Isaiah 53:3Meaning & Commentary from the Church Fathers

(In this manner, the prophet stands level with the apostles, as they collectively declared the message of the cross, without diminishing its significance. When addressing the subject further, they spoke of shame, imprisonment, beatings, mockery, and insults, emphasizing these experiences.) Moreover, the apostles were convinced of the divine authority of the Crucified One and did not shy away from declaring any shame associated with Him. Glorious recognition alone could not achieve such a profound virtue. If the accomplishments had been achieved differently, it would not have been astonishing for glory to arise from glory. What is remarkable, however, is that in cases where opposites confront one another, here the contrast yields a greater strength from one side than from the other. And we turned our gaze from Him, it is said, and we disregarded Him. (In this instance, one's gaze was averted, resulting in dishonor not being acknowledged.) (This phrase does not appear in the Russian translation.) Others note that He was disfigured; we did not regard Him, signifying that He was despised, reviled, and ultimately rendered insignificant by everyone. When referring to disfigurement, the prophet conveys His dishonor. Yet He Himself perceived that disgrace was not disgrace, and contempt was not contempt. Alternatively, as some scholars interpret, due to His humiliation, we failed to regard Him.

When they proclaim, “We have seen Him but do not recognize His countenance or His goodness,” they reveal the condition in which they perceived the One they speak of: they liken Him to a man suffering from a malady, enduring torment with dignity. Perhaps they viewed the Savior with a countenance marked by sorrow and anxiety as He faced His impending crucifixion, as He expressed: “Now my soul is troubled” (John 12:27), and again, “My soul is sorrowful unto death” (Mark 14:34), adding, “What shall I say? Father, save me from this hour; yet for this purpose I have come to this hour” (John 12:27). One of the blessed Evangelists noted that as the moment approached for His suffering, He began to experience fear and anguish (Mark 14:33). Even though the only-begotten Word of the Father is inherently God and untouched by suffering and tribulation, He took on our humanity, revealing that He was not indifferent to the trials before Him. He did not appear on earth as a mere shadow or phantom, as some may suppose, but truly as a man. “Turn away His face,” signifies His rejection. The term ‘abhorred’ is in place of ‘shamed.’ Pilate sent Jesus to Herod, but the latter disregarded Him, failing to recognize His significance. His visage was dishonored when He was spat upon and when the soldiers struck Him, saying, “Prophesy to us, Christ; who struck You?” (Matthew 26:68). Additionally, He was shamed by the disgrace of being scourged and beaten by the servants. Thus, through the prophet Isaiah, He declared, “I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting” (Isaiah 50:6). Consequently, the holy prophets, inspired by the Holy Spirit, surely witnessed the Son, or His face, burdened with human sorrow, knowing the time drew near for Him to suffer, so that through the death of His body, He would vanquish death and remove the sins of the world.

He was resplendent and radiant when, at His crucifixion, the ground quaked, and the stones were split apart (Matthew 27:51), as the sun was obscured and the elements trembled at the onset of eternal darkness (Luke 23:44, 45). Even the bride in the Song of Songs speaks of Him, saying: ‘My beloved is white and black, chosen from the shadows’ (Song of Songs 5:10). He embodies whiteness in the abundance and purity of His virtues, and blackness in His sufferings, which we will explore further: "Who is this that comes from Edom, with garments dyed red?" (Isaiah 63:1); He is chosen for resurrection, that He, who existed before all creation (Colossians 1:15), might be the firstborn among the dead (Colossians 1:18). Furthermore, He is described as a man of affliction, acquainted with grief, which underscores His true human form and soul. Knowing how to bear our weaknesses, He triumphed over all through His divine nature. His visage is concealed and scorned, so that divine power is veiled in human fragility. It is declared of Him, "Thou art the hidden God, and we knew not" (Isaiah 45:15).

“But his face was turned away, and he was dishonoured, and it was not accounted for.” Several translations render this part as, “Because His face was hid from Him, He was despised, and they put Him in nothing.” This implies that He concealed His Divine authority, as He willingly accepted the Passion, refraining from defending Himself against His crucifiers. In fact, when He was crucified, He proclaimed, “Father, let them go: for they know not what they do” (Luke 23:34).

He consumed the entirety of human anguish while on the cross, fully experiencing all suffering as a man, for He needed to be entirely like His brethren in humanity, apart from sin (Hebrews 2:17). In the throes of extreme physical and mental anguish, His face turned aside; He rested His brow upon the earth, finding it difficult to bear the light of God's presence. He was held in contempt and disregarded. Compounding His anguish, His pitiful state elicited scorn rather than sympathy; His bloodied and disfigured face became a target of derision, leading others to overlook the possibility of transcendent greatness hidden beneath such suffering and wretchedness.