The Banner Of Truth 2014
Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. (Psalm 60:4 )

"Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth" (Ps. 60:4).


 “He Was Taken From Prison And From Judgment.”
By Al Stoner
Part 1
“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: for the transgression of my people was he stricken” (Isa. 53:8). “In His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth” (Act 8:33).
Other Translations

* “In his humiliation his justice was taken away” (ACV)
* “By oppression and judgment He was taken away” (AMP)
* “After forcible arrest and sentencing, he was taken away” (CJB)
* “From restraint and from judgment is He taken” (CLV)
* “He was taken away from distress, and from judgment” (DRB)
* “By restraint and by judgment he hath been taken” (YLT)
* “From detention and judgment he was taken away” (ISV)
The “Prison” Mentioned in Isaiah 53:8. The Lord Jesus Christ was not locked up in a “prison” like Joseph, Peter, Paul, and Silas, etc.  “Prison” can also be defined describing its most essential elements.    “In a general sense,” it is “any place of confinement or involuntary restraint.” In this case the places of restraint and confinement were the judgment halls of the chief priests and rulers (Mt. 26:57-68), of Herod (Lk. 23:7), and of Pilate (Mt. 27:2-65). The Savior, in His humiliation, voluntarily submitted Himself to involuntary confinement and restraint. When the soldiers came to take Him, asking for Jesus of Nazareth, He simply said, “I am He”, and they all went backward and fell to the ground. 
The Parallel Text in Acts 8:32-33. It was this particular portion of the Scripture that the Ethiopian eunuch was reading when Philip met him. “Now the passage of scripture that he was reading aloud was this: ‘He was led like a sheep to the slaughter, and like a lamb before its shearer is silent, so he did not open his mouth. In his humiliation justice was taken from him’” (Acts 8:32-33, Lexham trans.). This particular translation reads that the Eunuch was reading the text aloud, which the word “read” can sometimes be taken to mean. As in, “Give attendance to reading” (I Tim. 4:13), that is, reading in the place of public assembly. 
There is something that is marvelously attractive to faith about the involvements of Christ’s suffering. If this, what the Eunuch was reading, was referring to any other man, the consideration of these details would not only be disinteresting, but also obnoxious and horrifying. But in the case of the Savior, the specific details of His suffering, when properly viewed [by faith] are gloriously transforming. They are a proclamation of liberty to the captives. In His sufferings we are given to blessedly behold the undoing of all that we have done in Adam, and of all the vestiges and propensities left in us from Adam’s transgression. 
In His Humiliation. When the Word was made flesh, and dwelt among us, He voluntarily embarked upon a career of humiliation and extreme self-deprivation, the involvements and depths of which are known only to Members of the Godhead. The King of kings, and the Lord of angels humbled Himself, and took upon Himself the form of a servant, and was made in the likeness of men. It was in His humiliation that He became our near Kinsman. It was in His humiliation that He was made in the likeness of men. It was in His humiliation that He was made to be sin for us, even He who knew no sin, that we might be made the righteousness of God in Him. It was by His humiliation that life and immortality were brought to light through the gospel. It was in His humiliation that the love which God has to us became known and consequently believed. It is in His humiliation that the treasures of Divine wisdom and knowledge are opened up unto men. 
The Justice and Judgment that was taken away with regard to the Lord Jesus. Solomon declared, “A just weight and balance are the LORD’s: all the weights of the bag are His work” (Prov. 16:11). But all the weights of this bag were rejected and discarded by those who were gathered together against the Lord and against His Christ. Again he said, “It is not good to accept the person of the wicked [in this case Barabbas], to overthrow the righteous [the Lord Jesus Christ] in judgment” (Prov. 18:5). 
David echoes a similar thought when he writes: “I have done judgment and justice: leave me not to mine oppressors” (Ps. 119:121). The Lord Jesus Christ not only did judgment and justice, but, even more than this, He did no sin, neither was guile found in His mouth; He magnified the Law and made it honourable, and yet He was oppressed and afflicted by sinful men. He was left to His oppressors for a season, for this was their hour and the power of darkness.
“The LORD is known by the judgment which He executeth” (Ps. 9:16). “Justice and judgment are the habitation of Thy throne” (Ps. 89:14). However, when Christ was bearing our iniquities, He was experientially far removed from the blessedness and delight expressed by, and associated with, such declarations as these. And yet, by that removal, He was accomplishing the good pleasure of the LORD Jehovah in our behalf.
“The LORD executeth righteousness and judgment for all that are oppressed” (Ps. 103:6). This word of the Psalmist has, it would appear, an expanded significance with regard to the Lord Jesus Christ in the days of His flesh. On the one hand, it seems that, for the Son, God’s suffering Servant, the execution of the righteousness and judgment in His own behalf was sensibly delayed, as He was bearing the iniquity of others. This was delay that only Christ and the Father knew about. It was delay infinitely greater than that experienced by other men who are being tried. It was delay that was Divinely felt. He cried, “My God, My God, why hast Thou forsaken Me? Why art thou so far from helping Me, and from the words of My roaring?” (Ps. 22:1). Only Jesus can take complete ownership of these words.
But from a much nobler and more lofty perspective the LORD was executing righteousness and judgment for all that are oppressed when He laid upon His beloved Son the iniquity of us all. It was not righteousness and judgment for the purpose of rectifying injustices that are suffered by men while living in this present evil world, rather we are speaking here of the bringing in of everlasting righteousness, as declared by Daniel the Prophet.   The Lord Jesus Christ, by Divine determination, has indeed finished the transgression, made an end of sins, made reconciliation for iniquity, and brought in everlasting righteousness for the holy people (the church), and for the holy city (new Jerusalem) (cf. Dan. 9:24). By His sufferings, His death, His resurrection, and His ascension to the right hand of God, He has brought life and immortality to light [into plain view] for men, who for millennia of time, had been banished from the tree of life because of their offences against the Most High. 
By Oppression, Restraint, and Judgment. It was by this means that He was taken away. He was taken by “wicked hands” and “crucified, and slain”, as Peter declared on the Day of Pentecost (Acts 2:23). It was by means of these things that the Lord Jesus Christ became the spotless Lamb upon which the sins of the world were laid. It was by the means of that which was grievously felt by the Savior that He was eventually removed from these things.
From Restraint, Detention, Distress, and from Judgment. It was also from these things that He was taken away. It was for the joy that was set before Him that He was enabled to endure these things.
The Lord, His Apostles, and the Word of God. We see in the Lord Jesus Christ and His Apostles a blessed example of utmost reverence for the Word of God. “He was taken from prison and from judgment” (Isa. 53:8). “In His humiliation His judgment was taken away” (Acts 8:33). Though the texts in Isaiah and Acts read somewhat differently [the one being from the Hebrew and the other from the Septuagint translation] they are conveying the same blessed reality regarding the sufferings of Christ and the glorious effect of those sufferings.  
Words that Minister to Faith. Such words are those which enable men to take hold of the substance of things hoped for, and the evidence of things not seen. They are words which the Holy Spirit teaches. They are good words, sound words, substantive words, wholesome words. They are nourishing words, words that are profitable unto the edification of the hearers. They are words which constrain unto godliness. They are words which are able to properly contain the realities which are expressed in the Scriptures. They are not malicious words, nor swelling words. They are not flattering, vain, nor enticing words. –Editor

"Let your loins be girded about, and your lights burning;  and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately" (Lk. 12:35-36).