THEOSISJohn Chrysostom
I will assign the wicked as His burial and the affluent as His death. The prophet declares this in reference to the fate of the city, justly ruined by the Romans, as God offered it up instead of providing Him a proper burial. Who are the Jews mourning for, and whose death are they lamenting? Figures such as Ezra, Zerubbabel, Jesus, Josedech, and others of similar stature lived, died, and were buried, and it cannot be argued that the city faced destruction merely for their interment. The prophet wisely proclaimed that the worst would suffice; there is nothing more corrupt than the Jewish people of that time.
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Instead of a proper burial—because their actions regarding His burial merited severe consequences—not due to the burial itself, but because they neither desired nor allowed Him to be laid to rest. They were unworthy of forgiveness simply due to the circumstances of His burial. Their condemnation arose not solely from the crucifixion, but also from the burial itself, though the cross was indictment enough. Even if no other miracle had occurred, the confession of the thief could have prompted their repentance. They might argue they did not hear that confession nor witness the final miracles. Yet, the crucified shouted with a loud voice and yielded His spirit.
Unlike others nearing death, whose strength diminishes gradually until they lose consciousness, this dying man exhibited remarkable strength. They may claim, "We did not even hear a cry." However, what of the torn veil, the shattering rocks, the earthquake, and the sun's darkened rays? They might argue He was still alive. If you witnessed any man perform such acts post-mortem, would you not be struck with awe and dread? Yet you, O Jew, asked the authorities to place guards around Him. You sealed the tomb, ensuring it was watched by soldiers who did not believe, who witnessed no miracles and lacked knowledge of the prophets. If He could persuade the thief, surely He could have swayed you, who had the sacred texts in your possession. If He could draw the soldiers to Him, surely He could attract you, who had long adhered to the laws of Moses. But, you might ask, did you not see any miracles at the crucifixion? Was the thief's faith not sufficient? The soldiers struck their chests; the centurion was astonished, yet you, Jew, dismissed all these signs.
The wicked were offered instead of His burial—not only for killing Him, but also because they failed to heed the miracles presented to them. And the wealthy instead of His death. The prophet refers to the Jews as wealthy because, at that time, they experienced abundant harvests compared to others; furthermore, they were spiritually rich before they turned to evil, as God's attention favored them more than others. He committed no sin. The question arises: is it implied that this refers to the people when we read, "I will give the wicked instead of His burial"? This too can be reconciled. There was no deceit in His mouth. Yet, the scripture says, "There is not a righteous man on earth who does good and does not sin." (Eccl. 7:20), and indeed, "Who has not sinned with his tongue?" (Sir. 19:17). What of the declaration, "We all like sheep have gone astray; we have turned every one to his own way"? (Isaiah 53:6). To avoid misconceptions that the prophet's use of "all" only implies most, he emphasizes that "we have all gone astray," collectively and individually, highlighting that all pertaining to Him has been fulfilled as He foretold.
Yet if this is not the case, then tell me, O Jew, why were you subjected to such penalties for the diligent act of executing a lawbreaker? In Moses' time, those guilty of idolatry were punished due to God’s jealousy, thus averting His wrath. If you were blameless, honoring righteousness, slaying a man opposed to God’s commandments, why were you condemned? Phinehas acted and was justified (Num. 25:8, 13). Should you not have been vindicated too, upholding God's glory? Should you not have been acknowledged for your vigilance? However, you claim punishment for your sins. Which sins? The sin of the golden calf (Exodus 32:7-8)? For the golden heifer (3 Kings 12:28)? For the slaughtering of innocents (Jer. 7:31)? Did you not pursue seducers like Judas and Theudas (Acts 5:36-37)? Why were you not rewarded as guardians of the laws? No one could argue you only showed care for Him; your hostilities extended to His disciples too: you stoned Stephen (Acts 7:59), executed James (Acts 12:2), and subjected Paul to countless trials (2 Cor. 11:24-25). Yet at the time, you had no idolaters among you.
The offering of Christ There was another curse imposed on the people, as it is written, Cursed is he that shall not fulfil the words of this law (Deut 27:26). But what does this imply? The people remained under this curse for they continuously failed to keep it; indeed, no one was able to observe the entire law perfectly. However, Christ took upon Himself a different curse, which states, Cursed is every one that hangeth on a tree (Gal 3:13). Since one who is hanged on a tree is considered accursed, and those who violate the law are bound by an oath, the one who seeks to abolish this oath must be released from it, assuming the unwarranted curse instead of the deserved one. Christ willingly accepted this unwarranted curse and, in doing so, annulled the one that was rightly deserved.
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Just as an innocent person, by choosing to die in the place of a condemned individual, rescues him from death, so too did Christ. Since Christ Himself was not under the curse for breaking the law, He took on Himself the unmerited curse to liberate all from what they rightly deserved, for He committed no sin, and there was no deceit in His mouth (Isaiah 53:9).
To illustrate the injustice of the judgement, it is said: In His humiliation His judgement was fulfilled (Is 53:8, LXX), meaning that no one rendered a righteous judgment in His case. This was the reason for His sacrifice.