Chapter 53

1 The prophet, complaining of incredulity, excuseth the scandal of the cross, 4 by the benefit of his passion, 10 and the good success thereof.

1. Who hath believed? Who would have believed the account of the humiliation and exaltation of Messiah, the Lord’s Servant (see on ch. 52:7, 13–15)! The story of the Saviour’s selfless love and His vicarious sacrifice—the theme of chs. 52:13 to 53:12—is the most amazing message, the greatest “good tidings” (see on ch. 52:7), of time and eternity. (Note that the chapter division should be made between vs. 12 and 13 of ch. 52 rather than where it now appears.)

Modern Jewish expositors deny that the graphic picture of the suffering “servant” (see on ch. 52:13) set forth in this chapter is in any sense a prediction, or that it applies to the Messiah. Modern Christian commentators generally tend to agree with this position. The tendency of both is to apply Isa. 53 to the sufferings of the Jews at the hands of their enemies, or to the pathetic experience of an individual Jew of Isaiah’s own time. Some have suggested that the prophet here describes his own experience. Such NT passages as Matt. 8:17 and John 12:38 clearly apply Isa. 53 to Christ.

Our report. Literally, “the things of our hearing,” that is, “what we have heard.” This refers to the “good tidings” of ch. 52:7, which are reported at length in chs. 52:13 to 53:12.

The arm. The instrument by which a man accomplishes his purposes. Here God’s “arm,” or power, is revealed at work for the salvation of men.

2. He. That is, the “servant” introduced in ch. 52:13, Messiah (see on ch. 41:8).

Before him. Probably meaning “before God,” in the sense of being submissive to His will, and subject to His care (see on Luke 2:49).

As a tender plant. Christ grew to manhood—physically, mentally, and spiritually—in harmony with the natural laws of human development (see on Luke 2:52). As a plant draws nourishment from the soil, so He was to draw on the wisdom and strength of God. The figure of a “tender plant” seems to be an allusion to the “Branch” of Isa. 11:1.

Dry ground. A plant growing in dry ground appears stunted and unattractive. The Jewish leaders found the character of Jesus unappealing.

A root. Heb. shoresh. Though the word is used in its literal sense, it appears much more often in the OT in a figurative sense. The figure is based on the fact that in many instances a plant or tree may be cut down to the root, but that if the root remains the plant will grow up again. Here the word for “root” is equivalent to “tender plant.”

No beauty. Literally, “no appearance,” that is, nothing to attract the attention. Men were not to be attracted to Christ by a display of supernatural glory, but by the beauty of a righteous life (see DA 23, 27, 43). He walked among men as a man—a perfect Man. Isaiah does not refer to Christ’s personal appearance as a man, however, but only to the fact that He was not the kind of Messiah the Jews were interested in (see on Luke 4:29). For comment on Jesus’ personal appearance see on Luke 2:52.

3. Despised and rejected. Throughout His life Christ knew what it was to be hated, reviled, and rejected.

A man of sorrows. In taking upon Himself the form of a man, Christ became sensitive to all the pain, sorrow, and disappointment known to man. Through the humanity of Jesus, divinity experienced all to which mortal men have fallen heir. All the ill treatment and malice that wicked men and evil angels could bring against Him were His constant lot, and reached a climax in His trial and crucifixion.

We hid. Instead of sympathizing with Christ in His affliction, men turned from Him with bitterness and contempt. They took no pity on Him, but reproached Him for His unhappy lot. See Matt. 26:29–31; 27:39–44. Even His disciples forsook Him and fled (Matt. 26:56).

4. Our griefs. Verses 4–6 emphasize the vicarious nature of Christ’s sufferings and death. The fact that it was for us, and not for Himself, that He suffered and died is reiterated nine times in these verses, and again in vs. 8, 11. He suffered in our stead. The pain, humiliation, and abuse that we deserve, He took upon Himself (see DA 25).

Smitten of God. The enemy made it appear that the sufferings of Jesus were punishment inflicted upon Him by a vengeful God because He was a sinner (see DA 471). If that were true, He could not be the world’s Redeemer.

5. The chastisement. That is, the chastisement necessary to make us at peace with God (see Rom. 5:1).

6. All we like sheep. This seems to have been a proverbial expression (Ps. 119:176; cf. Zech. 10:2; Matt. 18:11, 12). For comment on the rescue of the “lost sheep,” see on Luke 15:1–7, and on relations between the Shepherd and His “sheep,” see on John 10:1–18.

7. Opened not his mouth. That is, in protest or complaint or in self-defense. Silence was evidence of complete and unquestioning submission (see Matt. 26:39–44). What Messiah did, He did voluntarily and cheerfully, in order that doomed sinners might be saved. For the fulfillment of this prophecy see Matt. 26:63; 27:12, 14.

8. He was taken. That is, by death, meaning, “He died.”

From prison. Better, “through oppression.” Messiah was not given a fair hearing, in spite of the pretense of correct judicial procedure. The verdict was biased.

Declare his generation. The meaning of the Hebrew is not entirely clear, and various translations have been proposed. This section of Isaiah is poetic in form. Accordingly, the second clause of the first poetic parallelism of v. 8 is normally related in meaning to the first clause (see Vol. III, p. 24). An entirely valid interpretation of the Hebrew rendered “who shall declare his generation?” and one also in harmony with the poetic content, would be, “who was concerned with His fate?” that is, “with what befell Him.” The first clause clearly refers to the trial and condemnation of Jesus, and the second, thus translated, to the fact that no one took His part or stood to defend Him. “He bore it all alone.” Others have suggested that the clause means that Jesus would have no natural posterity to perpetuate His family line.

For the transgression. For the vicarious nature of Christ’s sufferings and death see on vs. 4–6.

9. With the wicked. The righteous Servant (see on ch. 52:13) was given the burial of a sinner, not of a saint. Having given up His life for transgressors, He was placed with them in death.

With the rich. He was to be buried in the tomb of a rich man, that of Joseph of Arimathaea (Matt. 27:57–60).

Because. Or, “though,” or “although.” Christ suffered the fate of a sinner though He had done nothing to deserve that fate.

10. It pleased the Lord. The Lord was not delighted that His Servant (see on ch. 52:13), Messiah, should suffer, but rather, in view of the eternal welfare of men and the security of the universe, it was best for Him to suffer. “It pleased the Lord” in the sense that “it was the will of the Lord.” Only thus could the plan of salvation succeed. The sufferings of Christ were part of the eternal plan (Acts 2:23; 3:18).

Soul. Heb.nephesh, meaning, “himself,” or “his life” (see on 1 Kings 17:21; Ps. 16:10). His life substituted for our lives (see on Isa. 53:4; see DA 25).

As a result of sin, man had lost his innocence, his capacity to love and obey God, his home, his dominion over the earth, and even his life. Christ came to restore all things permanently, not only in this earth but throughout the universe.

An offering for sin. Heb. Хasham, usually translated “trespass offering” (see Lev. 5:6). This offering was presented under circumstances in which restitution was required, either to man or to God. The death of God’s Servant provided an acceptable and effective atonement for sin which was responsible for the loss. This sacrifice was essential to man’s redemption and restoration (John 1:29; 17:3; 2 Cor. 5:21; 1 Peter 2:24).

His seed. That is, “his offspring,” or “his descendants”—those willing to receive Him, to “believe on his name” (John 1:12), and to “be born again” (John 3:3). He “endured the cross” in view of this “joy that was set before him” (Heb. 12:2). That Christ would “see” His seed clearly implies His resurrection from the dead.

Prolong his days. Here the resurrection is even more clearly affirmed (see Heb. 7:16, 25; Rev. 1:18).

The pleasure of the Lord. That is, “the will of the Lord” (cf. “it pleased the Lord”). Christ took delight in performing the will of His Father (Matt. 26:39, 42; John 4:34; 5:30; 6:38), and through Him God’s will would once more prevail among men (Matt. 6:10; 7:21; John 17:6). Messiah’s mission would be successful.

11. The travail. That is, the “labor,” meaning the results of His labors. The LXX and the two Dead Sea Isaiah scrolls here contain the additional word “light,” so that the first clause reads, “From the travail of his soul he shall see light.”

Shall be satisfied. His sacrifice would not be in vain. Because of His death many would live; because of His sufferings many would find peace and joy eternal (see DA 25; cf. Heb. 12:2). The result would fully justify the sacrifice necessary to achieve it.

By his knowledge. The meaning of this phrase is not entirely clear. It seems to refer to Christ’s intimate knowledge of the character and will of the Father, which He came to reveal to men (see Isa. 11:2; 50:4; Matt. 11:27; John 1:18; 5:19; 8:28; 10:15; 17:3).

My righteous servant. The Father here speaks of His Son, the Messiah (see on chs. 41:8; 52:13).

For he shall bear. Preferably, “and he shall bear.” This is a restatement of the vicarious nature of Messiah’s sacrifice stressed in vs. 4–6, 8, 10.

12. Therefore will I divide. God will reward His triumphant Servant with a place of high honor before all the universe.

The spoil. All that had been lost as a result of sin (see on v. 10) would be restored. Christ became “heir of all things,” and shares His inheritance with those He has rescued from the hand of the enemy (Heb. 1:2; Rom. 8:17; Col. 1:12; etc.). They share in His triumph, not as vassals or slaves, but as men and women redeemed by His blood and destined to reign with Him forever (2 Tim. 2:12; Rev. 5:10; 22:5). He will receive a “name which is above every name,” one before which “every knee should bow” (Phil. 2:9, 10).

Poured out his soul. See on v. 10.

Made intercession. Here the intercessory ministry of Christ is clearly foretold (Rom. 8:34; Heb. 7:25; 9:24; 1 John 2:1).

Ellen G. White comments

1–12DA 458

1–3AA 225

1–9PK 690

2     AH 461; DA 27; MB 25; PK 710

2, 3 GW 49

3     CS 23; DA 147, 600; EW 109, 160; GC 633, 641; MB 12; MM 19; SC 13; SL 77; SR 204; TM 19; 1T 78, 136, 137, 155, 505; 2T 202, 337, 345, 358, 516; 3T 326, 378, 407, 416, 457; 4T 121, 251, 379; WM 24

3, 4 CS 54; DA 471; PK 686; 1T 287

4     GC 416; 4T 418

4, 5 EW 114; PP 411; 4T 374

4–6DA 484

4–8AA 226

5     AA 472; COL 191: CT 22; DA 25; EW 112; FE 272; MH 124, 504; MM 19; SC 13; 1T 136, 150; 2T 73, 207, 516; 3T 481; 5T 316; 8T 43, 209

6     CT 269; DA 113, 329; FE 283; MH 71; Te 120

7     AA 227; DA 113, 136, 165, 706; GC 18; MB 71; PK 686; 2T 208

9, 10    AA 227

10   FE 402; 4T 374, 418

10–12FE 403; PK 692

11   AA 601; CS 213; CT 144; DA 770, 828; Ed 309; EW 288; GW 28; MH 134, 504; ML 349, 355; MM 135; SR 413; 2T 686; 4T 529; 6T 309, 423; 8T 43

12        AA 227; DA 751; SC 46