Shall be satisfied "And be satisfied" - The Septuagint, Vulgate, Sryiac, and a MS. add the conjunction to the verb, וישבע vaigisba .
Shall my righteous servant justify "Shall my servant justify" - Three MSS., (two of them ancient), omit the word צדיק tsaddik ; it seems to be only an imperfect repetition, by mistake, of the preceding word. It makes a solecism in this place; for according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and עבדי צדיק tsaddik abdi, in Hebrew, would be as absurd as "shall my servant righteous justify," in English. Add to this, that it makes the hemistich too long.
He shall see of the travail of his soul - This is the language of Yahweh, who is again introduced as speaking. The sense is, he shall see the fruit, or the result of his sufferings, and shall be satisfied. He shall see so much good resulting from his great sorrows; so much happiness, and so many saved, that the benefit shall be an ample compensation for all that he endured. The word rendered here ‹travail‘ (עמל ‛âmâl ), denotes properly labor, toil; wearisome labor; labor and toil which produce exhaustion; and hence, sometimes vexation, sorrow, grief, trouble. It is rendered ‹labor‘ Psalm 90:10; Psalm 105:44; Jeremiah 20:18; Ecclesiastes 2:11-20; ‹perverseness‘ Numbers 21:21; sorrow‘ Job 3:10; ‹wickedness‘ Job 4:8; ‹trouble‘ Job 5:6-7; Psalm 73:5; ‹mischief‘ Job 15:35; Psalm 7:13; Psalm 10:7-14; Psalm 94:20; ‹travail,‘ meaning labor, or toil Ecclesiastes 4:4-6; ‹grievousness‘ Isaiah 10:1; ‹iniquity‘ Habakkuk 1:13; ‹toil‘ Genesis 41:51; ‹pain‘ Psalm 25:18; and ‹misery‘ Proverbs 31:7. The word ‹travail‘ with us has two senses, first, labor with pain, severe toil; and secondly, the pains of childbirth. The word is used here to denote excessive toil, labor, weariness; and refers to the arduous and wearisome labor and trial involved in the work of redemption, as that which exhausted the powers of the Messiah as a man, and sunk him down to the grave.
And shall be satisfied - That is, evidently, he shall be permitted to see so much fruit of his labors and sorrows as to be an ample recompence for all that he has done. It is not improbable that the image here is taken from a farmer who labors in preparing his soil for the seed, and who waits for the harvest; and who, when he sees the rich and yellow field of grain in autumn, or the wain heavily laden with sheaves, is abundantly satisfied for what he has done. He has pleasure in the contemplation of his labor, and of the result; and he does not regret the wearisome days and the deep anxiety with which he made preparation for the harvest. So with the Redeemer. There will be rich and most ample results for all that he has done. And when he shall look on the multitude that shall be saved; when he shall see the true religion spreading over the world; when he shall behold an immense host which no man can number gathered into heaven; and when he shall witness the glory that shall result to God from all that he has done, he shall see enough to be an ample compensation for all that he has endured, and he shall look on his work and its glorious results with pleasure.
We may remark here that this implies that great and most glorious results will come out of this work. The salvation of a large portion of the race, of multitudes which no man can number, will be necessary to be any suitable remuneration for the sufferings of the Son of God. We may be assured that he will be ‹satisfied,‘ only when multitudes are saved; and it is, therefore, morally certain that a large portion of the race, taken as a whole, will enter into heaven. Hitherto the number has been small. The great mass have rejected him, and have been lost. But there are brighter times before the church and the world. The pure gospel of the Redeemer is yet to spread around the globe, and it is yet to become, and to be for ages, the religion of the world. Age after age is to roll on when all shall know him and obey him; and in those future times, what immense multitudes shall enter into heaven! So that it may yet be seen, that the number of those who will be lost from the whole human family, compared with those who will be saved, will be no greater in proportion than the criminals in a well-organized community who are imprisoned are, compared with the number of obedient, virtuous, and peaceful citizens.
By his knowledge - That is, by the knowledge of him. The idea is, by becoming fully acquainted with him and his plan of salvation. The word knowledge here is evidently used in a large sense to denote all that constitutes acquaintance with him. Thus Paul says Philemon 3:10, ‹That I may know him, and the power of his resurrection.‘ It is only by the knowledge of the Messiah; by an acquaintance with his character, doctrines, sufferings, death, and resurrection, that anyone can be justified. Thus the Saviour says John 17:3, ‹And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.‘ People are to become acquainted with him; with his doctrines, and with his religion, or they can never be regarded and treated as righteous in the sight of a holy God.
Shall my righteous servant - On the meaning of the word ‹servant,‘ as applied to the Messiah, see the notes at Isaiah 52:13. The word ‹righteous‘ (צדיק tsadiyq ), Lowth supposes should be omitted. His reasons are:
1. That three manuscripts, two of them ancient, omit it.
2. That it makes a solecism in this place, for, according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and,
3. That it makes the hemistich too long.
But none of these reasons are sufficient to justify a change in the text. The phrase literally is, ‹the righteous, my servant;‘ and the sense is, evidently, ‹my righteous servant.‘ The word righteous, applied to the Messiah, is designed to denote not only his personal holiness, but to have reference to the fact that he would‘ make many righteous (יצדיק yitseddiyq ). It is applicable to him, because he was eminently holy and pure, and because also he was the source of righteousness to others; and in the work of justification it is important in the highest degree to fix the attention on the fact, that he by whom the sinner was to be justified was himself perfectly holy, and able to secure the justification and salvation of all who entrusted their souls to him. No man could feel secure of salvation unless he could commit his soul to one who was perfectly holy, and able to ‹bring in everlasting righteousness.‘
Justify - (יצדיק yatsediyq ). The word צדק tsâdaq is of very frequent occurrence in the Bible; and no word is more important to a correct understanding of the plan of salvation than this, and the corresponding Greek word δικαιῶ dikaiō On the meaning of the Greek word, see the notes at Romans 1:17. The Hebrew word means to be right, straight, as if spoken of a way Psalm 23:3. Hence,
2. To have a just cause, to be in the right;
(b) of disputants, to be in the right Job 23:12;
(c) to gain one‘s cause, to be justified Job 15:14; Job 23:9; Psalm 143:2. But in this sense the Messiah will justify no one. He did not come to declare that men were upright, just, innocent. Nor will he justify them because they can show that they have not committed the offences charged on them, or that they had a right to do what they have done. The whole work of justification through the Redeemer proceeds on the supposition that people are not in fact innocent, and that they cannot vindicate their own conduct.
4. In Hiphil, the word means, to pronounce just, or righteous. In a forensic sense, and as applied to the act of justification before God, it means to declare righteous, or to admit to favor as a righteous person; and in connection with the pardon of sin, to resolve to treat as righteous, or as if the offence had not been committed. It is more than mere pardon; it involves the idea of a purpose to treat as righteous, and to acknowledge as such. It is nor to declare that the person is innocent, or that he is not ill deserving, or that he had a right to do as he had done, or that he has a claim to mercy - for this is not true of any mortal; but it is to pardon, and to accept him as if the offence had not been committed - to regard him in his dealings with him, and treat him ever onward as if he were holy. This sense of the word here is necessary, because the whole passage speaks of his bearing sin, and suffering for others, and thus securing their justification. It does not speak of him as instructing people and thus promoting religion; but it speaks of his dying for them, and thus laying the foundation for their justification. They are justified only in connection with his bearing their iniquities; and this shows that the word is used here in the forensic sense, and denotes that they will be regarded and treated as righteous on account of what he has suffered in their behalf.
For he shall bear - On the meaning of the word bear, see the notes at Isaiah 53:4.
Their iniquities - Not that he became a sinner, or that sin can be transferred, which is impossible. Guilt and ill desert are personal qualities, and cannot be transferred from one to another. But the consequences of guilt may pass over to another; the sufferings, which would be a proper expression of the evil of sin, may be assumed by another. And this was done by the Redeemer. He stood between the stroke of justice and the sinner, and received the blow himself. He intercepted, so to speak, the descending sword of justice that would have cut the sinner down, and thus saved him. He thus bore their iniquities; that is, he bore in his own person what would have been a proper expression of the evil of sin if he had been himself the sinner, and had been guilty (see the notes at Isaiah 53:6). It is in connection with this that people become justified; and it is only by the fact that he has thus borne their iniquities that they can be regarded as righteous in the sight of a holy God. They become interested in his merits just as he became interested in their iniquities. There is in neither case any transfer of personal properties; but there is in both cases a participation in the consequences or the results of conduct. He endured the consequences or results of sin; we partake of the consequences or the results of his sufferings and death in our behalf. This is the great cardinal doctrine of justification; the peculiarity of the Christian scheme; the glorious plan by which lost people may be saved, and by which the guilty may become pardoned, and be raised up to endless life and glory; the articulus stantis vel cadentis ecclesia. luther.
Before the universe has been clearly presented the great sacrifice made by the Father and the Son in man's behalf. The hour has come when Christ occupies His rightful position and is glorified above principalities and powers and every name that is named. It was for the joy that was set before Him—that He might bring many sons unto glory—that He endured the cross and despised the shame. And inconceivably great as was the sorrow and the shame, yet greater is the joy and the glory. He looks upon the redeemed, renewed in His own image, every heart bearing the perfect impress of the divine, every face reflecting the likeness of their King. He beholds in them the result of the travail of His soul, and He is satisfied. Then, in a voice that reaches the assembled multitudes of the righteous and the wicked, He declares: “Behold the purchase of My blood! For these I suffered, for these I died, that they might dwell in My presence throughout eternal ages.” And the song of praise ascends from the white-robed ones about the throne: “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.” Revelation 5:12. GC 671.1
Notwithstanding that Satan has been constrained to acknowledge God's justice and to bow to the supremacy of Christ, his character remains unchanged. The spirit of rebellion, like a mighty torrent, again bursts forth. Filled with frenzy, he determines not to yield the great controversy. The time has come for a last desperate struggle against the King of heaven. He rushes into the midst of his subjects and endeavors to inspire them with his own fury and arouse them to instant battle. But of all the countless millions whom he has allured into rebellion, there are none now to acknowledge his supremacy. His power is at an end. The wicked are filled with the same hatred of God that inspires Satan; but they see that their case is hopeless, that they cannot prevail against Jehovah. Their rage is kindled against Satan and those who have been his agents in deception, and with the fury of demons they turn upon them. GC 671.2
Saith the Lord: “Because thou hast set thine heart as the heart of God; behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. They shall bring thee down to the pit.” “I will destroy thee, O covering cherub, from the midst of the stones of fire.... I will cast thee to the ground, I will lay thee before kings, that they may behold thee.... I will bring thee to ashes upon the earth in the sight of all them that behold thee.... Thou shalt be a terror, and never shalt thou be any more.” Ezekiel 28:6-8, 16-19. GC 672.1Read in context »
“These things have I spoken unto you,” said Christ, “that My joy might remain in you, and that your joy might be full.” John 15:11. MH 504.1
Ever before Him, Christ saw the result of His mission. His earthly life, so full of toil and self-sacrifice, was cheered by the thought that He would not have all this travail for nought. By giving His life for the life of men, He would restore in humanity the image of God. He would lift us up from the dust, reshape the character after the pattern of His own character, and make it beautiful with His own glory. MH 504.2
Christ saw of the travail of His soul and was satisfied. He viewed the expanse of eternity and saw the happiness of those who through His humiliation should receive pardon and everlasting life. He was wounded for their transgressions, bruised for their iniquities. The chastisement of their peace was upon Him, and with His stripes they were healed. He heard the shout of the redeemed. He heard the ransomed ones singing the song of Moses and the Lamb. Although the baptism of blood must first be received, although the sins of the world were to weigh upon His innocent soul, although the shadow of an unspeakable woe was upon Him; yet for the joy that was set before Him He chose to endure the cross and despised the shame. MH 504.3Read in context »
6 (see EGW on 2 Corinthians 5:17; Revelation 14:4). Walking as Christ Walked—Those who walk even as Christ walked, who are patient, gentle, kind, meek and lowly in heart, those who yoke up with Christ and lift His burdens, who yearn for souls as He yearned for them—these will enter into the joy of their Lord. They will see with Christ the travail of His soul, and be satisfied. Heaven will triumph, for the vacancies made in heaven by the fall of Satan and his angels will be filled by the redeemed of the Lord (The Review and Herald, May 29, 1900). 7BC 949.2
The Imitation of Christ—True religion is the imitation of Christ. Those who follow Christ will deny self, take up the cross, and walk in His footsteps. Following Christ means obedience to all His commandments. No soldier can be said to follow his commander unless he obeys orders. Christ is our model. To copy Jesus, full of love and tenderness and compassion, will require that we draw near to Him daily. O how God has been dishonored by His professed representatives (Letter 31a, 1894)! 7BC 949.3Read in context »