Isaiah 53:6
Parallel Verses
New American Standard Bible
All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him.

King James Bible
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.

Darby Bible Translation
All we like sheep have gone astray, we have turned every one to his own way; and Jehovah hath laid upon him the iniquity of us all.

World English Bible
All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.

Young's Literal Translation
All of us like sheep have wandered, Each to his own way we have turned, And Jehovah hath caused to meet on him, The punishment of us all.

Isaiah 53:6 Parallel
Commentary
Barnes' Notes on the Bible

All we, like sheep, have gone astray - This is the penitent confession of those for whom he suffered. It is an acknowledgment that they were going astray from God; and the reason why the Redeemer suffered was, that the race had wandered away, and that Yahweh had laid on him the iniquity of all. Calvin says, 'In order that he might more deeply impress on the minds of people the benefits derived from the death of Christ, he shows how necessary was that healing of which he had just made mention. There is here an elegant antithesis. For in ourselves we were scattered; in Christ we are collected together; by nature we wander, and are driven headlong toward destruction; in Christ we find the way by which we are led to the gate of life.' The condition of the race without a Redeemer is here elegantly compared to a flock without a shepherd, which wanders where it chooses, and which is exposed to all dangers. This image is not unfrequently used to denote estrangement from God 1 Peter 2:25 : 'For ye were as sheep going astray, but are now returned to the Shepherd and Bishop of your souls.' Compare Numbers 27:17; 1 Kings 22:17; Psalm 119:176; Ezekiel 34:5; Zechariah 10:2; Matthew 9:36. Nothing could more strikingly represent the condition of human beings. They had wandered from God. They were following their own paths, and pursuing their own pleasures. They were without a protector, and they were exposed on every hand to danger.

We have turned every one to his own way - We had all gone in the path which we chose. We were like sheep which have no shepherd, and which wander where they please, with no one to collect, defend, or guide them. One would wander in one direction, and another in another; and, of course, solitary and unprotected. they would be exposed to the more danger. So it was, and is, with man. The bond which should have united him to the Great Shepherd, the Creator, has been broken. We have become lonely wanderers, where each one pursues his own interest, forms his own plans, and seeks to gratify his own pleasures, regardless of the interest of the whole. If we had not sinned, there would have been a common bond to unite us to God, and to each other. But now we, as a race, have become dissocial, selfish, following our own pleasures, and each one living to gratify his Own passions. What a true and graphic description of man! How has it been illustrated in all the selfish schemes and purposes of the race! And how is it still illustrated every day in the plans and actions of mortals!

And the Lord hath laid on him - Lowth renders this, 'Yahweh hath made to light on him the iniquity of us all.' Jerome (the Vulgate) renders it, Posuit Dominns in eo - 'The Lord placed on him the iniquity of us all.' The Septuagint renders it. Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν Kurios paredōken auton tais hamartiais hēmōn - 'The Lord gave him for our sins.' The Chaldee renders it, 'From the presence of the Lord there was a willingness (רעוא ra‛ăvâ') to forgive the sins of all of us on account of him.' The Syriac has the same word as the Hebrew. The word used here (פגע pâga‛) means, properly, to strike upon or against, to impinge on anyone or anything, as the Greek πηγνύω pēgnuō. It is used in a hostile sense, to denote an act of rushing upon a foe (1 Samuel 22:17; to kill, to slay Judges 8:21; Judges 15:12; 2 Samuel 1:15. It also means to light upon, to meet with anyone Genesis 28:11; Genesis 32:2. Hence, also to make peace with anyone; to strike a league or compact Isaiah 64:4. It is rendered, in our English version, 'reacheth to' Joshua 19:11, Joshua 19:22, Joshua 19:26-27, Joshua 19:34; 'came,' Joshua 16:7; 'met' and 'meet' Genesis 32:1; Exodus 23:4; Numbers 35:19; Joshua 2:16; Joshua 18:10; Ruth 2:22; 1 Samuel 10:5; Isaiah 64:5; Amos 5:19; 'fail' Judges 8:21; 1 Samuel 22:17; 2 Samuel 1:15; 1 Kings 2:29; 'entreat' Genesis 18:8; Ruth 1:16; Jeremiah 15:11; 'make intercession' Isaiah 59:16; Isaiah 53:12; Jeremiah 7:16; Jeremiah 27:18; Jeremiah 36:25; 'he that comes between' Job 36:22; and 'occur' 1 Kings 5:4. The radical idea seems to be that of meeting, occurring, encountering; and it means here, as Lowth has rendered it, that they were caused to meet on him, or perhaps more properly, that Yahweh caused them to rush upon him, so as to overwhelm him in calamity, as one is overcome or overwhelmed in battle. The sense is, that he was not overcome by his own sins, but that he encountered ours, as if they had been made to rush to meet him and to prostrate him. That is, he suffered in our stead; and whatever he was called to endure was in consequence of the fact that he had taken the place of sinners; and having taken their place, he met or encountered the sufferings which were the proper expressions of God's displeasure, and sunk under the mighty burden of the world's atonement.

The iniquity of us all - (See the notes at Isaiah 53:5). This cannot mean that he became a sinner, or was guilty in the sight of God, for God always regarded him as an innocent being. It can only mean that he suffered as if he had been a sinner; or, that he suffered that which, if he had been a sinner, would have been a proper expression of the evil of sin. It may be remarked here:

1. That it is impossible to find stronger language to denote the fact that his sufferings were intended to make expiation for sin. Of what martyr could it be said that Yahweh had caused to meet on him the sins of the world?

2. This language is that which naturally expresses the idea that he suffered for all people. It is universal in its nature, and naturally conveys the idea that there was no limitation in respect to the number of those for whom he died.

Isaiah 53:6 Parallel Commentaries

Library
The Suffering Servant --V
'He shall see of the travail of His soul, and shall be satisfied: by His knowledge shall My righteous servant justify many; and He shall bear their iniquities'--ISAIAH liii. 11. These are all but the closing words of this great prophecy, and are the fitting crown of all that has gone before. We have been listening to the voice of a member of the race to whom the Servant of the Lord belonged, whether we limit that to the Jewish people or include in it all humanity. That voice has been confessing
Alexander Maclaren—Expositions of Holy Scripture

The Suffering Servant-ii
'Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted. 5. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. 6. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid (made to light) on Him the iniquity of us all.'--ISAIAH liii. 4-6. The note struck lightly in the close of the preceding
Alexander Maclaren—Expositions of Holy Scripture

Sin Laid on Jesus
I hear no dolorous wailings attending this confession of sin; for the next sentence makes it almost a song. "The Lord hath laid on him the iniquity of us all." It is the most grievous sentence of the three; but it is the most charming and the most full of comfort. Strange is it that where misery was concentrated mercy reigned, and where sorrow reached her climax there it is that a weary soul finds sweetest rest. The Savior bruised is the healing of bruised hearts. I want now to draw the hearts of
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 12: 1866

Our Expectation
But, my brothers, he is not dead. Some years ago, someone, wishing to mock our holy faith, brought out a handbill, which was plastered everywhere--"Can you trust in a dead man?" Our answer would have been, "No; nobody can trust in a man who is dead." But it was known by those who printed the bill that they were misrepresenting our faith. Jesus is no longer dead. He rose again the third day. We have sure and infallible proofs of it. It is an historical fact, better proved than almost any other which
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Cross References
1 Peter 2:25
For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.

Psalm 119:176
I have gone astray like a lost sheep; seek Your servant, For I do not forget Your commandments.

Isaiah 6:7
He touched my mouth with it and said, "Behold, this has touched your lips; and your iniquity is taken away and your sin is forgiven."

Isaiah 40:2
"Speak kindly to Jerusalem; And call out to her, that her warfare has ended, That her iniquity has been removed, That she has received of the LORD'S hand Double for all her sins."

Isaiah 53:5
But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed.

Isaiah 53:7
He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth.

Isaiah 53:10
But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand.

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