Isaiah 53:10

“Yet it pleased the Lord to bruise him, &c.] The sufferings of Christ are signified by his being “bruised”; (see Gill on “<235305>Isaiah 53:5”), and as it was foretold he should have his heel bruised by the serpent, (<010315>Genesis 3:15), but here it is ascribed to the Lord: he was bruised in body, when buffeted and scourged, and nailed to the cross; and was bruised and broken in spirit, when the sins of his people were laid on him, and the wrath of God came upon him for them: the Lord had a hand in his sufferings; he not only permitted them, but they were according to the counsel of his will; they were predetermined by him, (<440223>Acts 2:23 4:27,28), yea, they were pleasing to him, he…”

“Transition from His humiliation to His exaltation. pleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (Joh 6:38; Heb 10:7, Heb 10:9), as to man's redemption; so at the end of the verse, "the pleasure of the LORD shall prosper in His hand." bruise--(see Isa 53:5); Gen 3:15, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him…”

“Yet it pleased the Lord to bruise him - In this verse, the prediction respecting the final glory and triumph of the Messiah commences. The design of the whole prophecy is to state, that in consequence of his great sufferings, he would be exalted to the highest honor (see the notes at Isaiah 52:13). The sense of this verse is, ‘he was subjected to these sufferings, not on account of any sins of his, but because, under the circumstances of the case, his sufferings would be pleasing to Yahweh. He saw they were necessary, and he was willing that he should be subjected to them. He has laid upon him heavy sufferings. And when he has brought a sin-offering, he shall see a numerous posterity, and…”

“He - God was the principal cause of all his sufferings, tho' mens sins were the deserving cause. When - When thou, O God, shalt have made, thy son a sacrifice, by giving him up to death for the atonement of mens sins. His soul is here put for his life, or for himself. Shall see - He shall have a numerous issue of believers reconciled by God, and saved by his death. Prolong - He shall live and reign with God for ever. The pleasure - God's gracious decree for the salvation of mankind shall be effectually carried on by his ministry and mediation. Isaiah 53:11”

“53:10-12 The final stanza of the poem first explains why the servant suffered and was treated unjustly in the place of others; it then explains what the result of that obedience would be. 53:10 The servant’s grief would accomplish a greater good; the forgiveness and reconciliation of sinful humanity. Note also God’s good plan to prosper and exalt the servant. • when his life is made an offering for sin: The suffering of the servant provided a substitute for others, just as the animal sacrifices in the Temple did. • Having many descendants and enjoying a long life are rewards for godly and wise living (see Prov 3:2; 17:6; 20:7). Because the servant left his fate in his God’s hands, he would…”

“pleased: Isa 42:1; Mat 3:17, Mat 17:5 he hath: Psa 69:26; Zac 13:7; Rom 8:32; Gal 3:13; Jo1 4:9, Jo1 4:10 when thou shalt make his soul: or, when his soul shall make, Dan 9:24; Rom 8:8; Co2 5:21; Eph 5:2; Heb 7:27, Heb 9:14, Heb 9:25, Heb 9:26, Heb 10:6-12; Heb 13:10-12; Pe1 2:24 he shall see: Psa 22:30, Psa 45:16, Psa 45:17, Psa 110:3; Joh 12:24; Heb 2:13 he shall prolong: Isa 9:7; Psa 16:9-11, Psa 21:4, Psa 72:17, Psa 89:29, Psa 89:36; Eze 37:25; Dan 7:13, Dan 7:14; Luk 1:33; Act 2:24-28; Rom 6:9; Rev 1:18 the pleasure: Isa 55:11-13, Isa 62:3-5; Psa 72:7, Psa 85:10-12, Psa 147:11, Psa 149:4; Jer 32:41; Eze 33:11; Mic 7:18; Zep 3:17; Luk 15:5-7, Luk 15:23, Luk 15:24; Joh 6:37-40; Eph 1:5,…”

“The last turn in the prophecy, which commences here, carries out Isa 53:6 still further, and opens up the background of His fate. The gracious counsel of God for our salvation was accomplished thus. "And it pleased Jehovah to bruise Him, to afflict Him with disease; if His soul would pay a trespass-offering, He should see posterity, should live long days, and the purpose of Jehovah should prosper through His hand." החלי cannot possibly be equivalent to החלי, as Hitzig supposes. An article appended to a noun never obliterates the fundamental character of its form (not even in הארץ). Nor does Bttcher's suggestion, that we should read החלי as an accusative of more precise definition, commend…”