I. The great work which the Servant carries on.
It consists in giving or imparting righteousness. It seems to me that it is out of place to be too narrow here in interpreting so as to draw distinctions between righteousness imparted and righteousness bestowed. We should rather take the general idea of making righteous, making, in fact, like Himself. Note that this is the work which is Christ's characteristic one. All thoughts of His blessings to the world which omit that are imperfect.
II. The preparation for that making of us righteous.
The roots of our being made righteous by the righteous Servant are found in His bearing our sins. His sin-bearing work is basis of our righteousness. Christ justifies men by giving to them His own righteousness, and taking in turn their sins on Himself that He may expiate them.
Not only 'did He bear our sins in His own body on the tree,' but He will bear them in His exaltation to the Throne, and only because He continuously and eternally does so are we justified on earth and shall we be sanctified in heaven.
III. The condition on which He imparts righteousness.
'His knowledge,' which is to be taken in the profound Biblical sense as including not only understanding but experience also.
Parallels are found in 'This is life eternal to know Thee' (John xvii. 3), and in 'That I may know Him' (Phil. iii. 10). So this prophecy comes very near to the New Testament proclamation of righteousness by faith.
IV. The grand sweep of the Servant's work.
'The many' is indefinite, and its very indefiniteness approximates it to universality. A shadowy vision of a great multitude that no man can number stretches out, as to the horizon, before the prophet. How many they are he knows not. He knows that they are numerous enough to 'satisfy' the Servant for all His sufferings. He knows, too, that there is no limit to the happy crowd except that which is set by the necessary condition of joining the bands of 'the justified'—namely, 'the knowledge of Him.' They who receive the benefits which the Servant has died and will live to bring cannot be few; they may be all. If any are shut out, they are self-excluded.