Sermon Questions

1. He was oppressed, and he was ___________, yet he opened not his mouth; like a ______ that is led to the slaughter, and like a _______ that before its shearers is ______, so he opened not his mouth. By _________ and __________ he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the _____________ of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no _________, and there was no ________ in his mouth.
2. What words in Isa 53:7 express the Servant’s response to the oppression?
3. What word(s) in Isa 53:8 points to the reason why the servant was oppressed and afflicted?
4. What words from Isa 53:5 reveal the purpose of the servant’s suffering?
5. In the United States court system the accused is presumed _______________; but the Servant in Isa 53 was presumed _______________. 
6. Which person in the passion story of the Servant made this statement: "Have nothing to do with the righteous man - for He is innocent."
7. Caiaphas
8. Judas
9. Peter
10. Pilate
11. Pilate's wife
12. Which person made this statement: "You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.
13. Caiaphas
14. Judas
15. Peter
16. Pilate
17. Pilate's wife
18. The Gospel teaches us that because of the sacrifice of Christ, when we stand before the judgment seat of God, we will be justified—declared not guilty, found in the right. This justification is not something we earn; it is a gift, secured by the redemption Christ accomplished through His life, death, and resurrection on our behalf. The question is: have you received this gift?

Discussion Questions

1. Discuss the following questions based on the reading of Isa 53:7-9:
2. Why was innocence a requirement for the Servant?
3. How does the innocence of the Servant qualify Him for the sacrifice?
4. Read Leviticus 22:20-21 and Hebrews 9:12-14 and compare and contrast the requirement of the sacrifices and the fulfillment of the sacrifices in each.
5. Isa 53:7 describes the punishment on Jesus and His response:
6. Reflect on the Jesus’ response to His oppression and affliction “yet he opened not his mouth.”
7. What is your immediate reaction to suffering in your life?
8. Given the example of Jesus in these verses, how should we approach suffering?
9. Does resisting suffering in our lives mean we don’t accept His will?
10. What bearing does Jesus’ gift of the cross and resurrection have on our perspective on suffering?
11. Read 1 Peter 2:23-24 :When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. 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.
12. If we are to grow in likeness to Jesus, what part of this text in 1 Peter 2:23-25 do you see yourself in need of growth?
13. Discuss each of the aspects of this verse in bold in application of your life in Christ, and how we are to live out these same traits to the world:
14. he did not revile (anger, insult)
15. he did not threaten
16. we die to sin
17. we live to His righteousness
18. His wounds have healed us 

Sermon Outline

Over the past several weeks, we’ve been studying the fourth Servant Song, which begins at the end of Isaiah 52 and continues through Isaiah 53. As we read these powerful passages, the presence of Jesus is unmistakable in every line. They reveal to us who He is and what He has accomplished in fulfilling God’s will to bring salvation to His people. This week’s verses are among the most sobering, as they reflect the intense suffering and persecution our Lord endured to free us from bondage. In these words, we see that the Servant of the Lord does not merely face hardship—He is led to death. As we reflect on these verses, may we be deeply reminded of the sacrifice Jesus made and the extent to which He went to secure our salvation. 

In our passage, verse 8 marks a pivotal moment where something we've sensed throughout the text is made explicit—namely, that the Servant will be killed. This is the first clear declaration that He will be "cut off from the land of the living" and put to death. Knowing how this prophecy is fulfilled in the life of Jesus, we can begin to reflect more deeply on the nature of the Servant’s death as revealed in these verses. There are three key aspects to consider. First, as seen in verse 7, the Servant’s death is voluntary—Jesus willingly submits to suffering for our salvation. Second, His death is marked by injustice—He is wrongfully accused and condemned. And finally, the Servant is innocent—He bears this suffering not for His own sin, but for ours, in order to bring us salvation. 

Voluntary 

We see this unfold in two distinct ways in verse 7, beginning with the opening phrase. 

Let me know if you'd like it expanded to lead into a fuller explanation. 

Isaiah 53:7 – ⁷He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. 

The language of “oppression” and “affliction” in the Hebrew draws from earlier biblical contexts. For instance, when Moses first confronts Pharaoh, the situation worsens for the Israelites. Pharaoh demands that the people continue making the same number of bricks but without providing straw. As a result, when they fail to meet this impossible demand, they are beaten and subjected to harsh treatment—oppressed and afflicted. This sets the tone for the language used in Isaiah, which conveys maltreatment and suffering. In the same way, Jesus experienced severe abuse during His arrest: He was blindfolded, beaten, scourged, and mistreated in numerous ways. What’s especially striking, though not immediately clear in English, is that the Hebrew verbs used here are in the reflexive tense. This suggests that the Servant is not being dragged away against His will, but rather He allows it. He enters into oppression and affliction willingly. This is a path He chooses to walk. As Jesus affirms in John 10, He lays down His life of His own accord. 

John 10:18 – ¹⁸No one takes it from me, but I lay it down of my own accord...This charge I have received from my Father.” 

Jesus is fully accomplishing the will of God as He lays down His life. During Passion Week, He is not a victim of chaos or circumstance—He remains in control, even as He endures oppression and affliction. Everything He experiences is in perfect alignment with the will of His Father. As Isaiah 53:7 describes, Jesus is like a lamb being led—willing and silent. In the cultural context, sheep would trust their shepherds so completely that they would follow them even to slaughter, without resistance. This image reflects Jesus’ unwavering trust in the Father. He willingly submits, opening not His mouth, as the text emphasizes twice. His silence is not weakness—it is a sign of His perfect obedience and willing participation in the mission of redemption. 

Isaiah 53:7 – ⁷He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. 

In other words, Jesus is not protesting. This detail is consistently highlighted throughout His trials during Passion Week—He does not respond to His accusers but remains silent. 

Matthew 27:12-14 – ¹²But when he was accused by the chief priests and elders, he gave no answer. ¹³Then Pilate said to him, “Do you not hear how many things they testify against you?” ¹⁴But he gave him no answer, not even to a single charge, so that the governor was greatly amazed. 

This unfolds during Jesus’ appearance before Pilate, who questions Him, asking, “How do you answer these charges being brought against you?” Yet Jesus remains silent—not responding to a single accusation—leaving Pilate amazed. Why doesn't He protest? Why doesn't He defend Himself? Because Jesus is willingly submitting to the calling of His Father on behalf of you and me. He is not only innocent, but He remains in control throughout the entire ordeal. Even at the moment of His arrest in the Garden of Gethsemane, He demonstrates His authority. When Peter draws his sword and cuts off the ear of the high priest’s servant, Jesus immediately heals the man and instructs Peter to put away his sword, saying, “Those who live by the sword will die by the sword.” Then Jesus makes a powerful statement... 

Matthew 26:53-54 – ⁵³Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? ⁵⁴But how then should the Scriptures be fulfilled, that it must be so?” 

Jesus is faithfully carrying out the will of the Father. Like a sheep following the lead of its shepherd, He goes wherever the Father directs—willingly and obediently—to fulfill the Scriptures and bring salvation to God’s people. Out of deep love for you, Jesus endured all that He suffered. Every step He took was intentional, walking the path of sacrifice to deliver His people from their sins. 

Unjust 

Isaiah also reveals that the death of the Servant is profoundly unjust. What He endures—both in suffering and in judgment—is not deserved. In the opening phrase of verse 8, we see this clearly stated... 

Isaiah 53:8 – ⁸By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? 

What does Isaiah mean by "oppression and judgment"? These two terms are meant to be understood together—as a single idea. You could interpret it as saying, “By oppressive judgment, He was taken away.” Some translations help clarify this intent. For example, the New Living Translation captures it well, emphasizing that Isaiah is describing an unjust legal process—an oppressive and wrongful judgment by which Jesus was taken away. 

Isaiah 53:8(NLT) – ⁸Unjustly condemned, he was led away. No one cared that he died without descendants, that his life was cut short in midstream. But he was struck down for the rebellion of my people. 

This is the essence of what Isaiah conveys in the Hebrew: the Servant is seized and taken away—not by force, but as a willing participant. He allows it to happen. As Jesus Himself says, “I lay down my life... I could call on twelve legions of angels,” yet He chooses not to. Though willing, His treatment was profoundly unjust. 

One scholar who brings this into sharper focus is Dr. Arnold Fruchtenbaum, a Messianic Jewish theologian. In his research, Fruchtenbaum identifies at least 22 specific ways in which Jesus was treated unjustly during His trials. What’s especially compelling is that many of these injustices aren’t obvious to modern readers—because we’re not experts in first-century Jewish legal practices. Much of the injustice lies beneath the surface, in the violation of proper legal procedures of the time. 

For instance, consider the fairness of a trial where the verdict is decided before it even begins. If you showed up for jury duty and said, “He’s guilty—I can just tell,” you’d be dismissed immediately. That’s not justice, anywhere. Yet the Gospels make it clear that Jesus' condemnation was predetermined. As He stands before the high priest Caiaphas in John 18, John reminds us of something Caiaphas said earlier in chapter 11, after Jesus raised Lazarus from the dead. It was then that Caiaphas declared it would be better for one man to die for the people—foreshadowing the very injustice about to unfold. 

John 18:14 – ¹⁴It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people. 

Caiaphas had already determined Jesus’ fate before the trial had even begun. What’s particularly striking is that, under first-century Jewish law, a defendant was not permitted to testify in a way that would incriminate himself. This safeguard was in place to ensure fairness—if there was a legitimate case, it required at least two witnesses to bring accusations. Forcing the defendant to speak against himself was illegal. And yet, the very first thing Caiaphas does is question Jesus directly, attempting to get Him to incriminate Himself—an immediate violation of the legal process. 

John 18:19-21 – ¹⁹The high priest then questioned Jesus about his disciples and his teaching. ²⁰Jesus answered him...²¹Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” 

What Caiaphas is doing here is both unlawful and unjust. He’s fishing—hoping Jesus will say something incriminating about Himself, His disciples, or His teaching. But under Jewish law, this kind of self-incrimination was not permitted. At least two witnesses were required to bring a charge; the defendant could not be forced to testify against himself. 

Jesus recognizes the injustice, which is why He responds, “Why do you ask me?” He’s not being sarcastic—He’s exposing the illegality of the process. Essentially, Jesus is saying, “You’re out of line. If you want evidence, ask those who heard me. I taught openly in public.” And what happens next? Jesus is struck—physically assaulted for pointing out the court’s failure to follow its own laws. He responds, “If I said something wrong, testify to what is wrong.” His calm reply further exposes the corrupt nature of the trial. 

Additionally, the Sanhedrin fails to present legitimate accusers. Instead, they actively seek out individuals willing to lie—witnesses prepared to perjure themselves just to bring a false charge against Jesus. The entire proceeding is a mockery of justice. 

Mark 14:55-56 – ⁵⁵Now the chief priests and the whole council were seeking testimony against Jesus to put him to death, but they found none. ⁵⁶For many bore false witness against him, but their testimony did not agree. 

The chief priests and the entire Council were actively seeking testimony against Jesus—but they had none. It calls to mind a saying from Stalinist Russia: “Show me the man, and I will show you the criminal.” That’s exactly what happened to Jesus. They didn’t have any valid accusers, so they went out searching for people willing to lie and lie under oath. Yet even then, the false witnesses couldn’t agree—their testimonies contradicted each other. 

What’s particularly striking is that when the verdict is finally given, it is unanimous. At first glance, that might seem to confirm the decision’s validity. But in ancient Jewish law, a unanimous guilty verdict could actually be a red flag, suggesting the process was rushed, coerced, or deeply flawed—raising serious questions about the fairness and legitimacy of the trial. 

Mark 14:63-64 – ⁶³And the high priest tore his garments and said, “What further witnesses do we need? ⁶⁴You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death. 

According to first-century Jewish jurisprudence, a unanimous guilty verdict didn’t confirm the verdict—it nullified it. In fact, such unanimity was grounds for acquittal. As Jewish philosopher Samuel Mendelsohn explains... 

A simultaneous and unanimous verdict of guilt rendered on the day of trial has the effect of an acquittal. 

Arnold Fruchtenbaum in his research says... 

It was inconceivable in a Jewish context that all could agree on any issue, unless there was a plot involved. - Arnold Fruchtenbaum Yeshua: The Life of Messiah From a Jewish Perspective 

There are at least eighteen additional ways in which Jesus was treated unjustly during His trial. One of them is the rendering of a simultaneous verdict—delivered immediately and at night—which itself was a violation of the law. According to proper legal procedure, such a verdict was unlawful. Based on the evidence and the law, Jesus should have been released, for He was innocent. 

Innocent 

Isaiah 53:9 emphasizes Jesus’ innocence by declaring that there was no deceit found in His mouth. 

Isaiah 53:9 – ⁹And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. 

The innocence of the Servant is clearly revealed throughout Jesus’ trials. As He is brought before the authorities, it is Pilate himself who declares to those accusing Him, “I find no basis for a charge against this man.” His words affirm what Isaiah foretold—the Servant is without guilt. 

Luke 23:14 – ¹⁴You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. 

Remember, it was Pilate’s wife who had a troubling dream and warned him, “Have nothing to do with that righteous man—for He is innocent.” Pilate acknowledges this, and in a symbolic act, washes his hands, declaring, “I am innocent of this man’s blood.” Even as Jesus hangs on the cross between two criminals, one turns to the other and says, “We are getting what we deserve, but this man has done nothing wrong.” The author of Hebrews affirms this truth in chapter 4, highlighting the sinless nature of our Lord and Savior. He was truly innocent—something that cannot be said of any of us. 

Hebrews 4:15 – ¹⁵For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 

He was tempted in every way, just as we are—yet He never sinned. Jesus was completely blameless. This sinless perfection is crucial for many reasons, and one of them is reflected in the language Isaiah uses. Throughout the Servant Song, we see sacrificial imagery: the iniquity of others is laid upon Him, and He bears the sins of the people. Repeated references to a lamb or sheep further emphasize this theme. According to the sacrificial laws in Leviticus, any offering presented to God had to be without blemish—blameless. In the same way, Jesus, the true sacrificial Lamb, had to be sinless in order to bear the sins of the world. 

Leviticus 22:20-21 – ²⁰You shall not offer anything that has a blemish, for it will not be acceptable for you...to be accepted it must be perfect; there shall be no blemish in it. 

For a sacrifice to be acceptable to God, it had to be without blemish—completely pure. In this light, one way to understand what Jesus accomplished is that He became a sacrifice—offered by God, to God, on behalf of His people. This truth is powerfully emphasized in Hebrews chapter 9, where the importance of a spotless, blameless offering is made clear in the context of Christ’s atoning work. 

Hebrews 9:12-14 – ¹²He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption...Christ, offered himself without blemish to God, purify our conscience from dead works to serve the living God. 

The latter part of these verses declares that Christ, who was without blemish, offered Himself. Once again, we see that Jesus willingly laid down His life—echoing His words in John 10: “No one takes my life from me; I lay it down of my own accord.” It was essential that the Messiah be without blemish, for only a perfect, sinless sacrifice could purify us and bring us from death to life, as Paul describes. Through His offering, we are restored to relationship with God and made His people. But notice also what the first part of the passage says: Jesus did not enter the Holy of Holies by means of the blood of goats or calves, but by His own blood—thus securing an eternal redemption. 

Hebrews 9:12-14 – ¹²He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption...Christ, offered himself without blemish to God, purify our conscience from dead works to serve the living God. 

To fully grasp why Jesus had to be sinless, it helps to understand the purpose of sacrificial offerings—particularly on the Day of Atonement. On that day, two animals were involved. One had the sins of the people symbolically placed upon it and was then sent into the wilderness, representing the removal of sin—something Jesus fulfills. The other animal was sacrificed, its blood used in the most sacred act of the year. 

The Day of Atonement was the only day when the high priest could enter the Holy of Holies. And even then, he could not enter without blood. The blood served as the means of purification—it was what made it possible for the relationship between God and His people to be sustained. This was necessary because the sins of the people defiled the temple and the holy space. The blood, representing life, was brought in to cleanse and purify—much like a spiritual detergent. 

And what Jesus accomplished was the ultimate fulfillment of that pattern. Unlike the high priest who had to return year after year, Jesus entered the true Holy of Holies—heaven itself—not with the blood of animals, but with His own precious blood. Because He was sinless and blameless, His sacrifice was once for all, fully sufficient to cleanse not just the temple, but the hearts and lives of those who trust in Him. 

His blood doesn’t merely cover sin temporarily; it removes it entirely. Through His perfect offering, Jesus secured eternal redemption and made it possible for us to be reconciled to God forever. The Day of Atonement pointed forward to this reality: that only a pure, spotless sacrifice could truly bring about lasting forgiveness and restoration. Jesus, our great High Priest and perfect sacrifice, did just that—for you, for me, for all who believe. 

Hebrews 9:12-14 – ¹²He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption...Christ, offered himself without blemish to God, purify our conscience from dead works to serve the living God. 

What holy place did Jesus enter? After rising from the dead, Jesus ascended into heaven and entered the true Holy Place—the very presence of His Father. The earthly temple, as Scripture tells us, was merely a copy of the heavenly reality, the same pattern Moses was shown on the mountain. Jesus entered this heavenly sanctuary and purified it, not with the blood of animals, but with His own. Through this perfect, once-for-all sacrifice, He secured eternal redemption and opened the way for an everlasting relationship between God and His people. 

This is a vital truth in understanding what Jesus accomplished. His sinless life and sacrificial death made Him the perfect offering. He brought His own blood into the heavenly Holy Place to purify it, making it possible for us to dwell in the presence of God forever. And now, Jesus remains in that Holy Place—continually interceding for us, our perfect High Priest and eternal advocate. 

Romans chapter 3 tells us that we are justified—a term that means we are declared righteous or made right in the sight of God. 

Romans 3:24 – ²⁴We are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. 

The Gospel teaches us that because of the sacrifice of Christ, when we stand before the judgment seat of God, we will be justified—declared not guilty, found in the right. This justification is not something we earn; it is a gift, secured by the redemption Christ accomplished through His life, death, and resurrection on our behalf. The question is: have you received this gift? It’s not received by merely attending church or performing religious duties. As Romans 3 makes clear, it is received by faith. Jesus was put forward as a propitiation—as the NLT helpfully puts it, an atoning sacrifice—so that through faith in Him, we might be made right with God. 

Romans 3:24(NLT) – ²⁴We are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵whom God put forward as (an atoning sacrifice) by his blood, to be received by faith. 

Jesus was presented as a sacrifice, bearing our sins upon Himself and removing them—as Scripture says—as far as the East is from the West. He was put to death on our behalf, and His blood—His very life—was brought into the true Holy Place, where communion with God is restored and purified. Through faith, we receive a salvation that has been fully secured by His finished work. 

Let us remember everything Jesus endured, He did willingly. His life was not taken from Him—He laid it down out of love for you and in perfect obedience to His Father. Though He was treated unjustly—and we’ve only touched on a few of those injustices—He remained the spotless, blameless sacrifice of God. By His life and through His shed blood, He has secured eternal redemption for you. 

So, believe in Him. Trust Him. Receive the life He freely gives. You cannot earn it—He has already earned it for you. 

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