He shall see of the travail of his soul, and shall be satisfied; rather, because of the travail of his soul he shall see, and be satisfied (comp. Philippians 2:7-11, "He made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross, Wherefore God also hath highly exalted him, and given him a Name which is above every name: that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father").
No cross—no crown. First, suffering, then glory. Because Christ suffered, and was bruised, and put to grief, and made a sacrifice for sin; because of all this "travail of his soul,"—therefore it was given him to see the happy results of his sufferings—the formation of that Church which will live with him for ever in heaven (Revelation 7:4-17), and therewith to be "satisfied."
By his knowledge shall my righteous servant justify many; i.e. "by his knowledge of the Divine counsels and purpose, which he will impart to his disciples, shall my righteous Servant justify many" (literally, the many), or, in other words, "turn them from sin to righteousness" (comp.
Daniel 12:3). Nothing is so effectual in turning men to righteousness as teaching them the true knowledge of God—his nature, his purposes with regard to them, his feelings towards them. Christ, from his own knowledge, gave men this knowledge, and so did all that could be done to draw them to his Father.
And his efforts were not without result. The fruit of his teaching has been the justification of many—ay, of "the many," as both Isaiah and St. Paul (Romans 5:19) testify. For he shall bear their iniquities; rather, and their iniquities he himself shall bear.
The initial part of the clause is not "causal," but merely connective. There are two main things which Christ does for his people—he makes them righteous by infusing into them of his own righteousness; and he bears the burden of their iniquities, taking them upon himself,,and by his perpetual intercession obtaining God's forgiveness of them.
As Delitzsch says, "His continued taking of our trespasses upon himself is merely the constant presence and presentation of his atonement, which has been offered once for all. The dead yet living One, because of his one self-sacrifice, is an eternal Priest, who now lives to distribute the blessings which he has acquired".