Isaiah 53:2Meaning & Commentary from the Church Fathers

Did He not partake in meals with them and grow among them? Did He not dwell with humanity for thirty years? He did not distance Himself from the company of people so as not to confuse them, and simultaneously He was not lesser than others, lest they perceive Him as merely one of the crowd. As a youth, He was on par with others; yet, as an offspring and a sprout from dry ground, He surpassed them. There is no outward beauty or dignity in Him. Aquila comments that He has no form or splendor. Symmachus notes that there is nothing worthy of esteem. We beheld Him and found no visual allure that drew us to Him. What do you mean? Was He truly so unappealing? The prophet would urge you not to say this. I will illustrate this with what follows. There is lack of form or majesty in Him: I address the absence of glory as an unattractive nature, for He humbly chose to come in a guise of lowliness. He was born of a humble virgin, willingly subjected to suffering, labeled a demoniac and deceiver, refusing to take vengeance on those who opposed Him. Often, when He traveled, He did so with companions, demonstrating His humility rather than pride. We must not only pursue glory but also embrace the dishonor from which glory springs. What injury did dishonor inflict upon Him, or, more aptly, how beneficial was humility to His greatness? If you desire to see Him as God, take a closer look. Furthermore, consider many other aspects, and you will discover His power equal to that of the Father. When the prophet expressed that there is neither form nor majesty in Him, he wished to prevent anyone from assuming He lacked all glory. He added, And we saw Him, and there was no sight in Him that attracted us to Him—indicating that His appearance was beyond our comprehension, and that we cannot perceive Him as one deserving to be gazed upon. However, His glory was affirmed by Christ Himself, when He stated, Now glorify thou me, Father, with thyself with the glory which I had with thee before the world existed (John 17:5). Otherwise, the prophet referred to the manifestation of the cross as an unattractive glory.

However, upon receiving abundantly from Christ the seemingly spiritual rain and sustenance from the Holy Spirit, we bloomed like a root—like a beautiful plant adorned with blossoms. Therefore, one of the holy prophets speaks to us, declaring: "And all the nations will call you blessed, for you will be a delightful land, says the Lord Almighty" (Malachi 3:12). He refers to it as coveted, fertile, and rich in life, pleasing to those who cultivate it. The transformation of the once-thorny, dry earth into a bountiful land, capable of yielding spiritual fruit, is narrated by the God of all people through the prophet Isaiah: "Instead of the thornbush, the cypress will grow, and instead of briers, the myrtle will rise" (Isaiah 55:13). Thorns and nettles symbolize weeds found on uncultivated, dry ground; in contrast, myrtle and cypress thrive in gardens. Thus, after the thorns have been removed, fragrant plants will flourish once the parched land is filled with ample waters, for God declares, "I will turn the desert into pools of water, and the dry ground into springs of water; I will place the cedar, the acacia, the myrtle, and the olive tree in the wilderness" (Isaiah 41:18, 19). Therefore, we affirm that, by believing in Christ Himself, we shall stand before Him—as a field, as a root, as a plant in the once-thirsty earth now replenished with His moisture. We have seen Him, although we could not describe His form or His kindness. What does the prophet mean by these words, and what is the essence of what is being said? Let us endeavor to delve into them as deeply as we can. It is proclaimed that we anticipate His coming at the right time. Yet, someone might ask, "Did not the Word of God descend from heaven, adorned with divine glory, and appear to those on earth, shining with unapproachable light, whose face was beyond contemplation due to overwhelming glory?" When He descended upon Mount Sinai in the form of fire, it was engulfed in darkness, a storm, radiant flames, smoke, and other phenomena that instilled profound fear and trembling, rendering the vision unbearable. Thus, the Israelites requested a mediator, appealing to the esteemed Moses: "Speak to us yourself, and do not have God speak to us lest we die" (Exodus 20:19). But what about the prophets? They respond confidently, stating that such disobedience and estrangement are not without reason; for there is no lower form than that of glory. He did not come in divine form and splendor; rather, He humbled Himself by taking on the likeness of humanity, being found in human form (Philippians 2:7, 8). We assert this not from mere hearsay but because we have witnessed it with our own eyes. We have seen Him and cannot describe His form or goodness, but rather His divine goodness, for His human appearance is humble; all human attributes pale in comparison to the divine and supreme glory of the Highest Being. Thus, it is stated, "He is more beautiful than the sons of men" (Psalms 44:3).

And we beheld Him, yet He was not acknowledged in His presence, nor in His compassion: but His visage was shameful, lesser than all the sons of men. Great is the work of the Holy Spirit, for in this way the Spirit revealed to the holy prophets what would occur after many generations, so that they do not say ‘hear’, but rather ‘see’.

The former representation pertains to those who are at the beginning of their journey in Christ, while the latter relates to individuals who have reached perfection in knowledge to the extent that human capability allows. The first reflects the initial coming of the Lord, aligning with the Gospel's teachings, and through its sufferings, individuals of a diligent nature are purified. The second serves as a foretelling of the Lord's coming in glory, envisioned through the Spirit. By means of wisdom, it transforms those who pursue divine union so that, through this transformation of the Word of God within them, they can behold the glory of the Lord with unveiled faces, as in a mirror (2 Cor. 3:18).

He embodied the essence of humanity, endured suffering, rode on a humble donkey, was offered vinegar and gall to drink, was scorned by the people, and endured even death. Yet, He is also the Holy One, the Most High, the Counselor, the Beautiful, the Mighty God, and the Judge of all who comes with the clouds—such are the prophecies regarding Him in the Scriptures.

However, Scripture asserts that the Lord appears redder than the sons of men, and crimson in garments (Isaiah 63:1). This imagery reflects the divine and sinless excellence of His humanity, which was devoid of form or charm for two reasons: first, because He concealed His divine image and manifested the appearance of a servant; second, due to the suffering He voluntarily accepted, enduring all manner of insults.

In the fullness of the day, He was suspended in execution at the heart of the city during the most significant festival, an occasion likely attended by many. Some mocked Him, others scolded, some hurled accusations, while others offered Him sour wine, and still, others pierced His side with a spear. Despite the severe indignities He faced, which were not directed at the crucified criminals alongside Him, He endured scorn that was beyond what was permissible even for felons.

If David professes of the Lord, ‘He is more beautiful in kindness than the sons of men’ (Psalm 44:3), how can Isaiah state, ‘We have seen Him, and He has no kindness, no appearance’ (Isaiah 53:2)?

There was no lower state possible for Him than that of glory. We observed Him, and He bore no distinguished form, nor did He exude charm. This speaks to the appearance of the Messiah, which reflected ultimate humility, characteristic of one who took on the nature of a servant. Thus, He could not captivate those who envisioned the Messiah as an earthly monarch, expecting Him to dazzle with the grandeur of His attire and to outshine all worldly kings in majesty, demeanor, and presence.