Ultimate Revelation

GOD’S ULTIMATE
REVELATION; THE
SUFFERING SERVANT
He was despised and rejected by men, He was pierced
for our transgressions, crushed for our iniquities; the
punishment that brought us peace was upon Him,
and by His stripes we are healed
EDWARD AGBOADA
THE SUFFERING SERVANT
‘Ultimate Revelation; the Suffering Servant’, Copyrights © 2012

Rev E.K. Agboada
The rights of the author Agboada Edward Kofi (Rev) to be expressed as
the author of this work has been expressed by him. No part of this book
may be used or reproduced, stored in a retrievable system or transmitted
in any form or by any means electronic, mechanical, photocopying,
recording, or otherwise without the written permission of the publisher.
However, for legitimate Christian use, or articles and reviews material
in this book may be freely copied but not for resale. Copies should
acknowledge the title and author for identification
Unless otherwise stated all scripture quotations are taken from the New
King James Version, Copyright ©1982, Thomas Nelson Publishers Inc.
Nashville, USA.
Scripture quotations marked NKJV are from the New King James
Version, Copyright ©1982, Thomas Nelson, Inc. 501 Nelson Place,
Nashville, Tennessee, 37214-1000.
Scripture quotations marked NIV are from the New International
Version. Copyright ©1973, 1978, 1984 by the International Bible
Society
Scripture quotations marked RSV are from the Revised Standard
Version, Copyright 1946, 1952, 1973 by National Council of Churches
of Christ.
Scripture quotations marked NRSV are from the New Revised Standard
Version. Copyrighted ©1989 by the Division of Christian Education of
the National Council of the Churches of Christ in the United States of
America.
Scripture quotations marked NASB are from the NEW AMERICAN
STANDARD BIBLE, Copyright © 1960, 1962, 1963, 1968, 1971,
1972, 1973, 1975, 1977, 1995 by the Lockman Foundation.
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ULTIMATE REVELATION
Scripture quotations marked MKJV are from the MODERN KING

JAMES VERSION OF THE HOLY BIBLE, Copyright 1962, 1990, 3rd
Ed-1993 by Jay P. Green Sr.
Darby's Translation is from the Darby Bible, A literal translation of the
Old Testament (1890), and the New Testament (1884), By John Nelson
Darby. Public domain
For inquiries contact
E-Mail: agboadaedwards@gmail.com
Tell: 0205321557
ISBN
65
Dedication
In memory of a best friend and brother Francis Kofi Arhin, who passed
on to glory whiles together studying in the seminary at Trinity
Theological Seminary – Legon, Accra in 2006
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ULTIMATE REVELATION
Acknowledgement
My first thanks and appreciation is to the Almighty God, maker of all

things visible and invisible and his Son our Saviour and Lord Jesus
Christ. He devoid himself of his glory and took on full personhood, and
allowed in his emotions and body the worse that humanity could offer.
He was brutally beaten, wounded, chastised, flogged, rejected and
forsaken yet he considering it the only way of attaining victory; the
reconciliation of humanity to his maker.
My second thanks is to the numerous inspiring men and women of God
who in spite of my many lack found the light of God shining in me and
thought it worthwhile to nurture me to become somebody even though
not yet there in any way. The chairperson of the Northern Presbytery of
the Presbyterian Church of Ghana Rev Dr Martin Bugri Nabor under
whose leadership I served as a probationer. The numerous lecturers
whose lives have challenge and contributed so much to my life’s
formation as a student, Christian and theologian, especially the Rev.
Prof Emmanuel Martey, Rev. Prof Asamoah- Gyedu, Rev. Prof JDK
Ekem, Rev. Prof Abokye Ntreh, Rev. (Col) David Adotey Asare (the
Chaplain General, Ghana Armed Force), and Bishop (Col) Paul Adjei
Brewu.
To the many individuals and families that saw me grow from nothing to
what I am hoping to become Mr. & Mrs Opoku and family, Mr & Mrs
Tamakloe and family, Mr & Mrs Larby and family, Rev & Mrs EBB
Sintim and family. To all of you I say May God continue to open
heaven doors and pour on you, your family and businesses his blessings
and make you great.
Last but not the least to my family you are wonderful. A very great
thanks is also to my dear wife and friend, Mariam for being a wonderful
wife and not forgetting my two friends Mawuna and Akorfa.
I am also grateful to the men and women who have tread the road of the
pen and paper before, whose work I have most time referred or sited to
make the message come home
65
ADAM CLARKS COMMENTARY ON THE WHOLE BIBLE,

Copyright ©1967 by Beacon Hill Press and published by Baker Book
House, Grand Rapids, MI.
JAMIESON-FAUSSET-BROWN COMMENTARY ON THE OLD
TESTAMENT Copyright © 1985 Zondervan publishing House
JAMIESON-FAUSSET-BROWN COMMENTARY Critical and
Explanatory on the Whole Bible, Robert Jamieson, A. R. Fausset, and
David Brown, 1871
MATTHEW HENRY’S COMMENTARY ON THE WHOLE BIBLE,
Copyright ©1960 by Marshal, Morgan and Scott, Ltd and Copyright
©1961 by Zondervan Publishing House, Grand Rapids, MI,
THE BETHANY PARALLEL COMMENTARY ON THE OLD
TESTAMENT, Copyright © 1985 by Bethany Publishing House
GRATE VERSES THROUGH THE BIBLE by F. B Meyer, Copyright
© 1966 Marshall, Morgan, and Scott, ltd. Published by Zondervan
Publishing Corporation,
WILLIAM BURKITT'S NOTES ON THE NEW TESTAMENT
William Burkitt, M.A., 40th edition, 1807
HITCHCOCK'S BIBLE NAMES DICTIONARY From Hitchcock's
New and Complete Analysis of the Holy Bible, published in the late
1800s.
EASTON'S 1897 BIBLE DICTIONARY M.G. Easton M.A., D.D.,
Illustrated Bible Dictionary, Third Edition, published by Thomas
Nelson, 1897
Baillie, D.M., ‘God Was In Christ: An Essay on Incarnation, Atonement
and Eschatology’, London, Faber & Faber Ltd, 1948
Banks, R (Ed) ‘Reconciliation, and Hope’, New Testament Essays on
Atonement and Eschatology, the Paternoster Press, 1948
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ULTIMATE REVELATION
Brodie, T.L., ‘The Gospel According To John, A Literary and

Theological Commentary’, Oxford University Press, 1993
Büschel, F. ‘Hilastērion’, Theological Dictionary of The New
Testament III, quoted by JDK Ekem ‘New Testament Concepts Of
Atonement In An African Pluralistic Setting’, Published by SonLife
Press 2005
George Eldon Ladd, ‘A Theology of the New Testament, the Messiah’,
Revised edition, William B. Eerdmans Publishing Company, Grand
Rapids Michigan
In spite of this I am solely responsible for any errors or omissions,
typographical or mechanical. I hope this work would not only find rest
on your shelves but your hearts to make you understand what God has
done not only in history but also in time to come.
Agboada Edward Kofi (Rev.)

Accra, Ghana
January 2012
65
TABLE OF CONTENT
Dedication
Acknowledgement
Abbreviations (References
Foreword
Introduction
PROCLAMATIONS OF THE PROPHETS - the role of the
1. prophets in foretelling the promise of a saviour by God for
humankind in Jesus Christ
2. ULTIMATE REVELATION: THE SUFFERING

SERVANT - Establishing the fact of the incarnation of God
in Jesus Christ.
3. DESPISED AND REJECTED OF MEN: A MAN OF

SORROWS ACQUAINTED WITH GRIEF - A perspective
on the pains and sorrows that the incarnate Christ suffered.
4. WOUNDED FOR OUR TRANSGRESSIONS, BRUISED

FOR OUR INIQUITIES - A spiritual insight into the work
of Christ for the redemption of mankind on the cross.
5. HE HATH BORNE OUR GRIEF’S AND CARRIED OUR

SORROWS - Understanding the intensity of the suffering
that the Christ bore for our redemption and salvation.
6. WITH HIS STRIPES WE ARE HEALED - The efficacy of

the death of God incarnate in the Messiah in abrogating the
wall of separation between mankind and God and achieving
reconciliation and restoration.
End Note/ Bibliography
ABBREVIATIONS (REFERENCES)
Bible Dictionaries
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ATSD American Tract Society Dictionary of the Holy Bible

EASTON Easton’s 1897 Bible Dictionary
NAMES Hitchcock’s Bible Names
SMITH Smith’s Bible Dictionary
WBN William Burkitt's Notes on the NT
Bible Commentaries
GBN 1599 Geneva Bible Notes
ACC Adam Clarks Commentary
BARNES Albert Barnes NT Commentary
JFB Jamieson-Fausset-Brown Commentary
JWN John Wesley’s Notes on the OT and NT
MHC Matthew Henry’s Commentary On The Whole Bible
MHC Matthew Henry’s Concise Commentary
WBN William Burkett’s Notes on the NT
Bibles Versions
KJV King James Version
MKJV Modern King James Version
ASV American Standard Version
RSV Revised Standard Version
MNT Montgomery’s New Testament
WEB World English Bible
65
INTRODUCTION
The title and concept of the ‘Messiah’ has for all times remained the
most important of all Christological concepts historically and
theologically. This is because it became the central way of
designating the Christians understanding of Jesus and his role in
God’s divine plan of redemption, restoration and reconciliation.1
The prophet Isaiah writes spectacular peculiar characteristics and

general life description of the Messiah in the chapter 53 of the book that
bears his name. The ‘Messiah’, here referred to as the ‘Suffering
Servant’ is presented to the world as a ‘Humble Servant’ acquainted
with many grief’s and suffering, rejected of men and punished by God,
deserving what came to him.
Consequent to the religious, social and economic revolutions of both the
18th and 19th centuries, culminating in the 20th century this generation
has seen an overwhelming increase in technological discoveries and
scientific innovation than any other ever before it, coupled with deep
rooted precarious philosophising and speculative theorising. Thus to
mankind, has become so much aware of the world around him such that
he is tempted to think that anything that cannot be proven by his
scrutiny, fashioned into his limited state of being is an suspect. The
recourse of this situation has been expressed in several discussions,
debates and essays on the ‘divine’ that has been presented in both
religious and secular academic works over the years.
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The sad story however is the meaning that has now been supposed about
God’s incarnation in Christ in his quest to restore, and reconcile
mankind to his original state and fellowship with himself. This one
particular act of God in history which among all the various self-
revelations of God to mankind become the ‘ultimate,’ has been the
centre of religious academic discussions for so long a time.
It is realised that right from the Garden of Eden when God after
pronouncing the curse of separation and damnation on humankind (Gen
3:19). He went ahead to provide a garment to cover the nakedness of
both the man and the woman.
And the LORD God made for Adam and for his wife garments of
skins, and clothed them. Gen 3:21 RSV
This particular act of God in time began his consistent attempt by flood,
covenant, commandments, laws and relationships to achieve
reconciliation, restoration and the re-establishing of intimate
relationship between humankind and himself, which to God was his
original plan for humankinds creation (Gen 1:26). This work, ‘ultimate
revelation; the suffering servant’ takes a look at the suffering servant
hymn in the book of the prophet Isaiah chapter 53 and make expository
presentation on it, drawing on the theological implication of the various
treatments meted out to him.
In their quest and self-absorbed interest to continue monopolising
authority and daring it on the things of the divine, the Jewish authorities
fiercely resisted and stood against the revelation of the divine even
though they claimed to be his servants (John 5:39-40), holding high
their own instituted laws and decrees as superior to that of the very God
they professed obeisance and worship.
With the above I examine the role of Jesus ‘Christ’ in the achievement
of this reconciliation and re-establishment of this all-important
relationship between God and his creation and passionately share light
on the various scripture verses as we have in the book of the prophet
Isaiah and others of the same office concerning the ‘Messiah’; who he
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was, how he was to be identified, how he was going to be shown to the

world and what he was going to suffer at the end.
It is my hope that this piece would add to Pastors and lay Preachers
knowledge base and understanding of the role of Jesus Christ in
achieving the freedom that we now enjoy as children of God and also
add to enrich their preaching of the death and crucifixion of Jesus Christ
as we normally do annually during the lent, passion and Easter Church
Services.
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. All we like sheep have gone astray; we have
turned everyone to his own way; and the LORD hath laid on him the
iniquity of us all
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CHAPTER 1
PROCLAMATION OF THE PROPHETS
Understanding the role of the prophets in foretelling the promise of a
Saviour by God for humankind in Jesus Christ
A. Understanding the Prophetic and Prophecy

I think for us to really comprehend the depth of what the work and
worth of what we shall be discussing in the rest of the chapters
following, it is important to learn something about those men and
women who spoke about the incarnation of God in Christ even though
they had not seen him; giving vivid narrative of his nativity, epiphany
and works over five hundred years earlier. These men and women of
God were called ‘prophets’ for men and ‘prophetess’ for women.
Prophet is a title that sounded awesome to those that understood it
although in the eye of the world many of those that were dignified with
it appeared very mean, also the word ‘prophecy’ which remains
associated with it has come to mean ‘the power of telling what will
happen in the future’.
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It is frequently said that the ‘pro’ in prophecy signifies not fore-telling

but forth-telling. They tell forth the message of God to the people of
their own day and age concerning circumstances of their day, but
besides this they did sometimes look further into the future beyond the
coming disaster and their faith in God enabled them to express hopes
which were by no means immediately fulfilled. 2 According to the
Easton’s 1897 Dictionary of the Bible ‘A prophet is one that has a great
intimacy with heaven and consequently a commanding authority upon
earth3
The ordinary Hebrew word for prophet is ‘‫[ ’נאכ‬nabi] from a root
meaning derived from a verb signifying ‘to bubble forth,’ like a
fountain. Therefore the word means one who announces, utter, or pours
forth the declarations of God. Something that is futuristic, thus beyond
the power of human sagacity to foresee, discern, or conjecture.
According to Locke as quoted in Smiths Bible Dictionary, ‘prophecy
comprehends three things; prediction [singing by the dictate of the
Spirit], understanding and explaining the mysterious [hidden sense of
Scripture by an immediate illumination and motion of the Spirit]’. 4 The
‘prophet’ therefore proclaimed the message given to him/her as the
‘seer’ beheld the vision of God.
5
And the LORD came down in the pillar of the cloud, and stood in
the door of the tabernacle, and called Aaron and Miriam: and they
both came forth, 6 And he said, Hear now my words: If there be a
prophet among you, I the LORD will make myself known unto him
in a vision, and will speak unto him in a dream (Numbers 12:5-6)
According to the scholar, Harry Mowvley as he quoted J Lindblom in
his work ‘Guide to Old Testament Prophecy’ indicated that there are a
number of peculiar characteristics which enable a distinctive description
of a person as prophetic. These characteristics include the person being
wholly devoted to the god whom s/he worships, being inspired and
under divine constraints; showing signs of ecstasy and abnormal
behaviour, receiving revelation from the particular god and announcing
them publicly, and having special call from the deity to fulfil his
purpose unconditionally5.
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Thus a prophet was a spokesperson for God; s/he spoke in God's name
and by his authority,
15
And thou shalt speak unto him, and put words in his mouth: and I
will be with thy mouth, and with his mouth, and will teach you what
ye shall do. 16 And he shall be thy spokesman unto the people: and
he shall be, even he shall be to thee instead of a mouth, and thou
shalt be to him instead of God’ (Exodus 4:15-16).
The prophet is the mouth by which God speaks to men. Hence, what the
prophet says is not of man but of God. Prophets were the immediate
organs of God for the communication of his mind and will to men.
17
And the LORD said unto me, they have well-spoken that which
they have spoken. 18 I will raise them up a Prophet from among their
brethren, like unto thee, and will put my words in his mouth; and he
shall speak unto them all that I shall command him. 19 And it shall
come to pass, that whosoever will not hearken unto my words which
he shall speak in my name, I will require it of him. (Deuteronomy
18:17-19)
The whole Word of God (the spoken and written) may in this general
sense be spoken of as prophetic inasmuch as they were inspired and
written by men who received the revelation they communicated from
God no matter what its nature and implications were.6
B. the role of the prophets in announcing the messiah
The belief that God, according to his promise ‘will raise up unto thee a
‘prophet’ from thy midst, of thy brethren . . . unto him ye shall hearken’
(Deut 18:15) has from time to time accomplished the same. Their office
were not only to declare things to come of which they had a special
revelation but also, to interpret and declare the law and to apply
particularly the doctrine(s) contained briefly in them for the use and
profit of those to whom they thought it chiefly to belong or concerned
as the time and state of things required. In the declaration of the law,
these men/women had respect to three things, which were the
underpinning of their dogma.
65
First, to the doctrine contained briefly in the two tablets which the
Prophet Moses had received from Yahweh containing the Ten
Commandments during their journeys in the wilderness.
Second, to the promises and threatening of the law in obedience or
disobedience to its requirements and third as typified in the book of
Deuteronomy 28 to the covenant of grace and reconciliation grounded
on the Lord and Saviour Jesus Christ who is the end of the law. 7 The
style employed to convey their message were various, including
allegory, parable and metaphor.
By ‘allegory’ the prophets employed a type or mode of speech in which
a different idea from what the words in their obvious or primary writing
or speech originally meant or conveyed or signified. Besides the above
another kind of allegory called ‘mystical allegory’ or ‘double prophecy’
was also often employed.8
By employing parabolic languages in their messages the prophets
sought to apply some feigned narrative to particular real truths which
might have been less striking or more disagreeable if expressed in plain
expressions. The figures employed by the prophets to convey their
message the most frequent was the ‘metaphor’, by which words are
transferred from their primitive and plain language to a secondary or
ancillary meaning.
As the gift of prophecy was thought of to be the utmost which God gave
to men upon earth, so was the prophet as being the immediate
instrument of revealing the will of God to the people as the greatest, the
most important, the most august, venerable and useful person in the land
of Israel.
The prophets were to the people the philosophers, the wise men, the
diviners and the teachers of truth and godliness. By the communication
of the prophets with God they became the intermediaries between God
and the people and their personality as well as their office considered as
peculiarly sacred. They did not mix with the people and only appeared
in public when they came to announce the will of God. They became a
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ULTIMATE REVELATION
kind of typical persons; whatever occurred to them was instructive so

that they were for signs, metaphors, and portents9.
Most of these prophets were not extraordinary messengers; they were
not bred to the prophetic function as the office was immediately from
God as well as the message they were to deliver to the people. Some
had no previous education in reference to such an office, for no man
knew whom the God of Israel might call to announce his righteousness
to the people. Several of them were just taken out of the ordinary walks
of common life, Jonah a private person at Gath-heper, in Galilee, Elisha
a ploughman at Abel-meholah (1 Kin 19:16), Zechariah a husbandman
and a keeper of cattle (Zech 13:5), Amos a herdsman of Tekoa and a
gatherer of sycamore fruit (Am 1:1; 7:14, 15)10
Many prophets and seers are mentioned in the sacred writings but most
of them fragments and insulated. Particularly there are sixteen prophets
mentioned, four whom are called former (major) prophets and twelve
also called latter (minor) prophets. They have these epithets not from
priority of time or from minor importance but merely from the places
they occupy in the present arrangement of the books in the Bible and
from the relative size of their productions. The Old Testament contains
the inspired writings of sixteen of the Hebrew prophets; four of whom,
Isaiah, Jeremiah, Ezekiel, and Daniel are called the Major prophets and
the other twelve the Minor Prophets. These are grouped into four:
(1.) The prophets of the northern kingdom (Israel), thus, Hosea, Amos,
Joel, Jonah.
(2.) The prophets of Judah, thus, Isaiah, Jeremiah, Obadiah, Micah,
Nahum, Habakkuk, Zephaniah.
(3.) The prophets of Captivity, thus, Ezekiel and Daniel.
(4.) The prophets of the Restoration, thus, Haggai, Zechariah, and
Malachi.
These sixteen prophets whose writing are included in the canon have
that place of honour because they were endowed with the prophetic gift
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as well as the ordinary (so far as it is known) and belonged to the

prophetic order.
The prophet Isaiah who ranks as one of the foremost prophets in the
bible and whose work is being used as the primary reference material
was the son of Amoz one of the most distinguished of the Hebrew
prophets. His Hebrew name ‘Yesh'yahu’ signifies ‘Salvation of Jehu’ (a
shortened form of Jehovah), he prophesied concerning Judah and
Jerusalem. He was married and had two sons who bore the symbolic
names, shear-jashub [a remnant shall return,’ Isa 7:3] and maher-shalal-
hash-baz [haste to the spoil; quick to the prey,’ Isa 8:3]. His wife was
called ‘the prophetess’ (Isa 8:3), either because she was endowed with
the prophetic gift like Deborah (Jg 4:4) and Huldah (2Ki 22:14-20), or
simply because she was the wife of the prophet (Isa 38:1). Rabbinical
tradition holds that he was sawn asunder in the trunk of a carob tree by
order of Manasseh when at the age of 90. To this a supposed reference
is made in Hebrews 11:36- 38.
‘And others had trial of cruel mocking and scourging, yea,
moreover, of bonds and imprisonment. 37 they were stoned, they
were sawn asunder, were tempted, and were slain with the sword:
they wandered about in sheepskins and goatskins; being destitute,
afflicted, tormented, 38 they wandered in deserts, and in mountains,
and in dens and caves of the earth’.
The first call of Isaiah to the prophetic office is not known in record.
However a second call which came to him in the year that King Uzziah
died is recorded.
1
In the year that king Uzziah died I then saw the Lord sitting on a
throne, high and lifted up, and His train filled the temple. 2 above it
stood the seraphs; each one had six wings; with two he covered his
face, and with two he covered his feet, and with two he flew. 3 And
one cried to another, and said, Holy, holy, holy, is the LORD of
hosts; the whole earth full of His glory . . . 5 Then I said, Woe is me!
For I am undone; for I am a man of unclean lips, and I dwell in the
midst of a people of unclean lips; for my eyes have seen the King,
Jehovah. (Isa 6:1-3, 5 MKJV).
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The prophet Isaiah exercised his ministry in a spirit of uncompromising

firmness and boldness in regard to all that boarded on the interests of
religion. He concealed nothing and kept nothing back from fear of
men11. The prophet Isaiah prophesied during the reigns of kings Uzziah
(B.C. 809-8 to 757-6), Jotham (B.C. 758 to 742), Ahaz (B. C. 741 to
726) and Hezekiah (B.C. 726 to 697). He has commonly been called the
‘evangelical prophet’ on account of his numerous and full prophesies
concerning the coming and character, the ministry, preaching, suffering
and the death of the Messiah and the extent and continuance of the
Messiah’s kingdom and points to a much greater deliverance which was
to be effected by the Messiah.
The book of the prophet Isaiah as we have in the Old Testament of the
Bible according to Vitringa is twofold in its matter; prophetic and
historical. The prophetic is divided into five parts as follows
Part I, from Isa 1:1-13:1 is directed to the Jews and Ephraimites and
contains five prophetic discourses.
Part II, from Isa 13:1-24:1 declares the fate of the Babylonians,
Philistines, Moabites, Syrians, Egyptians, and Tyrians and contains
eight prophetic discourses.
Part III, From Isa 24:1-36:1 denounces judgments on the disobedient
Jews and consoles the true followers of God. This contains three
discourses.
Part IV, From Isa 40:1-49:1 refers to the Messiah and the deliverance of
the Jews from the Babylonians and contains four discourses.
Part V, From Isa 49:1-66:24, (to the end,) points out the passion,
crucifixion, and glory of the Messiah, and contains five discourses 12.
The historical part also begins with Isa 36:1 and ends with Isa 39:8, and
relates some of the transactions of the prophet's own times.
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CHAPTER 2
ULTIMATE REVELATION; THE SUFFERING SERVANT
Establishing the fact of the Incarnation of God in Jesus Christ
A. The concepts of Sin and their implication

The first great promise, ‘and the LORD God said unto the serpent,
because thou hast done this, thou art cursed above all cattle and above
every beast of the field; upon thy belly shalt thou go and dust shalt thou
eat all the days of thy life. And I will put enmity between thee and the
woman, and between thy seed and her seed; it shall bruise thy head, and
thou shalt bruise his heel. (Gen 3:14-15), contains in it the synthesis of
all the prophecies recorded in the Old Testament regarding the coming
of the Messiah and the great work He was to accomplish.
After the disobedience of humankind to his creator in the Garden of
Eden that resulted in their alienation and consequential domination to
the power of both physical and spiritual death. Mankind became
helpless and on his own when he rejected the offer of God to remain
with Him by disobeying Him and instead heeding the seduction of the
Serpent. The consequence of this initial sin described by theologians as
‘original sin’ was the manifestation of death.
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ULTIMATE REVELATION
‘. . . you are dust, and to dust you shall return’. Gen 3:19 RSV
God had said that in the day they ate of the forbidden fruit, dying they
shall die (Gen 2:16-17). They shall become mortal and continue under
the influence of a great variety of unfriendly agencies in the atmosphere
and in themselves; from heats, colds, drought, and damps on one side
and morose increased and decreased action in the solids and fluids in the
other till the spirit finding its earthly house no longer tenable should
return to God who gave it and the body, being decomposed, be reduced
to its primitive dust13.
In no other sacred book in the history of literature or writing is the sense
of sin so fully developed in profundity with al dente detail as in the
Bible. Throughout Scriptures sin is described as the element in
humanity that puts them at enmity with God requiring repentance and
God's forgiveness. In the New Testament sin is the essential human
condition that calls for the redeeming work of Christ.
Better still ‘sin’ is define more formally as any want of conformity unto
or transgression of the law of God (1 John 3:4; Ro 4:15) in the inward
state and habit of the soul as well as in the outward conduct of the life
whether by omission or commission (Ro 6:12-17; 7:5-24). It is not a
mere violation of the law of a national constitution or of the system of
things but an offence against a personal lawgiver and moral governor
who vindicates his laws with penalties. Hodge's Outline that the soul
that sin is always conscious that its sin is (1) intrinsically vile and
polluting, (2) that it justly deserves punishment and calls down the
righteous wrath of God, hence, sin carries with it two inalienable
characters (a) ill-desert - guilt and (b) pollution.
B. The Origin of Sin
The origin of sin is a mystery and probably would forever remain such
to us. It is plain that for some reason God has permitted sin to enter this
world and that is all we know. His permitting it, however, in no terms
makes Him the author of it. Adam and Eve’s sin (Gen 3:1-6) consisted
in their yielding to the assaults of lies and seduction of the serpent and
eating the forbidden fruit from the tree of the knowledge of good and
65
evil with the desire of becoming like unto God (Gen 1:5). This singular
act of disobedience consisted in it, (1) the sin of unbelief; virtually
making God a liar and (2) the guilt of disobedience to a positive
command.
By this singular act of sin, the man and his wife became an apostate
from God, a rebel in arms against their Creator ‘desiring to become like
him, knowing good and evil’. They lost the favour of God and
communion with him; their whole nature became depraved, and
incurred the ultimate penalty involved in the covenant of works which
was death.
C. Imputation of their guilt on their posterity
Our first parents [Adam and Eve] being the root of all humankind, the
guilt of their sin was imputed on their posterity and the same death in
sin and corrupted nature conveyed to all their later generations,
descending from them by ordinary ancestry. Adam was constituted by
God as the federal head and representative of all his posterity as he was
also their natural head, and therefore when he fell they fell with him (Ro
5:12-21; 1 Co 15:22-45).
Contrasted by the Apostle Paul the first Adam brought devastating death
and destruction but the second Adam represented by the Lord and
Saviour Jesus Christ, the anointed one of God a better covenant is
mediated. Death through the first Adam became the way of all humanity
(humanity became destined to death) but through the second Adam
[Jesus Christ] life in its fullness is made available to all humanity by
accepting the offer of God in his son and appropriating the benefit of his
death (John 3:16; 10:10).
The curse pronounced by God on mankind included not only physical
labour and toil on a barren and thorny earth and the physical dissolution
of the body but also the exposure of the soul, the nobler part to
‘everlasting death’. In that very day when he wilfully disobeyed his
maker the man and woman lost the moral image of God that was in
them and become subject not only to physical death but also to God's
eternal wrath and curse.
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ULTIMATE REVELATION
To this state God desired a way out for mankind when immediately after
pronouncing the curse of damnation, alienation and separation in
Genesis 3:21 God made for Adam and for his wife garments of skins,
and clothed them. This singular indirect act of God towards the
disobedient Adam and Eve begun his constant divine attempt to restore
and reconcile mankind unto himself which in many occasions by flood,
covenant and laws, blood purifications and various ritual practices
proved futile in expiating the sin of mankind and establish reconciliation
with him until the ‘giving’ of his son to die on the cross to atone for the
sins of humankind.
The Prophecies concerning the ‘Messiah’, the one appointed by divine
command to abolish in himself the power of death brought about by sin
became more definite and fuller as Gods plan went on unfolding. As the
ages went by the light of His revelation shone more and more unto the
perfect day.
But when the time had fully come, God sent forth his Son, born of
woman, born under the law, 5 to redeem those who were under the
law, so that we might receive adoption as sons. Gal 4:4-5 RSV
Different epochs of prophetic revelation rolled on, the Patriarchal, the
Mosaic, the Davidic and the Prophetic. The expectations of the Jews
were thus kept alive from generation to generation, until the ‘fullness of
the time (Gal 4:4-5)’, when the Messiah came, ‘born of a woman, born
under the law to redeem them that were under the law’. In him, all the
ancient prophecies had their fulfilment, ‘Jesus of Nazareth’, the
Messiah14, the ‘Ultimate Revelation, The Suffering Servant’.
D. Some Messianic Concepts
There are so many notions connected with the concept of ‘Messiah’.

Some of these include High Priest, Lamb of God, Sacrificial Lamb,
Mediator between God and Man and ‘Anointed one of God’, a title
given principally or by way of eminence to that sovereign ‘deliverer’
promised to the Jews. Sometimes the term also signifies merely a
particular designation or choice for such an employment. Thus, Priests
(Ex 28:41; 40:15; Num 3:3), Prophets (1 Kin 19:16), and Kings (1 Sam
65
9:16; 16:3; 2 Sam 12:7) were anointed with oil, and so consecrated to
their respective offices15.
Unlike the other concepts or ideas associated with it, ‘Messiah’ is the
designation given particularly by the Hebrews exceptionally to that
‘Saviour’ and ‘Deliverer’ whom they expected and who was promised
to them by all the prophets. In all the thirty-nine instances of its
occurring in the Old Testament it is rendered ‘Christos’ by the LXX that
means ‘Anointed’. As the holy unction was given to kings, priests and
prophets, by describing the promised saviour under the name of ‘Christ’
or ‘Messiah’, it was sufficiently evident that the qualities of king,
prophet and high priest would exceedingly centre in him and that he
should exercise them not only over the Jews but over all mankind,
particularly those who should receive him as their Saviour and Lord.
E. The time of his appearance was predicted
Concerning the time when the messiah would be announced to the
world there were no secretes, the prophet had given over five hundred
years notice in advance. In Daniel 9: 20 and 25 the prophet writes. .
‘And whiles I was speaking, and praying, and confessing my sin and
the sin of my people Israel, and presenting my supplication before
the LORD my God for the holy mountain of my God . . . the angel
of the Lord told me Know therefore and understand, that from the
going forth of the commandment to restore and to build Jerusalem
unto the Messiah the Prince shall be seven weeks, and threescore
and two weeks: the street shall be built again, and the wall, even in
troublous times.
In the book of Malachi which immediately proceeded the silent years of
Jewish traditions interspersed with the period of the Maccabean revolt,
the prophet gives an outstanding description of the Messiah and who
would forerun him.
‘Behold, I will send my messenger, and he shall prepare the way
before me: and the Lord, whom ye seek, shall suddenly come to his
temple, even the messenger of the covenant, whom ye delight in:
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ULTIMATE REVELATION
behold, he shall come, saith the LORD of hosts. But who may abide
the day of his coming? and who shall stand when he appeareth? for
he is like a refiner's fire, and like fullers' soap: And he shall sit as a
refiner and purifier of silver: and he shall purify the sons of Levi,
and purge them as gold and silver, that they may offer unto the
LORD an offering in righteousness. Then shall the offering of Judah
and Jerusalem be pleasant unto the LORD, as in the days of old, and
as in former years’. (Malachi 3:1-4)
Numerous and clearly detached predictions respecting the birth,
character, life, sufferings, and death of Christ, his resurrection,
ascension, and kingdom were all in him perfectly fulfilled, (John 1:41;
4:25). The great Messiah is anointed ‘above his fellows’ (Ps 45:7) and
embrace in himself all the three offices of the designation given by the
Hebrews eminently to that saviour and deliverer whom they expected.
Isaiah referred to him as the suffering servant. The ancient Hebrews,
being instructed by the prophets had clear understanding of the Messiah;
but these became gradually depraved so that when Jesus appeared in
Judea the Jews entertained rather a false concept of him as the Messiah.
They expected a mighty monarch and conqueror, which would remove
the Roman yoke and subject the whole world in their favour and not a
peasant from Bethlehem.
But you, O Bethlehem Ephrathah, who are little to be among the
clans of Judah, from you shall come forth for me one who is to be
ruler in Israel, whose origin is from of old, from ancient days. Mic
5:2 RSV
Well educated in the history of God relationship with their forefather,
they knew he always provided them with a warrior or conqueror to
spectacularly lead them out of oppression and suppression hence,
overwhelmed by the humility and seemingly weakness of the Saviour.
They scandalized his outward appearance, forming to themselves ideas
of the Messiah utterly unknown to their forefathers. The prophets had
foretold that the Messiah should be God and Man, Exalted and Abased,
Master and Servant, Priest and Victim, Prince and Subject, involved in
65
death yet victor over death, Rich and Poor, a King, and a Conqueror, a
man of grief exposed to infirmities and unknown, found in a state of
wretchedness and humiliation.
The name ‘Christ’ being the official title of the ‘Messiah,’ was not to be
regarded as a mere appellation to distinguish the ‘Saviour’ from the
other persons named Jesus at the time. The strength of many scriptural
passages is impressively weakened by overlooking this. Peter confessed,
‘Thou art the Messiah’, (Matt 16:16). Satan also did the same.
F. The going out of the order to rebuild Jerusalem
Previously the Prophet Jeremiah had prophesied concerning the
revelation of the Messiah to the world as recorded in the chapter 25 of
the book that bears his name.
3
‘From the thirteenth year of Josiah the son of Amon king of Judah,
even unto this day, that is the three and twentieth year, the word of
the LORD hath come unto me, and I have spoken unto you, rising
early and speaking; but ye have not hearkened . . . 11 And this whole
land shall be a desolation and an astonishment; and these nations
shall serve the king of Babylon seventy years. 12 And it shall come
to pass, when seventy years are accomplished, that I will punish the
king of Babylon, and that nation, saith the LORD, for their iniquity,
and the land of the Chaldeans, and will make it perpetual
desolations. (Jeremiah 25:3; 11-12)
The prophet Daniel who sought to gain understanding into the
circumstances that led to the captivity of his people and how they were
to be redeemed by God gained understanding into the prophecy of
Jeremiah through the agency of the Angel Michael who gave an
empirical explanation concerning the appearance of the ‘messiah’, the
redeemer king. The prophet Daniel wrote in the book that bears his
name.
23
at the beginning of thy supplications the commandment came
forth, and I am come to shew thee; for thou art greatly beloved:
therefore understand the matter, and consider the vision. 24 Seventy
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ULTIMATE REVELATION
weeks are determined upon thy people and upon thy holy city to
finish the transgression, and to make an end of sins, and to make
reconciliation for iniquity, and to bring in everlasting righteousness,
and to seal up the vision and prophecy, and to anoint the most Holy.
25
Know therefore and understand, that from the going forth of the
commandment to restore and to build Jerusalem unto the Messiah
the Prince shall be seven weeks, and threescore and two weeks: the
street shall be built again, and the wall, even in troublous times. 26
And after threescore and two weeks shall the Messiah be cut off . . .
27
And he shall confirm the covenant with many for one week and in
the midst of the week he shall cause the sacrifice and the oblation to
cease, and for the overspreading of abominations he shall make it
desolate, even until the consummation. (Dan 9:23-27 KJV)
The messiah was not going to come until Israel had paid in full
servitude to a foreign nation, particularly Nebuchadnezzar of Chaldea,
their disobedience and insubordination for seventy years marking a full
sabbatical period according to the Mosaic Law. Scholars have
researched the commencement of the desolation of Israel and have
suggested that probably it was during the reign of king Jehoiakim (his
original name Eliakim meaning ‘he whom Jehovah has set up’) the
second son of Josiah, brother and successor of Jehoahaz king of Judah
for whom he was substituted by the king of Egypt. He was the
eighteenth king of Judah and was king during eleven years of luxury,
extortion, and idolatry (around 610 - 599 BCE).
The instrument used by the Lord to inflict the punishment was the king
of Babylon, Nebuchadnezzar, the son, and successor of Nabopolassar,
who also succeeded to the kingdom of Chaldea about 600 BCE. 16 The
prophet Jeremiah wrote;
1
The word that came to Jeremiah concerning all the people of Judah
in the fourth year of Jehoiakim the son of Josiah king of Judah, that
was the first year of Nebuchadnezzar king of Babylon . . . 3 From the
thirteenth year of Josiah the son of Amon king of Judah, even unto
this day, that is the three and twentieth year, the word of the LORD
hath come unto me, and I have spoken unto you, rising early and
65
speaking; but ye have not hearkened. . . . 11 And this whole land

shall be desolation, and astonishment; and these nations shall serve
the king of Babylon seventy years. (Jeremiah 25:1, 3, 11)
Earlier, Necho II the king of Egypt, gained victory over the Assyrians at
Carchemish, this secured to Egypt the possession of the Syrian
provinces of Assyria, including Palestine. The remaining provinces of
the Assyrian empire were divided between Babylonia and Media, but
ambitious of reconquering from Necho II the western provinces of
Syria, Nabopolassar sent his son Nebuchadnezzar with a powerful army
westward, a furious battle was fought, resulting in the complete defeat
of the Egyptians who were driven back, and Syria and Phoenicia
brought under the sway of Babylon (BCE 606)17.
Three years after this, Jehoiakim, who had reigned in Jerusalem as a
Babylonian vassal, rebelled against Nebuchadnezzar trusting in the help
of Egypt. This led Nebuchadnezzar to march against Jerusalem the
second time, which at once yielded to him (B.C. 598). A third time he
came against it and deposed Jehoiachin whom he carried into Babylon
with a large portion of the population of the city (to which the four
famous Jewish young children Daniel, Meshach, Shadrach and
Abednego are known) and the sacred vessels of the temple placing
Zedekiah on the throne of Judah in his stead. For a period of not less
than seventy years the children of Israel served the recompense of their
disobedience until such time as the words of the prophecy by the
prophet Jeremiah indicated after which the Lord shall remember and
visit them and redeem them by subduing the king of Babylon through
his servant the king of Persia, Cyrus. The prophecy continues;
This whole land shall become a ruin and a waste, and these nations
shall serve the king of Babylon seventy years. 12 Then after seventy
years are completed, I will punish the king of Babylon and that
nation, the land of the Chaldeans, for their iniquity, says the LORD,
making the land an everlasting waste. 13 I will bring upon that land
all the words which I have uttered against it, everything written in
this book, which Jeremiah prophesied against all the nations. 14 For
many nations and great kings shall make slaves even of them; and I
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ULTIMATE REVELATION
will recompense them according to their deeds and the work of their
hands." Jer 25:11-14 RSV
Cyrus was the son of Cambyses, the prince of Persia, and was born
about 599 B.C.E. In the year 559 B.C. he became king of Persia (around
age 30), the kingdom of Media being added to it partly by conquest, a
great military leader, bent on universal conquest. Babylon fell before his
army in 538 B.C. on the night of Belshazzar's feast (Dan 5:10). His first
year was about B.C.E. 536 when he had become sovereign after
defeating Babylon, breaking the vassal yoke. The time was then come
when the prophecy should continue to the latter their fulfilments starting
with the going out of the order to rebuild Jerusalem and the Temple.
1
Now in the first year of Cyrus king of Persia, that the word of the
LORD by the mouth of Jeremiah might be fulfilled. The LORD
stirred up the spirit of Cyrus king of Persia that he made a
proclamation throughout all his kingdom and put it also in writing
saying, 2 ‘thus saith Cyrus king of Persia. The LORD God of heaven
hath given me all the kingdoms of the earth and he hath charged me
to build him an house at Jerusalem which is in Judah. 3 Who is there
among you of all his people? his God be with him, and let him go up
to Jerusalem, which is in Judah, and build the house of the LORD
God of Israel, which is in Jerusalem. 4 And whosoever remaineth in
any place where he sojourneth, let the men of his place help him
with silver, and with gold, and with goods, and with beasts, besides
the freewill offering for the house of God that is in Jerusalem. (Ezra
1:1-4)
G. The appearance of the Messiah
Particularly the prophets Jeremiah, Isaiah and others of the prophetic
office presented concrete facts about various events that were both to
preceded and be after the appearance or epiphany of the one to be called
the Messiah, which things would give a clear, conclusive acceptance
and detail of the ‘Messiah,’ the ‘Anointed One’. The first of these
events was the time of his appearance, the second was the genealogy or
ancestry of the Messiah, the third was his personality or character, the
65
fourth was the nature of his ministry or priestly function, the fifth his
death, and the sixth is his victory over death and exultation.
a. the genealogy or ancestry of the Messiah,
Genealogy is the record of one's ancestors, either the line of natural
descent from father to son, or the line in which, by the laws, the
inheritance descended, or that preserved in the public records. Never
was a nation more careful to preserve their genealogies than the
Hebrews for on them rested the distinction of tribes, the ownership of
lands, and the right to the highest offices and privileges.18
61
And of the sons of the priests, the sons of Habaiah, the sons of
Koz, the sons of Barzillai (who took a wife of the daughters of
Barzillai the Gileadite, and was called after their name). 62 These
looked for their register among those who were counted by
genealogy, but they were not found. Therefore they were polluted
from the priesthood. 63 And the governor said to them that they
should not eat of the most holy things until there stood up a priest
with Urim and Thummim (Ezra 2:61-63 MKJV).
Countless are the prophecies that showed exactly what the genealogy or
ancestry of the one to be called Messiah would be. No squabble the
Messiah was to come from the people of Israel but also from a
particular clan, family, and territory.
2
But thou, Beth-lehem Ephrathah, which art little to be among the
thousands of Judah, out of thee shall one come forth unto me that is
to be ruler in Israel; whose goings forth are from of old, from
everlasting. 3 Therefore will he give them up, until the time that she
who travaileth hath brought forth: then the residue of his brethren
shall return unto the children of Israel. 4 And he shall stand, and
shall feed his flock in the strength of Jehovah, in the majesty of the
name of Jehovah his God: and they shall abide; for now shall he be
great unto the ends of the earth (Micah 5:2-4 ASV).
The Messiah was to come from the people of Israel but particularly
from the ancestry of Jacob, of Jesse the father of David.
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ULTIMATE REVELATION
3
And I will gather the remnant of my flock out of all countries
whither I have driven them, and will bring them again to their folds;
and they shall be fruitful and increase. 4 And I will set up shepherds
over them which shall feed them: and they shall fear no more, nor be
dismayed, neither shall they be lacking, saith the LORD. 5 Behold,
the days come, saith the LORD, that I will raise unto David a
righteous Branch, and a King shall reign and prosper, and shall
execute judgment and justice in the earth. 6 In his days, Judah shall
be saved, and Israel shall dwell safely: and this is his name whereby
he shall be called, THE LORD OUR RIGHTEOUSNESS. 7
Therefore, behold, the days come, saith the LORD, that they shall
no more say, The LORD liveth, which brought up the children of
Israel out of the land of Egypt. 8 But, The LORD liveth, which
brought up and which led the seed of the house of Israel out of the
north country, and from all countries whither I had driven them; and
they shall dwell in their own land (Jeremiah 23:3-8).
The family of Jesse was by prophetic utterance as was spoken by the
Prophet Isaiah assured of producing the Messiah.19
1
And there shall come forth a rod out of the stem of Jesse, and a
Branch shall grow out of his roots. 2 And the spirit of the LORD
shall rest upon him, the spirit of wisdom and understanding, the
spirit of counsel and might, the spirit of knowledge and of the fear
of the LORD. 3 And shall make him of quick understanding in the
fear of the LORD: and he shall not judge after the sight of his eyes,
neither reprove after the hearing of his ears. 4 But with righteousness
shall he judge the poor, and reprove with equity for the meek of the
earth and he shall smite the earth with the rod of his mouth, and with
the breath of his lips shall he slay the wicked. 5 And righteousness
shall be the girdle of his loins, and faithfulness the girdle of his
reins. (Isaiah 11:1-5)
In the book of Matthew the lineage or ancestry of the Messiah is traced
extendedly.
65
1
The book of the generation of Jesus Christ, the son of David, the
son of Abraham, 2 Abraham begat Isaac, and Isaac begat Jacob, and
Jacob begat Judas and his brethren. 3 And Judas begat Phares and
Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram. 4
And Aram begat Aminadab; and Aminadab begat Naasson; and
Naasson begat Salmon. 5 And Salmon begat Booz of Rachab; and
Booz begat Obed of Ruth; and Obed begat Jesse. 6 And Jesse begat
David the king; and David the king begat Solomon of her that had
been the wife of Urias. 7 And Solomon begat Roboam; and Roboam
begat Abia; and Abia begat Asa. 8 And Asa begat Josaphat; and
Josaphat begat Joram; and Joram begat Ozias. 9 And Ozias begat
Joatham; and Joatham begat Achaz; and Achaz begat Ezekias. 10
And Ezekias begat Manasses; and Manasses begat Amon; and
Amon begat Josias. 11 And Josias begat Jechonias and his brethren,
about the time they were carried away to Babylon. 12 And after they
were brought to Babylon, Jechonias begat Salathiel; and Salathiel
begat Zorobabel. 13 And Zorobabel begat Abiud; and Abiud begat
Eliakim; and Eliakim begat Azor. 14 And Azor begat Sadoc; and
Sadoc begat Achim; and Achim begat Eliud. 15 And Eliud begat
Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob. 16
And Jacob begat Joseph the husband of Mary, of whom was born
Jesus, who is called Christ (Mt 1:1-16 KJV).
b. The personality or character of the Messiah
By no means less were the prophets able to describe in detail the
personality and character of the Messiah.
2
And the spirit of the LORD shall rest upon him, the spirit of
wisdom and understanding, the spirit of counsel and might, the spirit
of knowledge and of the fear of the LORD. 3And shall make him of
quick understanding in the fear of the LORD: and he shall not judge
after the sight of his eyes, neither reprove after the hearing of his
ears. 4but with righteousness shall he judge the poor, and reprove
with equity for the meek of the earth: and he shall smite the earth
with the rod of his mouth, and with the breath of his lips shall he
slay the wicked. 5And righteousness shall be the girdle of his loins,
and faithfulness the girdle of his reins (Isaiah 11:2-5).
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ULTIMATE REVELATION
The character and personality of the ‘Messiah’ would give him up; he
would stand out and become excellently distinguished from all others.
The prophets had foretold that the ‘Messiah’ should be God and man,
exalted and abased, master and servant, priest and victim, prince and
subject involved in death, yet victor over death, rich and poor, a king, a
conqueror, glorious, a man of grief, exposed to infirmities, unknown in
a state of abjection and humiliation.
1
. GE Ladd, ‘A Theology Of The New Testament’, The Messiah,
133-142
2
. Harry Mowvley, ‘Guide To Old Testament Prophecy’, 3-5
3
. Easton’s 1897 Bible Dictionary ‘Prophet’
4
. Smith's Bible Dictionary, ‘Prophet’
5
. Harry Mowvley, ‘Guide To Old Testament Prophecy’, 3-5
6
. The foretelling of future events was not a necessary but only an
incidental part of the prophetic office. The great task assigned to the
prophets whom God raised up among the people was "to correct moral
and religious abuses, to proclaim the great moral and religious truths
which are connected with the character of God and which lie at the
foundation of his government.
7
. Adams Clark’s: ‘Introduction to Isaiah’
8
9
. Adams Clark’s, ‘Introduction to Isaiah’
10
11
. ATSD, ‘Prophet’.
12
. Vitringa, quoted in Adams Clark’s: ‘Introduction to Isaiah’
13
Adam Clark’s commentary, ‘Gen 3:19’
14
. Other scholars have also done great discussions on the subject see
J., Drummond, The Jewish Messiah: A critical History of the Messianic
Ideas of the Jews from the Rise of the Maccabees to the Closing of the
Talmud, Longmans, (1877). W., Manson, Jesus the Messiah: the
Synoptic Tradition of the Revelation of God in Christ, Hodder and
Stoughton, (1943)
15
. See GE Ladd, ‘A Theology Of The New Testament: The
Messiah’, 133-142
65
1
Behold my servant, whom I uphold; mine elect, in whom my soul
delighteth; I have put my spirit upon him: he shall bring forth
judgment to the Gentiles. 2 He shall not cry, nor lift up, nor cause his
voice to be heard in the street. 3 a bruised reed shall he not break,
and the smoking flax shall he not quench: he shall bring forth
judgment unto truth. 4 He shall not fail nor be discouraged, till he
has set judgment in the earth: and the isles shall wait for his law.
(Isaiah 42:1-4)
Not on any grounds or terms shall he be compared with any other before
him and after him or shall anyone be found like him. He shall be forever
11
‘I baptize you with water for repentance, but he who is coming
after me is mightier than I, whose sandals I am not worthy to
carry . . . 12 His winnowing fork is in his hand, and he will clear his
threshing floor and gather his wheat into the granary, but the chaff
he will burn with unquenchable fire’ (Matthew 3: 11- 12 RSV).
The spirit of the LORD most high shall rest upon him, the spirit of
wisdom20 and understanding; it would be what would distinguish him
from all others before and after him.
1
The Spirit of the Lord GOD is upon me; because the LORD hath
anointed me to preach good tidings unto the meek; he hath sent me
to bind up the broken hearted, to proclaim liberty to the captives,
and the opening of the prison to them that are bound; 2To proclaim
the acceptable year of the LORD, and the day of vengeance of our
God; to comfort all that mourn; 3To appoint unto them that mourn in
16
. ASTD, ‘Nebuchadnezzar’, for other detail see Smith and Easton’s
Commentary on the same subject
17
. Easton’s and Smith, ‘Nebuchadnezzar’
18
. American Tract Society Dictionary
19
. A challenging scholarly work has been done by D.G., Dulling,
‘The Promise to David and their Entrance into Christianity: Nailing
down a Likely Hypothesis’, NTS 20, 1973- 74, 55-77
20
. See A., Roon, ‘The Relation between Christ and the Wisdom of
God according to Paul’, Nov T 16, 1974, 207-39
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ULTIMATE REVELATION
Zion, to give unto them beauty for ashes, the oil of joy for
mourning, the garment of praise for the spirit of heaviness; that they
might be called trees of righteousness, the planting of the LORD,
that he might be glorified. (Isaiah 61:1-3).
The spirit of counsel and might, the spirit of knowledge and of the fear
of the LORD shall be his hallmark, revealed in the full glory of the
father in every way as the only begotten son full of his grace, the exact
representation and image of him21. He would not glory in all this,
humility shall be his sandals.
6
Who, being in the form of God, thought it not robbery to be equal
with God. 7But made himself of no reputation, and took upon him
the form of a servant, and was made in the likeness of men. 8And
being found in fashion as a man, he humbled himself, and became
obedient unto death, even the death of the cross. (Philippians 2:6-8)
The glamour of the affluent shall he not covert, identifying with his
brethren shall delight him. Though exalted above all and before all he
would be found with the humble and meek, the outcast and forsaken, the
land that is not regarded shall he come out to proclaim the kingdom and
rule with might, strength, power and authority.
2
But thou, Bethlehem Ephratah, though thou be little among the
thousands of Judah, yet out of thee shall he come forth unto me that
is to be ruler in Israel; whose goings forth have been from of old,
from everlasting. 3 Therefore will he give them up, until the time
that she which travaileth hath brought forth: then the remnant of his
brethren shall return unto the children of Israel. 4 And he shall stand
21
. See also B.W., Bacon, ‘Jesus the Son of God or Primitive
Christology’, Yale, and Oxford University Press 1911. ‘The Word
Became Flesh: The Incarnation in the New Testament, Interpretation 10,
1956, 16-23. D.W., Smith, Wisdom Christology in the Synoptic
Gospels, Rome 1970 C., Gore, Incarnation of the Son of God, John
Murray 1891. M, Green (ed.), ‘The Truth of God Incarnate’, Hodder
and Stoughton (1977). S.V., McCasland, The Image of God According
to Paul, JBL 69, (1950 85- 100)
65
and feed in the strength of the LORD, in the majesty of the name of
the LORD his God; and they shall abide: for now shall he be great
unto the ends of the earth (Mic. 5:2-4 KJV).
c. The nature of the Messiah’s ministry or priestly function
Not like those who have preceded him or like there would ever be again.
The ministry of the messiah shall be distinguished. He is appointed and
called by God himself.
1
for every high priest taken from among men is ordained for men in
things pertaining to God, that he may offer both gifts and sacrifices
for sins. 2 Who can have compassion on the ignorant, and on them
that are out of the way; for that he himself also is compassed with
infirmity. 3 And by reason hereof he ought, as for the people, so also
for himself, to offer for sins. 4And no man taketh this honour unto
himself, but he that is called of God, as was Aaron. 5So also Christ
glorified not himself to be made an high priest; but he that said unto
him, Thou art my Son, today have I begotten thee. 6As he saith also
in another place, Thou art a priest for ever after the order of
Melchisedec. 7Who in the days of his flesh, when he had offered up
prayers and supplications with strong crying and tears unto him that
was able to save him from death, and was heard in that he feared. 8
Though he were a Son, yet learned he obedience by the things which
he suffered. 9And being made perfect, he became the author of
eternal salvation unto all them that obey him. 10Called of God an
high priest after the order of Melchisedec. (Hebrews 5:1-10)
Those that were before him were just a prototype, telling and pointing to
his appearance, his revelation, the one true and perfect in all aspect of
acts and words. Superior to Aaron and the Levitical priests, consecrated
with an oath and has an unchangeable priesthood, of unblemished
purity, needed no sacrifice for himself.
11
If therefore perfection were by the Levitical priesthood, what
further need was there that another priest should rise after the order
of Melchisedec, and not be called after the order of Aaron. 15And it
is yet far more evident: for that after the similitude of Melchisedec
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there ariseth another priest, 16Who is made, not after the law of a
carnal commandment, but after the power of an endless life. 17for he
testifieth, Thou art a priest for ever after the order of Melchisedec.
18
For there is verily a disannulling of the commandment going
before for the weakness and unprofitableness thereof. 19for the law
made nothing perfect, but the bringing in of a better hope did; by
which we draw nigh unto God. 20And inasmuch as not without an
oath he was made priest: 21(For those priests were made without an
oath; but this with an oath by him that said unto him, The Lord
swore and will not repent, Thou art a priest for ever after the order
of Melchisedec:) 22 By so much was Jesus made a surety of a better
testament. 23And they truly were many priests, because they were
not suffered to continue by reason of death: 24But this man, because
he continueth ever, hath an unchangeable priesthood. 25Wherefore he
is able also to save them to the uttermost that come unto God by
him, seeing he ever liveth to make intercession for them. 26For such
an high priest became us, who is holy, harmless, undefiled, separate
from sinners, and made higher than the heavens. 27Who needeth not
daily, as those high priests, to offer up sacrifice, first for his own
sins, and then for the people's: for this he did once, when he offered
up himself. 28For the law maketh men high priests which have
infirmity; but the word of the oath, which was since the law, maketh
the Son, who is consecrated for evermore. (Hebrews 7:11; 15-28)
It is worthy of remark that the prophets in general predicted these things
which were shortly to come to pass, that the people might have the
fullest proof of their Divine Mission, and of the existence of God's
providence in the administration of the affairs of men. Many sacrifices
have been made before him and much ritual cleansing in order to fulfil
the required law by the prophet Moses.
Under his priesthood the sacrifices shall be brought to an end. In him
shall embody the three great callings of all times, places and
generations, king, prophet and priest. The Great Prophet Moses himself
understanding the decrees of the Almighty God and knowing that there
is a better covenant to come and a better satisfaction for the requirement
of the Law and comprehending through revelation that he was but a
65
prototype of the original which was much more superior and above that
which was and had been and would ever was made aware by God, wrote
that.
17
And the LORD said to me, 'They have rightly said all that they
have spoken. 18 I will raise up for them a prophet like you from
among their brethren; and I will put my words in his mouth, and he
shall speak to them all that I command him. 19 And whoever will not
give heed to my words which he shall speak in my name, I myself
will require it of him. (Deuteronomy 18:17-19 RSV)
Adams Clarks indicates in his commentary that, ‘God here promises to
give them an infallible guide, who should tell them all things that make
for their peace, so that his declarations should completely answer the
end of all the knowledge that was pretended to be gained, a prophet, a
legislator, a king, a mediator, and the head or chief of the people of
God, the very person of whom Moses was the type 22, and who shall
accomplish all the great purposes of the Divine Being’. Such a prophet
as had never before appeared, and who should have no equal till the
consummation of the world.
This prophet is the Lord Jesus, who was in the bosom of the Father, and
who came to declare him to mankind. Every word spoken by him is a
living infallible oracle from God himself. His sacrifice shall be superior
to all others; he shall offer sacrifice but once.
11
But Christ being come an high priest of good things to come, by a
greater and more perfect tabernacle, not made with hands, that is to
say, not of this building; 12 Neither by the blood of goats and calves,
but by his own blood he entered in once into the holy place, having
22
. Dr. Jortin, in his Remarks on Ecclesiastical History, has drawn a
parallel between Moses and Christ in a great number of particulars,
which he concludes thus: "Let us search all the records of universal
history, and see if we can find a man who was so like to Moses as Christ
was, and so like to Christ as Moses was, If we cannot find such a one,
then have we found HIM of whom Moses in the law and the prophets
did write to be Jesus of Nazareth, the Son of God.”
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obtained eternal redemption for us. 13 for if the blood of bulls and of
goats, and the ashes of an heifer sprinkling the unclean, sanctifieth
to the purifying of the flesh. 14 How much more shall the blood of
Christ, who through the eternal Spirit offered himself without spot
to God, purge your conscience from dead works to serve the living
God? 15 And for this cause he is the mediator of the new testament,
that by means of death, for the redemption of the transgressions that
were under the first testament, they which are called might receive
the promise of eternal inheritance . . . 24 For Christ is not entered into
the holy places made with hands, which are the figures of the true;
but into heaven itself, now to appear in the presence of God for us.
(Hebrews 9: 11-15; 24)
d. The Victory of the Messiah over Death and Exaltation
The victory of the Messiah (Christ) over death is one of the cardinal
facts and doctrines of the Christian gospel. The whole of the New
Testament revelation rests on this as fundamental to the Christian faith
and its history.
13
but if there is no resurrection of the dead, neither has Christ been
raised. 14 And if Christ has not been raised, then our proclamation is
worthless, and your faith is also worthless. 15 And we are also found
to be false witnesses of God, because we testified of God that He
raised Christ; whom He did not raise if the dead are not raised . . . 17
And if Christ is not raised, your faith is foolish; you are yet in your
sins . . . 19 If in this life only we have hope in Christ, we are of all
men most miserable. (1 Corinthians 15:13 -15; 17; 19 MKJV)
The victory of the messiah is culminated in his authority, victory and
triumph over the power and dominion of death; to lay down his life at
will and to take it back
17
Therefore doth my Father love me, because I lay down my life,
that I might take it again. 18 No man taketh it from me, but I lay it
down of myself. I have power to lay it down, and I have power to
take it again. This commandment have I received of my Father.
(John 10: 17-18)
65
It is difficult for language more plainly and emphatically to express the

absolute voluntariness of the Messiah’s [Christ] to die on humankind’s
stead. It is beyond all doubt the language of one who was conscious that
His life was His own, and therefore His to surrender or retain at will
fully aware of the prophecies in the scriptures concerning his death.
24
Seventy weeks are determined upon thy people and upon thy holy
city, to finish the transgression, and to make an end of sins, and to
make reconciliation for iniquity, and to bring in everlasting
righteousness, and to seal up the vision and prophecy, and to anoint
the most Holy 25 Know therefore and understand, that from the
going forth of the commandment to restore and to build Jerusalem
unto the Messiah the Prince shall be seven weeks, and threescore
and two weeks: the street shall be built again, and the wall, even in
troublous times. 26 And after threescore and two weeks shall
Messiah be cut off, but not for himself: and the people of the prince
that shall come shall destroy the city and the sanctuary; and the end
thereof shall be with a flood, and unto the end of the war desolations
are determined. 27 And he shall confirm the covenant with many for
one week: and in the midst of the week he shall cause the sacrifice
and the oblation to cease, and for the overspreading of abominations
he shall make it desolate, even until the consummation, and that
determined shall be poured upon the desolate. (Daniel 9:24-27)
He would not be discouraged, neither shall he be stopped from
confronting the one thing that has brought so much fear and dread to the
whole of humanity.
31
And he began to teach them, that the Son of man must suffer
many things, and be rejected of the elders, and of the chief priests,
and scribes, and be killed, and after three days rise again. 32 And he
spake that saying openly. And Peter took him, and began to rebuke
him. 33 But when he had turned about and looked on his disciples, he
rebuked Peter, saying, Get thee behind me, Satan: for thou savourest
not the things that be of God, but the things that be of men. (Mark
8:31-33)
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ULTIMATE REVELATION
To bring all things under the authority of his father he must triumph
over the power of death once and for all, and render it powerless to
fulfil the saying
7
And he will destroy in this mountain the face of the covering cast
over all people, and the veil that is spread over all nations. 8 He will
swallow up death in victory; and the Lord GOD will wipe away
tears from off all faces; and the rebuke of his people shall he take
away from off all the earth: for the LORD hath spoken it. 9 And it
shall be said in that day, Lo, this is our God; we have waited for
him, and he will save us: this is the LORD; we have waited for him,
we will be glad and rejoice in his salvation. (Isaiah 25:7-9)
For this corruptible must put on incorruption, and this mortal must put
on immortality. So when this corruptible shall have put on incorruption,
and this mortal shall have put on immortality, and then shall be brought
to pass the saying that is written, ‘Death is swallowed up in victory. O
death, where is thy sting? O grave, where is thy victory’
CHAPTER 3
DESPISED AND REJECTED OF MEN: A MAN OF SORROWS
ACQUAINTED WITH GRIEF
Understanding the sorrows and pains that God incarnate in Christ
suffered to obtain redemption and reconciliation for humankind
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A. The pains and sorrows of the messiah

The messiah by prophetic and historical records as found in the sacred
writings of the Jews had certain life pattern to which he would fit. The
prophets had in various occasions described in full detail his character
and nature. More importantly, in authenticating or proving who the
messiah would be was his ability to live up to the detailed description
enshrined in the sacred writings of the Jews.
In fulfilment of this prophecy when Jesus was born in Bethlehem of
Judea in the days of Herod the king, behold, wise men from the East
came to Jerusalem, inquiring, ‘Where is he who has been born king of
the Jews? On hearing this, the King Herod called upon all the chief
priests and scribes of the people and questioned them where the Christ
was to be born. They told him, "In Bethlehem of Judea; ‘for so it is
written by the prophet’ (Mt 2:1-5 RSV).
The prophecy also described the chastisement that he would suffer in
order to achieve the reconciliation required and break the pronounced
curse of damnation and eternal separation for such a great sin of
disobedience to the almighty God himself. Some of these punishments
included scorn, rejection by men, acquaintance with grief and sorrows.
Being made sin for us, he would undergo the condemnation sin had
subjected humankind to; that we should eat in sorrow all the days of our
life (Gen 3:13-24).
. . . cursed is the ground because of you; in toil you shall eat of it all
the days of your life; 18 thorns and thistles it shall bring forth to
you; and you shall eat the plants of the field. 19 In the sweat of your
face you shall eat bread till you return to the ground, for out of it
you were taken; you are dust, and to dust you shall return. Genesis
3: 17b - 19 (RSV)
The total condition of the messiah was upon many accounts to be grief-
stricken, unsettled and with nowhere to lay his head.
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ULTIMATE REVELATION
Jesus said to him ‘Foxes have holes, and birds of the air have nests;
but the Son of man has nowhere to lay his head.’ Matthew 8:20
(RSV)
He was from birth set apart for an accursed life because he had come
from the Father to carry in his body and form the abhorred and
disgusted nature of the insubordination willingly displayed by mankind
in the Garden of Eden in their decision to disobey a positive command
to the deception of the Serpent to become like unto God knowing good
and evil.
He himself bore our sins in his body on the accursed tree, that we
might die to sin and live to righteousness. By his wounds you have
been healed. Emphasis mine 1 Pet 2:24 (RSV)
B. Sin offering among the Jews
Sin offering among the Jews was the sacrifice in which the ideas of
propitiation and atonement most distinctly marked. the Mosaic Law as
found in Levi 4; 6, Num 28, Exod 29 detailed the type of sin and what
form of expiation or atonement was required. The law stipulate that,
‘the animal used for expiation if not killed but let loosed is led out of the
camp never to be seen within the boundaries or boarders of it again,
currying with it the sins of the community or individuals imputed to it’.
Anybody that came into contact with this animal became unclean and
required full scale ritual cleansing to restore the individual to the
rightful standing in the commonwealth of Israel and the community of
Gods people.
That the Christ, ‘the Messiah’, who is also the word [Logos] and is God
‘supreme’, ‘eternal’ and ‘independent’ and was there in the beginning
‘when all things began to be made’ and was with God by whom all
things beside God were made awesome, transcendent and incomparable,
supreme and excellent, tremendous and fascinatos would dare
condescend to this level of ‘depraved humanity’ not having even a place
to lay his head is truly inconceivable. He became destitute and lived
upon alms. He was constantly opposed and allowed in himself and
65
endured the opposition of sinners with an unsettled spirit, tender and

admitting the dints of sorrow.
For our sake he made him to be sin who knew no sin, so that in him
we might become the righteousness of God. 2 Cor 5:21 (RSV)
Being generally apt and quick to judge persons and things by mere sight
and according to outward appearance, no beauty was seen in him that
attracted a desire of Him. Nay, he is not not only desired but despised
and rejected, abandoned and hated, a reproach of men, an abject one that
men were shy of keeping company with and had not any esteem. He
was despised as a mean man and rejected as a bad man; they would not
have him to reign over them23.
'And you, O Bethlehem, in the land of Judah, are by no means least
among the rulers of Judah; for from you shall come a ruler who will
govern my people Israel. Matthew 2:6 (RSV)
Even when the messiah cried out from the depth of his soul, ‘Eloi, Eloi,
Lama Sabachthani,’ which meant ‘My God! My God! Why hast thou
forsaken me; indicating the surpassing anguish he was suffering on top
of that accursed tree. He was taken for truly rejected and punished of
God. ‘But that road to Golgotha, the place of skull; the arena of
crucifixion, out skirts of the town where the dreadest act of cruellest
punishment is meted out to the Saviour was our freedom’.
There is therefore now no condemnation for those who are in Christ
Jesus. 2 For the law of the Spirit of life in Christ Jesus has set me
free from the law of sin and death. 3 For God has done what the law,
weakened by the flesh, could not do: sending his own Son in the
likeness of sinful flesh and for sin, he condemned sin in the flesh, 4
in order that the just requirement of the law might be fulfilled in us,
who walk not according to the flesh but according to the Spirit.
Romans 8:1-4 (NKJV)
On that fateful day, on that blessed hour, the 9 th hour, around 3 o’clock
‘victory was purchased with a pure blood, the blood of God himself’.
23
. Matthew Henry, ‘Isaiah 53’
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ULTIMATE REVELATION
Satan realised it but it was too, too late, his enemies did not know that,
the harm and efficacy of his blood (him dead) would be more than when
alive. They wanted to do away with Him as they cried out . . .
18
. . . ‘Away with this man, and release to us Barabbas . . . they
shouted out, "Crucify, crucify him! Luke 23: 18; 21 (RSV)
They did not know that by His death the universe; everything that exists
both physical and spiritual would be brought under His subjection.
Therefore God has highly exalted him and bestowed on him the
name which is above every name, 10 that at the name of Jesus every
knee should bow, in heaven and on earth and under the earth, 11 and
every tongue confess that Jesus Christ is Lord, to the glory of God
the Father (Phlp 2:9-11 RSV).
He would by this horrible death and resurrection become unto us like
the very air we breathe, the land that they walk on and the very dress
that they wore, He would become indispensable even in their death He
shall be the Lord.
far above all rule and authority and power and dominion, and above
every name that is named, not only in this age but also in that which
is to come; 22 and he has put all things under his feet and has made
him the head over all things for the church, (Eph 1:21-22 RSV)
He striped Satan bare of his power and authority over humankind and
took humanity with him into the very presence of God.
Having despoiled the principalities and the powers, he made a show
of them openly, triumphing over them in it. (Col 2:15 ASV)
The requirement of the law for restitution was satisfied to the fullest and
atonement made, reconciliation achieved. The cry of the messiah ‘Eloi,
Eloi, Lama Sabachthani’ on the cross therefore was not a cry of
rejection as a man who is utterly without hope like as David when he
cried in a loud voice out of desperation, ‘Eloi, Eloi Lama Azabtani’.
65
The cry of the Messiah, ‘Eloi, Eloi, Lama Sabachthani’, ‘My God, My
God, Why hast thou forsaken me’ was like the sound of the invigilator
during an examination, ‘time is up’. It was the cry that brought
reconciliation between heaven and earth and restore once again
harmony in the cosmos.
The Messiah’s cry, was the cry that preceded the cry of all times and
generations which the world, the universe would never hear again until
the sound of accountability when not only shall He be an eschatological
figure but present and within the midst of mankind. Even though he had
grieves and sorrows; being acquainted with them, he kept up the
acquaintance [familiarised with it] and did not grow shy. He knew this
was the only way to the ultimate goal -‘reconciliation - of mankind to
his saviour.
He would not allow Satan to interrupt and so would tell Peter ‘get thee
behind me, Satan; thou art an offence unto me, for thou savourest not
the things that are of God but those that be of men, shall I not drink the
cup which My father have given me? (Matt 16:23). The load was heavy
and the way long, yet He did not enervate but persevered to the end till
he said, ‘IT IS FINISHED’.
30
When Jesus therefore had received the vinegar, he said, it is
finished: and he bowed his head, and gave up his spirit. (John 19: 30
ASV)
Spurgeon has said ‘no scene in sacred history ever gladdens the soul
like the scene on Calvary, nowhere does the soul find such consolation
as on that very spot where misery reigned, where woe triumphed, where
agony reached its climax’. Although Christ had blows and bruises; was
stricken, smitten, and afflicted. His sorrows bruised him; he felt pain,
they touched him in the tenderest parts. He had wounds and stripes. He
was scourged, not under the merciful restriction of the Jewish law that
allowed not above forty stripes to be given to the worst of malefactors.
The punishment was according to the Roman military convention. It
was brutal, merciless and inhuman, always intended to serve as
deterrent to other would be perpetrators or lawbreakers; it was to
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ULTIMATE REVELATION
demonstrate the heinous and inhuman nature of Roman authority,

respecting nothing and adopting paganism as a religion. Their allegiance
and obeisance was to but the starry host and other created objects of
fascination.
C. The messiahs scourge
The Messiah’s scourging undoubtless, was the more rigorous because
Pilate intended it as an equivalent for his crucifixion, yet it proved a
prologue to it.
13
Pilate then called together the chief priests and the rulers and the
people, 14 and said to them, "You brought me this man as one who
was perverting the people; and after examining him before you,
behold, I did not find this man guilty of any of your charges against
him; 15 neither did Herod, for he sent him back to us. Behold,
nothing deserving death has been done by him; 16 I will therefore
chastise him and release him. Luke 23:13-16 (RSV)
He was wounded in his hands, feet and side 24. Though it was so ordered
that not a bone of him should be broken, yet he had scarcely any part a
whole skin, from the crown of his head that was crowned with thorns to
the soles of his feet that was nailed to the cross, nothing appeared but
wounds and bruises.25
The Messiah subjected to scourging and affliction, flagellation was used
as a prelude to his death. He was stripped naked and bound to a low
pillar so that he could bend over it or upright so as to be stretched out.
The lictors alternated blows from the bare shoulders down the body to
the feet. There was no limit to the number of blows inflicted. Whips
with small pieces of metal or bone at the tips called the flagrum were
used, causing disfigurement and serious trauma.
24
. Also see J., Knox, ‘The Death of Christ: the Cross in New
Testament History and Faith’, Abingdon 1958, Fontana 1967
25
65
1
Then Pilate took Jesus and scourged him. 2 And the soldiers plaited
a crown of thorns, and put it on his head, and arrayed him in a
purple robe; 3 they came up to him, saying, "Hail, King of the Jews!"
and struck him with their hands. John 19:1-3 (RSV)
The heavy whip is brought down with full force repeatedly. At first, the
heavy thongs cut through the skin only. Then, as the blows continue,
they cut deeper into subcutaneous tissues, producing first an oozing of
blood from the capillaries and veins of the skin, and finally spurting
arterial bleeding from vessels in the underlying muscles. The small balls
of lead first produce large deep bruises, which are broken open by
subsequent blows.
Finally, the skin of the back is hanging in long ribbons and the entire
area is an unrecognizable mass of torn and bleeding tissue. In the case
of our Lord, however, his scourging was rather before the sentence was
passed upon him and was inflicted by Pilate.
Here is a further account of the unfair trial which they gave to the
messiah, both the prosecutors and the judge carrying it on in their breast
with great confusion among the people. The judge abuses the prisoner,
though he declares him innocent, and hopes therewith to pacify the
prosecutors; wherein his intention, if indeed it was good, will by no
means justify his proceedings, which were palpably unjust. but
unsatisfied the prosecutors stirred the people up to demand the ultimate .
.
15
but they cried out, away with him! Away with him! Crucify him!
Pilate said to them, Shall I crucify your king? The chief priests
answered, we have no king but Caesar. 16 Then he delivered Him up
to them that He might be crucified. And they took Jesus and led Him
away. 17 And bearing His cross, He went out to a place called, The
Place of a Skull (which is called in the Hebrew, Golgotha) (John
19:15-17 MKJV)
D. Enroot to Golgotha
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ULTIMATE REVELATION
Condemned he carried his own cross to the place of execution, which

was outside the city, in some conspicuous place, set apart for the
purpose. Before the nailing to the cross took place, a medicated cup of
vinegar mixed with gall and myrrh (the sopor) was given for deadening
the pangs. Then he was laid down upon the implement of torture. His
arms stretched along the crossbeams and at the centre of the open palms,
the point of a huge iron nail was placed which by the blow of a mallet
was driven home into the wood.
Then either through foot separately as they were placed one over the
other, another huge nail tore its way through the quivering flesh. The
‘accursed tree’ with its living human burden was slowly heaved up and
the end fixed firmly in a hole in the ground 26. The feet were but a little
raised above the earth. The Messiah now in full reach of every hand that
might choose to strike, a kind of death that included all that pain and
death could have of the horrible; atrocious, faintness, contraction,
dehydration, starvation, traumatic fever, tetanus, publicity of shame,
long continuance of torment, horror of anticipation, mortification of
untended wounds etc. all intensifying just up to the point at which they
can be endured but all stopping just short of the point which would give
to the sufferer the relief of unconsciousness.
The unnatural position of the severely wounded body on the accursed
tree ‘the cross’ made every movement excruciating; the lacerated veins
and crushed tendons throbbed with unremitting anguish. The wounds
inflamed by exposure gradually gangrened. The arteries, especially of
the head and stomach become swollen and oppressed with
uncontrollable oozing of blood. While each variety of misery went on
gradually increasing, there was added to them the intolerable paroxysm
of a smouldering and raging thirst27.
The end was rapidly approaching. The loss of tissue fluids had reached
a critical level; the compressed heart was struggling to pump heavy,
thick, sluggish blood to the tissues, and the tortured lungs were making
a frantic effort to inhale small gulps of air. The markedly dehydrated
26
. Smith, ‘Crucifixion’
27
. Also discussed by J. Denney, ‘The Death of Christ’, (1903, 1950)
65
tissues sent their flood of stimuli to the brain. Jesus gasped His fifth cry:
"I thirst" a fulfilment of the prophecy in psalm 22:15 KJV,
‘My strength is dried up like a potsherd; my tongue cleaveth to my
jaws; and thou has brought me into the dust of death’
He was wronged and abused. He was oppressed, injuriously treated, and
ruthlessly dealt with. That was laid to his charge which he was perfectly
innocent of, that laid upon him which he did not deserve and in both he
was oppressed and injured.
7
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 shearers is dumb, so he openeth not his mouth. (Isaiah
53:7)
E. The messiahs afflictions
He was afflicted both in mind and body, being oppressed he laid it to
heart. He was judged and imprisoned. God having made him sin for us,
he was proceeded against as a malefactor, he was apprehended and
taken into custody, and made a prisoner; he was judge, accused, tried,
and condemned.
20
Pilate therefore, willing to release Jesus, spake again to them. 22
And he said unto them the third time, Why, what evil hath he done?
I have found no cause of death in him: I will therefore chastise him,
and let him go. 23 And they were instant with loud voices, requiring
that he might be crucified. And the voices of them and of the chief
priests prevailed. (Luke 23: 20-23)
He was cut off by an untimely death from the land of the living, though
he lived a most useful life, did so many good works, he was stricken to
death, to the grave which he made with the wicked28
28
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ULTIMATE REVELATION
8
He was taken from prison and from judgment; and who shall
declare His generation? For He was cut off out of the land of the
living . . .(Isaiah 53:8 MKJV)
His enemies indeed looked upon him as suffering justly for his crimes
and though they could lay nothing to his charge, they esteemed him
stricken, smitten of God, and afflicted, because they hated him, and
persecuted him, they thought that God did the dame, that he was his
enemy and fought against him and therefore they were the more enraged
against him.
57
And they that had laid hold on Jesus led him away to Caiaphas the
high priest, where the scribes and the elders were assembled. . . 59
Now the chief priests, and elders, and all the council, sought false
witness against Jesus, to put him to death. 60 but found none: yea,
though many false witnesses came, yet found they none. At the last
came two false witnesses, 61 and said, this fellow said, I am able to
destroy the temple of God, and to build it in three days. 62 And the
high priest arose, and said unto him, Answerest thou nothing? What
is it which these witness against thee? 63 But Jesus held his peace.
And the high priest answered and said unto him, I adjure thee by the
living God, that thou tell us whether thou be the Christ, the Son of
God. 64 Jesus saith unto him, Thou hast said: nevertheless I say unto
you, hereafter shall ye see the Son of man sitting on the right hand
of power, and coming in the clouds of heaven. 65 Then the high
priest rent his clothes, saying, He hath spoken blasphemy; what
further need have we of witnesses? Behold, now ye have heard his
blasphemy. 66 What think ye? They answered and said, He is guilty
of death. 67 Then did they spit in his face, and buffeted him; and
others smote him with the palms of their hands, (Matthew 26:58; 60-
67)
Those that saw him hanging on the cross inquired not into the merits of
his cause but took him guilty of every charge and that vengeance
suffered him not to live.
65
29
And they that passed by railed on him, wagging their heads, and
saying, Ah, thou that destroyest the temple, and buildest it in three
days, 30 Save thyself, and come down from the cross. 31 Likewise
also the chief priests mocking said among themselves with the
scribes, He saved others; himself he cannot save. 32 Let Christ the
King of Israel descend now from the cross, that we may see and
believe. And they that were crucified with him reviled him. (Mark
15:29-32)
He who knew no sin is made to be sin on our behalf; that we might
become the righteousness of God in him; Jesus Christ was made a
sacrifice for our sin. Our guilt was imputed to him, he borne the
punishment of our sins.
Jesus Christ made sin for us is the cause of our being made the
righteousness of God in him. Surely God may be as just in pardoning
us, who have no righteousness of our own, as in condemning his own
Son, who had no sin of his own.
Have we broken his royal and righteous law? Yet Christ has kept it and
fulfilled all righteousness, Have we sinned against mercy? yet Christ
has suffered without mercy: and all this by the ordination and
appointment of God the Father, who made his own and only Son to be
sin for us, who knew no sin; that we might be made the righteousness of
God in him.
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ULTIMATE REVELATION
CHAPTER 4
WOUNDED FOR OUR TRANSGRESSIONS, BRUISED FOR
OUR INIQUITIES
What the death of God incarnate in Christ on the Cross of Calvary has
accomplished for humankind.
A. What has been achieved by the Cross
There is unquestionably no estimation of what the death of the messiah

on the cross has accomplished in satisfying the demand of the law of
disobedience and its retributive justice. This one move of God which
begun right in the Garden of Eden but found its fulfilment in the only
begotten son of God ‘Jesus Christ,’ very God incarnate was able to
satisfy to the infinitude the demand of the law to re-establish the
restoration and reconciliation needed. The messiah was purposefully
wounded and bruised from head to toe. He was handled with disgust
and contempt.
And Herod with his soldiers treated him with contempt and mocked
him; then, arraying him in gorgeous apparel, he sent him back to
Pilate (Luke 23:11 RSV).
65
The messiah was deliberately wounded in every part of the body and
mind. From the perspective of the practice of Crucifixion as a mode of
‘destroying’ the body of the individual who fell victim to its cruel
treatment ‘wounding’ is not to be thought of lightly. The death that
Christ died has been described as astounding in the sense of its starring
role in bringing the two great powers (Jewish and Roman) at the time
together and even serving to bring the two avowed adversary authorities
Herod and Pilate together.
And Herod and Pilate became friends with each other that very day,
for before this they had been at enmity with each other. Lu 23:12
RSV
The four gospels relate Jesus' execution with marked terseness. In that
the messiah, who is the glory of deity, the honour of the triune God, the
sun of righteousness, the fountain of light and life; diffusing his benign
influences everywhere, and favouring men with a clear and full
revelation of the ‘Divine Will’ was on purpose bruised and intentionally
wounded. It marvels to realise the emphasis on the enormity of brutality
meted out to the Messiah by the very people whose burden he has come
to bear.
As an English word, ‘to wound’ is translated as ‘to cause injury or
bodily harm to’ or ‘to suffer from emotional injury.’ In its own level
‘injury’ is defined as ‘any physical damage to the body caused by
violence or accident or fracture etc. Not only did the Messiah suffer
bodily mutilation and maltreatment; he underwent the greatest and
tensed of emotional turmoil and trauma ever conceivable. He was
betrayed by one of the very persons he had chosen and trained; Judas
Iscariot. He was abandoned by the very people he shed the same meal
with over the period of years he was in ministry; the entire disciples. He
was again denied by one of the strongest of his followers; Peter and
condemned to death by crucifixion by the very people who profess
allegiance to his father in heaven.
In its other level of definition as injuring, wounding is ‘any physical
damage caused by violence to the body’. This was exactly the intention
of the flagellation or ‘flogging’ as a prelude treatment to crucifixion. It
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ULTIMATE REVELATION
was purposefully carried out to deliberately cause as much damage and

harm to the victim’s body as could possibly be achieved. The reason is
that the whole act of death by crucifixion was about setting a deterrent
example to would be perpetrators, [criminals, offenders, delinquents,
lawbreakers] and rebels or prisoners of war etc.
In so far as could be achieved the body of the sufferer or victim of
crucifixion was to be mishandled in a manner and fashion that people
would become deterred by just the thought of it to prevent them from
becoming delinquents. The Lord had lived in Roman territory where
crucifixion was all too familiar. Flogging was a legal preliminary to
every Roman execution and only women and Roman senators or
soldiers were exempted (except in cases of desertion). This extreme
punishment was Rome's method of subjugation, as Josephus' account of
troubled Palestine repeatedly demonstrates. When rebellion arose in
Jerusalem after the death of Herod the Great, the governor of Syria
marched his legions through Galilee to Jerusalem and ordered 2,000
rebels to the cross.29
Ancients spoke of crucifixion with horror. It was the ‘extreme and
ultimate punishment for slaves,’ the ‘cruellest and most disgusting
penalty’. Josephus calls it ‘the most pitiable of deaths’ 30. And before his
death, Jesus compared difficult gospel sacrifices to ‘bearing a cross’.
Therefore this righteousness which we gain is altogether freely given,
for its foundation is upon those things which we have not done
ourselves, but rather those things which the Messiah has suffered for our
sake, to deliver us from sin.
25
Whom God hath set forth to be a propitiation through faith in his
blood, to declare his righteousness for the remission of sins that are
past, through the forbearance of God (Romans 3:25).
Crucifixion is a Latin word ‘crucifixio’; it is an ancient method of
execution by nailing or binding the victim to a tree or cross. It was a
common form of capital punishment from the 6th century BCE to the
29
. Josephus, ‘Antiquities’ 17:295
30
. Josephus, ‘Jewish War’ 7:203
65
4th century AD. As a practice, crucifixion was especially exercised

among the Persians, Egyptians, Carthaginians and the Romans. Roman
law provided that the criminal be scourged before being put to death;
the accused also had to carry either the entire cross or more commonly
the crossbeam from the place of scourging to the place of execution.
The practice was abolished in 337 BCE by Constantine I out of respect
for Jesus Christ who died on the cross.
The length of time required to reach death could range from a matter of
hours to a number of days, depending on exact methods, the health of
the crucified person and other environmental circumstances. By
crucifixion death could result from a variety of causes, including blood
loss and hypovolemic shock or infection and sepsis caused by the
scourging that preceded the crucifixion or by the nailing itself and
eventual dehydration.
Crucifixion was not just to kill the criminal, but also to mutilate and
dishonour the body of the condemned. The underlying component in
this whole flogging practice before the ultimate death of the victim ‘was
to mutilate and dishonour the body of the condemned’. In the case of the
‘Messiah’ the flogging was with a new dimension, it was with
invigorating enthusiasm because it had been ordered by the governor
himself ‘Pontius Pilate’.
Pilate then called together the chief priests and the rulers and the
people, 14 and said to them, "You brought me this man as one who
was perverting the people; and after examining him before you,
behold, I did not find this man guilty of any of your charges against
him; 15 neither did Herod, for he sent him back to us. Behold,
nothing deserving death has been done by him; 16 I will therefore
chastise him and release him." (Lu 23:13-16 RSV)
Therefore the commitment of the lictor to flogging the ‘Messiah’ was
with a glowing enthusiasm, having in mind to obey the governor
himself and perhaps please him for work well done who knows if
promotion to a higher rank could come from it. As a practice the
flogging was always considered a preamble but in Jesus case Pilate
intended it to be a substitute to being crucified, therefore it was with a
66
ULTIMATE REVELATION
fresher and newer dimension, he was to be flogged as censure and

deterrent and let go afterwards so as not to repeat his actions.
Crucifixion was regarded as the most horrible form of death and to a
Jew it acquired even a greater horror from one of the curses in the
Mosaic Laws. This punishment began by subjecting the sufferer to
scourging. Typically, the one to be punished was stripped naked and
bound to a low pillar so that he could bend over it, or chained to an
upright pillar as to be stretched out. Two lictors (some reports indicate
scourging with four or six lictors) alternated blows from the bare
shoulders down the body to the soles of the feet. There was no limit to
the number of blows inflicted; it was the prerogative of the lictors.
Whips with small pieces of metal or bone at the tips were commonly
used. Such a device could easily cause disfigurement and serious
trauma, such as ripping pieces of flesh from the body or loss of an eye.
The Roman legionnaire steps forward with the flagellum in his hand
‘usually a short whip with several single or braided leather thongs of
variable lengths, in which small iron balls or sharp pieces of sheep
bones were tied at intervals. The heavy whip is brought down with full
force repeatedly. At first, the heavy thongs cut through the skin only.
Then, as the blows continue, they cut deeper into subcutaneous tissues,
producing first an oozing of blood from the capillaries and veins of the
skin, and finally spurting arterial bleeding from vessels in the
underlying muscles. The small balls of lead first produce large deep
bruises which are broken open by subsequent blows.
Finally, the skin of the back is hanging in long ribbons and the entire
area is an unrecognizable mass of torn and bleeding tissue 31.. In the case
of our Lord, however, his scourging was rather before the sentence was
passed upon him and was inflicted by Pilate. The condemned one
carried his own cross to the place of execution, which was outside the
city, in some noticeable place set apart for the purpose. Before the
nailing to the cross took place, a medicated cup of vinegar mixed with
gall and myrrh (the sopor) was given.
Davis, C.T. "The Crucifixion of Jesus: The Passion of Christ from
31
a Medical Point of View". Ariz Med 22:183-187, 1965.
65
The ‘Wounds’ of the messiah were not only at his back or front but
rather from the crown of his hair to the soul of his feet. A small bundle
of flexible branches covered with long thorns was pressed into His
scalp, there was copious bleeding. The soldiers continued their
mockery, stroked Him across the head, driving the thorns deeper into
His scalp.
16
And the soldiers led him away into the hall, called Praetorium;
and they call together the whole band. 17 and they clothed him with
purple, and platted a crown of thorns, and put it about his head, 18
and began to salute him, Hail, King of the Jews! 19 and they smote
him on the head with a reed, and did spit upon him, and bowing
their knees worshipped him. (Mark 15:16-19)
In the case of Jesus, a robe was thrown across His shoulders and a stick
was placed in His hand for a sceptre. Small flexible branches covered
with long thorns, commonly used for kindling fires in the charcoal
braziers in the courtyard, were plaited into the shape of a crude crown.
The crown was pressed into his scalp and again there was copious
bleeding as the thorns pierced the very vascular tissue. Again, there was
copious bleeding (the scalp being one of the vascular areas in the body).
After mocking Him and striking Him across the face, the soldiers took
the stick from His hands and striked Him across the head, driving the
thorns deeper into His scalp. Finally, they tire of their sadistic sport and
the robe was torn from his back. This had already become adhered to
the clots of blood and serum in the wounds, and its removal, just as in
the careless removal of a surgical bandage, caused excruciating pain,
almost as though He was being whipped again, and the wounds begin to
bleed yet another time.
The heavy beam of the cross was then tied across His shoulders, and the
procession of the condemned Christ, two thieves and the execution
detail, begins its slow journey. The weight of the heavy wooden beam,
together with the shock produced by copious blood loss, is too much.
He stumbles and falls. The rough wood of the beam gouges into the
lacerated skin and muscles of the shoulders. He tries to rise, but human
muscles have been pushed beyond their endurance.
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ULTIMATE REVELATION
At Golgotha, the beam is placed on the ground and Jesus is quickly

thrown backward with His shoulders against the wood. He was then laid
down upon the implement of torture. Then either through foot
separately, or possibly through both together, as they were placed one
over the other, another huge nail tore its way through the quivering
flesh. His arms stretched along the crossbeams, and at the centre of the
open palms the point of a huge iron nail was placed, which, by the blow
of a mallet, would be driven home into the wood. The legionnaire feels
for the depression at the front of the wrist. He drives a heavy, square,
wrought-iron nail through the wrist and deep in the wood. Quickly, he
moves to the other side and repeats the action, being careful not to pull
the arms too tightly, but to allow some flexion and movement32..
The beam is then lifted in place at the top of the posts and the Titulus
reading ‘Jesus of Nazareth, King of the Jews’ was nailed in place. The
left foot is pressed backward against the right foot, and with both feet
extended, toes down, a nail was driven through the arch of each. As
Jesus slowly sagged down with more weight on the nails in the wrists,
excruciating, fiery pain shot along the fingers and up the arms to
explode in the brain. The nails in the wrists were putting pressure on the
median nerve, large nerve trunks which traverse the mid-wrist and
hand33.
As the Christ pushes himself upward to avoid this stretching torment,
He placed His full weight on the nail through His feet. Again there was
searing agony as the nail tore through the nerves between the metatarsal
bones of the feet. As he pushes Himself upward to avoid the stretching
torment, He places His full weight on the nail through His feet. Again,
there is the searing agony of the nail through His feet, through the
nerves between the metatarsal bones and through the feet34.
32
Johnson, C.."Medical and Cardiological Aspects of the Passion and
Crucifixion of Jesus, the Christ", Bol Asoc Med P Rico 70 (3) :97-102,
1978.
33
1978.
65
To prevent the hands and feet from being torn away by the weight of the
body which could not rest upon nothing but four great wounds, there
was about the centre of the cross a wooden projection strong enough to
support, at least in part, a human body, which soon became a weight of
agony. Then the "accursed tree" with its living human burden was
slowly heaved up and the end fixed firmly in a hole in the ground. The
feet were but a little raised above the earth35.
The victim was in full reach of every hand that might choose to strike.
Death by crucifixion seems to include all that pain and death could have
of the horrible and ghastly, dizziness, cramp, thirst, starvation,
sleeplessness, traumatic fever, tetanus, publicity of shame, long
continuance of torment, horror of anticipation, mortification of untended
wounds etc. All intensified just up to the point at which they can be
endured but all stopping just short of the point which would give to the
sufferer the relief of unconsciousness36.
At this point, the brutally wounded and highly dehydrated body
undergoes another phenomenal pain. The unnatural position made every
movement painful; the lacerated veins and crushed tendons throbbed
with incessant anguish. As the arms fatigue, great waves of cramps
flounce over the muscles, knotting them in deep, relentless, throbbing
pain. With these cramps comes the inability to push himself upward.
Hanging by His arms, the pectoral muscles are unable to act. Air can be
drawn into the lungs, but cannot be exhaled. The wounds inflamed by
exposure gradually gangrened. The arteries, especially of the head and
stomach became swollen and oppressed with surcharged blood. Jesus
fights to raise Himself in order to get even one short breath. And while

34
1978.
35
1978.
36
1978.
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ULTIMATE REVELATION
each variety of misery went on gradually increasing there was added to

them the intolerable pang of a burning and raging thirst37.
Finally, carbon dioxide builds up in the lungs and in the blood stream
and the cramps partially subside. Spasmodically, He is able to push
Himself upward to exhale and bring in the life-giving oxygen. Hours of
this limitless pain, cycles of twisting, joint-rending cramps, intermittent
partial asphyxiation, searing pain as tissue is torn from His lacerated
back as He moves up and down against the rough timber. Then another
agony begins. A deep crushing pain deep in the chest as the pericardium
slowly fills with serum and begins to compress the heart. The
compressed heart is struggling to pump heavy, thick, sluggish blood into
the tissues38.
The tortured lungs are making a frantic effort to gasp in small gulps of
air. The markedly dehydrated tissues send their flood of stimuli to the
brain. Jesus gasps, "I thirst." He can feel the chill of death creeping
through His tissues. With one last surge of strength, He once again
presses His torn feet against the nail, straightens His legs, takes a deeper
breath, and utters His seventh and last cry, "Father, into thy hands I
commit my spirit." Apparently, to make doubly sure of death, the
legionnaire drove his lance through the fifth interspaces’ between the
ribs, upward through the pericardium and into the heart. Immediately
there came out blood and water.
There may be some sins of which a man cannot speak, but there is
no sin which the blood of Christ cannot wash away. Plunge into the
"fountain filled with blood, drawn from Immanuel's veins," and in
an instant you are whiter than snow. Every speck, spot, and stain of
sin is gone, and gone forever. –Spurgeon
37
1978.
38
1978.
65
Unjustly tried and Condemned to death and death by crucifixion, he

carried the heavy beam, the accursed tree,’ the ‘cross’, the symbol of
expiation to the place of execution, outside the city, a place set apart for
the purpose. He was made to lie down upon the implement of torture.
His arms stretched along the crossbeams, and at the centre of the open
palms the point of a huge iron nail was placed, which, by the blow of a
mallet, was driven home into the wood. Then either through foot
separately or both together, as they were placed one over the other,
another huge nail tore its way through the quivering flesh
33
And when they were come unto a place called Golgotha, that is to
say, a place of a skull, 34 They gave him vinegar to drink mingled
with gall: and when he had tasted thereof, he would not drink. 35
And they crucified him, and parted his garments, casting lots: that it
might be fulfilled which was spoken by the prophet, they parted my
garments among them, and upon my vesture did they cast lots.
(Matthew 27: 33-35)
All of these not for himself, but for the transgression of a stubborn, un-
repenting, disobedient and sinful humankind that did not even
comprehend nor offered an opportunity to the messiah a humble, just
and righteous servant who came but to seek, save and serve a rebellious
creature and reconcile him to his maker.
6
While we were still weak, at the right time Christ died for the
ungodly. 7 Why, one will hardly die for a righteous man - though
perhaps for a good man one will dare even to die. (Rom 5:6-7 RSV)
He was purposefully worsely wounded for our iniquities, our absence of
moral and spiritual values and our morally objectionable behaviour was
laid to his credit.
6
All we like sheep have gone astray; we have turned everyone to his
own way; and the LORD hath laid on him the iniquity of us all.
Isaiah 53:6
It is interesting the use of certain words to describe why the messiah
would suffer so much; all for the transgression and the iniquities of
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ULTIMATE REVELATION
humankind. God laid on him the transgression of humankind, our

regular and consistent disobedience, wrongdoing, and iniquities, our
luck of the sense of moral decorum. The two words transgression and
iniquity have been translated by the English word to mean ‘a disregard
of laws and rules and absence of moral or spiritual values or morally
objectionable behaviour’ respectively.
19
And this is the condemnation, that light is come into the world,
and men loved darkness rather than light, because their deeds were
evil. (John 3: 19)
This is the reason why any shall be found finally to perish, not that they
came into the world with a perverted and corrupt nature, which is true;
nor that they lived many years in the practice of sin, which is also true;
but because they refused to receive the salvation which God sent to
them, corrupted by the inclination of the canal deriving desires and
filled with evil and not appreciative.
1
There is therefore now no condemnation to them which are in
Christ Jesus, who walk not after the flesh, but after the Spirit.
(Romans 8:1)
Nobody was want to associate with the selfless, voluntary and
commitment with which he went about working the fulfilment of
humankind’s liberation from the bondage of sin and death, ‘we hid our
faces from him’. All by himself, in his body and in his spirit he curried
as it were the chastisement that was to bring or result in the provision of
the access to the unfathomable grace and mercy of God. Without
strength, in a weak, dying state, neither able to resist sin, nor do any
good: utterly devoid of power to extricate ourselves from the misery of
our situation because of the authority of the law on us. Ungodly without
either the worship or knowledge of the true God
8
but God commended his love toward us, in that, while we were yet
sinners, Christ died for us. (Romans 5:8)
Adams Clarke holds that in our fall from God, our first apparent state is,
‘that we are without strength’, we had lost our principle of spiritual
65
power by having lost the image of God, righteousness and true holiness,
in which we were created.
(2) We are ungodly, having lost our strength to do good; we had also
lost all power to worship God aright.
(3) We have become sinners, have lost our centre of rest, and our
happiness, we go about seeking rest, but find none, what we have lost in
losing God, we seek in earthly things; and thus are continually missing
the mark, and multiplying transgressions against our Maker.
(4) We are enemies, sinners, indulged in evil acts, engender fixed and
rooted habits; have the mind everywhere poisoned with sin, increases in
averseness from good; and mere aversion producing enmity; and
enmity, acts of hostility, fell cruelty "a foe to God, 39 not only did
disobedience and the gratification of the flesh become the desire and
inclination of the heart of humankind but desiring equality God, ‘the
created thing wanted to be the creator’
5
The LORD saw that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his heart was only evil
continually. 6 And the LORD was sorry that he had made man on the
earth, and it grieved him to his heart (Gen 6: 5-6 RSV).
In this state of utter impossible recovery, destroyed by our own words
and deeds God set his love, the act of infinite mercy in the most
conspicuous light, so as to recommend it to the notice and admiration of
all, being neither righteous nor good, but impious and wicked. That by
acceptance and appropriation of its merit we might be translated into his
state, that which we had attempted by might, strength and knowledge
without success
16
For God so loved the world that he gave his only begotten Son,
that whosoever believeth in him should not perish, but have
everlasting life. 17 For God sent not his Son into the world to
condemn the world; but that the world through him might be saved
(John 3:16-17)
39
. Adams Clark’s Commentary on Rom 5:6
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ULTIMATE REVELATION
The love of God, ‘that particular love that shines in the heart of the
abject hardened wicked heart and bring but shame, penitence and
repentance and causes the knee to bow in helplessness in search of hope
and acceptance’. The very love that compelled the Messiah, the Saviour,
the Redeemer king, God to deny Godself to condescended to this state
of indigence in comparison to his original state only to make it possible
for exaltation to a better provision, a better covenant not for himself but
for the very humankind destroyed and forsaken.
I cannot bear it that we should love Jesus little. It seems to me
horrible. Let us love him to the utmost. Let us ask him to give us
larger hearts, and to fire them with the flame that is in his own, that
we may love him to the utmost possibilities of affection -Spurgeon
As a sinless substitute he suffered for our sins, that our sins might thus
be atoned for, the law satisfied, and we be forgiven and accounted
righteous
CHAPTER 5
HE HATH BORNE OUR GRIEF’S AND CARRIED OUR
SORROWS
65
Understanding the intensity of the suffering that Jesus Christ ‘the

Messiah’ bore for our redemption, reconciliation and salvation
Who his own self bare our sins in his own body on the tree that we,
being dead to sins, should live unto righteousness: by whose stripes
ye were healed. 1Peter 2:24
The Messiah did not only submit to the common infirmities of depraved
human nature and the common calamities of unregenerated human life
which sin had introduced. He underwent the extremes of grief when he
said ‘My soul is exceedingly sorrowful’; so dissolved in sorrow and
filled with prodigious agony and anguish.
37
And he took with him Peter and the two sons of Zebedee, and
began to be sorrowful and very heavy. 38 Then saith he unto them,
‘my soul is exceeding sorrowful, even unto death: tarry ye here, and
watch with me’. 39 And he went a little further, and fell on his face,
and prayed, saying, O my Father, if it be possible, let this cup pass
from me: nevertheless not as I will, but as thou wilt. (Matthew 26:
37-39)
Christ, truly a man, who is about to suffer the chastisement that we
sinners should have suffered, is deserted by his own, having a dreadful
conflict with the repulsion and horror of the curse of God. Now, the
great expiatory sacrifice begins to be offered. In this garden Jesus enters
fully into the ecclesiastical office, and now, on the altar of his
immaculate divinity, begins to offer his own body-his own life-a lamb
without spot, for the sin of the world.
Under ancient Roman penal practice, this horrible means of killing
‘crucifixion’ was also a method of exhibiting the criminal’s low social
status. It was the most dishonourable death imaginable, originally
reserved. The citizen classes of Roman society were almost never
subject to capital punishments, instead, they were fined or exiled.
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ULTIMATE REVELATION
Josephus mentions Jews of high rank who were crucified, but this was
to point out that their status had been taken away from them. Control of
one’s own body was vital in the ancient world. Capital punishment took
away control over one’s own body, thereby implying a loss of status and
honour. It was slaves, rebels, pirates and especially despised enemies
and criminals that Crucifixion was used for.
Therefore, crucifixion was considered a most shameful and disgraceful
way to die. The goal of Roman crucifixion was not just to kill the
criminal, but also to mutilate and dishonour the body of the condemned.
In ancient tradition, an honourable death required burial; leaving a body
on the cross, so as to mutilate it and prevent its burial was a grave
dishonour.
Surely he hath borne our griefs, and carried our sorrows: yet we did
esteem him stricken, smitten of God, and afflicted. (Isa 53:4)
The expression above, ‘surely he has borne our grieves and carried our
sorrows’ in other word is understood to mean that the Christ actually
carried in his body and mind the wretchedness, desolations and torments
of our depravity and consequential destituteness and damnation. This
means the Messiah did not only suffer emotional trauma when he said
‘my soul is exceeding sorrowful, even unto death’ but also physical
trauma. Meaning his suffering could be seen and felt as indeed one who
has been through a difficult or agonising experience of a sort. Like the
person who has had physical parts of the body removed or amputated,
his pains and suffering were as real as could be touched and felt.
And being in an agony he prayed more earnestly: and his sweat was
as it were great drops of blood falling down to the ground. (Lu
22:44)
This agony shows that Christ struggled hard and was in great distress
with greater emphasis and earnestness than usual and with strong crying
and tears in prayer. This struggled although hard, it was not only with
the fears of death as other men do (for in this regard many martyrs
might seem more constant then Christ), but also with the fearful
65
judgment of his angry Father because he took the burden of all our sins
upon himself.40
Who gave himself for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of good works.
(Tit 2:14 KJV)
Another perspective of the word ‘borne’ is ‘taking on as one's own the
expenses or debts of another person,’ what is known in theology as
‘imputation’. This means that the messiah took on himself and made his
own the punishment and repercussions of humankind’s regular and
intentional consistent gross disobedience and insubordination to his
maker in all times and generations. The implication is that no longer
was the consequence and the repercussions of humankinds regular and
consistent intentional gross insubordination and disobedience of his
maker his own, it become that of the messiah. The consequence of the
sins, iniquities, wickedness and the immorality of humanity became
imputed on the Christ. He assumed our "law-place," undertook to
answer the demands of justice for our sins.
All we like sheep have gone astray; we have turned everyone to his
own way; and the LORD has laid on him the iniquity of us all. (Isa
53:6 RSV)
To sound a little philosophical, I would add that the sins of mankind
being imputed to Christ meant that it became like the ‘Messiah
property,’ or as implied in the principle of transmutation, he could not
be described outside it. This underscores the fact that humankind’s sin
became his (Christ’s); humankind’s disobedience became his
disobedience etc. that is, the messiah in whom the glory and majesty of
the Father shines, who is otherwise infinite, and cannot be under value
(fully God), became as deviant and sinful and unregenerated before his
father like any of us sinful humans. The fiery rays of God’s wrath which
should have fallen on all mankind diverged from Divine justice to the
east, west, north, and south and deflected from them converging in him.
40
1599 Geneva Bible Note on Luke 22:44
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ULTIMATE REVELATION
He who knew no sin was made to be sin on our behalf; that we might
become the righteousness of God in him.
5
While he yet spake, behold, a bright cloud overshadowed them:
and behold a voice out of the cloud, which said, this is my beloved
Son, in whom I am well pleased; hear ye him (Matthew 17:5)
But scripture supports the fact that even in this state of sin he the Christ
was an exact representation of God, just such a being, as we should
suppose God to be, were he to become incarnate, and to act as a man, or
to be seen in physical appearance as a parson.
7
If ye had known me, ye should have known my Father also: and
from henceforth ye know him, and have seen him. 8 Philip saith unto
him, Lord, shew us the Father, and it sufficeth us. 9 Jesus saith unto
him, have I been so long time with you, and yet hast thou not known
me, Philip? He that hath seen me hath seen the Father; and how
sayest thou then, Shew us the Father? (John 14:7-9)
He was the embodied representation of the Deity.
3
who being the effulgence of his glory, and the very image of his
substance, and upholding all things by the word of his power, when
he had made purification of sins, sat down on the right hand of the
Majesty on high; 4 having become by so much better than the angels,
as he hath inherited a more excellent name than they. (Hebrews 1:3-
4 ASV)
He was pure and benevolent like God.
2
And after six days Jesus taketh with him Peter, and James, and
John, and bringeth them up into a high mountain apart by
themselves: and he was transfigured before them; 3 and his
garments became glistering, exceeding white, so as no fuller on
earth can whiten them. (Mark 9:2-3 ASV)
He spoke to the winds and storms like God.
65
36
And when they had sent away the multitude, they took him even
as he was in the ship. And there were also with him other little ships.
37
And there arose a great storm of wind, and the waves beat into the
ship, so that it was now full. 38 And he was in the hinder part of the
ship, asleep on a pillow: and they awake him, and say unto him,
Master, carest thou not that we perish? 39 And he arose, and rebuked
the wind, and said unto the sea, Peace, be still. And the wind ceased,
and there was a great calm. 40 And he said unto them, why are ye so
fearful? How is it that ye have no faith? 41 And they feared
exceedingly, and said one to another, what manner of man is this,
that even the wind and the sea obey him? (Mark 4:36-41)
He healed diseases and sicknesses like God.
23
And Jesus went about all Galilee, teaching in their synagogues,
and preaching the gospel of the kingdom, and healing all manner of
sickness and all manner of disease among the people. 24 And his
fame went throughout all Syria: and they brought unto him all sick
people that were taken with divers diseases and torments, and those
which were possessed with devils, and those which were lunatic,
and those that had the palsy; and he healed them. (Matthew 4:23-24)
He raised the dead like God.
43
And when he thus had spoken, he cried with a loud voice,
Lazarus, come forth. 44 And he that was dead came forth, bound
hand and foot with grave clothes: and his face was bound about with
a napkin. Jesus saith unto them, loose him, and let him go. (John
11:43-44)
He wielded the power which God only can wield,
9
And he spake to his disciples, that a small ship should wait on him
because of the multitude, lest they should throng him. (Mark 3:9)
And he manifested a character in all respects like that which we should
suppose God would evince, if he appeared in human flesh, and dwelt
among men ‘God’ revealed in human likeness to humankind.
66
ULTIMATE REVELATION
14
And the Word became flesh and dwelt among us, and we beheld
His glory, the glory as of the only begotten of the Father, full of
grace and truth. Joh 1:16 And of His fullness we have all received,
and grace for grace. Joh 1:18 No one has seen God at any time. The
only begotten Son, who is in the bosom of the Father, He has
declared Him. (John 1:14; 16; 18)
He did not waver in condescending to identify with humankind in their
common infirmities and limitation.
‘Since therefore the children share in flesh and blood, he himself
likewise partook of the same nature, that through death he might
destroy him who has the power of death, that is, the devil, and
deliver all those who through fear of death were subject to lifelong
bondage . . . therefore he had to be made like his brethren in every
respect, so that he might become a merciful and faithful high priest
in the service of God, to make expiation for the sins of the people. . .
(Hebrew 2:14-18 RSV)
He was made in the likeness of man and found in fashion as a man. He
was really and truly man, took part of our flesh and blood, and appeared
in the nature and habit of man. I should add, not only did he take upon
himself the likeness and fashion of a man but the form of a servant. It is
unimaginable for the president of a nation to be seen carrying night soil
how much more for the Son of God, who is himself ‘God’ to
condescended to the state of humankind and more so lower in the state
of Man ‘a servant,’ ‘a slave’ [a man of mean estate] He was not only
God's servant, whom he had chosen,
18
Behold my servant, whom I have chosen; my beloved, in whom
my soul is well pleased: I will put my spirit upon him, and he shall
shew judgment to the Gentiles. (Matthew 12:18)
But he came to minister to men, and was among them as one who
served in a mean and servile condition. He was brought up probably
working with his supposed father at his trade.
65
3
Is not this the carpenter, the son of Mary, the brother of James, and
Joses, and of Juda, and Simon? And are not his sisters here with us?
And they were offended at him. (Mark 6: 3)
The other word that is even more commanding and interesting is ‘carry’,
the messiah did not only bear our sins in his body as a mark, he also
made a procession with it from its residence which was in our life to a
place where he could do away with it, ‘Golgotha, the destination, the
spot where the Messiah with the strength of gentleness and obedience,
the might of innocence and assurance made a triumphal landing.
At last, the long awaiting hour has come, the grandeur wall of hostility
faces the demolishing sledge and the lamb of God, gallantly lifts up
unto the Almighty, the creator of all things that exists, ‘it is finish’ and
reconciliation is achieved. God be thanked for that good and perfect
gift, the gift unspeakable, unfathomable; His life, His love, His very self
in Christ Jesus.
Blotting out the handwriting of ordinances that was against us,
which was contrary to us, and took it out of the way, nailing it to his
cross; And having spoiled principalities and powers, he made a
shew of them openly, triumphing over them in it. (Col 2:14-15)
In fact the whole life of Jesus could be classified as a life of humiliation,
meanness, poverty, and disgrace; when it came to his birth there was no
room except in the sheep stud, wrapped in swaddling clothes and laid in
a manger. He had nowhere to lay his head and lived on alms; he was full
of sorrows and acquainted with grief. He did not appear with external
pomp or pageantry, neither was there any mark of distinction from other
men. He was tempted in every way like us all.
15
For we have not 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 (Heb 4:15 RSV)
He has borne [received] in body [himself; his entire physical structure]
voluntarily our griefs which was seen in his body as marks and strips of
chastisement.
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ULTIMATE REVELATION
20
And when he had so said, he showed unto them his hands and his
side. Then were the disciples glad, when they saw the Lord. (John
20:20)
He allowed in his body the disgraceful marks of the flagellation,
sometimes referred to as scourging. So it appears that his body bore the
marks of the nails and the spear. Stripped naked and bound to a low
pillar or chained to an upright pillar as to be stretched out, the
legionnaire with the flagrum in his hand with small pieces of metal or
bone at the tips such as could easily cause disfigurement and serious
trauma, with alternate blows from the bare shoulders down the body to
the soles of the feet, God knows the number of strokes.
Never does human nature seem so courageous and as wicked all at
once as when we stand before the cross of Jesus! The most
enthusiastic hopes, the most profound humiliation, have found their
inspiration there. – Philip Brooks
The messiah chose above all option to carry (bear) in his body our
wounds. The evidence of the price paid, the warranty and guarantee of a
purchased and bought item, like the authority of the attorney general,
high above all legal standards, no more will it be a necessity as he
emotionally expressed out of all that he could say as a dying man ‘it is
finished’
30
When Jesus therefore had received the vinegar, he said, ‘it is
finished’ and he bowed his head, and gave up the ghost. (John
19:30)
As if he had said: "I have executed the great designs of the Almighty, I
have satisfied the demands of his justice, I have accomplished all that
was written in the prophets, and suffered the utmost malice of my
enemies; and now the way to the holy of holies is made manifest
through my blood." An awful, yet a glorious finish, through this tragic
death God is reconciled to man, and the kingdom of heaven opened to
every believing soul.
65
14
having cancelled the bond which stood against us with its legal
demands; this he set aside, nailing it to the cross. 15 He disarmed the
principalities and powers and made a public example of them,
triumphing over them in him. (Colossians 2: 14-15 RSV)
That by the merit of his own death, making atonement for sin, and
procuring the almighty energy of the Holy Spirit, he might counterwork
or render useless and ineffectual, all the operations of him who had the
power or influence, to bring death into the world; so that death, which
was intended by him who was a murderer from the beginning to be the
final ruin of mankind, becomes the instrument of their exaltation and
endless glory
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. (Isaiah 53:5)
The Greek word translated by the English word ‘sorrow’ means an
emotion of great sadness associated with loss or bereavement or sadness
associated with some wrong done or some disappointment
33
And He took with Him Peter and James and John. And He began
to be greatly amazed, and to be very heavy. 34 And He said to them,
my soul is exceedingly sorrowful to death. Stay here and watch. 35
And He went forward a little and fell on the ground. And He prayed
that, if it were possible, the hour might pass from Him. 36 And He
said, Abba, Father, all things are possible to you. Take away this cup
from me. Yet not what I will, but what you will. (Mark 14: 33-36
MKJV)
It is amazing the emphasis made and particular description of what the
messiah was experiencing, ‘exceeding sorrowful’, yes, he may be
sorrowful, but with a greater magnitude. He knew what was ahead of
him, he knew what he must go through, he knew the nature and kind of
death and he also knew the price to pay to achieve the reconciliation of
man to his maker.
66
ULTIMATE REVELATION
44
And being in an agony he prayed more earnestly; and his sweat
became as it were great drops of blood falling down upon the
ground. (Luke 22: 44 ASV)
This was the commencement of many troubles and suffering to come,
he prayed ‘God knows’ for the cup to be taken away or for strength to
stand through the experience. Though very rare, the phenomenon of
hemathidrosis, or bloody sweat, is well documented in medical history.
Under great emotional stress, tiny capillaries in the sweat glands can
break, thus mixing blood with sweat. This process alone can produced
marked weakness and possible shock, not to talk about the loneliness in
suffering and the eminent approach of cruelty in physical form, like he
had earlier said,
31
. . . the Son of man must suffer many things, and be rejected of the
elders, and of the chief priests, and scribes, and be killed . . . (Mr 8:
31).
He was aware of the content of the treatment to be meted out to him, but
he gave himself up for it, they that came for his arrest even did not
know him but he knew it was him they were after, willingly and
voluntarily he made himself available for arrest
When therefore he said unto them, I am he, they went backward,
and fell to the ground (Joh 18:6)
But not before they had felt that proof of his sovereign power by which
they had all been struck down to the earth,
50
And Jesus said to him, Friend, why are you here? Then they came
and laid hands on Jesus and took Him (Mt 26:50 MKJV)
It is strange that, after this, they should dare to approach him; but the
Scriptures must be fulfilled. The heroic behaviour of the blessed Jesus,
in the whole period of his sufferings, will be observed by every attentive
eye, and felt by every pious heart: although the sacred historians,
according to their usual but wonderful simplicity, make no encomiums
upon it. With what composure does he go forth to meet the traitor!
65
With what calmness receive that malignant kiss! With what dignity
does he deliver himself into the hands of his enemies! Yet plainly
showing his superiority over them, and even then leading as it were
captivity captive.
66
ULTIMATE REVELATION
CHAPTER 6
WITH HIS STRIPES WE ARE HEALED
The efficacy of the death of God incarnate in the Messiah in abrogating
the wall of separation between mankind and God and achieving
reconciliation and restoration.
The death of Socrates, peacefully philosophizing among friends,

appears the most agreeable that one could wish: that of Jesus,
expiring in agonies, abused, insulted, and accused by a whole
nation, is the most horrible that one could fear. Yes, if the life and
death of Socrates were those of a sage, the life and death of Jesus are
those of a God. Jean Jacques Rousseau
Which word in the world brought together comprehends or can describe
in thousands of words all the pains, torment, and chastisements and
torture which Jesus the Son of God had voluntarily taken upon himself
and for the guilt and the expiation of the sins of humanity 41 that was
thereby purchased.
Those brutal and ruthless punishments, by which our peace, our
reconciliation to God was to be purchased, were as it was laid upon him
by God's justice with his own consent. The selflessness of God to
condescend into this lower estate of existence and allow into his
description ‘sinfulness’ which hitherto was incompatible with his
personality and nature is here demonstrated. By his sufferings we are
saved from the demand of the law regarding our sins.
9
And they sing a new song, saying, Worthy art thou to take the
book, and to open the seals thereof: for thou was slain, and didst
purchase unto God with thy blood men of every tribe, and tongue,
41
. Banks R, (ed), ‘Reconciliation and Hope’, New Testament Essays
and Atonement and Eschatology, 25-169
65
and people, and nation, 10 and madest them to be unto our God a
kingdom and priests; and they reign upon earth. (Revelations 5:9-10
ASV)
Hereby we have peace; the chastisement of our peace was upon him; by
submitting to these chastisements he slew the enmity and settled amity
between God and men. He made peace by his blood on the cross 42.
Whereas by sin humanity had become odious to God's holiness and
insufferable to his justice in which the glorious and great image of God
‘Imago-Dei’ in man was exchanged for corruption and deterioration in
the attempt of his limitedness.
To the woman he said, "I will greatly multiply your pain in
childbearing; in pain you shall bring forth children, yet your desire
shall be for your husband, and he shall rule over you. And to Adam
he said, "Because you have listened to the voice of your wife, and
have eaten of the tree of which I commanded you, 'You shall not eat
of it,' cursed is the ground because of you; in toil you shall eat of it
all the days of your life; (Gen 3:16-17 RSV)
Through the messiah’s awful, disgraceful, accursed and undesired
demise, we are reconciled to God and not only have forgiveness of our
sins, but salvation from ruin as separated from God. He has taken us
from the state of destruction and deterioration that was attracted unto
mankind and rather set us up on both a ‘spiritual and physical
transposition’ into friendship and fellowship with Godself, and thereby
peace [that is, all good] has come unto us43.
19
for in him all the fullness of God was pleased to dwell, 20 and
through him to reconcile to himself all things, whether on earth or in
heaven, making peace by the blood of his cross. 21 And you, who
once were estranged and hostile in mind, doing evil deeds, 22 he has
now reconciled in his body of flesh by his death, in order to present
42
. Baillie DM, ‘God was in Christ: An Essay On Incarnation And
Atonement, 175
43
. Banks R, (ed), ‘Reconciliation and Hope’, 25-169
66
ULTIMATE REVELATION
you holy and blameless and irreproachable before him. (Colossians

1: 19-22 RSV)
He was in pain that we might be at ease; when he was enviously and
jealously arrested, illegally tried and condemned, a criminal deserving
the penalty of the worse of all deaths ‘crucifixion’. When the Roman
lictors mercilessly and ruthlessly rained on his naked body the strokes
of the flagrium till his skin got mutilated and hailed him out of mockery
‘King of the Jew’.
1
Then Pilate took Jesus and scourged him. 2 And the soldiers plaited
a crown of thorns, and put it on his head, and arrayed him in a
purple robe; 3 they came up to him, saying, "Hail, King of the Jews!"
and struck him with their hands. John 9:1-3 (RSV)
He gave satisfaction to the justice of God; standing between God and
his wrath on Humanity that we might have satisfaction in our own
minds and be of good cheer, knowing that through him our sins are
forgiven us44. No longer shall the requirement, demands and regulations
of the legal document of the ‘Torah’ be the standard of measurement to
pleasing God but trust, believe and faith in his Son, Jesus the Christ,
saviour of the world and its right appropriation.
14
Blotting out the handwriting of ordinances that was against us,
which was contrary to us, and took it out of the way, nailing it to his
cross; 15 And having spoiled principalities and powers, he made a
shew of them openly, triumphing over them in it. (Colossians 2:14-
15)
He had austere grieves and great sorrows; being acquainted with them,
he kept up the acquaintance and did not grow shy, no, not of such
downhearted acquaintance. Were grieves and sorrows allotted him? He
bore them and blamed not his lot; he carried them in his soul and body,
and did neither shrink from them, nor sink under them, they were visible
and real, they could be seen and they could be touched.
44
. Matthew Henry Commentary on the Whole Bible (Isaiah 53: 4)
65
6
I gave my back to the smiters, and my cheeks to them that plucked
off the hair: I hid not my face from shame and spitting. (Isaiah 50:
6)
The load was heavy; when already his physical strength had been
completely taken away by the storm of the Roman lictors flagrium, and
the way long to the skull mountain, the destination for crucifixion.
There was thirst, there was hunger and beating and yet he did not tire,
but persevered to the end; through the rocky thoroughs of the Calvary
Mountains, until he said, ‘IT IS FINISHED’45.
30
When Jesus therefore had received the vinegar, he said, it is
finished: and he bowed his head, and gave up the ghost. (John
19:30)
Immediately the voice of the Almighty was heard and he acted even in
the midst of the pain and suffering that the Messiah had to undergo to
meet the demand of reconciliation. From the sixth hour when the
Messiah was now ready to lay down his life scripture says darkness
overshadowed all the land until the ninth hour, then with a loud voice
Jesus cried ‘father into your hands I commit my spirit’ and yielded up
his spirit.
Then Jesus, crying with a loud voice, said, "Father, into thy hands I
commit my spirit!" And having said this he breathed his last. Luke
23:46 (RSV)
Now the demand of the law, the ultimate sacrifice has been made,
reconciliation has been purchased by the shedding of the Messiah’s
blood, the dividing wall in the temple, the curtain of the temple a
symbol of mankind’s separateness from God was torn in two, from top
to bottom; and the earth shook, and the rocks were split.
And behold, the curtain of the temple was torn in two, from top to
bottom; and the earth shook, and the rocks were split; Matthew
27:51 (RSV)
45
. Matthew Henry Commentary on Matthew 27
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ULTIMATE REVELATION
He had soreness and bruises everywhere; he was stricken, smitten,

afflicted and spat upon. His sorrows bruised him; he felt pain especially
in the most painful part was how as God he was dishonoured. The glory
of the heavens, the Son of God himself, the reflection of the exact
personality and representation of God and was God who because of the
incompatibility of God with Sin and the dirt which sin brings to God
had become forsaken upon the cross because he now bore in himself the
sins of humanity.
46
And about the ninth hour Jesus cried with a loud voice, saying,
Eli, Eli, lama sabachthani? That is to say, My God, my God, why
hast thou forsaken me? (Matthew 27:46)
All along he was smitten with the tongue, when he was ridiculed and
denied; made escape got of two powers; the Roman and the Jewish, put
under the worst of characters; as a ‘Seditious’ person, and had all
manner of evil said against him.
37
And set up over his head his accusation written, ‘THIS IS JESUS
THE KING OF THE JEWS’. 38 Then were there two thieves
crucified with him, one on the right hand, and another on the left. 39
And they that passed by reviled him, wagging their heads, 40 and
saying, Thou that destroyest the temple, and buildest it in three days,
save thyself. If thou be the Son of God, come down from the cross.
41
Likewise also the chief priests mocking him, with the scribes and
elders, said, 42 He saved others; himself he cannot save. If he be the
King of Israel, let him now come down from the cross, and we will
believe him. 43 He trusted in God; let him deliver him now, if he will
have him: for he said, I am the Son of God. (Matthew 27:37-43)
He had wounds and stripes. He was scourged, not under the merciful
restriction of the Jewish law, which allowed not above forty stripes to
be given to the worst of malefactors but according to the usage of the
Romans. And his scourging, doubtless, was the more severe because
Pilate intended it as an equivalent for his crucifixion, and yet it proved a
preface to it. He was wounded in his hands, and feet, and side.
65
32
Then came the soldiers, and break the legs of the first, and of the
other which was crucified with him. 33 But when they came to Jesus,
and saw that he was dead already, they brake not his legs: 34 But one
of the soldiers with a spear pierced his side, and forthwith came
there out blood and water. (John 19: 32-34)
Though it was so ordered that not a bone of him should be broken, yet
he had scarcely in any part a whole skin, but from the crown of his
head, which was crowned with thorns, to the soles of his feet, which
were nailed to the cross, nothing appeared but wounds and bruises. He
was wronged and brutally abused46.
7
He 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 dumb, so he opened not his mouth. (Isa 53:7
RSV)
He was oppressed, injuriously treated and cruelly dealt with. They laid
to his charge which he was perfectly innocent of, that laid upon him
which he did not deserve and in both He was harassed and wounded.
But he laid it to heart and was patient and kept control of his soul. It was
the justice of God that was clanged on him. He is the loving God and
would take but the responsibility of a sinful child and purge him that the
glory of himself would be imputed on the child and no longer shall the
wrongs of the child be seen only the glory of the father when the child
appears shall be seen ‘we in him and he in us’
8
When Pilate therefore heard this saying, he was the more afraid; 9
and he entered into the Praetorium again, and saith unto Jesus,
Whence art thou? But Jesus gave him no answer. 10 Pilate therefore
saith unto him, Speakest thou not unto me? Knowest thou not that I
have power to release thee, and have power to crucify thee? (John
19:8-10 ASV)
Hereby we have healing; for by his stripes we are healed. By the
brutalities; beaten and smitten upon, enviously arrested, illegally tried
and condemned to death by ‘Crucifixion’ a case between two
46
. Matthew Henry Commentary on the Whole Bible, ‘Isaiah 53: 4’
66
ULTIMATE REVELATION
contemptible powers, he purchased for us the Spirit and grace of God to

mortify our corruptions. A state which was the distempers of our souls
and put it in a good state of health, cutting through where the bone and
the marrow meet that they may be fit to serve God and prepared to
enjoy him fully47. Not trusting in any work that we have done or could
have achieved but the power of Gods innocence in death and ability to
command sin to submission and obedience when he had paid all that we
owe for transgressing and going our own way, pleasing and gratifying
the desires of the sinful nature thinking in them we had any benefit
47
. Matthew Henry Commentary, ‘Isaiah 53:4’
1. WORKS CITEDADAM CLARKS COMMENTARY ON THE

WHOLE BIBLE, Copyright ©1967 by Beacon Hill Press and published
by Baker Book House, Grand Rapids, MI.
2. AMERICAN TRACT SOCIETY DICTIONARY OF THE
HOLY BIBLE, Published in 1859
3. Banks, R (Ed) Reconciliation, and Hope, New Testament Essays
on Atonement and Eschatology, the Paternoster Press, 1948
4. Baillie, D.M., God Was In Christ: An Essay on Incarnation and

Atonement and Eschatology, London, Faber & Faber Ltd, 1948
5. Brodie, T.L., ‘The Gospel according to John, A Literary and
theological Commentary’, Oxford University Press, 1993
6. Büschel, F. Hilastērion, Theological Dictionary Of The New
Testament III, quoted by JDK Ekem New Testament Concepts Of
Atonement In An African Pluralistic Setting, Published by SonLife
Press 2005
65
31
What shall we then say to these things? If God be for us, who can
be against us? 32 He that spared not his own Son, but delivered him
up for us all, how shall he not with him also freely give us all
things? 33 Who shall lay anything to the charge of God's elect? It is
God that justifieth. 34 Who is he that condemneth? It is Christ that
died, yea rather, that is risen again, who is even at the right hand of
God, who also maketh intercession for us. 35 Who shall separate us
from the love of Christ? Shall tribulation, or distress, or persecution,
or famine, or nakedness, or peril, or sword? 37 Nay, in all these
7. EASTON'S 1897 BIBLE DICTIONARY George Eldon Ladd, A

Theology Of The New Testament, The Messiah, Revised edition,
William B. Eerdmans Publishing Company, Grand Rapids Michigan
8. GRATE VERSES THROUGH THE BIBLE by F. B Meyer,
Copyright © 1966 Marshall, Morgan, and Scott, ltd. Published by
Zondervan Publishing Corporation
9. Harry Mowvley, ‘Guide To Old Testament Prophecy’,
Lutterworth Press, 1979
10. HITCHCOCK'S BIBLE NAMES DICTIONARY From
Hitchcock's New and Complete Analysis of the Holy Bible, published in
the late 1800s. Public domain
11. JAMIESON-FAUSSET-BROWN COMMENTARY ON THE
OLD TESTAMENT Copyright © 1985 Zondervan Publishing House
12. JAMIESON-FAUSSET-BROWN COMMENTARY Critical
and Explanatory Commentary on the Whole Bible, Robert Jamieson, A.
R. Fausset, and David Brown, 1871
13. M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third
Edition, published by Thomas Nelson, 1897
14. MATTHEW HENRY’S COMMENTARY ON THE WHOLE
BIBLE, Copyright ©1960 by Marshal, Morgan and Scott, Ltd and
Copyright ©1961 by Zondervan Publishing House, Grand Rapids, MI,
15. NEW AMERICAN STANDARD BIBLE(r), Copyright ©
1960,1962,1963,1968,1971,1972,1973,1975,1977,1995 by The
Lockman Foundation
16. THE BETHANY PARALLEL COMMENTARY ON THE OLD
TESTAMENT, Copyright © 1985 by Bethany Publishing House, Used
by permission
66
ULTIMATE REVELATION
things we are more than conquerors through him that loved us. 38 For
I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, 39
Nor height, nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ Jesus our Lord.
(Romans 8: 31-39)
For Christ's sake we are accepted, and treated as righteous by God,
through faith in Jesus. In giving his Son to die for his enemies, and in
coming by the gospel through his ministers, and beseeching men to be
reconciled to him, God has shown that he is exceedingly desirous of
their salvation; and that if any are lost, it will be because they refuse to
be reconciled to him.
End Notes
17. THE NEW KING JAMES VERSION Copyright ©1982,

Thomas Nelson, Inc., 501 Nelson Place, Nashville, Tennessee, 37214-
1000
18. THE MODERN KING JAMES VERSION OF THE HOLY
BIBLE Copyright ©1962, 1990, 3rd Ed-1993 by Jay P. Green Sr.
19. THE NEW REVISED STANDARD VERSION Copyrighted
©1989 by the Division of Christian Education of the National Council
of the Churches of Christ in the United States of America.
20. THE REVISED STANDARD VERSION Copyright ©1946,
1952, 1973 by National Council of Churches of Christ
21. WILLIAM BURKITT'S NOTES ON THE NEW TESTAMENT
William Burkitt, M.A., 40th edition, 1807
65

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GOD’S ULTIMATE

‘Ultimate Revelation; the Suffering Servant’, Copyrights © 2012

Scripture quotations marked MKJV are from the MODERN KING

My first thanks and appreciation is to the Almighty God, maker of all

ADAM CLARKS COMMENTARY ON THE WHOLE BIBLE,

Brodie, T.L., ‘The Gospel According To John, A Literary and

Agboada Edward Kofi (Rev.)

2. ULTIMATE REVELATION: THE SUFFERING

3. DESPISED AND REJECTED OF MEN: A MAN OF

4. WOUNDED FOR OUR TRANSGRESSIONS, BRUISED

5. HE HATH BORNE OUR GRIEF’S AND CARRIED OUR

6. WITH HIS STRIPES WE ARE HEALED - The efficacy of

ATSD American Tract Society Dictionary of the Holy Bible

The prophet Isaiah writes spectacular peculiar characteristics and

was, how he was to be identified, how he was going to be shown to the

A. Understanding the Prophetic and Prophecy

It is frequently said that the ‘pro’ in prophecy signifies not fore-telling

kind of typical persons; whatever occurred to them was instructive so

as well as the ordinary (so far as it is known) and belonged to the

The prophet Isaiah exercised his ministry in a spirit of uncompromising

A. The concepts of Sin and their implication

There are so many notions connected with the concept of ‘Messiah’.

speaking; but ye have not hearkened. . . . 11 And this whole land

It is difficult for language more plainly and emphatically to express the

A. The pains and sorrows of the messiah

endured the opposition of sinners with an unsettled spirit, tender and

demonstrate the heinous and inhuman nature of Roman authority,

Condemned he carried his own cross to the place of execution, which

A. What has been achieved by the Cross

There is unquestionably no estimation of what the death of the messiah

was purposefully carried out to deliberately cause as much damage and

4th century AD. As a practice, crucifixion was especially exercised

fresher and newer dimension, he was to be flogged as censure and

a Medical Point of View". Ariz Med 22:183-187, 1965.

At Golgotha, the beam is placed on the ground and Jesus is quickly

Johnson, C.."Medical and Cardiological Aspects of the Passion and

each variety of misery went on gradually increasing there was added to

Unjustly tried and Condemned to death and death by crucifixion, he

humankind. God laid on him the transgression of humankind, our

Understanding the intensity of the suffering that Jesus Christ ‘the

The death of Socrates, peacefully philosophizing among friends,

you holy and blameless and irreproachable before him. (Colossians

He had soreness and bruises everywhere; he was stricken, smitten,

contemptible powers, he purchased for us the Spirit and grace of God to

1. WORKS CITEDADAM CLARKS COMMENTARY ON THE

4. Baillie, D.M., God Was In Christ: An Essay on Incarnation and

7. EASTON'S 1897 BIBLE DICTIONARY George Eldon Ladd, A

17. THE NEW KING JAMES VERSION Copyright ©1982,

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