Israel’s Sin and the Servant’s Obedience

50 Thus says the Lord:

“Where is gyour mother’s certificate of divorce,

with which hI sent her away?

Or iwhich of my creditors is it

to whom I have sold you?

jBehold, for your iniquities you were sold,

and for your transgressions your mother was sent away.

2  kWhy, when I came, was there no man;

why, when I called, was there no one to answer?

lIs my hand shortened, that it cannot redeem?

Or have I no power to deliver?

mBehold, by my rebuke nI dry up the sea,

oI make the rivers a desert;

ptheir fish stink for lack of water

and die of thirst.

3  qI clothe the heavens with blackness

and make sackcloth their covering.”

4  The Lord God has given rme

the tongue of those who are taught,

that sI may know how to sustain with a word

thim who is weary.

Morning by morning he awakens;

he awakens my ear

to hear as those who are taught.

5  uThe Lord God has opened my ear,

vand I was not rebellious;

I turned not backward.

6  wI gave my back to those who strike,

and my cheeks to those who pull out the beard;

I hid not my face

from disgrace and spitting.

7  But the Lord God helps me;

therefore I have not been disgraced;

xtherefore I have set my face like a flint,

and I know that I shall not be put to shame.

8  yHe who vindicates me is near.

Who will contend with me?

Let us stand up together.

Who is my adversary?

Let him come near to me.

9  zBehold, the Lord God helps me;

who will declare me guilty?

Behold, all of them will wear out like a garment;

the moth will eat them up.

10  Who among you fears the Lord

and obeys athe voice of his servant?

bLet him who walks in darkness

and has no light

trust in the name of the Lord

and rely on his God.

11  Behold, all you who kindle a fire,

who equip yourselves with burning torches!

Walk by the light of your fire,

and by the torches that you have kindled!

cThis you have from my hand:

you shall lie down in torment.

The Lord’s Comfort for Zion

51 d“Listen to me, you who pursue righteousness,

you who seek the Lord:

look to the rock from which you were hewn,

and to the quarry from which you were dug.

2  Look to Abraham your father

and to Sarah who bore you;

for ehe was but one when I called him,

that I might bless him and multiply him.

3  For the Lord fcomforts Zion;

he comforts all her waste places

and makes her wilderness like gEden,

her desert like hthe garden of the Lord;

ijoy and gladness will be found in her,

thanksgiving and the voice of song.

4  j“Give attention to me, my people,

and give ear to me, my nation;

kfor a law1 will go out from me,

and I will set my justice for a light to the peoples.

5  lMy righteousness draws near,

my salvation has gone out,

and my arms will judge the peoples;

mthe coastlands hope for me,

and for my arm they wait.

6  nLift up your eyes to the heavens,

and look at the earth beneath;

ofor the heavens vanish like smoke,

the earth will wear out like a garment,

and they who dwell in it will die in like manner;2

pbut my salvation will be forever,

and my righteousness will never be dismayed.

7  q“Listen to me, you who know righteousness,

the people rin whose heart is my law;

sfear not the reproach of man,

nor be dismayed at their revilings.

8  tFor the moth will eat them up like a garment,

and the worm will eat them like wool,

pbut my righteousness will be forever,

and my salvation to all generations.”

9  uAwake, awake, vput on strength,

O warm of the Lord;

awake, xas in days of old,

the generations of long ago.

Was it not you who cut yRahab in pieces,

who pierced zthe dragon?

10  aWas it not you who dried up the sea,

the waters of the great deep,

who made the depths of the sea a way

for the redeemed to pass over?

11  bAnd the ransomed of the Lord shall return

and come to Zion with singing;

everlasting joy shall be upon their heads;

they shall obtain gladness and joy,

and sorrow and sighing shall flee away.

12  “I, I am he cwho comforts you;

who are you that you are afraid of dman who dies,

of the son of man who is made elike grass,

13  and have forgotten the Lord, your Maker,

fwho stretched out the heavens

and glaid the foundations of the earth,

and you fear continually all the day

because of the wrath of hthe oppressor,

when he sets himself to destroy?

And where is the wrath of hthe oppressor?

14  iHe who is bowed down shall speedily be released;

he shall not die and go down jto the pit,

neither shall his bread be lacking.

15  I am the Lord your God,

kwho stirs up the sea so that its waves roar—

the Lord of hosts is his name.

16  lAnd I have put my words in your mouth

mand covered you in the shadow of my hand,

nestablishing3 the heavens

and olaying the foundations of the earth,

and saying to Zion, ‘You are my people.’ ”

17  pWake yourself, wake yourself,

stand up, O Jerusalem,

qyou who have drunk from the hand of the Lord

the cup of his wrath,

who have drunk to the dregs

the bowl, rthe cup of staggering.

18  sThere is none to guide her

among all the sons she has borne;

there is none to take her by the hand

among all the sons she has brought up.

19  tThese two things have happened to you—

who will console you?—

devastation and destruction, famine and sword;

who will comfort you?4

20  uYour sons have fainted;

they lie at the head of every street

like an vantelope win a net;

they are full of the wrath of the Lord,

the rebuke of your God.

21  xTherefore hear this, you who are afflicted,

who are drunk, but not with wine:

22  Thus says your Lord, the Lord,

your God ywho pleads the cause of his people:

“Behold, I have taken from your hand rthe cup of staggering;

the bowl of my wrath you shall drink no more;

23  zand I will put it into the hand of your tormentors,

awho have said to you,

‘Bow down, that we may pass over’;

and byou have made your back like the ground

and like the street for them to pass over.”

The Lord’s Coming Salvation

52 cAwake, awake,

put on your strength, O Zion;

dput on your beautiful garments,

O Jerusalem, ethe holy city;

ffor there shall no more come into you

the uncircumcised and the unclean.

2  gShake yourself from the dust and arise;

be seated, O Jerusalem;

hloose the bonds from your neck,

O captive daughter of Zion.

3 For thus says the Lord: i“You were sold for nothing, and jyou shall be redeemed without money.” 4 For thus says the Lord God: k“My people went down at the first into Egypt to sojourn there, and the Assyrian oppressed them for nothing.1 5 Now therefore what have I here,” declares the Lord, “seeing that my people are taken away for nothing? Their rulers wail,” declares the Lord, “and lcontinually all the day my name is despised. 6 Therefore my people shall know my name. mTherefore in that day they shall know that it is I who speak; here I am.”

7  nHow beautiful upon the mountains

are the feet of him who brings good news,

who publishes peace, owho brings good news of happiness,

who publishes salvation,

who says to Zion, “Your God reigns.”

8  The voice of pyour watchmen—they lift up their voice;

together they sing for joy;

qfor eye to eye they see

the return of the Lord to Zion.

9  rBreak forth together into singing,

syou waste places of Jerusalem,

for tthe Lord has comforted his people;

he has redeemed Jerusalem.

10  uThe Lord has bared his holy arm

before the eyes of all the nations,

vand all the ends of the earth shall see

the salvation of our God.

11  wDepart, depart, go out from there;

touch no unclean thing;

go out from the midst of her; purify yourselves,

xyou who bear the vessels of the Lord.

12  For you shall not ygo out in haste,

and you shall not go in flight,

zfor the Lord will go before you,

aand the God of Israel will be your rear guard.

He Was Pierced for Our Transgressions

13  Behold, bmy servant shall act wisely;2

he shall be high and lifted up,

and shall be exalted.

14  As many were astonished at you—

chis appearance was so marred, beyond human semblance,

and his form beyond that of the children of mankind—

15  so dshall he sprinkle3 many nations.

eKings shall shut their mouths because of him,

ffor that which has not been told them they see,

and that which they have not heard they understand.

53 gWho has believed what he has heard from us?1

And to whom has hthe arm of the Lord been revealed?

2  For he grew up before him like a young plant,

iand like a root out of dry ground;

jhe had no form or majesty that we should look at him,

and no beauty that we should desire him.

3  kHe was despised and rejected2 by men,

a man of sorrows3 and acquainted with4 grief;5

and as one from whom men hide their faces6

he was despised, and lwe esteemed him not.

4  mSurely he has borne our griefs

and carried our sorrows;

yet we esteemed him stricken,

nsmitten by God, and afflicted.

5  oBut he was pierced for our transgressions;

he was crushed for our iniquities;

upon him was the chastisement that brought us peace,

pand with his wounds we are healed.

6  qAll we like sheep have gone astray;

we have turned—every one—to his own way;

rand the Lord has laid on him

the iniquity of us all.

7  He was oppressed, and he was afflicted,

syet he opened not his mouth;

tlike a ulamb that is led to the slaughter,

and like a sheep that before its shearers is silent,

so he opened not his mouth.

8  By oppression and judgment he was taken away;

and as for his generation, vwho considered

that he was cut off out of the land of the living,

stricken for the transgression of my people?

9  And they made his grave with the wicked

wand with a rich man in his death,

although xhe had done no violence,

and there was no deceit in his mouth.

10  Yet yit was the will of the Lord to crush him;

he has put him to grief;7

zwhen his soul makes8 an offering for guilt,

he shall see his offspring; he shall prolong his days;

athe will of the Lord shall prosper in his hand.

11  Out of the anguish of his soul he shall see9 and be satisfied;

by his knowledge shall bthe righteous one, my servant,

cmake many to be accounted righteous,

dand he shall bear their iniquities.

12  eTherefore I will divide him a portion with the many,10

fand he shall divide the spoil with the strong,11

because he poured out his soul to death

and was numbered with the transgressors;

gyet he bore the sin of many,

and makes intercession for the transgressors.

The Eternal Covenant of Peace

54 h“Sing, O barren one, who did not bear;

break forth into singing and cry aloud,

you who have not been in labor!

For the children of ithe desolate one jwill be more

than the children of her who is married,” says the Lord.

2  k“Enlarge the place of your tent,

and let the curtains of your habitations be stretched out;

do not hold back; lengthen your cords

and strengthen your stakes.

3  lFor you will spread abroad to the right and to the left,

and your offspring will possess the nations

and will people the desolate cities.

4  “Fear not, mfor you will not be ashamed;

be not confounded, for you will not be disgraced;

for you will forget the shame of your youth,

and the reproach of your widowhood you will remember no more.

5  nFor your Maker is your husband,

the Lord of hosts is his name;

oand the Holy One of Israel is your Redeemer,

pthe God of the whole earth he is called.

6  qFor the Lord has called you

like a wife deserted and grieved in spirit,

like a wife of youth when she is cast off,

says your God.

7  rFor a brief moment I deserted you,

but with great compassion I will gather you.

8  rIn overflowing anger for a moment

I hid my face from you,

sbut with everlasting love I will have compassion on you,”

says the Lord, your Redeemer.

9  “This is like tthe days of Noah1 to me:

as I swore that the waters of Noah

should no more go over the earth,

so I have sworn that I will not be angry with you,

and will not rebuke you.

10  For the mountains may depart

and the hills be removed,

but my steadfast love shall not depart from you,

and umy covenant of peace shall not be removed,”

says the Lord, who has compassion on you.

11  v“O afflicted one, storm-tossed and not comforted,

behold, wI will set your stones in antimony,

xand lay your foundations with sapphires.2

12  I will make your pinnacles of agate,3

your gates of carbuncles,4

and all your wall of precious stones.

13  yAll your children zshall be taught by the Lord,

aand great shall be the peace of your children.

14  In righteousness you shall be established;

you shall be far from oppression, for you shall not fear;

and from terror, for it shall not come near you.

15  bIf anyone stirs up strife,

it is not from me;

whoever stirs up strife with you

shall fall because of you.

16  Behold, I have created the smith

who blows the fire of coals

and produces a weapon for its purpose.

I have also created the ravager to destroy;

17  no weapon that is fashioned against you shall succeed,

and you shall refute every tongue that rises against you in judgment.

This is the heritage of the servants of the Lord

cand their vindication5 from me, declares the Lord.”

The Compassion of the Lord

55 d“Come, everyone who thirsts,

come to the waters;

and he who has no money,

ecome, buy and eat!

Come, buy wine and milk

without money and without price.

2  fWhy do you spend your money for that which is not bread,

and your labor for that which does not satisfy?

Listen diligently to me, and eat what is good,

and delight yourselves in rich food.

3  Incline your ear, and come to me;

ghear, that your soul may live;

hand I will make with you an everlasting covenant,

imy steadfast, sure love for jDavid.

4  kBehold, I made him a witness to the peoples,

la leader and commander for the peoples.

5  kBehold, you shall call a nation that you do not know,

and ma nation that did not know you shall run to you,

because of the Lord your God, and of the Holy One of Israel,

nfor he has glorified you.

6  o“Seek the Lord while he may be found;

call upon him while he is near;

7  let the wicked forsake his way,

and the unrighteous man his thoughts;

let him return to the Lord, that he may have compassion on him,

and to our God, for he will abundantly pardon.

8  For my thoughts are not your thoughts,

neither are your ways my ways, declares the Lord.

9  pFor as the heavens are higher than the earth,

so are my ways higher than your ways

and my thoughts than your thoughts.

10  q“For as the rain and the snow come down from heaven

and do not return there but water the earth,

making it bring forth and sprout,

rgiving seed to the sower and bread to the eater,

11  so shall my word be that goes out from my mouth;

it shall not return to me empty,

but sit shall accomplish that which I purpose,

and shall succeed in the thing for which I sent it.

12  t“For you shall go out in joy

and be led forth in peace;

uthe mountains and the hills before you

shall break forth into singing,

and all the trees of the field shall clap their hands.

13  vInstead of the thorn shall come up the cypress;

instead of the brier shall come up the myrtle;

and it shall make a name for the Lord,

an everlasting sign that shall not be cut off.”

Salvation for Foreigners

56 Thus says the Lord:

“Keep justice, and do righteousness,

wfor soon my salvation will come,

and my righteousness be revealed.

2  Blessed is the man who does this,

and the son of man who holds it fast,

xwho keeps the Sabbath, not profaning it,

and keeps his hand from doing any evil.”

3  Let not ythe foreigner who has joined himself to the Lord say,

“The Lord will surely separate me from his people”;

and let not the eunuch say,

“Behold, I am za dry tree.”

4  For thus says the Lord:

“To the eunuchs xwho keep my Sabbaths,

who choose the things that please me

and hold fast my covenant,

5  aI will give in my house and within my walls

a bmonument and a name

better than sons and daughters;

cI will give them an everlasting name

that shall not be cut off.

6  “And ythe foreigners who join themselves to the Lord,

to minister to him, to love the name of the Lord,

and to be his servants,

everyone xwho keeps the Sabbath and does not profane it,

and holds fast my covenant—

7  dthese I will bring to emy holy mountain,

and make them joyful in my house of prayer;

ftheir burnt offerings and their sacrifices

will be accepted on my altar;

for gmy house shall be called a house of prayer

for all peoples.”

8  The Lord God,

hwho gathers the outcasts of Israel, declares,

i“I will gather yet others to him

besides those already gathered.”

Israel’s Irresponsible Leaders

9  jAll you beasts of the field, come to devour—

all you beasts in the forest.

10  kHis watchmen are blind;

they are all without knowledge;

they are all silent ldogs;

they cannot bark,

dreaming, lying down,

loving to slumber.

11  mThe dogs have a mighty appetite;

they never have enough.

But nthey are shepherds who have no understanding;

they have all turned to their own way,

oeach to his own gain, one and all.

12  p“Come,” they say, “let me get wine;

let us fill ourselves with strong drink;

qand tomorrow will be like this day,

great beyond measure.”

49:1–7 This is the second of four passages focused on the figure of the Servant of Yahweh, often called Servant Songs (see note on 42:1–9). While the “servant” references in chs. 40–48 refer mainly to Israel as a nation, the remaining references in chs. 49–55 seem to focus on an individual Servant with a mission to save Israel. The Servant Songs are full of messianic imagery—the Servant suffers and dies on behalf of Israel. This passage highlights the Servant’s call and commission by God to save Israel and be a light to the nations (v. 6). Servant of the Lord ZEB Q—Z

49:1 Listen to me, coastlands A generic address calling for the attention of all the people of the world (compare 41:1). Elsewhere, Isaiah uses this term as a generic reference to include the farthest regions of the earth (e.g., 11:11).

called me from the womb Reflects the servant’s prophetic call as in Jer 1:5 (compare Psa 22:9). The image of calling before birth is associated with Israel in Isa 44:2.

49:2 he made my mouth like a sharp sword God raised up Cyrus, who conquered by his military strength. The Servant conquers by the power of His word, just like the Messiah who strikes with the “rod of his mouth” in Isa 11:4.

49:3 my servant, Israel The individual Servant now embodies and represents corporate Israel. In Isa 44:1, Israel was explicitly called the servant, but v. 5 makes it clear that the Servant is distinct from corporate Israel and sent to save Israel. Yahweh will use the Servant to display His glory. The Servant’s work will fulfill everything the nation of Israel was supposed to have done to glorify Yahweh, but failed to do.

49:4 I have labored in vain Reflecting the complaint of the prophets, who continually brought Yahweh’s message to the people, but rarely received a positive response from the people (see 1 Kgs 19:14).

my reward is with my God The Servant trusts in God to bring the salvation He promised and reward Him for His efforts. His response contrasts with the nation that failed to trust God through their sufferings.

49:5 Israel might not be gathered The Servant’s mission was to restore Israel’s relationship with Yahweh. See note on Isa 49:3.

49:6 It is trivial for you to be The Servant announced His mission to Israel in v. 5. Now, Yahweh reveals that the mission is not to Israel only, but to all the nations of the world. Redeeming Israel alone was too easy; Yahweh wishes for a greater display of His sovereignty.

a light to the nations Compare 42:6, where Israel may be given this mission to be a light to the nations (see note on 42:1–9). The mission that was Israel’s corporately is reassigned to the Servant individually, who fulfills Israel’s obligations to Yahweh in order to restore their relationship.

be my salvation to the end of the earth The entire world—not just Israel—will have access to Yahweh’s salvation through the Servant (see Acts 13:47). Isaiah has elsewhere hinted that the nations would one day be included in the people of God (see Isa 2:2–4).

49:7 Kings shall see and stand up First, the Servant is despised, then honored by kings. Compare the silent astonishment of the kings before the Servant in 52:15 and the humility of royalty in the imagery of kings carrying the exiles back to Jerusalem in v. 23.

49:8–26 The restoration and return of Israel is described again as a second exodus, led by the Messiah or Servant figure. The theme of supernatural renewal of the desert and miraculous provision for the people is again prominent as in Isa 35:1–10; 41:17–20; and 43:19–20.

49:8 a time of favor The arrival of the promised salvation is partially fulfilled in the return from exile but described in idealistic terms that reflect the future rule of the Messiah. Second Corinthians 6:2 quotes this passage in announcing that the gospel of Christ has brought about the promised day of salvation.

a covenant of the people Israel was commissioned to be a covenant for the people and a light for the nations. Compare Isa 42:6. Based on the reassignment of the “light for the nations” role to the individual servant in v. 6, the Servant may be the one addressed here—He is the agent of Yahweh’s salvation.

49:9 to the prisoners Compare the release of captives in 42:7. Prosperity and the release of prisoners were considered hallmarks of the reign of a righteous and just king. Those attributes become part of the ideal future envisioned under the reign of the Messiah.

their pasturage shall be on all the barren heights The imagery shifts to the more familiar motif of wilderness renewal, and an easy trek through the desert for the returning exiles (see 41:18).

49:10 will lead them See 40:11. Yahweh is the one leading them back, just as He led them through the wilderness in the first exodus.

49:11 I will make all my mountains like a road The leveling of the mountains and the raising of the valleys prepared the land for Yahweh’s coming in 40:4.

49:12 the land of Sinim The Hebrew text has “land of Sinim,” which is believed to be a reference to Syene, a settlement at the first cataract of the Nile in Egypt and the location of modern-day Aswan. A Jewish settlement was nearby that seems to have been established during the exile. It symbolizes the furthest spread of Jewish exiles opposite Babylon with Jerusalem in the center.

49:13 Yahweh has comforted his people God called for someone to comfort Israel; now He comforts them Himself. See 40:3.

49:14 Yahweh has forsaken me Despite the repeated assurances that redemption is coming, the exiles are still feeling abandoned. They should be responding with joy as the prophet has in v. 13, but they resist, denying the reality behind the message of comfort and hope. Yahweh addresses Zion directly in vv. 15–21 to reassure her of His care.

49:15 a woman forget her suckling Both masculine and feminine metaphors are used to describe Yahweh and His relationship with people. He is described as both mother (66:13), father (63:16), and sometimes husband to Israel (54:6).

I, I will not forget you Illustrates God’s love. While it is rare and unlikely for human parents to abandon their newborns, it is still possible. It is not possible for Yahweh to forget or fail to fully love His children.

49:16 I have inscribed you on the palms of my hands The second person address is directed at Zion or Jerusalem in vv. 15–21. The reference to “walls” suggests that what was engraved was a plan for restoring the city.

49:17 your destroyers and those who laid you waste Since the invaders have gone, they have freedom to return home—perhaps to rebuild.

49:18 Lift your eyes up all around Directs Zion’s attention to the returning exiles to confirm that she has not been forgotten or forsaken.

you shall bind them on like a bride Jerusalem will bind on those who have returned from exile.

49:19 you will be too cramped for your inhabitants The magnitude of the return will be so great that Zion will be too small for all who want to live there. Since the historical return was a small band of exiles, the reference either points to a future restoration or functions as hyperbole to emphasize that Jerusalem will be inhabited, not forgotten.

49:21 Who has borne me these? Zion is astonished at the restoration of her population. Those returning from Babylon were mostly second-generation exiles who never lived in Judah or Jerusalem. In that sense, her grandchildren are returning, but she never knew them.

49:22 I will raise my signal to the peoples This return was foreshadowed in 11:10–12. The signal was used to summon nations for judgment in 5:26. Now, it is used to signal the time for God’s people to be brought home.

49:23 faces to the ground See v. 7, which predicts the kings and princes will bow before the Servant or Messiah.

you will know that I am Yahweh Yahweh’s sovereignty over the nations is demonstrated by His power even over kings and queens who bring the exiles home personally. The theme that the foreign nations would eventually acknowledge Yahweh’s sovereignty is found in 2:2–5.

49:25 a captive of the mighty shall be taken Returning from exile or imprisonment in the ancient world was unusual; it was rare for prisoners to be rescued. But these obstacles are no problem for Yahweh.

49:26 I will feed your oppressors their own flesh Highlights the extreme, siege-like conditions of their punishment (compare 2 Kgs 6:28–29). Assyrian accounts of sieges describe the desperation of the besieged people, who turned to drinking blood and eating human flesh.

Then all flesh shall know Yahweh’s victory will prove that He is the true God of Israel. The use of this recognition formula is likely meant to evoke the traditions of the first exodus, where it was used extensively (e.g., Exod 6:7; 14:18; 29:46). The formula is also used by Isaiah in Isa 49:23 and 45:3, and becomes a central part of Ezekiel’s message (used more than 60 times including Ezek 12:15; Ezek 21:5; see note on Ezek 5:13).

the strong one of Jacob Similar phrasing using the recognition formula and the same names for God is found in Isa 60:16. The title “Mighty One of Jacob” derives from Gen 49:24. Isaiah uses the variation “Mighty One of Israel” in Isa 1:24.

50:1–11 Yahweh declares to the exiles that their punishment is only temporary, and that they will soon be redeemed—though they doubt His power to redeem. The third Servant Song in vv. 4–9 contrasts the Servant’s obedience in the face of suffering with Israel’s doubts and fears.

50:1 divorce document of your mother’s divorce The rhetorical question indicates the absence of a certificate of divorce; therefore, Yahweh had not divorced Israel. Yahweh is reassuring the exiles that He has not permanently abandoned them.

to whom of my creditors did I sell you? Israelites could sell themselves or their children into slavery to pay off debt. In the absence of other property to secure a debt, the pledge of debt slavery could be used for security.

50:2 no one who answered Yahweh calls out for His people, but encounters silence. Israel was blind and deaf to the seriousness of their sins in Isa 42:18–23. They felt abandoned by God, and doubted His ability to save them (49:14).

by my rebuke I dry up the sea Yahweh alludes to His power demonstrated against Egypt in the exodus when He made a dry path through the Red Sea (see Exod 14:21–22).

their fish stink because there is no water The first plague in the exodus turned the water of the Nile River into blood. The water was unusable, and the fish all died (see Exod 7:20–21).

50:3 I clothe the heavens with darkness An allusion to the plague of darkness in Exod 10:21–22. Allusions here to the first plague and the ninth plague (second to last but for death of the firstborn) likely function to remind Israel of Yahweh’s full demonstration of His power against Egypt through the plagues.

50:4–9 Isaiah 50:4–9 is the third Servant Song. The song focuses on the obedient attention and unwavering trust the Servant has in Yahweh, which contrasts with the failure of Israel to respond to Yahweh’s call in v. 2.

50:4 me The first-person speaker changes from Yahweh to the Servant. The shift in speaker is marked by the reference to Yahweh now in the third person.

the tongue of a pupil The Servant claims He is a disciple of God Himself and credits God for His knowledgeable speech. A disciple’s role was to learn from his master and accurately transmit the traditions learned from him. The Servant learns from God—as Israel should have—and is capable of passing on God’s word (again, as Israel should have).

help the weary with a word The power in the Servant’s word is comparable to the promised renewal coming to those who waited on Yahweh in Isa 40:31. The Servant both perfectly fulfills the role God had assigned to Israel, and is the one they have been waiting for to inaugurate His salvation.

50:6 my back to those who struck The account of the rejection and abuse of the Servant intensifies (see 49:7), and will climax in the final Servant Song (52:13–53:12). God’s messengers frequently met with opposition to their message because the true word of God against the nation was judgment and the need for repentance. The Servant is beaten and insulted, yet remains faithful to Yahweh. His attitude contrasts with the nation that complains of being forsaken by Yahweh after being taken captive and likely mistreated.

50:7 I have set my face like flint The Servant’s faith in Yahweh will not be shaken, and is just as strong as Israel’s stubborn unwillingness to repent (48:4).

50:8 he who obtains rights for me is near The Servant’s sufferings are the result of the guilt of others. He will be vindicated once the truth is known. The Servant’s call for a legal hearing where His innocence will be proven is reminiscent of Job’s yearning for vindication (see Job 13:18–28; 31:35).

50:9 All of them will be worn out Contrasts the eternal with the temporal. Earthly accusers and critics will pass away in time, but the help of God alone supports the Servant (compare Job 13:28).

50:10 Who among you is in fear of Yahweh, obeys the voice of his servant? True wisdom is found in fearing Yahweh (Prov 1:7). Since the Servant has been taught the proper way to live to please God (Isa 50:4), His words should be obeyed. The prophet issues the call to obey the Servant in response to the Servant Song in vv. 4–9.

Fearing God in the Old Testament

the voice of his servant See v. 4. The Servant acts as God’s agent, and is sent to restore Israel’s relationship. Obeying the Servant is a sign of trusting and fearing Yahweh.

walks in darkness Those in darkness should wait for the light of the Messiah. Human attempts to conquer the darkness are condemned in v. 11. Compare 9:2. Yahweh will provide the guidance through the darkness (see 42:16).

51:1 Listen to me The prophets often used an imperative phrase with the verb used here to get the attention of their audience. The object can be indirect, focused on the messenger as here (also 46:3, 12; 51:7); or direct, explicitly referring to the message as the “word of Yahweh” (e.g., 1:10; 7:13; compare Jer 17:20; Ezek 13:2; Hos 4:1).

to the rock Invokes the imagery of highly valued, quarried, and dressed stone used in building projects. This rock figuratively represents Abraham and Sarah as the solid foundation stones of the Israelite nation (see Isa 51:2).

51:2 Abraham your father Abraham was the founder of the Hebrew nation, the forefather of God’s chosen people. The prophet appeals to the Abrahamic covenant as proof of Yahweh’s ongoing care for Israel. Yahweh promised to make Abraham a great nation and bless the entire world through him (see Gen 12:2–3; 15:5; 18:18; 22:17–18).

Sarah Abraham’s wife, matriarch of the Hebrew nation.

alone Yahweh’s miraculous work in taking one man and creating a nation of chosen people should be proof of His power to provide for Israel (compare Ezek 33:24).

51:3 Zion The name of Yahweh’s earthly dwelling and holy mountain, figuratively used to represent Jerusalem and, by extension, the nation of Israel. Here, Yahweh seems to address the exiles, assuring them that He will comfort Zion by returning them soon.

he will make its wilderness like Eden The perfection of Eden and God’s original plan for the earth became the ideal image for the restoration of God’s people in the land He promised them.

thanksgiving Once restored and comforted, Zion will be full of worship and song. Thanksgiving songs arose as a grateful response to Yahweh for a specific act of deliverance. Thanksgiving psalms include Psa 18 and Psa 138. Since Psa 137 is a lament of the exiles over the loss of Zion/Jerusalem, the thanksgiving in Psa 138 may serve to remind Israel that God will deliver them—as He did in the past. The image of a song of thanksgiving here in the restored Zion shows Israel responding with praise for the accomplished deliverance.

51:4 Listen attentively to me, my people Compare Isa 51:1, where the prophet calls for the people’s attention. Now, God Himself speaks.

a teaching will go out from me The parallelism in the next line indicates this law will be used to promote justice and righteousness.

a light to the peoples Yahweh’s justice and righteousness will be displayed through the work of the Servant, who will be held up as a light to the peoples (compare Isa 49:6).

51:5 my salvation has gone out The Servant has been commissioned to bring Yahweh’s salvation to the world.

my arms will judge the peoples The arm of Yahweh symbolizes the earthly manifestation of His power (compare Exod 6:6; Isa 51:9). In this case, His power will be manifested through the Servant (53:1). The Messiah judges the nations on behalf of Yahweh in 11:3–5, 10.

51:6 Lift up your eyes to the heavens Compare 40:26. The greatness of the heavens was held up as an example of Yahweh’s creative power. Now the focus is on the impermanence of all that God has created when compared to the eternal nature of His salvation.

my salvation will be forever Though the heavens may vanish, the earth wear out, and all life on earth die, Yahweh’s salvation will endure. The imagery is not referring to a literal end to heaven and earth. Rather, the language contrasts the enduring nature of God’s plan of salvation with the temporary nature of His creation.

51:7 people who have my teaching in their heart One aspect of God’s renewed covenant with Israel was that true worshipers had a heart focused on obeying Him.

51:9 O arm of Yahweh See note on v. 5. The arm of Yahweh is the manifestation of His power on earth.

Awake as in days of long ago The prophet begs Yahweh to bring the promised salvation now by reminding Him of His past act of deliverance. The phrasing here refers to the time of the exodus, made clear by the references to God’s power over the sea in the following lines.

Rahab One of the names for the mythological dragon from Yahweh’s primordial battle with the forces of chaos. In 30:7, Rahab is figuratively used to represent Egypt. The usage here is appropriate as an allusion to the exodus from Egypt.

51:10 who dried up the sea Alludes to the Israelites’ crossing of the Red Sea on dry ground in Exod 14:21–22.

a way for those who are redeemed to cross over Refers to the path God made for Israel through the sea. The generation saved from slavery in Egypt is equated with those “redeemed,” a legal term for buying family members out of slavery. See note on Isa 50:1.

51:11 the redeemed ones of Yahweh This wording also occurs in 35:10, summarizing the miraculous work of Yahweh leading the exiles back to Zion through the wilderness. Those traveling on this highway through the desert are the same redeemed and ransomed ones described here. The imagery continues the connection between the exiles and the exodus, intended to inspire hope in their imminent redemption.

51:12 I, I am he who comforts you Yahweh responds to the prophet’s summons of v. 9. In 40:1, Yahweh calls for someone to come and comfort His people. Now, He responds that He is the Comforter. His comfort is again expressed in 66:13.

who are you that you are afraid of man? He dies Yahweh is highlighting the oddity of their fear of mortal man while forgetting the immortal God. Psalm 118:16 also employs this comparison to encourage trust in Yahweh.

51:13 your maker God is the one who created Israel as a nation, and the one who created the human race.

who stretched out the heavens Yahweh identifies Himself as the Creator using common poetic images for creation (compare Isa 40:22; 48:13). The use of creation imagery is concentrated in chs. 40–48. Here, it serves the same purpose: proof of Yahweh’s ultimate sovereignty over all things by virtue of His creation of all things.

the oppressor Israel should have no fear of human oppressors. Compare the taunt against the king of Babylon in 14:4.

51:14 shall make haste to be freed The exiles can expect to be set free from their captivity soon (compare 42:7; 45:13).

the pit May refer to a place of imprisonment (as Gen 37:22–24; Jer 38:6), but more likely to the underworld or Sheol as the place where the exiles now will not go. See Jonah 2:6 and note.

his bread. As an essential staple of people’s diet in biblical times, bread was often used to represent food in general (e.g., Deut 8:3; Ezek 5:16).

51:15 I am Yahweh, your God The speaker from Isa 51:12 now specifically identifies Himself as Yahweh. This identification formula brings to the fore the covenantal basis of Israel and Yahweh’s relationship. In Exod 6:7, Yahweh makes an agreement with Israel where He takes them as His people and they accept Him as their God. This is then followed by Yahweh’s declaration that “I am Yahweh your God.”

51:16 I have put my words in your mouth A common way for God to refer to His prophets. The second-person pronoun is singular. Yahweh may be speaking to the prophet Isaiah or to the Servant.

the shadow of my hand Compare Isa 49:2, where Yahweh is described as hiding the Servant “in the shadow of his hand.”

Zion, ‘You are my people The creation of the earth, the selection of Israel, and the role of the Servant are juxtaposed in a way that suggests all were equally part of Yahweh’s plan from the beginning.

51:17 Jerusalem Jerusalem and Zion can figuratively refer to the entire nation of God’s chosen people. In v. 9, the prophet called on Yahweh to awaken and show His power. Now Yahweh calls on them to wake up and be attentive to the fact that He has judged them, but now He will redeem them.

51:18 There is no one who guides her Foreshadows the need for a guide provided by God—none of the current generation of exiles can give the guidance required.

51:22 pleads the cause of Yahweh acts on their behalf. Compare Jer 50:34.

52:1–12 Yahweh calls on Jerusalem to prepare to receive the returning exiles. The time of salvation is drawing near. The passage idealizes the return by picturing Jerusalem in a future state of perfect holiness.

52:1 Zion Can refer to the mountain on which the temple was built in Jerusalem or figuratively represent the entire city. The city or land can also metaphorically represent the people who inhabit that city or land—an address to Zion and Jerusalem could be understood as a call to all Israel. Here, the address appears to be directed at the city itself, urging Zion to prepare for the exiles to return. This continues the address begun in Isa 51:17. See note on 1:8; note on 51:3.

the garments of your beauty Representative of ritual purity and preparation to experience the return of the divine presence (see Exod 28:2; Zech 3:1–4). The image of Jerusalem dressed in pure garments reverses the image of stripped and destitute Babylon in Isa 47:1–2.

shall not continue to enter you The sanctity of the land and restoration to ritual purity worthy of the presence of Yahweh is a common motif in oracles of salvation (see 35:8; Joel 3:17). These elements of the prophet’s message are best understood as descriptions of the perfection of the land in the millennial age (see Rev 21:27).

52:3 You were sold for nothing The concepts of debt slavery and redemption were invoked in Isa 50. The debt that needed to be paid was spiritual, not financial. See note on 50:1.

you shall be redeemed without money The redemption of property—including persons sold into slavery—usually required some kind of financial exchange. God did not have to provide anything in exchange. It was His prerogative to redeem. Cyrus is described as setting Israel free without “price or reward” in 45:13; the Servant’s work in 53:12 redeems the people without spending anything—His unjust death pays the debt.

52:4 went down to Egypt in the beginning A brief overview of Israel’s history of oppression: enslaved in Egypt, then exiled by Assyria and Babylon (see Gen 46:6; Exod 1:11–14; 2 Kgs 17:3–6; 24:10–16).

Assyria oppressed him The Assyrians—who conquered the northern kingdom of Israel in 722 bc—were the main oppressors of Israel and Judah in Isa 1–39.

52:5 my name is reviled Yahweh is concerned with His own reputation. He acts to show He is sovereign, despite the appearance of weakness created by the oppression of His people. The same concern is evident in 48:11, where Yahweh declares He will save for the sake of His name and His glory. The perception of divine weakness is described clearly in Ezek 36:20–23. See note on Isa 48:19.

52:6 my people shall know my name A variation on the recognition formula (see note on Ezek 5:13). God shows His power so that all people will recognize Him and know or respect His name. See note on Isa 49:26.

52:7 on the mountains Since Jerusalem was surrounded by mountains, a messenger coming to the city would have to cross over the mountains and descend to the city.

him who brings good news The messenger usually brought news of a victory (compare 2 Sam 18:24–27). This verse is quoted in support of preaching the gospel in Rom 10:15.

who announces salvation The content of the gospel message is “salvation” expressed by the pronouncement that Israel’s God is sovereign.

Your God reigns as a king May signify the restored reign of Yahweh in His temple. The watchmen in Isa 52:8 are looking for this messenger and his announcement that Yahweh is returning to His holy mountain. The phrase is a common refrain in the Psalms (see Pss 93:1; 96:10; 97:1; 99:1).

52:8 Yahweh’s return to Zion The good news is the return of Yahweh to Zion, made possible by the redemption and deliverance that He has accomplished.

52:9 Yahweh has comforted his people God is the one who comforts and saves. See note on Isa 51:12.

52:10 his holy arm See 51:5 and note; 53:1 and note. The arm of Yahweh is the earthly manifestation of His power and might.

the ends of the earth God’s act of saving Israel will have worldwide impact: All will see it and recognize His power (see Psa 98:3).

52:11 You must not touch any unclean thing Unlike the exodus from Egypt, the Israelites are instructed to take nothing as they depart—except for the holy vessels from the temple (see Exod 12:35). Nothing ritually impure or unclean was able to pass over the path Yahweh was making through the wilderness back to Zion (Isa 35:8). See note on v. 1.

the vessels of Yahweh In 2 Kgs 24:13, Nebuchadnezzar is depicted carrying off the treasures of the temple and the royal palace. In Ezra 1:7–11, the temple vessels are returned to the exiles to bring back with them for the temple they plan to rebuild.

52:12 in haste A reversal of their hasty departure from Egypt in the exodus. See Exod 12:11, 33.

your rear guard In the exodus, Yahweh moved behind Israel to guard the rear from Pharaoh’s attack during the crossing of the Red Sea (see Exod 14:19). He also led the way ahead of them through the wilderness. Compare Isa 58:8.

52:13–53:12 This is the last of the four Servant Songs in chs. 40–55. Here the power of Yahweh—represented by His arm—is revealed in His Servant. Here, the speaker realizes that he, and everyone else, has gone astray (53:6) and that the Servant represents Yahweh’s way to bring them back into relationship with Him—He is Yahweh’s will in action (53:1). After a long battle as Yahweh’s warrior, the Servant vicariously suffers and dies (53:10). He is then resurrected (at the end of 53:10). The Servant’s death as a guilt offering (called an asham in Hebrew; see note on Lev 5:14–6:7) carried the sin of his “offspring,” and (possibly) restored them to their land. He then witnesses their relationship with Yahweh subsequently reconciled (Isa 53:10–12). The Servant brings righteousness to many (53:11) and acts as an intercessor. The Servant brings order to the ultimate chaos that separates Yahweh’s people from him—sin and death. The result is God’s ultimate victory—triumph over death itself. This prophecy reaches its full fruition in the life, ministry, and death of Jesus of Nazareth. The Discourse in Isaiah 52:13–53:9 RSI

52:13 my Yahweh begins to speak again. This section in vv. 13–15 is a prologue about what the Servant will accomplish and what will happen to him in 53:1–12.

servant In 49:3, the Servant of Yahweh has inherited the role of God’s people, the entire identity of the people of Israel. He is acting on their behalf—carrying out their vocation.

shall achieve success The Servant will act according to Israel’s wisdom traditions, primarily articulated in the book of Proverbs.

Personified Wisdom in the Old Testament

and he shall be lifted up The Servant shares in Yahweh’s role as the restorer of His people and—within the larger context of Isaiah—is the way Yahweh brings reconciliation.

he shall be very high The Servant is being elevated to the status of a king, in respect and renown. The kings will be astonished at this. See note on v. 14.

52:14 many The prophet may view the “many” in a negative light—as a group of people opposed to Yahweh and the Servant. This could also just be a reference to “many” people in general.

were appalled at you Some manuscripts read “him,” while most read “you.” If the reading “him” is selected, people are astonished at what the Servant is capable of. But if the reading “you” is chosen, people are surprised by what Zion is doing.

disfigurement He will not look like other men once he suffers—his physical appearance will be disfigured.

52:15 he shall sprinkle many nations The Hebrew verb used here, nazah, typically refers to sprinkling (Exod 29:21; Lev 4:6,17; 5:9; 6:27). The translator of the Greek Septuagint, however, used a Greek verb denoting astonishment or surprise (thaumazō). The Greek translator may have inferred this meaning for the Hebrew word nazah based on the following parallel phrase about the kings’ silence. However, the translator may also have known of a Hebrew homonym for nazah meaning “startle” since Arabic (a Semitic language related to Hebrew) attests nazah with that meaning.

many nations Or “many peoples”—not just the Israelites, but people from all over the earth.

kings Likely foreign kings; perhaps enemies of Yahweh, His Servant, and His people.

shall shut their mouths Foreshadows Isa 53:7. The graciousness of the Servant’s response to the unjust pain inflicted upon him will shut the mouths of kings.

When Jesus of Nazareth was beaten, kings and rulers shut their mouths. Pontius Pilate, the Roman governor of Judah, refused to act; instead, he symbolically washed his hands of the incident (Matt 27:24–26; John 18:28–32). Likewise, King Herod (of the Jews) was perplexed by Jesus (Luke 9:7–9) and ultimately chose not to issue judgment on Him (Luke 23:6–16).

they shall see Prior to the Servant, the kings had not “seen” in the prophetic sense—they had not understood, or perceived, what God was doing among them. Now, the Servant brings Yahweh’s work to the forefront of their thought: They are confronted with who He is and what He is doing among them.

53:1 Who has believed our message, and to whom has the arm of Yahweh been revealed? A rhetorical question referring to the prophet’s consistent message of redemption and salvation (compare Isa 52:7, 10). The phrase draws attention to Yahweh’s message of hope and salvation announced by the prophet. The prophets generally expected an unrepentant response from their audience (compare 6:9–10).

our The identification of this first-person plural group is debated. The Hebrew text here literally reads, “who has believed our report?” The suggestions are the Gentile nations from v. 12, the nation of Israel, or the Israelite prophets collectively.

the arm of Yahweh Symbolizes the earthly manifestation of Yahweh’s power (see 51:5 and note). The phrase invokes the image of Yahweh as Divine Warrior battling for His people. Here the Servant becomes Yahweh’s divine warrior in battle—an integral part in Yahweh’s fight to reclaim His people. In v. 12, the Hebrew text literally describes the “bounty” being divided “with the strong ones,” alluding to the Servant’s role as warrior. See note on v. 12.

has the arm of Yahweh been revealed Yahweh’s message is not self-evident, hence the coming oracle.

53:2–11 The prophet describes how God will restore and reconcile His people. The oracle both critiques the people and tells what will come to pass. The final Servant in 52:13–53:12 fulfills many of the obligations of the previous servants—making Him the Servant par excellence. For example, the Servant in 52:13–53:12 “makes many to be accounted righteous,” like the Servant in 42:1 “brings forth justice” (compare 42:2 and 53:6–7; 42:3 and 53:2; 42:6; 49:6 and 53:12; 43:10 and 52:13). The Servant in 52:13–53:12 becomes the one who finally, and ultimately, accomplishes what Yahweh deemed necessary to restore and reconcile His people to Himself. Isaiah 53:1–3 TOTC Is

53:2 like a shoot The shoot’s role in 11:1–12 parallels that of the Servant. In both passages, Yahweh is appointing a leader to bring about change in the land and the people. Isaiah 11:1–12 involves Yahweh bringing the people back and making them at peace with one another, and 52:13–53:12 involves Yahweh bearing the iniquities of the people (v. 12) through the “guilt offering” of the Servant—an act that results in prosperous things occurring for the Servant and His “offspring” (v. 10).

no form There was no physical or social reason to desire the Servant; his service was, therefore, wholly unexpected. His appearance would contradict the normal expectation for a charismatic deliverer.

53:3 He was despised and rejected by The phrase connotes quick dismissal, not a strong willful and emotional rejection. The Servant is considered worthless, not worthy of attention.

a man of suffering The Hebrew word usually implies physical pain. He knew and understood pain.

acquainted with sickness He understood ailments and perhaps experienced them himself. The same language is used in Isa 53:4 where the phrasing suggests the Servant could heal sickness.

one from whom others hide their faces Parallels the Servant being despised and rejected. People look away to symbolize their dissociation with the Servant (compare note on 59:2).

we did not hold him in high regard As in Isa 53:1, the “we” here must refer to the nation of Israel. The prophet is likely identifying with his people and speaking on their behalf (compare Jer 14:7–9).

53:4 lifted up our sicknesses The Hebrew phrase used here literally means “lifted our sickness.” The Hebrew word choli is frequently used for serious illness or injury (Deut 7:15; 2 Kgs 1:2; 2 Kgs 13:14). Its use here likely indicates that the Servant had the ability to heal—this is linked to his willingness to die on behalf of the people. This verse is applied to Jesus in Matt 8:17.

he carried our pain The Servant does more than heal people—he carries their pain. See note on Isa 53:12.

struck down by God The Servant rose in power and esteem, like a plant out of dry ground (v. 2)—which was God’s will. But it was also God’s will for him to fall.

53:5 was pierced for our transgressions The people realize that the Servant is suffering for their wrongdoing, not being punished for his own sin.

crushed because of our iniquities The Servant suffers on behalf of other people. See note on Isa 53:11.

our peace The Servant brings people into right relationship with God (vv. 11–12) and others. This could also indicate that there is a spiritual component to the Servant’s healing ministry described in v. 4.

his wounds we were healed The Servant is able to heal people—metaphorically and physically—because he is willing to follow the will of Yahweh—even though it results in his suffering.

53:6 All of us have wandered about like sheep The metaphor of wayward Israel as a flock of sheep without a shepherd is a common motif used in prophetic literature (see Isa 56:11; Jer 13:20; 23:1; 49:20; Ezek 34:1–10; Zech 10:2).

have wandered about Sheep tend to get lost and be unaware of the consequences of their actions. Israel (and by extension all humanity) have wandered away from God.

let fall on him the iniquity of Rather than people suffering the consequences for their own sinful actions, their iniquities are placed upon the Servant. He bears the punishment for their mistakes.

53:7 slaughter Possibly alludes to sacrifice since sheep were important sacrificial animals. Lambs were used in the offering made on the Day of Atonement (Num 29:8). Lambs were also sacrificed on Passover (Exod 12:3–6).

is dumb Unlike Jeremiah, who also speaks about being like a lamb led to the slaughter (Jer 11:19), the Servant does not plead or complain. He is not requesting redemption from his situation, and he is certainly not asking for God to act (compare Jer 11:20).

53:8 by restraint of justice The implication is that the Servant’s treatment was completely unjust. The phrase is best understood as indicating oppressive legal treatment leading to an undeserved death sentence.

Justice

who concerned himself with his generation? The Servant is taken away with his generation. He symbolically takes on the role of the exiled Israelites.

from the land of the living The Hebrew of this phrase is best understood as a rhetorical question: “Who could have mused that [the Servant] would be cut off from the land of the living?” The Servant has not died yet in this poem—instead, the prophet is foreshadowing the Servant’s death by suggesting that it seemed improbable that the Servant would die. He was raised up just a little earlier (see Isa 53:2).

a blow because of the transgression of The Servant was destined to suffer for the people. It was known by his actions and his deeds.

my people Refers to Yahweh’s—and the prophet’s—people.

53:9 his grave with the wicked The intention of those making the Servant suffer is for him to die as a wicked person next to wicked people. A connection to this prophecy can be made when Jesus is crucified next to two criminals (Mark 15:27; Luke 23:32–33). Also, Jesus is killed by wicked people. This fits with the prophet’s words as well: those who kill the Servant are deceitful and violent.

the rich in his death The narratives of the nt Gospels suggest that the manner of Jesus’ burial fulfills the prophecy of the Suffering Servant in v. 9 (see Mark 15:43–46; Luke 23:50–56). According to the Gospel writers, Joseph of Arimathea, a disciple of Jesus and a wealthy member of the Jewish council (Matt 27:57), requested permission from Pilate to take Jesus’ body and bury it in a new tomb (John 19:38 and note).

he had done no violence The Servant will be killed despite being peaceful.

there was no deceit in his mouth Not only is the Servant innocent of violence, he is never deceitful.

53:10–12 This passage is not a poem about the distraught feelings of a prophet. Instead, it involves a prophet speaking about the injustice done against the Servant—an injustice he has witnessed by means of divine revelation. The Discourse in Isaiah 53:10–12 RSI Isaiah 53:10–12 NICOT Is 40–66 Isaiah 53:10–12 TOTC Is

53:10 Yahweh was pleased People may be the instruments of the Servant’s death, but it is ultimately Yahweh’s will that he suffers, dies, and is resurrected.

she places his life a guilt offering The Servant dies as a guilt offering. A guilt offering was required in cases when a wrong was unintentionally or unknowingly committed. Once the guilt was known, the offering was necessary to atone for the sin (Lev 5:14–19).

The Suffering Servant as a Guilt Offering

he will see offspring The Servant is resurrected; people only “see [their] offspring” in life.

He will prolong days, and The Servant will live a long life after he is made a guilt offering. Because of the Servant’s obedience to Yahweh’s will, he is resurrected and blessed. He is blessed with perhaps the two most desired things in the ancient Near East: long life and the ability to see descendants (either his own or simply that of his people).

in his hand God’s will is now in the hands of the Servant. He has been empowered by Yahweh.

53:11 he will see All intact Dead Sea Scrolls manuscripts and the Septuagint (the ancient Greek translation of the Bible) contain the word “light”; the Masoretic Text simply reads “he will see.” The most probable original text is “he will see light” (Dead Sea Scrolls) or “he will show him light” (Septuagint). The word “light” is required for the text to make sense poetically. This variant is a sign that the Servant experiences postmortem life, though it is not the only sign.

he will be satisfied The Servant may be satisfied by the fact that he has fulfilled Yahweh’s will (Isa 53:10). It is also possible that he is satisfied because he has suffered for the transgressions of God’s people (vv. 5–7). Or, the Servant could be satisfied in his resurrected life.

In his knowledge An elaboration on the previous line. The Servant knows that he has borne the iniquities of many and will make many righteous. He has learned this through his anguish (his suffering).

my servant Yahweh begins speaking again.

shall declare many righteous Like Israel—as Yahweh’s servant—was commanded to bring forth justice to the nations, the Servant makes many righteous.

will bear their iniquities The iniquities of the people are placed upon the Servant (similar to the goat on the Day of Atonement in Lev 16:22).

53:12 This verse is an epilogue to Isa 53:1–11. The Servant has suffered, died, and is resurrected. Now, the prophet—via the voice of Yahweh—tells us more about the results of the Servant’s actions. Isaiah 53:12 NICOT Is 40–66

I will divide to him The Servant is given a portion of that which he regained for the people—perhaps their land, or perhaps their reconciled relationship with Yahweh (or both).

he will divide bounty Yahweh’s Servant is a warrior whose suffering involves a triumphant battle over death, resulting in resurrection. This triumph results in Yahweh’s people being made righteous (v. 11)—a victory that likely results in the reclaiming of their relationship with Yahweh and their land. The Servant then shares in the bounty of his victory.

the strong ones Likely a reference to men of war. The Servant is portrayed like a divine warrior. See note on Isa 53:1.

he poured his life out to death A reiteration of what has already occurred; the Servant already died in v. 10.

with the transgressors The Servant died with the wicked; see note on v. 9.

bore the sin of many Indicates that the prophet likely had both sin and guilt offerings in mind in v. 10 when he said that the Servant was placed as a guilt offering. The Servant does not just bear people’s iniquities (their culpability or guilt); He also carries their sin—their actual wrongdoings. The Servant takes responsibility for all the things that people have done wrong against God and one another.

will intercede for the transgressors The Servant vicariously suffers for the people by bearing their iniquities and carrying their sin through becoming their guilt offering. His actions are somewhat akin to—though not entirely the same as—the role of the priests in Leviticus (Isa 53:10–12; compare Lev 10:17). Unlike the priests and prophets before him, the Servant successfully bears the iniquities of a group of people through his suffering.

54:1 Sing for joy Using the imperative verb forms, the prophet commands Zion to rejoice and celebrate in light of the redemptive work of the Servant in ch. 53.

barren woman Refers to Zion’s loss of inhabitants. The city is metaphorically depicted as abandoned, deserted, and vacant in 49:19–21 and 51:2–3. Personified Zion describes herself as one barren and bereaved of children in 49:21. The analogy also points to the reference to Abraham and Sarah in 51:2—the nation of Israel was built on the promise of offspring to one who was barren. Paul quotes this verse in Gal 4:27, arguing that those who believe in Christ are the true children of promise predicted in the ot oracles of salvation (see note on Gal 4:27).

she who has not been in labor See Isa 49:21. Zion receives her children with astonishment because she had not given birth.

54:2 Enlarge the site of your tent Zion needs to prepare for a growth in population. Metaphorically, she is instructed to add on to the available living space. See 49:19–20.

54:3 your descendants God promised Abraham that all the nations would be blessed through his descendants (Gen 12:3; 28:14). Israel’s possession of the nations should be understood in light of this idea of blessing, especially the spread of the knowledge of God throughout the world (Isa 11:10). The righteous reign of the Messiah involves the nations who will one day acknowledge the supremacy of Yahweh (see 2:2–4; 11:1–10). The blessing to the nations through the offspring of Israel comes by means of the work of the Servant (see 53:10–11).

54:4 You must not fear Often when Yahweh promises salvation and restoration, He also encourages Israel to set aside their fear and trust Him (see 7:4; 8:12; 35:4; 40:9; 41:14; 43:1, 43:5; 44:2, 44:8; 51:7).

the shame of your youth Refers to Israel’s idolatry (see 42:17; 45:16). Jeremiah also acknowledges this shameful behavior had begun in Israel’s earliest days (see Jer 3:24–25). The prophets often likened idolatry to sexual infidelity (see Jer 13:26–27; Ezek 16).

the disgrace of your widowhood Israel’s idolatry caused Yahweh to judge them and temporarily abandon His people. God’s withdrawal of His blessing is compared to a wife without a husband (see Isa 54:5–7; 47:9 and note).

54:5 your husband is your maker Zion’s shame and widowhood are removed—she is once again reunited with her husband, God. In 50:1, Yahweh insists He did not divorce Israel but that they would be reconciled soon (compare 62:4–5; Hos 2:7).

54:6 like a wife forsaken and hurt of spirit, like The reconciliation of God and His people is compared to a joyful marriage union. Compare Rev 19:7–9 and Isa 21:2–9, where the Church is the Bride of Christ.

54:7 for a short moment For one generation of Israelites, the Babylonian exile lasted an entire lifetime. Though God describes the exile as a “brief moment,” time did not pass quickly for the exiles—they viewed their punishment as endless (see Psa 74:1). But in God’s timing—especially compared to the eternal nature of His covenant (Isa 54:10)—the span of a generation was only a short time.

54:9 Noah God used Noah to preserve life during the great flood (Gen 6–9). This analogy involves both God’s just requirement to punish human wickedness as He did in the flood of Gen 6–9 and His assurances of future grace and restoration after the flood (Gen 8:21; 9:11).

54:10 my faithfulness shall not depart Alludes to the ultimate fulfillment of the salvation accomplished by the Messiah (see 16:5; 55:3). The Hebrew word chesed (“love; kindness”) often describes Yahweh’s attitude of covenant love or loyalty toward Israel. The Hebrew word encompasses the concepts of loyalty, faithfulness, benevolence, and kindness.

Chesed Word Study

my covenant of peace The renewed covenant with Israel is unlike the first covenant; it will be eternal and permanent.

54:11 who is not consoled The salvation Yahweh promises will bring the comfort they’ve been waiting for (see 40:1 and note).

54:13 pupils of Yahweh Yahweh’s direct instruction of the people will ensure the future blessing He has promised. Learning from God contrasts with the empty religiosity taught by people (29:13).

54:17 the servants of Yahweh Refers to Yahweh’s true followers who will receive the benefits of all the promises in Isa 54:1–17. The role of the servant transitions from the individual Servant of chs. 49–53 to a group of faithful followers awaiting the promised salvation in chs. 56–66.

55:1 come to the waters In 44:3, Yahweh’s blessing is likened to the renewing power of water. Likewise, the promised salvation provides satisfaction for all the exiles’ spiritual needs.

55:3 an everlasting covenant The renewal of a covenant relationship between Yahweh and His people will be enduring and based on His promises to David (see Psa 89:33–35). The restored covenant is an everlasting covenant (Isa 61:8), a covenant of peace (54:10; Ezek 37:26), and a new covenant (Jer 31:31). This new covenant replaces the conditional and temporary covenant God made with Israel—which they had broken (see note on Isa 54:10).

55:4 a witness to the peoples Yahweh’s relationship with David and the establishment of David’s earthly power was a symbol foreshadowing the power and reign of the Davidic Messiah. The Messiah would rule the world with complete authority (see 11:1–10).

a leader and a commander for the peoples Foreshadows the Messiah alluded to by Peter in Acts 5:31. The Messiah’s political role is described in Isa 9:6–7.

55:5 You shall call a nation In v. 3, “you” is plural and refers to the people with whom Yahweh will establish a new covenant. Here, “you” is singular, suggesting it refers to an individual. Since the person has been glorified, it may refer to the messianic Servant (compare 4:2). The salvation brought by the Messiah will be offered to Gentile nations, not just Israel. The salvation of the nations is part of God’s plan (2:2–5; 19:24–25).

Gentiles

55:7 let him return to Yahweh Salvation is conditional on repentance.

he will forgive manifold All that is necessary to receive forgiveness is repentance—there is no mention of ritual or sacrifice. Attitude, not action, is central to restoring the relationship between God and humankind. Only God can forgive sins.

55:8 my thoughts are not your thoughts Invites trust in Yahweh’s ability to accomplish everything He has promised for His people if they repent. While people may fail in their plans or promises, God can be trusted to keep His word.

55:11 It shall not return to me without success Yahweh’s word cannot fail to bring about the desired results (compare 40:8). The word of God contains very real power to accomplish His will. Creation happened through divine speech in Gen 1 (compare Psa 33:6, 9), and Yahweh brought life back into lifeless bones through the prophetic words of Ezekiel (Ezek 37:1–14).

55:12 the trees of the field shall clap hands Creation itself cannot help but praise God for the triumphant success of His word (compare Luke 19:40).

55:13 an everlasting sign The renewal of creation—undoing the negative effects of sin from the fall—will be established as a permanent monument to God’s glory. The prophet’s vision of the future renewal and restoration of creation runs throughout Isa 40–55. The exiles misunderstood the gradual unfolding of God’s redemptive plan; chs. 56–66 focuses on their disillusionment over having to wait for the total fulfillment of God’s promised salvation. Paul understands this restoration of creation will take place in the future (Rom 8:21).

56:1–8 Yahweh advises Israel on how to behave while they wait for the promised salvation. After painting a glorious picture of what Yahweh’s salvation will look like in Isa 40–55, Isaiah must address the more practical reality of living righteously in the present. The exiles who returned from Babylon did not experience the full blessing of redemption promised in chs. 40–55. Therefore, chs. 56–66 serves to contextualize their experience within God’s larger plan of salvation and the glorious future reign of the Messiah. Since the prophets expressed their revelation in a way that mixed immediate and future elements of God’s plan, it was understandable that the people would be disillusioned if the fulfillment they hoped for would only be experienced by future generations. In this section, Yahweh reveals that salvation is available for all who would follow Him and keep the covenant, even non-Israelites and those previously excluded by the Law.

56:1 Observe justice and do righteousness Justice and righteousness are the fundamental virtues embodying the ideal standards of God, both legal and ethical. Waiting in anticipation for the coming deliverance of the Messiah does not replace the people’s responsibility to live rightly. Right attitude and intent are more important to God than right actions for the wrong reasons.

my salvation Promised already in 46:13; 51:5–6. Yahweh is reminding them that His salvation plan is still active and coming as promised.

56:2 Happy is the man A “blessed is” or “happy is” statement was a common formula for wisdom teaching in the ancient world—especially biblical poetry and Wisdom literature in the ot (e.g., Psa 1:1; Prov 3:13). The Beatitudes in Jesus’ Sermon on the Mount (Matt 5:3–10) are a nt example of a “blessed is” teaching. Isaiah 56:1–2 resembles a wisdom saying; it emphasizes right living and proper behavior.

the son of humankind In Hebrew, the expression “son of man” is a general term for an indefinite individual, which can be rendered as “the one” or “anyone.” God frequently uses this title to address the prophet Ezekiel. The use in Ezekiel seems to emphasize his mortality and finiteness compared to God (see Ezek 2:1).

56:4 the eunuchs who keep my Sabbaths A eunuch was often (though not always) a castrated male official. The prohibition against emasculated men entering the assembly of God in Deut 23:1 would have excluded them from worship. The image of the eunuch as a “dry tree” in Isa 56:3 probably alludes to his inability to have children.

56:5 a monument and a name Yahweh’s offer would have had a significant cultural impact. While the memories of most people were kept alive after death by their family, a eunuch would have no offspring. A high-ranking eunuch might earn the right to construct a monument to commemorate his accomplishments. David’s son Absalom builds himself a monument because he has no son to carry on his legacy (2 Sam 18:18). See note on Isa 48:19.

56:6 the foreigners The grandchildren of foreigners who joined Israel were given the right to enter the assembly of Yahweh (Deut 23:7–8). Yahweh now emphasizes that His true servants are those who follow the covenant and love Him, not necessarily those linked to Israel by blood.

servants The singular “servant” motif in Isa 40–55 is replaced by an emphasis on Yahweh’s true followers as His servants. The atoning work of the Servant in ch. 53 makes salvation accessible to all who genuinely follow Yahweh. The sacrificial system is less important than the ethical system now that atonement has been accomplished and faith brings salvation. Eunuchs and foreigners represent formerly excluded members of the community. These groups represent the new reality: salvation is for everyone.

56:7 my holy mountain Zion, the temple mount in Jerusalem. See note on 2:2.

their burnt offerings and their sacrifices Foreigners and eunuchs were not allowed to enter the temple to offer sacrifices. The Apostle Paul may be alluding to this passage in Rom 15:16.

a house of prayer for all peoples The idea that foreigners would pray to Yahweh is found in Solomon’s prayer dedicating the temple in 1 Kgs 8:41–43. The motif of Gentile nations coming to acknowledge Yahweh and worship Him alongside the people of Israel is found throughout Isaiah (see Isa 2:2–5; 19:19–25; 42:6; 49:6; 60:5).

56:9 wild animals in the field, come, to devour City-dwelling people in the ancient world feared being attacked by wild animals. Assyrian carvings depict scenes of the king hunting lions, symbolizing that he protects the city against the wild beasts. Here, the beasts metaphorically represent invasion from foreign nations. These nations have been invited to plunder Israel as punishment for their self-serving and irresponsible leaders (see Jer 12:9).

56:11 the shepherds Represents the rulers of Israel who seek their own gain instead of the welfare of the people. The metaphor is developed further in Ezek 34:1–10.