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"He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities." -Isaiah 53:11
As we have seen, the Messiah is the primary focus of the first three Servant Songs: Isaiah chapters 42, 49 and 50. In these chapters, the prophet provides the foundation for his fourth Servant Song, Isaiah 53. In Isaiah 53, the prophet describes the fulfillment of the Messiah's mission and how He would accomplish mankind's redemption for sin through His suffering and death. Because of this, it is one of the most significant chapters in the Bible32.
In Isaiah chapter 42, the first Servant Song, the prophet portrays two servants whose profiles are very different from one another. One servant is Israel, depicted as the blinded servant living in spiritual darkness (Isaiah 42:18-20). The other is the Messiah, called both a light of the Gentiles and a covenant of the people (Isaiah 42:6).
Isaiah chapter 49, the second Servant Song, foretells that the nation of Israel would despise its Messiah (Isaiah 49:7). According to Isaiah 50, the third Servant Song, the despised and rejected Messiah is beaten. While whipped and flogged, He is not rebellious and voluntarily gives His back to those who would strike Him. Furthermore, He does not hide His face from shame and spitting, and sets His face like a flint. Moreover, He will not be ashamed. To the contrary, He will be exalted and glorified (Isaiah 50:5-7).
In Isaiah 53, the prophet not only foretells of the Messiah's suffering and death but teaches that He would bear mankind's sins and iniquities (Isaiah 53:6,11,12). It is important to realize that Isaiah actually begins his dialogue regarding this suffering servant in Isaiah 52:13, not Isaiah 53:1. Therefore, the analysis of this section of the Scriptures will begin there. At the conclusion, the Messiah's ministry and New Covenant will be firmly established and verified. It will be demonstrated that the fourth Servant Song connects beautifully with Isaiah chapter 50, proving once and for all that the Messiah is the Suffering Servant portrayed in ALL four Servant Songs.
"Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high." -Isaiah 52:13
In the beginning of Isaiah's fourth Servant Song, the prophet introduces God's exalted and glorified Servant, the Messiah. He was first mentioned as being raised up and glorified in Isaiah chapter 42. According to Isaiah 42:1, God placed His Spirit upon Him. This is confirmed in Isaiah 11:1-2. Additionally, it is the Messiah who "shall deal prudently," as He brings forth judgment to the Gentiles (Isaiah 42:1, Jeremiah 23:5). Finally, according to Isaiah 42:6 and Isaiah 49:8, the Messiah's exaltation and glorification are demonstrated by the fact that He would be called in righteousness, be a light to the nations, and a covenant of the people.
"As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men: (15) So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider." -Isaiah 52:14-15
This passage is the entryway into Isaiah chapter 53 and deserves serious attention. Isaiah 52:14 reveals that the Messiah's visage or face is beaten to such a degree that it is not recognizable. It is also important to realize that both Isaiah 50:5-7 and Micah 5:1 KJV support the concept of a suffering Messiah whose face is beaten. There is therefore a clear connection between Isaiah 50:5-7, Micah 5:1 KJV and Isaiah 52:14 since these Scriptures foretell the beating and marring of His face.
When someone's hair is pulled from his cheeks and he sets his face like a flint, it is conceivable that a large amount of blood could be lost. According to Isaiah 52:14-15, the shedding of this servant's blood will result in the sprinkling of many nations and people. Consequently, their sins will be forgiven.
In Isaiah 52:15, the Hebrew word yazeh, a form of the verb nazah, is used, Strong's 5137. Throughout the Scriptures, this word is used a total of twenty-four times. It always translates sprinkle. There is no situation in the Bible where this word ever translates any other way except as sprinkle. Besides Isaiah 52:15, this word is used in Exodus 29:21, Leviticus 4:6, Leviticus 4:17, Leviticus 5:9, Leviticus 6:27, twice, Leviticus 8:11, Leviticus 8:30, Leviticus 14:7, Leviticus 14:16, Leviticus 14:27, Leviticus 14:51, Leviticus 16:14 (twice), Leviticus 16:15, Leviticus 16:19, Numbers 8:7, Numbers 19:4, Numbers 19:18, Numbers 19:19, Numbers 19:21, 2Kings 9:33 and Isaiah 63:3.
In every instance in the Torah, this word translates sprinkle and is used with respect to the sprinkling of blood, water and/or anointing oil for the purpose of purification and cleansing. As an example, on the Day of Atonement [Yom Kippur], blood was sprinkled on the mercy seat and used to cleanse the children of Israel from their sin. In these verses, the Hebrew word nazah is used:
It is also important to note that the translation of the word yazeh or nazah as sprinkle in Isaiah 52:15 makes sense since it fits so perfectly with the surrounding verses. Isaiah 52:14 stresses that the subject's visage or face was, "marred more than any man and his form more than the sons of men." The shedding of blood is also implied in Isaiah 53:5 which states that "he was wounded [pierced] for our transgressions, he was bruised for our iniquities and with his stripes we are healed." Additionally, Isaiah chapter 53 prophesies this servant's death. Isaiah 53:9 indicates that, "he made his grave with the wicked, and with the rich in his death..." Therefore, it is clear that this individual would be beaten and brutalized so horribly and to such a high degree that not only is his blood shed, he would die.
Though Yom Kippur provided atonement for the sins of the children of Israel when they were cleansed by the blood and death of the animals, Isaiah chapter 53 teaches that they are now made clean by the blood and death of God's righteous servant, the Messiah. This describes the New Covenant and the new way that God forgives sins. According to Isaiah 52:15, the sprinkling of the blood of God's righteous Servant will provide the atonement for the sin of the world, "So shall he sprinkle many nations."
The word sprinkle, yazeh, shows the connection between Leviticus chapter 16 and Isaiah 53. The fourth Servant Song describes how God's righteous Servant provides the final atonement for sin. The Day of Atonement described in Leviticus 16 was merely a type or foreshadow pointing to what the Messiah would ultimately accomplish. As is fully explained in Isaiah 53, He would provide God's ultimate redemption for sin, and establish the New Covenant.
"WHO hath believed our report? and to whom is the arm of the LORD revealed?" -Isaiah 53:1
It is important to realize that in Isaiah 52:10, the prophet already foretells that the LORD's arm would be revealed to all the nations, and everyone would see His salvation:
However in Isaiah 53:1, the prophet asks a question with the express purpose of providing the details of how God would bare His holy arm. In Isaiah 53:1, the report is not only Isaiah's report, but all of the other prophets' report, the entire word of God.
After reading Isaiah 53:1, several questions need to be asked: First, who or what is the arm of the LORD? Secondly, to whom is the arm of the LORD revealed? In the Scriptures, the LORD's arm is a figurative expression for God's redemption and salvation for His people. Isaiah 52:10 teaches that God's holy arm will not only provide salvation for Israel, but the entire world. In Hebrew, the word for salvation is yeshua, Strong's 3444.
How will God provide salvation to the entire world? The answer: It is through the Messiah, His righteous servant! He is God's holy arm! Through Him, spiritual and physical redemption will take place.
God's servant in Isaiah 52:13 is called a righteous servant in Isaiah 53:11. In Isaiah 53:1, He is called the "arm of the LORD" because it is He who will provide salvation to the uttermost parts of the earth (Isaiah 52:10). The Messiah will rule with a rod of iron and judge the nations of the earth. Not only will He judge the world, He will also be King and Priest.
There are a number of clear and obvious connections between the arm of the LORD and the Messiah. They are as follows:
| 1) | In Isaiah 59:16, the prophet likens the LORD's arm to an intercessor. An intercessor is a priest. Additionally, when the prophet Zechariah refers to the BRANCH, the Messiah, he states that He would be both King and Priest (Zechariah 6:12-13). Psalms 110:4 describes the one on the right hand of the LORD, who is the Messiah, as an eternal priest by God's own personal decree. The applicable Scriptures follow: |
| 2) | Isaiah 59:16 continues, "therefore his arm brought salvation unto him." Though this verse indicates that the LORD's arm brought salvation unto Him, Zechariah 9:9 reveals King Messiah as "having salvation:" |
| 3) | Isaiah 59:17 states, "For he (the LORD's arm) put on righteousness as a breastplate." Though this verse indicates that the LORD's arm put on righteousness as a breastplate, Isaiah 11:5 and Jeremiah 23:5-6, both about the Messiah, state that He will wear righteousness as a breastplate. The applicable Scriptures follow: |
| 4) | Isaiah 59:17-18 continues: "he put on the garments of vengeance for clothing, and was clad with zeal as a cloke. According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence." Though this verse indicates that the LORD's arm shall judge the nations, Isaiah 11:4 and Jeremiah 23:5 both state that the Messiah will judge the nations: |
| 5) | Isaiah 40:10 provides additional information about the LORD's arm. It states, "Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him." Though this verse indicates that the LORD's arm "shall rule for him," Daniel 7:13-14, Jeremiah 23:5, Zechariah 6:12-13 and Zechariah 9:9 all declare that the Messiah will be King. The applicable Scriptures follow: |
In summary, a number of key connections have been made between the LORD's arm and the Messiah. As the result of these connections, it has now become clear that God's righteous servant, who is referred to as the arm of the LORD, is the subject of Isaiah chapter 53. The five connections that are established are as follows:
At this point it has become quite evident that the arm of the LORD is God's righteous servant, the Messiah. Therefore, He is the subject of Isaiah 52:13 through 53:12!
"For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him." -Isaiah 53:2
In this verse, Isaiah begins his dialogue regarding the arm of the LORD. He describes him as a root, in Hebrew, sheresh, Strong's 8328. It is significant to note that in Isaiah 11:10, the Messiah is also referred to as a root, a root of Jesse. Here, the same Hebrew word sheresh is used:
In previous chapters, the prophet identifies the dry ground as the nation of Israel. According to the Scriptures, without the outpouring of God's Holy Spirit, Israel is considered dry. This is portrayed in Isaiah 5:13 and Isaiah 44:1-3, which state:
According to these Scriptures, Isaiah calls Israel a dry ground. Therefore, Isaiah 53:2 teaches that the Messiah [the root] will come forth out of the dry ground [Israel].
Israel will remain a dry ground until the LORD pours out His Spirit upon the nation. The prophet Joel foretells that this will happen during the Day of the LORD, when all nations come against Jerusalem. The prophet Zechariah concurs:
Regarding Isaiah 53:2, the root is the root of Jesse (Isaiah 11:10), and Israel is the dry ground (Isaiah 5:13, Isaiah 44:1-3). By placing the proper noun next to the pronouns in Isaiah 53:2, it is easy to understand what the prophet is saying. It states as follows:
"For he (the Messiah) shall grow up before him (Israel) as a tender plant, and as a root (the Messiah, see Isaiah 11:10) out of a dry ground (Israel): he (the Messiah) hath no form nor comeliness; and when we (Israel, Isaiah's people) shall see him (the Messiah), there is no beauty that we (Isaiah's people, Israel) should desire him (the Messiah)."
One other note: Isaiah 53:2 concludes with the phrase: "...and when we shall see him, there is no beauty that we should desire him." It is important to realize that when Jesus came into the world approximately two thousand years ago, it was the majority of his own people, the Jews, who rejected him. John 1:11 states, "He came unto his own, and his own received him not."
"He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not." -Isaiah 53:3
Isaiah 53:3 further confirms the rejection of the Messiah by not only mankind in general, but specifically His own people. In Isaiah chapter 49, the second of Isaiah's Servant Songs, the Messiah was described as being despised and rejected by a single nation, the nation of Israel. Isaiah 49:7 states:
The Messiah's rejection comes to its fulfillment when He is severely beaten (Isaiah 50:5-7, Isaiah 52:14, Micah 5:1 KJV) and killed (Isaiah 53:8). By placing the proper noun next to the pronouns in Isaiah 53:3, the prophet's message is clear. It reads:
"He (the Messiah) is despised and rejected of men; a man of sorrows, and acquainted with grief: and we (Isaiah's people, Israel) hid as it were our faces (Isaiah's people, Israel) from him (the Messiah); he (the Messiah) was despised, and we (Isaiah's people, Israel) esteemed him (the Messiah) not."