Can one man's 'iniquity,' as distinguished from the consequences of iniquity, be made to press upon any other? It is a familiar and not very profound objection to the Christian Atonement that guilt cannot be transferred. True, but in the first place, Christ's nature stands in vital relations to every man, of such intimacy that what is impossible between two of us is not impossible between Christ and any one of us; and, secondly, much in His life, and still more in His passion, is unintelligible unless the black mass of the world's sin was heaped upon Him, to His own consciousness. In that dread cry, wrung from Him as He hung there in the dark, the consciousnesses of possessing God and of having lost Him are blended inextricably and inexplicably. The only approach to an explanation of it is that then the world's sin was felt by Him, in all its terrible mass and blackness, coming between Him and God, even as our own sins come, separating us from God. That grim burden not only came on Him, but was _laid_ on Him by God. The same idea is expressed by the prophet in that awful representation and by Jesus in that as awful cry, 'Why hast Thou _forsaken_ Me?' The prophet constructs no theory of Atonement. But no language could be chosen that would more plainly set forth the fact of Atonement. And it is to be observed that, so far as this prophecy is concerned, the Servant's sole form of service is to suffer. He is not a teacher, an example, or a benefactor, in any of the other ways in which men need help. His work is to bear our griefs and be bruised for our healing. 'He was oppressed, yet He humbled Himself and opened not His mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, He opened not His mouth. 8. By oppression and judgment He was taken away; and as for His generation, who among them considered that He was cut off out of the land of the living? for the transgression of my people was He stricken. 9. And they made His grave with the wicked, and with the rich in His death; although He had done no violence, neither was any deceit in His mouth'--ISAIAH liii, 7-9. R. V. In this section of the prophecy we pass from contemplating the sufferings inflicted on the Servant to the attitude of Himself and of His contemporaries towards these, His patience and their blindness. To these is added a remarkable reference to His burial, which strikes one at first sight as interrupting the continuity of the prophecy, but on fuller consideration assumes great significance. I. The unresisting endurance of the Servant.