Isa 52:13-15, 53:11-12 | JFB | STEP | 13. Here the fifty-third chapter ought to begin, and the fifty-second chapter end with . This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah ( ; ; ; ; ; ; ). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted ( ; ; ; ; ; 2:21-25; ). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [Paley]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). Hillel maintained that Messiah has already come in the person of Hezekiah. Buxtorf states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see Hengstenberg, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [Gesenius], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah ( , ; contrast ; ; , ). can hold good of none other. The objection that the sufferings ( ) referred to are represented as past, the glorification alone as future (Is 52:13-15; 53: ) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second. Behold-- awakening attention to the striking picture of Messiah that follows (compare , ). my servant-- Messiah ( ). deal prudently-- rather, "prosper" [Gesenius] as the parallel clause favors ( ). Or, uniting both meanings, "shall reign well" [Hengstenberg]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion ( ) corresponds; the section ( ; ) begins as it ends with His final glory. extolled-- elevated ( ; ; ).

‏ Isaiah 52:13-15

13. Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Is 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mt 8:17; Mr 15:28; Lu 22:37; Joh 12:38; Ac 8:28-35; Ro 10:16; 1Pe 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mr 9:12; Ro 4:25; 1Co 15:3; 2Co 5:21; 1Pe 1:19; 2:21-25; 1Jo 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [Paley]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). Hillel maintained that Messiah has already come in the person of Hezekiah. Buxtorf states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see Hengstenberg, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [Gesenius], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Is 53:4-6, 9, 11; contrast Jr 20:7; 15:10-21; Psa 137:8, 9). Is 53:9 can hold good of none other. The objection that the sufferings (Is 53:1-10) referred to are represented as past, the glorification alone as future (Is 52:13-15; 53:11, 12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second.

Behold--awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, 14).

my servant--Messiah (Is 42:1).

deal prudently--rather, "prosper" [Gesenius] as the parallel clause favors (Is 53:10). Or, uniting both meanings, "shall reign well" [Hengstenberg]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Is 53:12) corresponds; the section (Is 52:13; 53:12) begins as it ends with His final glory.

extolled--elevated (Mr 16:19; Ep 1:20-22; 1Pe 3:22).

14-15. Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. "Just as many were astonished (accompanied with aversion, Jr 18:16; 19:8), &c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword" (De 28:37), hereafter about to be a blessing and means of salvation to many nations (Is 2:2, 3; Mi 5:7).

thee; his--Such changes of persons are common in Hebrew poetry.

marred--Hebrew, "disfigurement"; abstract for concrete; not only disfigured, but disfigurement itself.

more than man--Castalio translates, "so that it was no longer that of a man" (compare Psa 22:6). The more perfect we may suppose the "body prepared" (He 10:5) for Him by God, the sadder by contrast was the "marring" of His visage and form.

‏ Isaiah 53:11-12

11. Jehovah is still speaking.

see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Is 49:4, 5; 50:5, 9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Is 2:2-4).

his knowledge--rather, the knowledge (experimentally) of Him (Joh 17:3; Php 3:10).

my ... servant--Messiah (Is 42:1; 52:13).

righteous--the ground on which He justifies others, His own righteousness (1Jo 2:1).

justify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness.

bear ... iniquities--(Is 53:4, 5), as the sinner's substitute.

12. divide--as a conqueror dividing the spoil after a victory (Psa 2:8; Lu 11:22).

him--for Him.

with ... great--Hengstenberg translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty.

spoil ... strong--(Col 2:15; compare Pr 16:19). "With the great; with the mighty," may mean, as a great and mighty hero.

poured out ... soul--that is, His life, which was considered as residing in the blood (Le 17:11; Ro 3:25).

numbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves (Mr 15:28; Lu 22:37).

made intercession, &c.--This office He began on the cross (Lu 23:34), and now continues in heaven (Is 59:16; He 9:24; 1Jo 2:1). Understand because before "He was numbered ... He bare ... made intercession." His meritorious death and intercession are the cause of His ultimate triumph. Maurer, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. Maurer's translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel, "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them.