsemane. Chapter fourteen in verse thirty-two. He came to a place which is named Gethsemane. And he said to his disciples, Sit ye here while I go to pray. And he takes with him Peter and James and John and notice these words. and began to be greatly amazed, to be very depressed. And he said unto them, My sorrow is exceedingly sorrowful, that my soul is exceedingly sorrowful unto death.
Carry ye here and watch. He went a little farther and fell upon the ground and prayed, if it were possible, the hour might pass from him. He said, Abba, Father, all things are possible unto thee. Take away this cup from me, nevertheless, not what I will, but what thou wilt. Again in verse thirty-nine, he went away and prayed and spoke the same word. You know, if you would go to all the gospel accounts, you would read phrases like this of our Lord Jesus. Exceedingly sorrowful. Exceedingly sorrowful unto death. Began to be sore amazed. Began to be very heavy. He was in agony.
He sweat as it were, great drops of blood. Have you ever thought to yourself as we read these words in verse thirty-three, the Lord Jesus had not had one physical suffering. He had not experienced one physical suffering yet. He was in the garden. He was simply praying. And yet he says, as he prays to his father, I am exceedingly sorrowful, sorrowful even unto death. My soul is greatly depressed. He says also, the Lord Jesus began to be greatly amazed. If you ever thought to yourself, what was he amazed about?
I don't believe he was amazed at the physical sufferings that he would endure. He knew what it was to be nailed. He knew what it was to have physical pain. He knew it was to be scourged. He knew some of those physical sufferings. But I think the Lord Jesus, when He says here, He began to be greatly amazed. He's thinking of the spiritual suffering. He's thinking of what Isaiah fifty-three says. stricken, smitten of God and afflicted. All we like sheep have gone astray. We've turned each one to his own way.
And the Lord, God laid upon him the iniquity of us all. He says, Eli, Eli, Lamas, the Bacchanai, my God, my God, why hast thou forsaken me? The Lord Jesus here when he speaks about My soul is exceedingly sorrowful, sorrowful unto death. He began to be sore amazed. He was thinking, just thinking of what it would be like to bear, to have the unmitigated wrath of a holy God poured out upon the Lord Jesus Christ, upon himself.
You know, I was mentioning these words, these thoughts. and the assembly in Clearwater, and a sister came up to me. And she said, how is it possible for the Lord Jesus Christ to bear every sin of every person, the first person who was ever born, to the last person who would ever live, every one of the sins that were ever accomplished, ever committed. The Lord Jesus bore the eternal judgment, the eternal wrath of God against those sins. He bore those in six hours. He said, how is it possible he could bear all of that in six hours?
You know what the answer is? The intent, the entirety of that judgment was poured out upon our Savior in that short period of time. There's a phrase in Lamentations chapter one and verse twelve. Is it nothing to you, all you who pass by, behold and see if there be any sorrow like unto my sorrow which has been brought on me which the Lord has afflicted me in the day of his fierce anger. That's a passage about Jeremiah and the destruction of Jerusalem. But I believe it's a foreshadowing.
A beautiful foreshadowing of what would happen to our Savior. Is there any sorrow like unto my sorrow which the Lord has afflicted me in the day of his fierce anger? Isaiah fifty three says it pleased the Lord to bruise him. We can't understand. We can't understand how there could be separation. We can't understand how the Lord Jesus could be forsaken. Martin Luther cried out as he was thinking on these things, how can God forsake God? Eli, Eli, Lamentation also says, I am a man who has seen the affliction of the rod of his wrath.
God, as judge, poured out upon his lovely son, the unmitigated, the high and awful wrath and judgment of God that should have been ours. He poured out completely upon the Lord Jesus Christ in those six hours. I believe from the time he says, Eli, Eli, let us sit back the night. To the time he says, Father, into thy hands I commit my spirit. Lord Jesus bore our sins. I believe further that the Lord Jesus bore our hell on Calvary's cross in those moments and those hours.
upon the cross. Something has struck me as you think about those passages of what we know. We don't know in any fullness of what hell will be like. We know a little bit about it because of the accounts of Hades and a number of the accounts in the Gospels about what it will be like. But you know there's an interesting parallel about what we know about hell and what our Lord Jesus Christ says and experienced on Calvary's cross. We know about the angels, chapter twenty-five of Matthew. He says, depart from me into everlasting darkness, where there's weeping and gnashing of teeth.
One of the first things we know, he says, depart from me. Hell is a place of separation. Hell is a place where God is not. And something where our minds can't understand. Our world has never been a world where God was not intervening. Where God's grace and God's mercy and God's presence through His people have not had a Christian presence or a godly presence. We can't go to anywhere in the world where Christian compassion and Christian love and Christian principles are not present. I was just reading an interesting thing. In Saudi Arabia, you know, there are twenty-one million people.
Seven million of the twenty-one million people are expatriate workers who work there for other oil companies and other industries. Of those seven million, one million are Christians. There are one million Christians in Saudi Arabia today. Twenty of the twenty-one million, one million. are Christians meeting in house churches. Even a country that's closed to the gospel of Saudi Arabia, one of the most closed countries of the twenty-one million people, one million are active practicing Christians. We don't know a place where the presence of the Lord Jesus, presence of Christian principles are not.
But hell is that place. No presence of God. Complete judgment and punishment. The Lord Jesus upon the cross says, My God, my God, why hast thou forsaken me? Separation for the first time. How is it possible? It's too far for a mind to understand of how God could forsake His lovely Son. We know why He did it. He did it for us. He did it for you. He did it for me. It was the only way that either His Son would be punished or that we would be punished for eternity. And He chose His Son in our place.
One of the second things we learn about hell is this thirst. The rich man in Lazarus and the rich man after he fared sumptuously died and went into Hades. And he speaks to God. He says, please send someone here. Just touch the tip of my tongue. Just cool the tip of my tongue with some water for I am in torment. The Lord Jesus Christ, one of the things that he said upon the cross. One of the seven saints of our Lord Jesus was this, I thirst. One of the last things we know was darkness over the face of the land from the sixth hour to the ninth hour.
And in Hades, in hell, those darkness and there's weeping and there's gnashing of teeth. The Lord Jesus, I believe, when He died upon that cross, suffered upon that cross, those hours that the judgment of our sin was poured out upon Him, who was bearing our punishment, my punishment, my eternal punishment in hell, in my place. Let's go back to Isaiah fifty-three just for a moment as we close this evening. Just want to read that verse, verse five, one more time.
He was wounded for our transgressions. He was bruised for our iniquity. A chastisement of our peace was upon him. And by his stripes were healed. Five words, wounded, bruised, chastisement, stripes. Then he says this, all we like sheep have gone astray. He says in a general way first, he says all of the world are sinners. I'm a sinner and you are a sinner. I'm a saved sinner and I trust that you are a saved and redeemed sinner too. Then he says this. He says we all have done, then he speaks more specifically and he says there's responsibility.
How do we come this, these sinners that have gone astray? He says we have decided to turn our backs upon the Lord Jesus. And we have turned everyone to his own way, his responsibility. But then he says this, even though we willingly chose to turn our backs upon a Savior, even though we have all gone astray, despite all of that, it says, and the Lord laid upon him the iniquity of his law. What a wonderful savor we have tonight. One who suffered grievously physically for our sins.
And one who bore the wrath of God. The almighty, unmitigated, awesome wrath of God against sin. So we could be saved. Now it makes us love him more. Desire him more. Follow him more. Worship him more. Love him more. Our Heavenly Father, we thank you. for our time tonight. We thank you for a Savior, Father, who gave His all for us. The Apostle Paul could say of our Lord Jesus Christ, He loved me and gave Himself for me. We thank you, Father, for such a Savior. We pray now, Father, if there's anyone here in this room that doesn't know the Lord Jesus, doesn't know Him truly, doesn't know a changed life, we pray, Father, that tonight or this week they would talk to someone, They would say yes to the Lord Jesus Christ.
They would get themselves right. We pray this in Jesus' name. Amen. Number one hundred and sixty.