A Biblical and Systematic Theology of the Suffering Servant

The center of the gospel is the crucifixion and resurrection of the Lord Jesus Christ. One of the key passages in the Old Testament that anticipates the crucifixion and resurrection of Jesus is the Suffering Servant passage in Isaiah 53. In this post, we want to show you how this passage anticipates Christ’s suffering and resurrection with two study Bibles, the NIV Biblical Theology Study Bible and the ESV Systematic Theology Study Bible. Used together, these resources help us to see the flow of the poem in its biblical and canonical context (biblical theology) and understand the doctrines it teaches (systematic theology).

In case you missed it, check out our previous post discussing the differences between biblical and systematic theology with these same two resources.

The Final Revelation of the Ministering Servant – 52:13—53:12

The following notes are from the NIV Biblical Theology Study Bible

This is the fullest statement in Isaiah of the means by which Yahweh would restore his people to himself, making it possible for him to fulfill his assertions in chs. 41–48 that they are his chosen servants. The servant is “the arm of the LORD” (53:1; see also 50:2; 51:5, 9), but a very unexpected one. His power for deliverance is in surrender, both to Yahweh and to his abusers. But that self-sacrifice for the sins of his people and all people will make victory possible over the sin that holds the world in bondage. It is apparent both from Jesus’ own statements and those of the NT writers that all of them understood this passage to be speaking of Jesus’ life and ministry (Matt 8:17; Acts 8:30–35; Rom 10:15–17; 15:21; 1 Pet 2:22, 24–25).

The pronouns in the passage are very important: “I” generally refers to Yahweh; “he” refers to the servant; “we,” “us,” and “our” refer to the prophet and his audience; “you” refers to the audience. There is no reason to limit the scope of the audience. As noted above, the servant’s work is not only for “Jacob” but for all the nations (49:6). The poem is carefully structured in five stanzas with three sentences each (52:13–15; 53:1–3, 4–6, 7–9, 10–12).

The Rejection of the Servant – 53:1–3

The sense of rejection that emerges in the second and third revelations of the servant (49:4; 50:6–9) here comes to the fore. “The arm of the LORD” (v. 1) was not supposed to look like a spindly plant in “dry ground” (v. 2); he was not supposed to suffer, but was to impose suffering on others (cf. Mark 8:27–33). God’s strength was manifested in weakness. This is the same theme that appeared in chs. 7–12, especially in the recurring references to children.

The Substitutionary Suffering of the Servant – 53:4–6

The suffering that caused us to despise the servant was in fact ours. The first-person pronouns throughout this stanza are impressive. Everything that happened to the servant was in fact what should have happened to us (cf. Rom 4:25; 2 Cor 5:21; 1 Pet 2:24–25). “We” thought he was being “punished by God” (v. 4), but we were wrong; it was our “punishment . . . on him” (v. 5). Not only did he take our punishment, but in taking it, he made us whole (“brought us peace,” v. 5; see 9:6). He was beaten, and we became healthy. This stanza carries the basic thrust of the entire poem.

The Apparent Outcome of the Servant’s Suffering – 53:7–9

It appears on the surface that the servant has suffered in vain (cf. 49:4). “He was oppressed and afflicted” (v. 7), but no one spoke up on his behalf—neither he himself (v. 7) nor anyone else (v. 8). He was denied a fair trial (the phrase “by oppression and judgment” in v. 8 is likely “oppressive judgment”). He was “cut off” (v. 8) without children, and no one seemed to recognize what he was actually doing. The final insult was that he was buried with the rich (v. 9). The context here shows that this was not a place of honor. The Bible often associates the rich with wickedness, because many times their wealth was acquired through oppression or dishonesty (see 1 Sam 25:2–3; Prov 22:16; 28:6; Jer 5:27). This prophecy was fulfilled when Joseph of Arimathea, himself a righteous man, buried Jesus among the rich. Verses 7–8 were those troubling the Ethiopian eunuch when Philip met him (Acts 8:32–34).

The Real Outcome of the Servant’s Suffering – 53:10–12

These things happened not accidentally or merely because this is an unjust world but because “it was the LORD’s will” (v. 10). On the surface this seems terrible. But this expresses not cruelty but love for a lost world. When “his life” is made “an offering for sin” (v. 10), then the children and the long life that he was deprived of will be amply repaid, because he will have progeny in faith over the whole world (v. 10). This accomplishes Yahweh’s will (“prosper,” v. 10) and satisfies the servant (v. 11). The mission ends in victory since the servant divides “the spoils with the strong” (v. 12). The victory is surprising: the victor “poured out his life unto death,” but in dying he carries the “sin of many” and intercedes “for the transgressors” (v. 12), thereby justifying “many” (v. 11). Therein is victory.

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Jesus Christ: Substitutionary Death and Resurrection – Isaiah 53

The following notes are from the ESV Systematic Theology Study Bible

Isaiah’s final Servant Song describes the future suffering servant of the Lord. The beatings he endures leave him unrecognizable (52:14); he is despised and rejected, and he silently suffers oppression (53:3, 7–8). Although the servant is “righteous,” God wills his death (vv. 9–10). How could this be? Because the servant dies willingly (v. 12), and his terrible suffering is vicarious. Four times in verse 5, Isaiah presents the servant’s suffering as a substitutionary punishment endured for others. Moreover, he is a sin-bearer, and his death is a guilt offering (vv. 6, 10, 12; see Lev. 5:14–19). Clearly, the servant dies in the place of others to make atonement for them.

After describing the servant’s dreadful suffering, Isaiah predicts his resurrection: “He shall see his offspring; he shall prolong his days” (Isa. 53:10). To “prolong one’s days” and similar expressions occur 21 times in the OT. With one possible exception (Ps. 23:6), these expressions always refer to lengthened earthly life. But “he shall prolong his days” refers here to a dead person, thus speaking of the servant’s life extending after death—his resurrection. Through his death and resurrection the servant accomplishes God’s plan.

Theology for Life—Isaiah presents Christ’s saving work, his atoning death and resurrection, as the basis on which God will accept all who trust him as Lord and Savior (cf. 1 Cor. 15:3–4).

Salvation: Justification – Isaiah 53:9–11

In a book indicting the sins of both Israel and the nations, God declares that the “righteous one, my servant” (v. 11), is sinless in deed and word (v. 9). The servant suffers and dies as an atoning sacrifice for sins (v. 10), but by dying and rising he will “make many to be accounted righteous” (v. 11). The righteous servant dies in place of the guilty, bearing “their iniquities” (v. 11); as sin-bearer, he causes God to declare many righteous.

Theology for Life—Seven hundred years before the incarnation, Isaiah prophesied Christ’s atoning death and its amazing result—justification (being declared righteous).

Get Study Bibles for Biblical and Systematic Theology

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