I. Context
(EBC) in introducing 51:1–52:12, that this earlier passage builds up an atmosphere of excitement, as if to prepare for a revelation of special significance. It should also be noted that the important phrase “the arm of the LORD” in 53:1 is anticipated in 51:9 and 52:10...God’s way of doing things often does not seem to make sense to men (cf. 55:8–9; 1 Cor 1:18–31). The cross is, however, where God’s power resides; and here is the ultimate answer to the prophet’s prayer of 51:9
II. Content
(BKC) This report on the death of the Servant will be given by enlightened Israel after they realize the significance of His death on their behalf. Like the nations, they badly miscalculated the Servant’s importance to them.
III. Structure
(EBC) in five paragraphs of three verses each.
It begins and ends with the Servant’s exaltation (first and fifth stanzas);
set within this is the story of his rejection in sections two and four,
which in turn form the centrepiece (vv.4–6) where the atoning significance of the suffering is expounded. God and man, reconciled, share the telling
Ob and In:
1. Who are the "we"?
What we just heard=(BDB) the report that reached us
(NET) “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13–15
We=(NET) The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1–6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.
v.1b When was the LORD’s power revealed through him?
52:10 The LORD reveals his royal power
in the sight of all the nations;
the entire earth sees
our God deliver.
(NICOT) God has promised to deliver his people from their alienation from him so that they can indeed become his servants to the world. Now he tells the means by which he proposes to effect that deliverance
2. Repeated words:
v.3a He was despised and rejected by people,
one who experienced pain and was acquainted with illness; (NET) The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
v.4a But He lifted up our illness and He carried our pain
The reason that we despised Him was the same reason that we should have been grateful to Him.
v.4b even though we thought he was being punished,
attacked by God, and afflicted for something he had done.
Our despise was a false assumption or misconception about Him v.2-4.
Reflection: Do I despise Jesus? Do I have the false assumption about Him?
3. Pattern
v.5a He was wounded because of our rebellious deeds,
v.5b crushed because of our sins;
v.5c he endured punishment that made us well;
v. 5d because of his wounds we have been healed. (NET) Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
In v.5a, b: "He was...because of our...", but the pattern did not continue in 5c in Hebrews (NET) Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.” Then in v.5d is a repetition about wound and peace.
In other word, v.5a, b explain the illness and pain. They were the result of our rebellious deeds and sins. In v.5c,d is a conclusion x2: He was punished, but we are forgiven. This is the theme. How unfair on the Savior and how wrong we had in our conception about Him.
4. The relationship between v.5 and 6
In v.6a,b there is no connective vav in the beginning of the phrase. The connective thoughts are in the phrase, "all of us," and "each of us." These 2 phrases act as the calling of attention to the audience. The rebellions deeds and sins are ours. If you are still not convince, Isaiah pointed out that our wandering off and turning to our own ways are our rebellions deeds and sins.
The name Yahweh is not mentioned in the whole passage since v.1 and now reappear in v.6. No one took notice of the revelations of Yahweh v.1, and now Yahweh let the guilt of all of us to hurt Him. Because of our unbelieve Yahweh has done the most unfair on Him.
Summary and Reflection: Not only we do not need to be judged or punished, we are also being healed by His suffering. Our relationship with God is at peace. If we have turned our eyes from God, now we should pay attention to Him.
53:7-12
1. The 3rd "Who" in this passage v.8
He was led away after an unjust trial—
but who (Heb “and his generation, who considers?”) even cared?
Indeed, he was cut off from the land of the living;
because of the rebellion of his own people he was wounded
The people in His generation did not care if He was led away and went under the unjust trial. They should have because He was killed as a result for their sake.
Summary and reflection: From v.7, He did not even open His mouth when He was treated harshly and afflicted. Even though He was silent, we should not ignore Him. Not for justice and not for our Savior. When do I ignore my Savior?
2. The turn-around of the circumstances
v.9a They intended to bury him with criminals,
but he ended up in a rich man’s tomb,
(NET) the parallelism is antithetical... the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.
v.10 Though the LORD desired BDB-pleased to do a thing to crush him and make him ill, BDB= to bruise him sorely
once restitution is made, NET-Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.
he will see descendants and enjoy long life,
and the LORD’s purpose will be accomplished through him.
Although man's will of burying the Servant with the criminals did not succeed, but the desire of God is done. The desire is first to crush the Servant and make Him ill. Then He will enjoy long life. Those are the will of the LORD's.
Unlike mankind, God is sovereign and able to accomplish His will. Do I believe the will of God will be done?
3. Repeated: many
v.11 Having suffered, he will reflect on his work,
he will be satisfied when he understands what he has done.
“My servant will acquit many,
for he carried their sins.
v. 12 So I will assign him a portion with the multitudes,
he will divide the spoils of victory with the powerful,
because he willingly submitted to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened on behalf of the rebels.”
When the work of the Servant is done, He will be satisfied because he understood that He will declare many as righteous and carried many of their guilt. The second result is, God will assign Him a portion of the spoils with the multitudes. His work is done for many and the result is enjoyed by many. Are you one of them?
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