Isaiah 53:11 · Bible study
Isaiah 53:11 Commentary: The Servant's Justifying Knowledge
Hebrew · 9 what the commentators say
Meaning in one sentence
Isaiah 53:11 reveals how the Servant's suffering brings justification.
Research Summary
- Meaning: After his suffering, the Servant sees the results with satisfaction; he makes many righteous through a knowledge connected to him, bearing their sins.
- Key words: עמל (exhausting toil), דעת (knowledge, relational), צדיק (righteous), יצדיק (to justify, declare righteous), עון (iniquity).
- Main debate: Whether 'by his knowledge' means the Servant’s own knowledge (subj. gen.) or the knowledge of him by others (obj. gen.). Both readings have strong support.
- Theological theme: Substitutionary atonement and forensic justification, the righteous Servant takes the place of the guilty.
- Best use: Lent, Good Friday, evangelistic sermons on the meaning of the cross, and small-group studies on the atonement.
Translation Comparison
BSB Berean Standard Bible 2020
After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities.
WEB World English Bible 2000
After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities.
KJV King James Version 1769
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.
ASV American Standard Version 1901
He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities.
YLT Young's Literal Translation 1898
Of the labour of his soul he seeth--he is satisfied, Through his knowledge give righteousness Doth the righteous one, My servant, to many, And their iniquities he doth bear.
Darby Darby Bible 1890
He shall see of [the fruit of] the travail of his soul, [and] shall be satisfied: by his knowledge shall my righteous servant instruct many in righteousness; and he shall bear their iniquities.
Douay-Rheims Douay-Rheims Bible 1899
Because his soul hath laboured, he shall see and be filled: by his knowledge shall this my just servant justify many, and he shall bear their iniquities.
Translations in other languages (10 available)
Del trabajo de su alma verá y será saciado; con su conocimiento justificará mi siervo justo á muchos, y él llevará las iniquidades de ellos.
A consequência do trabalho de sua alma ele verá e se fartará; com seu conhecimento o meu servo, o justo, justificará a muitos, pois levará sobre si as perversidades deles.
A cause du travail de son âme, il rassasiera ses regards;
Darum, daß seine Seele gearbeitet hat, wird er seine Lust sehen und die Fülle haben. Und durch seine Erkenntnis wird er, mein Knecht, der Gerechte, viele gerecht machen; denn er trägt ihr Sünden.
Om den arbeid Zijner ziel zal Hij het zien, en verzadigd worden; door Zijn kennis zal Mijn Knecht, de Rechtvaardige, velen rechtvaardig maken, want Hij zal hun ongerechtigheden dragen.
Egli vedrà il frutto del tormento dell’anima sua, e ne sarà saziato; per la sua conoscenza, il mio servo, il giusto, renderà giusti i molti, e si caricherà egli stesso delle loro iniquità.
Z pracy duszy swej ujrzy owoc, którym nasycon będzie. Znajomością swoją wielu usprawiedliwi sprawiedliwy sługa mój; bo nieprawości ich on sam poniesie.
На подвиг души Своей Он будет смотреть с довольством; чрез познание Его Он, Праведник, Раб Мой, оправдает многих и грехи их на Себе понесет.
他必看見 自己 勞苦的功效，便心滿意足。有許多人 因認識 我的義 僕 得稱為義；並且他 要擔當 他們的罪孽。
... made clear his righteousness before men ... had taken their sins on himself.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 53:11
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the broad arc of this verse: the Servant (whom Christian readers identify as the Messiah, Jesus) sees the fruit of his intense suffering and is deeply satisfied. Barnes notes that the Hebrew word for 'travail' (‛āmāl) means exhausting labor, and the Servant witnesses so much good resulting that it becomes an ample compensation. Matthew Henry echoes that he 'shall see of the travail of his soul, and shall be satisfied,' referring to the salvation of his people. Gill compares it to a woman after childbirth, looking on her child with joy, forgetting the pain.
On 'by his knowledge,' however, the commentators diverge. Jamieson, Fausset, and Brown read it as 'the knowledge (experimentally) of Him' (objective genitive, people knowing the Servant). Cambridge Bible argues it is the Servant's own knowledge of God and salvation, which he possesses and communicates (subjective genitive). Keil and Delitzsch likewise take it as the medium through which the Servant procures justice. Wesley simplifies: 'by the knowledge of him', the knowledge that people have of Christ. All agree that this knowledge is somehow instrumental in the Servant's work of justification, and that 'justify many' means to declare or treat as righteous on the ground of his vicarious suffering.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Subjective genitive (Servant's own knowledge): The Servant’s own deep knowledge of God and his will is the means by which he makes people righteous (supported by Cambridge, Keil & Delitzsch).
- Objective genitive (knowledge of the Servant): People are justified by personally knowing and trusting the Servant (supported by Jamieson, Fausset, Brown, Wesley).
What is clear: The Servant’s suffering leads to the justification of many, and he bears their iniquities as their substitute.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'by his knowledge' | All agree that this knowledge is the channel through which the Servant justifies many; it is closely tied to his person and work. | Some interpret it as the Servant’s own knowledge of God (subjective genitive, Keil, Delitzsch, Cambridge), while others see it as the knowledge that others have of him (objective genitive, Jamieson, Fausset, Brown, Wesley). |
| The Servant's satisfaction | All agree the Servant sees the fruit of his suffering and is satisfied, this points to the success of his atoning work. | No significant debate; the consensus is that his satisfaction is in the salvation of the many (Barnes, Matthew Henry, Gill). |
| Textual issue of 'righteous servant' | The phrase 'my righteous servant' is present in the Masoretic Text and most translations. | Some scholars (Clarke, Cambridge) suggest the word 'righteous' (צדיק) may be a dittography from the following verb, creating an awkward construction. The LXX and some manuscripts treat it differently. |
| Identification of the Servant | Christian interpretation consistently identifies the Servant as Jesus Christ, the Messiah. | Jewish interpretive traditions have sometimes seen the Servant as Israel or Isaiah himself. Among Christians, the identification with Jesus is universal, though the exact mechanism of substitution is debated between penal substitution and other atonement models. |
Historical & Cultural Context
Isaiah 53 stands at the heart of the fourth Servant Song (Isaiah 52:13, 53:12). The passage is set against the backdrop of Israel’s exile and the nation’s longing for restoration. The Servant figure, first introduced in Isaiah 42:1 as the one chosen to bring justice, gradually emerges as a suffering yet victorious mediator. By chapter 53, the prophet describes a Servant who is 'cut off out of the land of the living' (v.8) for the sins of the people, yet who will 'see his offspring' and 'prolong his days' (v.10). This paradox of death and life echoes the experience of the exilic community, but the language goes far beyond any single historical figure.
The cultural background includes the sacrificial system, where an animal bore the penalty for sin. Verse 10 uses the term 'offering for sin' (āshām), a guilt offering, linking the Servant’s death to cultic atonement. The image of a lamb led to slaughter (v.7) would resonate with every reader familiar with temple worship. At the same time, the legal language of 'justify' (tsādaq, in the Hiphil stem) suggests a courtroom setting: the Servant acts to acquit and declare righteous those who are guilty. The phrase 'bear their iniquities' (v.11) uses a verb (sāval) often used of carrying a heavy load, emphasizing the transfer of sin’s weight onto the Servant.
Literarily, this verse forms the climax of the song. The opening statement of the Servant’s exaltation (52:13) is now realized: the one who was despised and rejected becomes the agent of justification. The 'knowledge' in view likely includes not only intellectual understanding but relational, covenant knowledge, a deep, personal acquaintance with God, which the Servant mediates to others.
Textual Notes
The supplied sources note two textual issues. First, Isaiah 53:11 in the Masoretic Text reads 'my righteous servant,' but Adam Clarke and the Cambridge Bible suggest that the word tsaddiq (righteous) might be a dittographic repetition from the following verb yatsdiq (he will justify). Three manuscripts cited by Clarke omit it, and the construction 'righteous servant' is grammatically unusual in Hebrew. Second, the Septuagint adds a reference to 'light' after 'he will see,' reading 'to cause him to see light' (perhaps influenced by a variant of verse 10). The WEB translation includes 'the light' (following the BSB), while KJV and others do not. No other significant variants are noted in the consulted sources.
Reception History
Isaiah 53:11 has been central to Christian soteriology from the earliest centuries. The Fathers consistently read it as a prophecy of Christ’s atoning death and resurrection. In the Reformation, both Luther and Calvin appealed to this verse to ground the doctrine of justification by faith alone, seeing 'by his knowledge' as the knowledge of Christ that saves. The verse appears in liturgical contexts, especially during Holy Week and in prayers of confession, as a summary of the Servant’s substitutionary work. In more recent interpretation, the verse has been key in ecumenical discussions on atonement, with Catholics, Protestants, and Orthodox finding common ground in the affirmation that the Servant 'bore our iniquities.' Jewish readings over the centuries have often interpreted the Servant collectively as Israel suffering for the nations, though the Christian reading of a single Messiah remains distinctive.
Preaching This Verse
Three-point outline
- The Servant’s Satisfying View, After the exhaustion of his soul (עמל), he sees the fruit and is satisfied. This satisfaction comes from beholding the salvation of the many (v.11a; cf. Hebrews 12:2).
- The Servant’s Justifying Knowledge, Whether it is his own knowledge of God or the knowledge others have of him, this ‘knowledge’ is the channel through which the Servant makes many righteous (v.11b).
- The Servant’s Bearing of Iniquities, He carries the weight of their sins, fulfilling the role of substitute (v.11c; cf. Isaiah 53:4, 6).
Five-point outline
- The Cost: 'Travail of his soul', the depth of his suffering.
- The Reward: He sees and is satisfied, the joy set before him.
- The Means: 'By his knowledge', the relational bridge between the Servant and the many.
- The Result: He justifies many, a forensic declaration that transforms.
- The Foundation: He bears their iniquities, the substitutionary heart of the gospel.
Illustration hooks
- The farmer’s harvest: Barnes draws on the image of a farmer who labors all year and then, seeing the golden fields, is satisfied. The Servant sees the harvest of souls and counts it worthy.
- A mother after birth: Gill compares the Servant to a woman who, after the pains of childbirth, looks at her child and forgets the anguish. The Servant’s joy is in the new life he brings.
- The weight lifted: A porter who carries a heavy load for someone else, setting the other person free. The Servant ‘bears their iniquities’ so they can stand unburdened.
Questions your congregation is asking
- If Jesus was satisfied by his work, does that mean I can be sure my salvation is complete?
- What does 'knowledge' have to do with being made right with God, is it just information, or something deeper?
- How does the Old Testament sacrificial system connect to Jesus’ death as described here?
Leading a Discussion
This verse is the summit of Isaiah 53, showing that Christ’s suffering was not without purpose. It answers the question: what did the Servant achieve? As you discuss, consider how the Old Testament prepares the way for the New Testament understanding of atonement and justification.
Discussion questions
- Read Isaiah 53:11 aloud. What stands out to you about the Servant’s experience, both his suffering and his satisfaction?
- The Hebrew word for 'travail' (עמל) means exhausting toil. How does this deepen your understanding of what Christ endured?
- Commentators disagree on 'by his knowledge.' Some say it is the Servant’s own knowledge of God; others say it is the knowledge people have of the Servant. How does each view affect how we understand justification?
- Verse 11 says he 'will bear their iniquities.' In what ways does this verse connect to the earlier verses in Isaiah 53 (especially vv. 4, 6)?
- The Servant is called 'righteous' (צדיק). Why is it important that the one who justifies others is himself perfectly righteous?
- How does the promise that the Servant will 'see' and 'be satisfied' give you confidence in the finished work of Christ?
- Based on this verse, what would you say to someone who asks, 'How can I be sure God has accepted me?'
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 42:1 | “Behold, my servant, whom I uphold, my chosen, in whom my soul delights: I have put my Spirit on him. He will bring justice to the nations. |
| Isaiah 45:25 | All the offspring of Israel will be justified in Yahweh, and will rejoice! |
| Isaiah 49:3 | He said to me, “You are my servant, Israel, in whom I will be glorified.” |
| Isaiah 53:4 | Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. |
| Isaiah 53:6 | All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all. |
| Isaiah 53:8 | He was taken away by oppression and judgment. As for his generation, who considered that he was cut off out of the land of the living and stricken for the disobedience of my people? |
| Isaiah 53:12 | Therefore I will give him a portion with the great. He will divide the plunder with the strong, because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors. |
| Matthew 20:28 | even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the word "righteous" does not belong in this line. He points out that several ancient manuscripts omit it and that its placement creates a grammatical awkwardness in Hebrew, making the phrase both incorrect and overly long.
Barnes' Notes on the Bible Protestant 1832
Barnes reads this as the Father's assurance that Christ will see the immense number of saved as full compensation for his sufferings. He emphasizes that Christ's own perfect righteousness qualifies him to justify sinners, and he argues that Christ's satisfaction demands that a large portion of humanity will ultimately be saved.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary notes textual difficulties in these verses but extracts a clear core: the Servant removes guilt and brings many to righteousness, not by declaring them just but by making them righteous. A resurrection is necessarily implied, and if the Servant is an individual, his death and resurrection must be taken as literal facts.
Geneva Bible Notes Reformed 1599
Hee shall see of the trauaile of his soule, and shall be satisfied: by his knowledge shall my righteous seruant iustifie many: for hee shall beare their iniquities.
Gill's Exposition of the Bible Baptist 1748
Gill compares Christ's satisfaction to a woman in childbirth: after His agonizing sufferings, He sees the souls He has saved and feels infinite pleasure. By His knowledge, meaning faith, Christ justifies many, not by making them inherently righteous but by pronouncing them righteous because He bore their sins.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees the Messiah’s satisfaction in the full fruit of His suffering: the conversion of Israel and the world. The knowledge that justifies is experimental knowledge of Christ Himself. Justification is forensic—treating the sinner as righteous solely on the ground of the Servant’s own righteousness, not the sinner’s merit.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that "by His knowledge" means the Servant's own experiential knowledge of God, not others' knowledge of Him. This knowledge is the means by which He, the righteous One, makes many righteous, grounded in His atoning work. The risen
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry stresses that God himself actively bruised Christ and put him to grief. The suffering was not merely man's doing but the Father's direct act, delivering him up for our sin. This divine bruising was God's pleasure and purpose, making Christ's soul an offering for sin.