40 Minutes In The Old Testament - Isaiah 53:1-12 (Episode 495)

Episode Date: January 26, 2026

In this episode, Chad and Daniel go over the most well-known chapter in Isaiah and the clearest description of the cross in the Old Testament. Have a listen. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Face to Face: A Novel of the Reformation by Amy Mantravadi Untamed Prayers: 365 Daily Devotions on Christ in the Book of Psalms by Chad Bird Remembering Your Baptism: A 40-Day Devotional by Kathryn Morales Sinner Saint by Luke Kjolhaug More from the hosts: Daniel Emery Price Chad Bird

Welcome to another episode of 40 Minutes in the Old Testament. 40 Minutes in the Old Testament is a 1517 Podcast Network podcast. You can go to 1517.org slash podcast. Check out all the other podcasts that are living over there. And while you're over there, make sure you check out everything else that 1517 is doing, articles, academies, events, all that stuff. Of course, all the other podcasts. And if you're consuming all that stuff and you want to become a contributor,

well, you should do that. You should go to the right-hand corner and you should help the cause. And if you're someone that already does that, thank you very much. Also, there are still some tickets left for the NWA. That's the Northwest Arkansas, Bentonville, Arkansas regional event, first weekend in May, and the national event in October. So you can, if you're wanting to come to an event, you can still get tickets to those two events. We haven't really advertised them a lot because they always do sell out, but I'm just going to put it out there. Go ahead and get those tickets.

Go ahead and do it now. If you think like, oh, I can't get them, you can't get them. So find those events. Come hang out with us. We'd love to see you. Chad, we're in a big one today. So we are in the most famous of Isaiah chapters, I think, at least for people like us, right? I mean, this is a big one. This is a chapter that we hear every year. if you go to like a Good Friday service, you likely hear this text read. This is like your Old Testament Good Friday go-to, and for a very good reason. This is one of those,

if it ain't broke, don't fix it kind of things, because I don't think you're going to do any better on Good Friday than Isaiah 53. The chapter before this, we heard about God's coming salvation And in Isaiah 53, we get to hear exactly what that salvation looks like. And man, does it not look like what you would think it looks like. I mean, and God says he's coming to save you. This is not what you expect. Yeah, Isaiah's been getting us ready for chapter 53 for quite a while. He's talked about the rebellions of Israel.

He's talked about exile and return. He talks about this salvation, which he's going to accomplish by means of his servant, which isn't just for israel but for all the nations but he hasn't really told us how's this going to happen and he's pinpointed this figure this servant who's going to be also a ruler and a redeemer savior all this kind of stuff all of which of course is true but when you're reading it you're also kind of scratching your head like okay uh but give me some more details how's this actually going to go down? Well, the way it goes down is what he is going to lay out for us in very explicit and repeated detail in Isaiah 53. That's one of the things I noticed. I think it's

been several weeks ago now. I took some time and just read through the chapter in Hebrew, which helps because you begin to see the repetition of words because your translations don't always render the same Hebrew word with the same English word. Or, you know, sometimes you'll have a noun and a verb that are obviously from the same Hebrew root, but when they're rendered into English, you kind of lose that connection. At least you can't really see it. And what I was just really surprised by is how many times you have repetitions of the same verb or the same noun or the same adjective. It's as if Isaiah wants to make sure by repeating himself that you don't miss the point. Over and over, he's going to drive this home. So we actually started this

servant song at the very end of chapter 52. It begins with 52.13 and then stretches through the remainder of Isaiah 53. And we heard about the servant. He's high, he's lifted up, he's exalted. And we already, in verse 14, are introduced to him. There's something happening to him because we're told that people are astonished because his appearance is marred. Something happens to his form, but we're not told what yet. And we're also told that people are going to be shocked when he sprinkles many nations. They're going to shut their mouths because of him. Now, 53 begins with this, I don't know, sort of an unexpected question. it's a good question like if you're saying oh i got great news for you uh and when i tell it to you i i do wonder if you're going to believe it yeah yeah because the opening line well i'll read the i'll read the first verse who has believed what has been heard from us or to whom has the arm of the lord been been revealed so yeah it basically starts out by saying yeah it's all

great but who's going to believe it yeah right who's believed our report this is not that kind of this is not the kind of salvation anyone wants to believe in yeah absolutely and this verse that the first half of isaiah 53 1 comes up uh at least twice maybe more but at least twice in the new testament so in john 12 uh jesus says i just noticed this this morning getting ready for this that Jesus has just talked about, you know, the grain of wheat falling to the earth, you know, it's got to die before it produces fruit. That's verse 23 of John 12. And then verse 32, he talks about how he's going to be lifted up and draw all men to himself. And then John adds that he says this to indicate about what kind of death he's going to die. Okay. So you have this very, all

this crucifixion kind of language in John 12, which then leads to this quote from appropriately Isaiah 53, because Jesus says these things, he departs, he does all these signs, but they still wouldn't believe in him. And then John says, so that the word spoken by the prophet Isaiah might be fulfilled. Lord, who has believed what he heard from us and to whom has the arm of the Lord been revealed. And then Paul does the same thing in his letter to the Romans, chapter 10, verse 16, where he once again, he quotes Isaiah 52 about how beautiful are the feet of those who bring good news. And then he goes on to quote Isaiah. Yeah, but who's believed what he heard from us? So that, I mean, that verse is picked up by the New Testament writers to indicate that

But this good news, as good as it is, is not going to be believed by a whole lot of people. Yeah. Yeah, this is – Isaiah is going to really spell out some theology of the cross here. And one of the things that Paul really understands is this cross, it's a real offense and stumbling block. Right. So when somebody comes to you with this news, there is something that you might potentially trip over, and that's what it looks like. Yeah, it's always great when people hear the gospel and believe, but at the same time, it's also kind of a shock. The Bible's pretty clear that the fact that anyone believes is a miracle. Yes, yes. I believe that I cannot, by my own reason or strength, believe, as Luther says in the Catechism.

But the Holy Spirit calls us by the gospel and does his work within us. Now, the second half of verse one says, to whom has the arm of the Lord been revealed? Now, I mentioned in the last episode leading up to this, that one thing to bear in mind is that Isaiah 52, so this previous chapter, sets us up with this theme of this greater exodus to come, right? And then we transition into the servant song. So we need to hear the servant song in the frequency of the exodus so that we're not missing what's being communicated here. And here, by talking about the arm of the Lord, that's one way that Isaiah is reminding us of this exodus theme, because where do we see the arm of the Lord revealed?

Well, we see it in multiple places, but for sure we see it at the Exodus. So this arm of the Lord being revealed, that means God's going to work with his arm. He's going to literally, in this case, he's going to work with the actual arm of the messenger. But in the Old Testament, that metaphor becomes reality in the Son.

So this is the arm of the Lord doing his work. Yeah, don't get me started on the anatomy of salvation here, But, yeah, who's going to see this arm? Because this arm is going to be visible because the arm of the Lord is, of course, a phrase that's used. And, like, this is when God is working salvation. And, like, you know, the arm is, like, his power, his might, his ability to save. But then this arm gets, like, revealed in a way that has never been revealed before. And that is, that's a person who has arms, right?

I mean, like the arm of the Lord is a man. It's very incarnational language. Yeah, yeah. And this, I mean, you have to remember, you just talked about this person being marred and disfigured and stuff. Like this is a person here. This is with a body. This is flesh and blood. And so, yeah, it's one of those things like, hey, you know, you've heard about the arm of the Lord.

And you know what that is. You know about the salvation he's worked. Well, let me tell you, that arm of the Lord is going to come and dwell among you. And that's what's going to happen. Yep. The arm of the Lord became a whole body and dwelt among us, right? Yes. And we have seen his glory.

yeah so uh that's actually a good segue into verse two because all this incarnational language is going to be reflected in verse two but in such a way as to make us realize that when this arm of the lord came down and became actually human being in christ it wasn't as if you know everybody who saw him was like oh my gosh that child is so strikingly glorious god evidently must have fantastic things planned for him because here's what the verse says for he grew up before him i'm assuming the hymn here is is a reference to god he grew up before him like a young plant and like a not you might think oh plants kind of pretty but then he goes on like a root out of dry ground yeah he had no form or majesty that we should look at him and no beauty that we

should desire him. This verse is often quoted by those who, you know, we don't know, we talk about what Jesus looked like. Well, we don't know what he looked like, you know, but, you know, he wasn't, you know, Brad Pitt from 20 years ago or whatever it might be. Yeah, yeah, just average at best. I always say that, you know, if you were walking the streets of Jerusalem and you pass by Jesus and, you know, somebody said, hey, did you notice that guy? You'd be like, no, who? Because he's just yeah it's like anybody you pass on the street there was nothing about him that nothing about his body or his facial features or anything like that that made people stop and gape because he had this form and this majesty and this beauty that people notice him and i think it's interesting

because you know there are plenty of people men and women in the old testament who are we are told were either beautiful or handsome guys yeah i mean you think of uh joseph was like that in fact joseph and his mother rachel are the only two people in the old testament that are described with a certain hebrew phrase that indicates great beauty uh so you have those two you have david you have absalom you have others as well who are described as those who actually did have form or majesty or beauty or, you know, some Hebrew words like those words that describe, hey, yeah, that's somebody that would catch your eye. But Messiah doesn't have any of that.

Yeah. One of the things that's interesting about this text, too, is, you know, as we've gone through the Old Testament, you know, we've talked about Jesus showing up, like the arm of the Lord showing up in flesh, right? So you have multiple examples of this, whether it's, you know, when he goes and talks to Abraham or whatever it is. But one of the things it tells you right off the bat that this is different is this, that he grew up before him. This isn't Jesus showing up as a man to tell you something.

This is very much like, hey, he's going to go through the whole process here. He's going to grow up right before your eyes, right? So this is, yeah, this is incarnational, but not just a Christophany kind of things going on here, but that is going to be born and grow up and go through all these stages of life. Yeah, which is, I think it was on this podcast, we were talking about that recently, that that's important because it means that every stage of life that we pass through, the Messiah passed through, right? So we didn't show up in this world as a five-year-old or an adult. Uh, we showed up same way that everybody shows up, uh, in the womb. And that's the way our savior showed up in order that he might pass through and redeem every stage of life for us.

That language of a root or young plant, uh, that's used a lot of different places. Sometimes for Israel, like the image of a young, of a plant, uh, that shows up in, uh, some of the Psalms like, uh, oh, I can't think of the Psalm that I'm thinking of. Psalm 80, uh, it shows up there. But the root language we've actually seen before. So that goes back to Isaiah 11, where Isaiah 11.10 says, in that day, the root of Jesse shall stand as a signal for the peoples. So back already in chapter 11, which was a major messianic chapter, the Messiah is called a root there. so he shows up at a dry ground nothing you know majestic or beautiful that we we should desire him he comes as one of us uh no halo glowing about his but glowing about his head so we have this arm of the lord we've got him showing up just like looking like an ordinary joe israelite

uh well how are people gonna you know gonna gonna look at him and how they're gonna receive him. That's what he goes into next, verse 3. He was despised and rejected by men. Literally in the Hebrew, that's lacking of men, probably like lacking with respect to men. So this idea that he didn't have a bunch of people around him who were applauding him. so he was despised rejected by men a man of sorrows and acquainted with with grief the hebrew there for acquainted is the verb yada which means to know so he didn't just know about they just like you know know intellectually about grief he experientially knew this so acquainted is a good translation of that he was acquainted with grief and as one from whom men

hide their faces. He was despised. There we have one of our first repetitions. So verse begins, he was despised. He again says he was despised and we esteemed him, esteemed him not. Now that word sorrows and grief and esteemed him not, all three of those are going to recur in the chapter. So this is where Isaiah begins his repetitive preaching to us. This verse tells us that Not only was he just kind of ordinary looking person, but he was looked at in an extraordinarily negative way by people, despised, rejected, esteemed, not a man that knew sorrow and new grief very well. And as the kind of person that people hide their faces from. Now, if we didn't already pick up on it before, now we're certainly picking up on the fact that, oh, this servant that we've heard so much about, he is not going to be very well received by those to whom he sent. No, I mean, this is someone that you don't even want to look at, never mind that you want to be told.

This is one of the things that is striking about this text is one of the things that you're told to do with Jesus is look at him. Right? I mean, this is what John the Baptist will tell you to do. He'll tell you, behold or look. All right? Yeah, look at this guy. There's numerous times in Scripture where you're told to look at your salvation. You need to get an eyeful of it, and this is something that we don't want to do.

I don't want to look at that at all because of what it looks like. It looks like a mess. And part of it is maybe just, oh, that's gruesome, and I don't want to look at it. But some of it is if you're looking at your salvation, and then you're having to come to grips with, like, this is what sin does. The hard thing about looking at Christ is that on the cross, he just looks like you, and you're a hard thing to look at. That's a tough mirror to look at. In that moment, he just looks like all the sins of the world. He just looks like us, and we don't want to deal with that.

yeah yeah that's why we uh are so adept at deceiving ourselves into thinking that we're not quite as bad as as we actually know that we that we are uh you know if we don't confess our sins then we deceive ourselves but if we also confess or think that we're you know not that sinful then we also deceive ourselves yeah it's it's it's a tough thing it's a very tough thing to face the the brutality of evil that's within you no one no one likes to do that we don't like to really think about how much sin we have that was put on christ yeah i always think that that's the real reason i don't we don't know this but that's the real reason that some at some point We made the move to take the corpus off the crucifix, and we can say, oh, it's because he's no longer there.

We don't worship a God who stayed on the cross. Well, it's like, well, then you wouldn't have a cross at all. You'd just have a little empty tomb or whatever hanging around your neck or sitting in your church. But the truth is I think that it's just uncomfortable. Yeah. Like, you know, I don't want to look at that. Like, I don't want to have that hanging on the wall. And understandably, but you kind of need to look at it.

Yeah. A comfortable crucifixion is somewhat of a contradiction in terms, right? Yeah. Jesus didn't say, take up your cross and be comfortable. It's always going to lead to quite the opposite, quite the opposite of that. Yeah. Okay. Verse four.

So he was despised. We've seen to him not. verse four then says, surely he, and in Hebrew, the he is emphatic. You don't have to say, you don't actually have to write he in Hebrew. It's kind of built into the verb very often, but here it's emphatic to make sure that we realize that this is an individual we're talking about. This isn't a group. This is not Israel as a whole. This is not a remnant within Israel. this is a guy this is a man this is a he surely he has borne our griefs and carried our sorrows awesome right so how did how did we esteem him there yet we esteemed him stricken smitten by god

and afflicted so uh i think one of the things that's going on here with this whole esteem language. Well, we heard at the end of three, we esteemed him not. And then verse four tells us we esteemed him stricken, right? Smitten by God and afflicted. I don't think that at this point in this verse, we, as we are being described here, quite realize yet, okay, why though is he stricken? Why is he afflicted? Why is he smitten? He's going to get to that in the very next verse. you know maybe we're at this point if we imagine ourselves working away line by line through this maybe we're thinking oh yeah he's god's you know turned against him he's done something that's why he's stricken that's why he's that's why he's afflicted he's going to tell us in the next verse

why he was but the reality is described in the opening two lines that he has borne our griefs and he's carried our sorrows. And so right here, we begin to hear explicitly the substitutionary language. Our griefs and our sorrows were moved from us onto him so that he bore them and he carried them. Yeah, there's, I mean, there's a lot of comfort in that, right? Because I know sometimes it doesn't,

Sometimes it feels like you're bearing your own griefs and your own sorrows. You're going through stuff, right? I mean, you're like, I don't know. I feel like I'm bearing this. You know, sure feels like grief. It sure feels like sorrow. But the comfort in it is that you know that somebody has carried not just something similar, but that exact thing. like those exact like your grief and your sorrow is is born by christ like he has carried those

things and so uh the the any idea that you're experiencing these things alone that nobody else knows about this is a lie that that christ has born that specific grief and that specific sorrow for you of course the problem is that um initially when you hear hear of this is it not only is it It's not a comfort, but you're not thankful for this at all. You esteem him stricken, smitten by God. This is almost like when you look at what Christ is doing for you, you will come away with, what did this guy do that God's so angry with him? Right? This is what it looks like.

Sure. Exactly what it looks like. Yeah. I was thinking, too, that this is that whole part about burying our griefs and carrying our sorrows. That's quoted by Matthew in chapter 8. Not a reference to the crucifixion, but a reference to Jesus healing Peter's mother-in-law and casting out demons and healing all those who were sick. And he says this was to fulfill what was spoken by the prophet Isaiah. He took our illnesses and bore our diseases.

so that that has always helped that verse from matthew has always helped me to understand the entire ministry of jesus as also being fulfilled in isaiah 53 right so when he's healing people he's casting out demons he's already doing the work of the cross the cross is the culmination of this substitutionary work yeah the story of the rag man that's a great uh fictional characterization of what he was what he was doing yeah i think sometimes we make this mistake of thinking that Christ was doing this busy work of living a perfect life. And then there was this one moment on the cross where, like, all of a sudden he became all acquainted with your sins and your sorrows and your griefs.

This is not the case. Certainly from his baptism on, his three-year ministry is taking on the sins of the world, taking on the griefs, the sorrows, the sicknesses, sicknesses like taking those things into himself yeah yeah i expect if we could have seen him and like observed the change in him from his baptism onward you know you you've been around maybe you you haven't seen someone for a few months for a couple years and you know they've gone through a really really really hard time and you see him again you're like man you can tell right that's aged them i imagine that uh it's like that with jesus i mean there's no way that

those three years could not have been shown visually in the change of his body and his face considering what he was taking on to himself yeah yeah so uh verse five but he was pierced for our transgressions he was crushed for our iniquities upon him was the chastisement that brought us peace and with his wounds or to use the king james here with his stripes we are we are healed oh now we're getting into okay we're getting some gospel stuff here for sure right the verb for pierce can be used for spears or swords or in this case nails and spears crushed is a i mean that's a that's some serious crushing going on when you hear that that particular verb that that's used uh but i love that what i love is at the end you know for our

transgressions for our iniquities and this does what brings us peace and with his wounds we are we're healed it's weird to think about a one yeah being

pierced for our transgressions and then yeah this like crushing this is a sort of being utterly destroyed for our iniquities and then you're like man How does this work?

And you get this thing that doesn't seem like it works at all, and it's a chastisement that brings peace. Yeah. Or a wounding that heals, right? Yeah. Yeah. That line there, with his wounds are healed, man, I don't know. It's pretty hard to surpass that.

Yeah. In the whole Old Testament. I mean, in the New Testament, too. I mean, what a line. Yeah. Yeah. I mean, I feel like we could spend 40 minutes just talking about verse 5. Well, I think that you can say this about it.

Like, I know that some people, by his means, you are healed, and there's a place you can go with this that I think is unhelpful, where you can say, okay, well, now, like, I never get sick or something. Oh, yeah. You know, or something like that. And that's not—what you're healed from is the eternal consequences of sin. right uh is that you're healed from um from having to have death have the final word all right so this healing you end up getting uh in full force when you are called out of the grave

right completely whole um this is what this is what he's done on the cross he's like purchased that for you and that's what all the the other healing miracles that jesus was performing well they were all pointing forward right just because jesus healed someone didn't mean that they were not going to get sick again or just because he you know took care of someone's uh whatever ailment they had does not mean they're going to experience that or something else but all these pointed toward the ultimate healing which is of course in in the resurrection yeah absolutely now us what uh what are we like here? Verse six is going to give us, in fact, I'll read six and seven together because they share some common language. All we, like sheep, have gone astray. We have turned

everyone to his own way, and the Lord has laid on him the iniquity of us all. He was oppressed, he was afflicted, yet he opened not his mouth, like a lamb that is led to the slaughter, and like a sheep that before it shears is silent. So he opened not his mouth. So that sheep language draws together verse six and seven. So we're like sheep and that we've gone astray. He's like a lamb. He's like a sheep that's led to the slaughter.

It's before he shears, except he's not going astray. He's just not opening his mouth while he's oppressed and afflicted. And the Lord lays on him the iniquity of all of us gone astray sheep. in order that he might bear that for us. It's interesting that he uses this language too, because, I mean, think about what Isaiah has been saying and talking to these people about. I mean, and they very much seem like, yeah, you're going to go your own way. You've gone astray. You're just running around. You're not listening to the voice of the shepherd or anything like that. And so the Lord is going to take all

that iniquity and lay it on this one lamb of god uh and he's going to be slaughtered uh and he's not going to open his mouth he's not going to argue with it uh this is what he intends to do yeah peter uh by the way picks us up chapter two of first peter i mean he weaves all this together talks about how he committed no sin no deceit in his mouth he himself bore our sins in his body on the tree by his wounds you've been healed you were straying like sheep you returned to the shepherd and overseer your soul so peter uh weaves into chapter two all this kind of language from from isaiah 53 and of course we see in the gospels the whole part about not opening his mouth well multiple times in the gospels we're told that that's exactly what happened you know jesus was

silent before pilot mates was silent gave no answer uh when reviled they didn't revile the return all that kind of stuff uh you just it's like the gospels are just written all over with isaiah was isaiah 53 yeah you think about uh yeah pilot basically saying hey um not that i care but uh according to their laws these are some pretty serious accusations that they're bringing against you you gotta you got any defense and it says nothing nothing yeah which is just astonished as much astonishing to us just like it was to pilot too like what yeah who doesn't say something to defend themselves well yeah lamb but who before it's uh shears the silent that's who who doesn't all right i'll do eight and nine next by oppression and judgment he was taken away

and as for his generation who considered that he was cut off cut out of the land of the living stricken for the transgression of my people and they made his grave with the wicked which is in the plural by the way and with a rich man which is in the singular in his death although just make this clear although he had done no violence and there was no deceit in his mouth so you got oppressing you got judgment making sure that he's taken away and as for his generation who considered that he was cut out of the land of the living. I mean, who was paying? Who really knew what was going on here?

The answer is nobody. That's why every single person, even those who were intimately associated with Jesus, when he was crucified, thought, well, that's it. That's the end, right? Nobody waiting outside his tomb for the resurrection that he talked about. No, they didn't stand around saying,

this is it, guys. You understand, like, this is how he's taking the transgressions of the people. See, this is how this works. No. Even though, I mean, they had Isaiah 53, but they weren't exactly connecting that dot yet. No. Yeah, I was going to say, it's like they just collectively forgot about the existence of Isaiah 53 on the day Jesus was crucified. So, I mean, more details here from his death, you know, made his grave with the wicked, with the rich man in his death, Of course, Joseph of Arimathea here being talked about and more this substitutionary language. He was stricken. Why?

Oh, for the transgression of my people. And he doesn't just experience all of this suffering and all this death. He's also then, as we confess in the creed, he was crucified and he was buried, right? Made his grave with the wicked and with the rich man in his death. Yeah. Crucified with criminals. Crucified with criminals, yeah. Laid in the tomb of a rich man.

It's a little on the nose, Chad, I got to tell you. Yeah, I tell you, it's very much on the nose. Now, we might be asking ourselves, okay, well, all this happens, but what did God think about this? Well, verse 10 is going to make sure we don't miss this. It was the will of the Lord, the will of the Lord to crush him. he has put him to grief when he makes his soul an offering for guilt and that is the that is the language we have from from the book of leviticus for a guilt offering sometimes translated as a reparation offering so he becomes a what a guilt offering so it's god's will to

crush him that is the same verb that we saw earlier but he was crushed for our iniquities He's put him into grief. This was God's will. This was God's plan. He's going to make him a guilt offering. Okay. Is that the end? Well, he's going to go on at the very end of verse 10 to say, he shall see his offspring.

He shall prolong his days. The will of the Lord, same phrase we saw earlier, it was the will of the Lord to crush him. What else is the will of the Lord? It was the will of the Lord that's going to prosper in his hand. Well, here you go. Now we've had the suffering, we've had the death, we've had the burial, but now we've got the resurrection. He's crushed, yeah, he's a guilt offering, yes, but he's also going to see his offspring. There's going to be like this family that grows from him.

He's going to prolong his days, and God's will is actually going to prosper in his hand. So we got Good Friday, we got the burial, we got Saturday, we got Easter Sunday, the resurrection all compressed into verse 10. Yeah, it's a wild thing to say, well, what's the will of God? It's to crush him, and God's going to take that will and make it prosper. How does this work? I thought this guy was in a tomb. I thought this guy's grave was with the wicked or whatever. What are we doing here?

What do you mean you're going to see his offspring? What do you mean you're going to prolong his days? It sounds like his days had ended. And yeah, this is the whole thing where, yes, it's the will of the Lord to crush him. And the crushing of Christ is going to be the thing that prospers in the hand of Christ. This is a prosperous crushing that happens. Yeah. And he'll spell that out a little bit more in the verse that follows, verse 11.

So once more, we're going to have this language of he shall see. So verse 10 says, he shall see his offspring. What else is he going to see? Out of the anguish of his soul, he shall see and be satisfied. By his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities, which is just perfect. So he's going to see, he's going to be satisfied. He suffered anguish of soul, but he's going to see his offspring.

He's going to prolong his days. He's going to be satisfied. And this righteous servant is not going to just be righteous in himself. He's going to make many to be accounted righteous. And so here you're seeing the fruit that comes from this suffering, this death, this burial, this resurrection. It's the justification. It's the accounting of righteous of those for whom he bore their sins, right? The one who took their iniquities now turns around and accounts many to be made righteous.

Here you have imputation language where, so you got one person who is righteous, right? So this is my righteous one, a singular. There's only one of him. Yeah. And then there's all these like iniquity doers, right? And so you got like all these people full of iniquity and that one who is righteous, he's going to count all of them righteous. And this is like, this is where the will of the Lord prospers. Yeah.

I think Paul was kind of had this, this verse in mind in Romans 4, 25, when he said that Christ was delivered up for our trespasses. Okay. And raised for our justification. Yeah. Well, that's I mean, that's basically the very end of verse 11. He shall bear their iniquities. All right. Well, then he was, of course, delivered up for our trespasses and he shall make many to be accounted righteous. Well, there you go. He was raised for our justification. yeah and one more verse uh therefore i will divide him a portion with the many and he shall divide the spoil with the the strong or perhaps with the numerous another way to translate that because he poured out his soul to death he was numbered with the transgressors

yet he bore the sin of many and makes intercession for the transgressors well this is brings everything to this great, great conclusion. He's given out the spoil. He's victorious. So he's given out the spoils of his victory to his people. And he's the one whose soul was poured out to death. He was numbered with the transgressors. He bore the sin of many, but he lives. And as he lives, what does he do? Well, he engages in intercession for the transgressors. Well, this is again this is the bringing everything full circle he's he's born he comes up like a root out of dry ground he's he's suffered he's rejected he dies he's buried he's resurrected but he also now continually makes intercession for us at the right hand of the father as our

as our great great high priest so we go all the way from incarnation to death to burial to resurrection finally amount to his priestly intercession at the father's right hand yeah this is uh this is a pretty uh beautiful way to end to essentially say that he was numbered with the transgressors and uh now he prays for them yeah man what a what a chapter uh yeah i feel like you could you just you could spend years just kind of sitting in isaiah 53 and soaking soaking it all in yeah but uh yeah well we're i know we're at the end of our end of our time but that worked out great all of isaiah 53 in one podcast yeah that's great and uh you'll never guess but like in isaiah 54 he's gonna say hey on the heels of that i think it's time to sing

right this is very this is a very old testament move so i just talked about the salvation that every other salvation was pointing to and as you know like i mean if you're gonna go across the red see, or God's going to do some great delivering, you might have to put a song in your mouth. Well, this is no different, because this is the event that all those other events were just trying to get you to. So yeah, as he's going to say, he's going to tell us in 54 that time to sing a song, and we'll get into that next episode. All right.

We'll see you then. All right, man. See ya. We'll be right back.