Isaiah 52:13 – 53:12

We are all amazed by exceptional displays of power. We pay great amounts of money and give high esteem to powerful athletes who seem to defy human limitations. We greatly respect those who have “climbed to the top” and established themselves as powerful leaders. We are stunned by the explosive power of destructive weapons that wreak great havoc with pinpoint accuracy.

Power corrupts. Power destroys. Power brings respect. Power brings fear. Power is worshipped. Power is condemned.

The power of the Lord stands in contrast to all human displays of power. This radical difference is at the heart of Isaiah 52:13 – 53:12. Yahweh’s servant – who experiences unspeakable suffering – is the very “arm” of the Lord’s saving purpose for Israel and the nations. It is the very weakness and humility of the servant that is the means through which the servant triumphs. Furthermore, the servant’s sufferings are not the servant’s fault, but are due to his carrying the sins of others.

Structure of the Passage

Both the pronouns and the content help identify the structure of this passage. Bergey argues for a chiastic structure arranged by voice:

• A. “My servant’s” success and exaltation (52:13-15)
• B₁. “We” considered him insignificant (53:1-3)
• B₂. “Our” recognition of his sufferings for “us” (53:4-6)
• B’₂. “He” suffered and died, though innocent (53:7-9)
• B’₁. “His” sufferings according to Yahweh’s will (53:10-11b)
• Au. “My servant’s” accomplishments and reward (53:11c-12)[1]

Yahweh speaks (“I,” “My”) in the opening and closing sections (52:13-15; 53:11c-12) framing the corporate testimony (“we,” “our,” “us”) to the “message” concerning the “arm of the Lord” (“he,” “his,” “him”) (53:1-11b). The opening and closing sections are further distinguished by the use of the concept of “the many” (52:15, 53:12) and the servant’s relationship with “kings / great ones” (52:15, 53:12).

The Servant’s Exaltation (52:13-15)

In the first stanza, Yahweh draws attention to his servant, who has been previously mentioned in the servant songs (42:1-9; 49:1-7; 50:4-9). His call to “behold” the servant (52:13) is the climax of a series of commands that began at 51:1 (“Listen to me”). Yahweh’s servant will be highly exalted (52:13), but will also experience deep suffering (52:14). The sudden reversal of his fortune will provoke stunned reactions from the nations (52:15).

Who is this servant? There are three main options regarding the servant’s identity: (1) the nation of Israel; (2) an individual (perhaps even with messianic significance);[2] or (3) a corporate view where an individual stands for a larger group and vice versa. In this case, the corporate individual would stand for Israel. Those who identify the servant as Israel (whether in the first view or in the sense of the third) usually regard the text as a theodicy, designed to explain and justify Israel’s suffering during the exile.

In the broader context, Israel is specifically identified as Yahweh’s servant at least twelve times,[3] all appearing in chapters 40 – 53. However, G. P. Hugenberger points out that solely identifying the servant as Israel raises serious objections for three reasons.[4] First, the servant in the songs is innocent and righteous (e.g. Isa. 50:5; 53:9). This description hardly fits Israel. Throughout Isaiah, the prophet repeatedly stresses that Israel is a sinful people experiencing suffering on account of their sins (40:2; 42:18-25; 43:22-28).  Second, the distinguishing feature of the servant songs is precisely the fact that in each of them the servant appears to be an individual. This is further underscored by the fact that the servant is clearly contrasted with Israel in 42:6, 49:8, and 53:8. Finally, whenever Isaiah uses the pronouns “we,” “our,” or “us,” he speaks on behalf of the people of Israel. “Accordingly, if the ‘we’ or ‘us’ in 53:1ff. is the prophet speaking on behalf of Israel, then the ‘he’ or ‘him’ of these same verses cannot also be a reference to Israel.”[5] Hugenberger concludes by advocating a corporate perspective of the servant:

By allowing him to share the servant designation of corporate Israel, however, and in one verse even the name ‘Israel’ (49:3), the prophet may be suggesting that this one is everything Israel should have been, as he faithfully fulfils the role to which Israel had been called.[6]

The vast disagreement on the servant’s identity causes me to agree with Oswalt who sees an intentional “opacity” and ambiguity to the text, resisting overly tidy conclusions. And yet, this does not take away from the fact that it is still “possible to describe in considerable detail the character and work of the Servant.”[7]

Yahweh’s announcement of the servant’s triumph is remarkable in its intensity. The servant will “prosper… be high and lifted up… greatly exalted” (52:13). This triumph is further amplified by the fact that the phrase “high and lifted up” is only found in this combination four times in this book (and no place else in the OT). In every other place (6:1; 33:10; 57:15), the phrase describes Yahweh. This exaltation is unique – indeed, so unique it is surprising – especially in light of the servant’s shocking appearance due to unspeakable suffering, suffering that leaves his appearance marred beyond recognition.[8] The suffering of the servant is so prominent in this section that “the most striking feature of the passage is the unparalleled sufferings of the Servant.”[9]

The suffering servant is pictured as a priest cleansing the unclean: “he will sprinkle many nations” (52:15).[10] The servant’s suffering has worldwide effect, touching many nations (15a), bringing kings to submission (15b) and to a new experience and understanding of truth in light of the servant (15c). The prominent feature of the servant’s exaltation involves the startling and shocking realization brought about unexpectedly through the unique life of the servant. “Somehow the unique exaltation (13) and the unique suffering (14) are the subject of a unique truth (15).”[11]

The paradoxical nature of this opening stanza prepares us for what is to follow. Through Yahweh’s pronouncement, we expect to hear of God’s overwhelming power and might, but instead we hear of unspeakable suffering, humiliation, and loss. This unlikely turn of events creates two contrasts: (1) a contrast between the Servant’s exaltation and humiliation and (2) a contrast between the people’s expectations concerning greatness and the reality of true greatness. The nations are literally shocked to speechlessness – both over the disfigurement of the servant and over his exaltation. We are presented with “a paradox so astounding that it will dry up every accusation and cause every mouth to be stopped (15). The wisdom of God displayed in the Servant will utterly confound human wisdom.”[12] Though the servant is destined for greatness, his life is one of suffering. The remainder of this pericope (Ch. 53) will give further details on the paradox that is initially presented here.

The Servant’s Seeming Insignificance (53:1-3)

The voice changes from Yahweh to the voice of an observer speaking on behalf of a group. Who does the voice represent? Three possible answers are given: the nations of the previous verse, the prophets, or the nation of Israel. In regard to the first answer, nothing seems to indicate a move from describing the nations to hearing from them.[13] The voice probably does not represent the prophets, for this would make the significance of vss. 3-6 too narrow in scope, applying only to the prophets. The voice most likely is the prophet representively speaking on behalf of the nation of Israel.[14]

The voice speaks of a “message” calling for a response of belief concerning “the arm of the Lord” – a metaphor for God’s active power. Previously, God’s plan to restore Israel to himself has been referred to as the “arm of the Lord” (40:2, 10; 48:14; 51:5, 9; 52:10). Here the arm of the Lord is identified as a person, the suffering servant. The servant’s life is recounted from his birth (2) to his death (9) – a life full of suffering and weakness. In the process, a paradox arises: How can one so pathetically weak and insignificant be “the arm of the Lord” – the mighty power of God?

The servant is first pictured as a little plant struggling for life in parched ground. Far from being a mighty oak, the servant is like a small sprout that is easily snipped away. From the beginning, his survival is in doubt.

The more he grew, the less impressive he became. He appeared ordinary, even less-than-ordinary, and unattractive – not the kind of person that would be picked as a mighty deliverer. Rather, the kind of person who would fade into the crowd.

His small beginnings and unimpressive stature were not all that made him an unlikely deliverer. He was despised because of his numerous problems and weaknesses, hastily dismissed as worthless, not worthy of esteem or value by his contemporaries. By human standards, he was a loser, not a winner. And certainly, a loser cannot deliver losers! His afflictions made it easy to avoid him. He appeared to be nothing special, and not worthy of any special treatment.

Thus the revelation of the arm of the Lord that will deliver the Lord’s people is met with shock, astonishment, distaste, dismissal, and avoidance. Such a one as this can hardly be the one who can set us free from that most pervasive of all human bondages: sin, and all its consequences. To a world blinded by selfishness and power, he does not even merit a second thought.[15]

The Servant’s Vicarious Suffering (53:4-6)

However, there was more to this servant than meets they eye. The grief and sorrows he experienced were our own. Although it appeared as if his sufferings were his fault, a clear sign of God’s rejection, he actually carried these things for us.

“Pierced” and “crushed” indicate a violent death (53:5). “Pierced through” is typically used in contexts involving death (22:2; 51:9; 66:16).[16] “Crushed” means to break into pieces or pulverize. Why was the servant “pierced through,” “crushed,” “chastened,” and “scourged”? For our “transgressions,” “iniquities,” “well-being,” and “healing.” The servant does not simply share our sufferings, but bears them, bringing positive results to us.[17] All the words used to express suffering in 53:4-5 explain the horrible disfiguring of 52:14, a suffering that extends to the soul (53:11). The servant’s sufferings are not his fault, but ours. The sickness and pain are ours. The transgressions and iniquities are ours.

Verse 6 further emphasizes this by presenting a sharp contrast between “us” and “him.” The consequences of our sin have fallen on the servant. This is not by accident, but is the Lord’s will: “the Lord has caused…”

The Servant’s Innocence (53:7-9)

We are likened to sheep in 53:6 and the point of comparison is our tendency to get lost. In verse 7, the servant is compared to sheep, but in order to explain his nondefensive, submissive nature in the face of unjust suffering.

Even though he experienced harsh physical treatment from others, he humbled himself, refusing to protest, taking heart in the sure purpose of God. Unlike animals, which don’t comprehend what is coming, the servant knew full well, but went to death with the calmness of a submissive and collected mind and purpose. In this way, the servant is a perfect substitute/representative of humanity, far surpassing the normal offering of animals as objects for atonement. “No animal can do more than picture substitution: only a person can substitute for a person; only a consenting will can substitute for a rebellious will.”[18]

Oppressively treated, the servant was “cut off from the land of the living”, left childless in a culture in which childlessness was deemed a horrible curse. It was as if he had never lived! His burial was wrought with cruel irony, a final insult in a life full of insults, buried with those who chose their own good, gain, and power over the good of others.[19] Yet, in all this, he refrained from deceit. Undeserving, the silent sufferer submitted to wicked oppression for the good of others, revealing his ultimate innocence.

His death and burial end on an ambivalent note. Why all the suffering? What is the final verdict on his life? The final stanza provides Isaiah’s answer (10-11a) and the Lord’s (11b-12), which sheds light on the paradoxical opening pronouncement (52:13-15).

The Servant’s Suffering According to God’s Will (53:10-11a)

Yahweh was behind the servant’s suffering. Indeed, the suffering servant is the very arm of the Lord for salvation. The servant fully meets the needs of sinful humans. “[T]he heart of God is revealed in his delight, even at such cost, in finding and providing a guilt offering.”[20] The suffering servant is the sufficient guilt offering for Israel and the nations. The servant’s sufferings were not due to a tragic twist of fate, but it was “obedience to the Lord [that] motivate[ed] the Servant to place no limits on self-giving love.”[21] The dead servant offered a guilt offering unlike anything previously known. Even though he dies, he is rewarded with life – and not simply his own life, but the lives of others.[22] All the terms that normally applied to a person under the divine favor now apply to the servant: he is given descendents, long life, and the pleasure of accomplishing God’s purposes (53:10b).

The Servant’s Accomplishments and Reward (11b-12)

It is the anguish of his soul that leads to his satisfaction. It is the servant’s knowledge of God that empowered him to pursue God’s purpose in the face of overwhelming suffering. It is the servant’s wisdom that leads others into knowledge of God. It is the servant’s sufferings, wisdom, and steadfast commitment that lead to the good of many.

The servant returns from his mission like a warrior laden with spoil, taking his rightful place among the great. Motyer argues that this is too small a reward and that the “preferable translation is, ‘I will allocate to him the many, and the strong he will allocate as spoil.’”[23] In this way, he receives as his possession the many he died to save, truly earning the title “king of kings.”

The tables are completely turned as “His weakness will turn to strength, his dishonour to honour, his defeat into victory. The one who was despised and rejected will take the highest place, the place of a conqueror.”[24] The folly of human power and wisdom is exposed through the apparent weakness and foolishness of the suffering servant.

The final verse wraps up and gives clarity to the paradox pronounced in 52:13-15 and the nature of the “arm of the Lord” proclaimed in 53:1. The servant of Yahweh, who experiences unspeakable suffering, is the very arm of the Lord’s saving purpose. It is the servant’s weakness and humility that is the means through which the servant triumphs. The servant’s sufferings are not the servant’s fault, but are due to carrying the sins of others – both Israel (53:1-6) and the Gentiles (52:15). It is the last verse that gives clarity to the whole passage. Oswalt sums it up well:

What is the cause of the Servant’s exaltation? The simple forcefulness of the statement seems designed to leave no doubt in the reader’s mind: it is the voluntary self-sacrifice of the Servant whereby he became identified with the transgressors, dying their death so that they could live. If one had any doubt about how to read the poem, this last verse should dispel it.[25]

Bibliography

Bergey, Ronald. “The Rhetorical Role of Reiteration in the Suffering Servant Poem (Isa. 52:13-53:12).” Journal of the Evangelical Theological Society 40, no. 2 (June 1997): 177-189.

Brueggemann, Walter. Isaiah 40 – 66 (Westminster Bible Companion). Louisville, Kentucky: Westminster John Knox Press, 1998.

Frymer-Kensky, Tikva, David Novak, Peter Ochs, David Fox Sandmel, Michael A Signer, ed. Christianity in Jewish Terms. Boulder, Colorado: Westview Press, 2000.

Hanson, Paul D. Isaiah 40-66 (Interpretation, A Bible Commentary for Teaching and Preaching). Louisville, Kentucky: Westminster John Knox Press, 1995.

Litwak, Kenneth D. “The Use of Quotations From Isaiah 52:13-53:12 in the New Testament.” Journal of the Evangelical Theological Society 26, no. 4 (December 1983): 385-394.

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction and Commentary. Downers Grove, Illinois: Intervarsity Press, 1999.

Oswalt, John N. The Book of Isaiah: Chapters 40-66 (New International Commentary on the Old Testament). Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1998.

Satterthwaite, Philip E., Richard S. Hess, Gordon J. Wenham, ed. The Lord’s Anointed: Interpretation of Old Testament Messianic Texts. Grand Rapids, Michigan: Baker Book House, 1995.

Webb, Barry G., The Message of Isaiah: On Eagles’ Wings (The Bible Speaks Today). Downers Grove, Illinois: InterVarsity Press, 1997.

Young, Edward J.  The Book of Isaiah: Volume III (Chapters 40 through 66). Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1972.

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© Richard J. Vincent, 2003