52:13 The Hebrew word hinneh (“behold”) links this passage with the opening words of the first servant song (42:1) and also continues the commands to “listen” and “see” from chapter 51. All the promised blessings throughout the book, seen most recently in 52:1–10, will be fulfilled in the character and work of the servant. He will “act wisely” (or “prosper”; ESV mg.), which suggests both that he will consider carefully the right things to do and that he will have the power to carry them out. This is an important point to establish here, for much of the rest of the song will seem to point in the opposite direction.

It is also important to establish the identity of the servant; the words “high and lifted up” and “exalted” occur elsewhere in the book in reference to Yahweh. The first such instance is at 6:1, in the initial vision that dominates the whole book and shows the power of God throughout the earth—as well as his ability to forgive sin. These descriptors occur again in 33:10 in an oracle that is directed particularly at Sennacherib but ranges more widely to include the nations. Then in 57:15 the uniqueness and exaltation of Yahweh will mean that he relates to the contrite and humble. To apply these words to the servant shows that he is the one through whom all the blessings of a Holy God can come to sinners.

52:14 The servant does not conform to expected notions of greatness. He seems hardly human, so disfigured and repulsive is his appearance. Some apply this to Jesus’ maltreatment and suffering on the cross. That is doubtless the culmination, but the description probably refers more widely to Jesus’ rejection by “many” throughout his earthly life; this is developed in 53:1–3.

52:15 This verse is perhaps describing the amazement at the servant’s exaltation, comparable to that which greeted his humiliation. The word “sprinkle” has been the subject of much discussion; some have derived the underlying Hebrew from a different Arabic root meaning to “startle” (ESV mg.). While this would make sense in context, the translation “sprinkle” can be defended, relating to the servant’s priestly ministry as his blood is sprinkled on the nations. Paul certainly seems to take it that way (Rom. 15:21); in Romans 15:16 he describes his own missionary work as “priestly service.” The unique humbling and exaltation require a unique revelation that opens eyes and ears and silences opposition.

53:1 Who could have believed that the arm of the Lord that smote Rahab (51:9) would look like a suffering man when it appeared on earth? Only the word of the Lord can open eyes and lead to belief. That word is equivalent to a powerful arm, though many will not recognize is as such—as Paul discovers in Corinth (1 Cor. 2:1–5).

53:2 A root normally needs fertile ground to flourish, but the plant and root representing the servant are unimpressive. We might expect something imposing, like the cedars of Lebanon, rather than a tiny plant easily crushed underfoot. When we look at the bigger picture, however, something far different is happening. In Isaiah 6:13 a stump remained that contained the life of the remnant, but in 10:33–34 the mighty trees representing the Assyrian army are cut down, whereas the shoot from the branch of Jesse bears fruit (11:1).

Although Jesus came from despised Nazareth and had no outward beauty, his death was to draw all men to himself (John 12:32). Yet he would not be picked out in a crowd or seem outstanding in any way.

53:3 The servant is not only ignored but deliberately disowned. “Despised” has overtones of contempt and a sense of superiority on the part of the despisers. “Rejected by men” is in Hebrew “cessation of men,” likely referring to how man will give up on him as someone of no significance. This is exacerbated by the fact that he is a “man of sorrows” and thus taken by others as an also-ran; in reality, however, he is the one who will take the sorrows of others. People look at him and make up their minds that he counts for nothing.

53:4 “Surely” shows a contrast between people’s assessment of the servant and his actual effectiveness. This section draws a sharp contrast between “he” and “we” as the servant takes our griefs and sins as his own. We are in need of comprehensive forgiving and remaking. “Griefs” are our inward feelings and sicknesses, recalling the image of the desperately ill nation (Isa. 1:5–6); “sorrows” are our outward experiences and circumstances. This is true inner healing, being transformed from the inside. The servant not only shares our sufferings but takes them upon himself in a way that means death for him but life for us. The language of “striking” echoes 50:6.

53:5 The servant deals with the ailments flowing from the fundamental problem of our sin and rebellion. “He” is emphatic: “He was the one—no one else.” “Pierced” (or “wounded”) is used of the dragon in 51:9 and reinforces the supernatural interpretation of those verses in earlier comments. Destroying the work of the Devil involves the piercing and crushing of the servant. At the beginning of the book (1:5–6) the nation was described as dangerously ill, with untreated wounds. Now the servant’s self-giving will deal comprehensively with those wounds; indeed, not only with the sickness of Judah and Jerusalem but with that of all humanity. In addition to being “pierced” the servant is also “crushed,” a word used in Lamentations 3:4 for the misery of exile.

This is not only substitution but penal substitution, as the servant takes on himself the “chastisement” or “punishment” our sins deserve. Once again, the different words used express the nature of sin: “transgressions” refers to the deliberate disobeying of God’s words, while “iniquities” suggests the fallen nature from which such actions and attitudes flow. Only when God’s just anger is removed can there be “peace,” a word that suggests all the blessings of a restored relationship with God and the personal and communal harmony that is its consequence. His “wounds” are injuries inflicted particularly by flogging, wounds deserved by us but taken by him as he becomes our substitute. This results not only in forgiveness of sin but in the healing of the whole person. Such healing is a mark of many of the miracles of Jesus during his earthly ministry, which anticipate the day when full and final healing will take place (cf. Isa. 19:22; 30:26).

53:6 The simile of sheep underlines the congenital tendency to wander that characterizes the whole of humanity—emphasized by the “all we” that opens and closes the verse. Yet the herd instinct cannot completely be blamed, for the reference to “every one” underscores that we are each individually responsible. Yet God himself transferred his people’s iniquity to the servant, which means that the cross was not a ghastly accident but the means of bringing people to glory.

53:7 The sheep imagery continues, not with wandering sheep but with a submissive sheep that submits to a sacrificial death. Animal sacrifices in the OT were pictures pointing to the final Lamb of God; they were genuine acts but were provisional, for only a willing victim could truly substitute for humanity. The word “afflicted” here, echoing verse 4, is reflexive and thus suggests “afflicted himself,” which is surely the emphasis of Paul’s “he humbled himself” (Phil. 2:8). The servant is not the victim of circumstances but willingly embraces the way of the cross.

The physical abuse is received in silence, as shown by the repeated clause “He opened not his mouth.” As he was on trial and then taken to be crucified, Jesus refused to defend himself, to the frustration of Pilate and Herod. What had happened to the mighty voice that raised Lazarus and stilled the raging waves? He was silent because he was standing in for us; our guilt could not be put away except by his death, and thus at that moment there was nothing to say. Here the contrast is complete with rebellious Israel, who had complained that God had forgotten them (Isa. 40:27; 49:14).

53:8 This verse clearly refers to the death of the servant, but scholars debate many of the details. The preposition min (“by”), attached to “oppression and judgment,” can be understood in different ways. It could mean he is taken away “from” such treatment, which hardly suits the context, or that he is taken away “because” of these things, which would certainly emphasize both the brutality and injustice of Christ’s death. He suffers because of a corrupt system and due to false witnesses.

The Hebrew word dor is not identical in meaning to the English “generation.” Essentially the word means “circle” and can be used of a group gathered around a particular individual—as we speak of moving in various social or familial “circles.” If that meaning is the correct one, it would follow naturally from “he opened not his mouth” (v. 7). At Jesus’ trial no one spoke for him, and from the point of view of his contemporaries there was no evidence that this would be the death to destroy death. It looked like total failure. He was dead, his work apparently in ruins—yet all the time God was in Christ “reconciling the world to himself” (2 Cor. 5:19).

There is also uncertainty about the antecedent of “my” in the phrase “my people”: is the Lord speaking, or is Isaiah himself associating with the people? It is probably the latter, recalling the prophet’s identification with the sin of the people (Isa. 6:5) and pointing out that through the work of the servant the same remedy is open to them that was available to Isaiah.

53:9 After death comes burial, underlining the factual nature of the servant’s death. Like the wicked, he is buried and thus seems to have suffered the common destiny of humanity. The “rich man” is plainly Joseph of Arimathea (Matt. 27:57; Mark 15:43; Luke 23:50; John 19:38), another example of the astonishing accuracy of the prophecy. The word “death” is plural and can be taken as a plural of intensity, showing the unique and eternal significance of this death.

“Although” shows the total integrity of the servant. He committed no violent actions, and his speaking was totally plain and lacking in deviousness. Once again we can see a connection with Isaiah 6:5, as only someone with clean lips can save those with unclean lips.

53:10 The wheel has turned full circle, as the song concludes by echoing 52:13–15 and the exaltation theme that introduced this section is now spelled out. The suffering and death of the servant is the “will of the Lord.” The first occurrence of the phrase shows that this originates in the overall plan of God for the salvation of the world; the second occurrence shows that the servant willingly embraces this plan. Such an action on the part of God is justified by the magnitude of what is achieved. The Lord does not inflict suffering gratuitously; here he does so because the suffering and death of the servant will open the way into the eternal kingdom to all who believe, reversing the curse of sin (cf. 55:12–13).

The servant has become the guilt offering (Lev. 5:14–19), regardless of whether the clause is to be translated “His soul makes an offering for guilt” or “When you make his soul an offering for guilt” (ESV mg.). The Father and Son are both involved; it may be that the phrase, with its possible reference to both, emphasizes both the Father’s will and the Son’s acceptance of it. “Soul” suggests the servant’s total commitment; in turn there must be a sincere response from individuals who return to God and confess their guilt.

Such people become the servant’s offspring, and he will rejoice in the blessing of descendants. Those redeemed by him will come from every nation and will show that his death was not the end but the beginning of the fullness of resurrection life. “Prolong his days” must refer to the postresurrection period, which follows on God’s acceptance of Christ’s sacrifice. He now lives to carry out the Lord’s will and to bring his purposes to completion.

53:11 The results of the servant’s work continue for both himself and his people. “Anguish” involves not simply pain and suffering but also the sheer busyness of living, which can be burdensome and wearing; in the servant’s case, however, his life’s results will be visible and will more than compensate for the agony. The servant’s knowledge means that he has seen God’s purpose clearly and will not deviate from it, whatever the cost (echoing Isa. 52:13; “act wisely”). In addition, this servant is the “righteous one,” whose character means he accomplishes a work that totally satisfies God and also imparts righteousness to others. While Cyrus sent the exiles back to their land, the servant brings people back to God by bearing and removing their sins. Thus while being himself sinless, he becomes one of us without ceasing to be one with God, giving us the righteousness we could not achieve ourselves.

53:12 “Therefore” shows that, as a consequence of the servant’s unparalleled humiliation, God has granted him unparalleled exaltation (52:13). The servant will receive “the many,” the great multitude he has saved, and will receive the strong as spoil.103 This echoes previous references to nations and kings (52:15). Yet this conquest is accomplished not by brute force but by sacrificial love as the Lion triumphs through the suffering of the Lamb. Those he redeemed he intercedes for in the court of heaven.