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3. Despised and rejected. This verse conveys the same statement as the preceding, namely, that Christ will be “rejected” by men, in consequence of their beholding in him nothing but grief and infirmity. These things needed to be often repeated to the Jews, that they might not form a false conception of Christ and his kingdom; for, in order to know his glory, we must proceed from his death to his resurrection. Many stumble at his death, as if he had been vanquished and overwhelmed by it; but we ought to contemplate his power and majesty in the resurrection; and if any one choose to begin with the resurrection, he will not follow the order laid down by the Prophet, nor comprehend the Lord’s strength and power.

We hid the face from him. Not without reason does he use the first person, we; for he declares that there will be a universal judgment; and no man will ever be able to comprehend it by his own understanding till the Lord correct and form him anew by his Spirit. Although he appears chiefly to censure the Jews, who ought not to have so haughtily rejected the Son of God promised and offered to them, and therefore reckons himself as one of the number, because he was an individual belonging to that nation; yet let us learn from this passage that all men are accursed and condemned for ingratitude in despising Christ, because they do not even consider him to be worthy of being looked at, but turn away their eyes as if from something detestable.

4. Surely he carried our sicknesses. The particle אכן (aken) is not only a strong affirmation, but is likewise equivalent to for, and assigns a reason of something which went before, and which might have been thought new and strange; for it is a monstrous thing that he to whom God has given supreme authority over all the creatures should be thus trampled on and scorned; and if the reason were not assigned, it would have been universally pronounced to be ridiculous. The reason, therefore, of the weakness, pains, and shame of Christ is, that “he carried our sicknesses.”

Matthew quotes this prediction, after having related that Christ cured various diseases; though it is certain that he was appointed not to cure bodies, but rather to cure souls; for it is of spiritual disease that the Prophet intends to speak. But in the miracles which Christ performed in curing bodies, he gave a proof of the salvation which he brings to our souls. That healing had therefore a more extensive reference than to bodies, because he was appointed to be the physician of souls; and accordingly Matthew applies to the outward sign what belonged to the truth and reality.

We thought him to be smitten, wounded by God, and afflicted. In this second clause he shows how great was the ingratitude and wickedness of the people, who did not know why Christ was so severely afflicted, but imagined that God smote him on account of his own sins, though they knew that he was perfectly innocent, and his innocence was attested even by his judge. (Matthew 27:24; Luke 23:4, 14, 22; John 18:38) Since therefore they know that an innocent man is punished for sins which he did not commit, why do they not think that it indicated some extraordinary excellence to exist in him? But because they see him wounded and despised, they do not inquire about the cause, and from the event alone, as fools are wont to do, they pronounce judgment. Accordingly, Isaiah complains of the wicked judgment of men, in not considering the cause of Christ’s heavy afflictions; and especially he deplores the dullness of his own nation, because they thought that God was a deadly enemy of Christ, and took no account of their own sins, which were to be expiated in this manner.

5. And he was wounded for our iniquities. He again repeats the cause of Christ’s great afflictions, in order to meet the scandal which might have arisen from it. The spectacle of the cross alienates many persons from Christ, when they consider what is presented to their eyes, and do not observe the object to be accomplished. But all offense is removed when we know that by his death our sins have been expiated, and salvation has been obtained for us.

The chastisement of our peace. Some think that this is called “the chastisement of peace,” on account of men being careless and stupefied amidst their afflictions, and therefore that it was necessary that Christ should suffer. Others view “peace” as relating to the consciences, that is, that Christ suffered, in order that we might have peaceful consciences; as Paul says that, “being justified by faith through Christ, we have peace with God.” (Romans 5:1) But I take it to denote simply reconciliation. Christ was the price of “our chastisement,” that is, of the chastisement which was due to us. Thus the wrath of God, which had been justly kindled against us, was appeased; and through the Mediator we have obtained “peace,” by which we are reconciled.

We ought to draw from this a universal doctrine, namely, that we are reconciled to God by free grace, because Christ hath paid the price of “our peace.” This is indeed acknowledged by the Papists; but then they limit this doctrine to original sin, as if after baptism there were no longer any room for reconciliation through free grace, but that we must give satisfaction by our merits and works. But the Prophet does not here treat of a single species of pardon, but extends this blessing to the whole course of life; and therefore it cannot be thus undervalued or limited to a particular time, without most heinous sacrilege. Hence also the frivolous distinction of the Papists, between the remission of punishment and the pardon of sin, is easily refuted. They affirm that punishment is not remitted to us, unless it be washed out by satisfactions. But the Prophet openly declares that the punishment of our sins was transferred to him. What, then, do the Papists intend but to be Christ’s equals and companions, and to lay claim to share with him in his authority?

In his wound (or, in his medicine) we have healing. He again directs us to Christ, that we may betake ourselves to his wounds, provided that we wish to regain life. Here the Prophet draws a contrast between us and Christ; for in us nothing call be found but destruction and death; in Christ alone is life and salvation, he alone brought medicine to us, and even procures health by his weakness, and life by his death; for he alone hath pacified the Father, he alone hath reconciled us to him. Here we might bring forward many things about the blessed consequences of Christ’s sufferings, if we had not determined to expound rather than to preach; and therefore let us be satisfied with a plain exposition. Let every one, therefore, draw consolation from this passage, and let him apply the blessed result of this doctrine to his own use; for these words are spoken to all in general, and to individuals in particular.