Interpretation of Isaiah 53:5 in Context of Atonement
Isaiah 53:5 (YLT) states, "And he is pierced for our transgressions, Bruised for our iniquities, The chastisement of our peace is on him, And by his bruise there is healing to us" [1]. This verse is a central component of the "Suffering Servant" passage in Isaiah 52:13–53:12, which describes the Messiah's atoning work [5]. The prophet Isaiah foretells the Messiah's sufferings, the purpose of his death, and the benefits humanity receives from this event [5].
The literary context of Isaiah 53:5 is a prophetic lament and explanation of the Servant's suffering. The chapter begins by noting the infidelity of the Jews and their rejection of the Servant due to his humble appearance [5]. It then shifts to explain that the Messiah's suffering was not for his own sins, but for the iniquities of others, upon whom the punishment was laid [5]. This passage is frequently cited in Christian theology as a prophecy of Jesus Christ's atoning sacrifice [2, 11].
Key terms in Isaiah 53:5 carry significant theological weight. The word "pierced" (Hebrew: meḥōlāl) refers to a bodily wound, specifically "pierced," which is seen as minutely appropriate to the Messiah whose hands, feet, and side were pierced [8]. John Gill notes that "wounded" refers not merely to the physical wounds but to the entirety of Christ's sufferings, especially his being "wounded to death" for transgressions [6]. The term "bruised" (Hebrew: medukkā') suggests crushing inward and outward suffering [8, 9]. The "chastisement" (Hebrew: mûsar) is understood as the correction inflicted for the good of others, not punishment for the Servant's own wrongdoing [8]. Abraham Ibn Ezra, a Jewish rationalist commentator, interprets "The chastisement of our peace was upon him" to mean that the chastisement was inflicted upon him to prolong the peace of others [7].
The phrase "for our transgressions" and "for our iniquities" emphasizes that the cause of the Servant's suffering was not his own sin, but the sins of humanity [6, 8]. This concept is echoed in the New Testament, where Paul states that God "made him to be sin who knew no sin, so that in him we might become the righteousness of God" (2 Corinthians 5:21) [11]. John Calvin highlights Isaiah's statement that the Father "has laid on him the iniquity of us all" and that "with his stripes we are healed" [11]. Peter similarly states that Christ "bare our sins in his own body on the tree" (1 Peter 2:24) [11].
The "healing" mentioned in the verse ("by his bruise there is healing to us") is understood in a spiritual sense, referring to the forgiveness of sins and reconciliation with God [5, 7]. This healing is a direct result of the Servant's suffering and the chastisement he endured [7]. The concept of atonement, as described in this verse, involves expiation for sins and reconciliation [2]. The Day of Atonement in the Mosaic Law (Yom Kippur) provides a historical and theological backdrop, where a sacrifice was made for the sins of the nation [3, 4]. The blood of the sacrifice was central to making atonement [10].
The interpretation of Isaiah 53:5, particularly within Christian traditions, consistently points to the substitutionary nature of the Servant's suffering. The Messiah suffered for others, bearing their punishment so that they might receive peace and healing [5, 6, 8]. This understanding is foundational to the doctrine of atonement, where Christ's voluntary sacrifice reconciles God's justice and mercy [2, 9].
Sources
- Isaiah “Isaiah 53:5 (YLT) — And he is pierced for our transgressions, Bruised for our iniquities, The chastisement of our peace <FI>is<Fi> on him, And by his bruise there is healing to us.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, The — Explained -- Ro 5:8-11; 2Co 5:18,19; Ga 1:4; 1Jo 2:2; 4:10. Foreordained -- Ro 3:25; 1Pe 1:11,20; Re 13:8. Foretold -- Isa 53:4-6,8-12; Da 9:24-27; Zec 13:1,7; Joh 11:50,51. Effected by Christ alone -- Joh 1:29,36; Ac 4:10,12; 1Th 1:10; 1Ti 2:5,6; Heb 2:9; 1Pe 2:24. Was voluntary -- Ps 40:6-8; Heb 10:5-9; Joh 10:11,15,17,18. Exhibits the Grace and mercy of God. -- Ro 8:32; Eph 2:4,5,7; 1Ti 2:4; Heb 2:9. Love of God. -- Ro 5:8; 1Jo 4:9,10. Love of Christ. -- Joh 15:13; Ga 2:20; Eph 5:2,25; Re 1:5. Reconciles the justice and mercy of God -- Isa 45:21; ”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Atonement, Day of — The great annual day of humiliation and expiation for the sins of the nation, "the fast" (Acts 27:9), and the only one commanded in the law of Moses. The mode of its observance is described in Lev. 16:3-10; 23:26-32; and Num. 29:7-11. It was kept on the tenth day of the month Tisri, i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. (See [41]AZAZEL.)”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Goat, Scape — [[563]Atonement, The Day Of, [564]Day OF]”
- Isaiah (Methodist/Wesleyan) “Adam Clarke on Isaiah 53 (introduction): This chapter foretells the sufferings of the Messiah, the end for which he was to die, and the advantages resulting to mankind from that illustrious event. It begins with a complaint of the infidelity of the Jews, Isa 53:1; the offense they took at his mean and humble appearance, Isa 53:2; and the contempt with which they treated him, Isa 53:3. The prophet then shows that the Messiah was to suffer for sins not his own; but that our iniquities were laid on him, and the punishment of them exacted of him, which is the meritorious cause of our obtaining par”
- Isaiah (Baptist/Reformed) “John Gill on Isaiah 53:5: But he was wounded for our transgressions,.... Not for any sins of his own, but for ours, for our rebellions against God, and transgressions of his law, in order to make atonement and satisfaction for them; these were the procuring and meritorious causes of his sufferings and death, as they were taken upon him by him to answer for them to divine justice, which are meant by his being wounded; for not merely the wounds he received in his hands, feet, and side, made by the nails and spear, are meant, but the whole of his sufferings, and especially his being wounded to de”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Isaiah 53:5: The chastisement of our peace was upon him . The chastisement was inflicted upon him for the purpose of prolonging our peace, as we see; for With his stripes we are healed .”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 53:5: wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented." for . . . for-- (Rom 4:25; Co2 5:21; Heb 9:28; Pe1 2:24; Pe1 3:18) --the cause for which He suffered not His own, but our sins. bruised--crushing inward and outward suffering (see on Isa 53:10). chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment s”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 53:10: 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 an”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 103: pro animabus vestris. ” The elder Michaelis expresses clearly the meaning of the passage and the design of the prohibition, when he says (On Leviticus xvii. 10 ), “ Ne sanguis res sanctissima, ad expiationem immundorum a Deo ordinata, communi usu profanaretur. ” The last clause of the verse, which in our version is rendered, “For it is the blood that maketh an atonement for the soul,” is more literally and correctly rendered, “For blood by (its) soul or life makes atonement;” or, as Bähr and Fairbairn translate it, “The blood atones thro”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: preserved entire and unimpaired, and that the conscience, assured of the pardon of sin, may have peace with God. Isaiah says that the Farther “has laid on him the iniquity of us all;” that “with his stripes we are healed,” ( Isa. 53:5, 6 ). Peter repeating the same thing, in other words says, that he “bare our sins in his own body on the tree,” ( 1 Pet. 2:24 ). Paul’s words are, “God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh,” “being made a curse for us,” ( Rom. 8:3 ; Gal. 3:13 ); i”