Isaiah 53:5
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Original Language Analysis
Cross References
Historical Context
Isaiah prophesied this around 700 BCE, during Judah's struggle between trusting God or political alliances. The broader context of Isaiah 40-55 addresses Israel's future Babylonian exile (586-516 BCE) and promised restoration through a coming Servant of the LORD.
Four "Servant Songs" in Isaiah describe this mysterious figure: 42:1-4, 49:1-6, 50:4-9, and 52:13-53:12. Early readers debated the Servant's identity. Israel itself? A faithful remnant? A future prophet? The suffering described seemed incompatible with expectations of a conquering Messianic king.
Jewish interpretation struggled with this passage. How could Messiah suffer? Weren't suffering and death signs of God's displeasure? Victorious deliverance, not vicarious suffering, defined Messianic expectations. Some Jewish traditions applied this to Israel's national suffering; others to prophets like Jeremiah.
The New Testament writers saw unmistakable fulfillment in Jesus Christ. Peter quotes this verse in 1 Peter 2:24: "Who his own self bare our sins in his own body on the tree." Philip explains this chapter to the Ethiopian eunuch, preaching Jesus (Acts 8:32-35). Jesus Himself cited Isaiah 53:12 as fulfilled in His ministry (Luke 22:37).
Archaeological and historical evidence confirms crucifixion's brutality—Rome's most degrading, painful execution method. The "stripes" (wounds from scourging) and piercing Isaiah describes align precisely with crucifixion's tortures. Yet Isaiah wrote 700 years before Rome practiced crucifixion.
For the early church facing persecution, this passage provided theological framework for Christ's suffering and its redemptive purpose. Suffering wasn't defeat but victory; the cross wasn't tragedy but triumph; apparent weakness was divine power securing salvation.
Questions for Reflection
- How does the substitutionary nature of Christ's suffering ('for our transgressions...for our iniquities') affect our understanding of God's justice and mercy?
- What does it mean that 'the chastisement of our peace was upon him'—how does His punishment secure our peace with God?
- In what ways does Isaiah 53:5 answer the question: 'Why did Jesus have to die?'
- How should the truth that we 'are healed' by His stripes (past tense, accomplished fact) shape our assurance of salvation?
- How does this prophecy, written 700 years before Christ, strengthen our confidence in Scripture's divine inspiration and Jesus's identity as Messiah?
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Analysis & Commentary
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. This verse stands at the heart of Isaiah's fourth Servant Song, providing the Old Testament's clearest prophecy of Messiah's substitutionary atonement. Every phrase drips with theological significance.
"He was wounded" (מְחֹלָל/mecholal) means pierced through, fatally wounded. This isn't superficial injury but mortal wounding—pointing forward to Christ's crucifixion, where nails pierced hands and feet, and a spear pierced His side. The passive construction indicates something done TO the Servant by others.
"For our transgressions" (מִפְּשָׁעֵנוּ/mippsha'enu) reveals the substitutionary nature. The preposition מִן (min) indicates "because of," "on account of." His wounds aren't for His own sins but FOR ours. Pesha means rebellion, willful transgression—not mere mistakes but deliberate defiance of God.
"Bruised for our iniquities" (מְדֻכָּא מֵעֲוֺנֹתֵינוּ/medukka me'avonotenu) continues the substitution theme. "Bruised" means crushed, broken. "Iniquities" (avon) encompasses guilt, punishment, and the twistedness of sin. He bears not just the act but the guilt and penalty.
"The chastisement of our peace was upon him" (מוּסַר שְׁלוֹמֵנוּ עָלָיו/musar shelomenu alav) reveals the purpose: our shalom—peace, wholeness, reconciliation with God. The discipline/punishment that secures our peace fell on Him. This is penal substitution: He receives the penalty we deserve so we receive the peace He deserves.
"With his stripes we are healed" (וּבַחֲבֻרָתוֹ נִרְפָּא־לָנוּ/uvachaburato nirpa-lanu) completes the exchange. His wounds bring our healing—not primarily physical but spiritual restoration. The perfect tense נִרְפָּא (nirpa) can be read prophetically: "we are/have been healed," pointing to accomplished redemption.