Numbered with the Transgressors

Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong, because He hath poured out His soul unto death. And He was numbered with the transgressors; and He bore the sin of many, and made intercession for the transgressors.
--Isaiah 53:12

For me, Isaiah 53 is one of the most fascinating passages on the entire Bible. Apparently, it was for Paul to becuase Paul refers to Isaiah throughout his letters, and especially in Romans. Here in 53:12, Isaiah envisions the subject of his prophecy (often called the suffering servant) receiving "his portion with the great." He sees him partaking of a victory celebration in dividing the spoils of war.

Paul builds on this motif in many places, like Ephesians 4:8 and Philippians 2. Paul sees Isaiah 53 being embodied in Jesus as the one who initially suffered and died. As a result of his self-emptying, he received glory and achieved the ultimate eschatological victory. 1Cor 15, in quoting Hosea, actually taunts the death under consideration (which is not biological demise). If Sheol has any victory, then Jesus' self-emptying and new life means nothing. If Sheol can point to even one soul and say, "Here is my victory," then the Hosea oracle, Paul's understanding, and Jesus' new life are all vain.

How can this be? Isaiah says, "He was numbered among the transgressors." There are several ways to interpret this, and I would say they eventually lead to the same place. Let me offer two here.

One, the "transgressors" equate to Israel under the Covenant given at Sinai. The prophetic tradition affirms that all Israel violated the covenant (Jeremiah, Lamentations, Ezekiel 37, etc). So, the servant identifies with Israel and redeems all Israel thereby atoning for the transgression and ushering in a new state of being (not to be confused with Christianity). Hebrews 2 points in this direction. Also, Paul asserts the salvation of all Israel in Romans 11:26. This is not to be confused with the church. The church does not equal all Israel. Earlier in Romans 11, Paul shows that all Israel included what he considered in his day to be "enemies of the gospel."

The second possibility I'll speak of here is that "the transgressors" equate to all humanity. Romans 3:23, "all have sinned." Then Romans 5 elaborates on Christ's identification with the transgressors. Christ, according to Paul" died for sinners (5:8), which apparently included "all." Then in 5:15-21, we have Paul's clearest affirmation of the extent of God's saving work.

But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many.
--Romans 5:15

Here Paul contrasts the one and the many, in a poignant fashion. One's sin led to death for many. One's gift abounds to life for many. The first transgression is broad, and the gift is just as broad--not one inch less.

Then in 5:18 Paul speaks more about the transgression.

So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men.

He makes it very clear. The transgression resulted in condemnation to all. Likewise, the righteous act (this phrase needs a lot of examination in itself, but that will have to wait for now) resulted in justification to life for all.

Then when he reaches 5:20, Paul says this about the transgression.

The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more

While the Law caused the transgression to abound, grace through the one numbering with the transgressors abounded even more. This points to the grace of God going beyond the boarders of all Israel to include a great multitude of all nations and all families of the earth.

Now, I think it is important to explore those with whom Isaiah say "he will divide the spoil with the strong." Who are they? That, my friends, will be the subject of the next installment.

For now, consider how broad, high, deep, and long is the comprehensive grace of God. No one and nothing is left out. The prophetic vision looks out and sees a grand and glorious Apokatastasis, restoration of all things (as Peter says in Acts 3:21). The whole point of his being numbered with the transgressors is to restore them all. None are Left Behind.