52:13 "Behold, My Servant"marks a new section in the development of Isaiah's argument, but it also calls the reader to fix his or her attention carefully on the Servant (cf. 42:1). The Servant would prosper in the sense of fulfilling the purpose to which God called Him (cf. 42:1; 49:2-3; 50:7-9).
"The implication is that he would act with such intelligence as to succeed in his objectives."565
In view of this success, He would be high, lifted up, and greatly exalted.
"Some commentators see in these three verbs a hint of the stages in the exaltation of our Lord, His resurrection, ascension, and session at the right hand of the Father. Yet the prophet's purpose seems not so much to present the actual details of our Lord's life as to set forth a picture of the suffering servant as such."566
The terms high, lifted up, and greatly exalted describe God elsewhere (cf. v. 17; 6:1; 33:10; 57:15).567Thus the Servant would take a place of equality with God (cf. Acts. 2:33; 3:13, 26; Phil. 2:9; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22). This could in no way refer to Israel, the remnant in Israel, or any merely human person.
52:14 The Servant would experience the same humiliation and degradation that had marked the Israelites. Rather than appearing to be the strongest and most attractive representative of Yahweh, the Servant would appear extremely weak and unattractive to people. This description probably presents all aspects of His being: physical, mental, social, spiritual, etc.568In His trials and crucifixion, Jesus' underwent beatings that marred His physical appearance, but far more than that is in view in this description of Him. By saying that His appearance was marred more than any man and His form more than the sons of men, Isaiah was saying in a very strong way that His sufferings would be very great.
"Manyis a theological term within the Song, referring to the whole company for whose benefit the Servant acts (15a, [53:]11c, [53:]12ae). It appears here for the first time and provides a telling contrast with the one, the solitary . . . servant'."569
52:15 The Servant's sufferings, however, would have worldwide effects; He would sprinkle "many nations."
The interpretation of the Hebrew word yazzeh, translated "sprinkle"or "startle,"has led students of this verse to two different understandings of the prophet's line of thought. If "sprinkle"is correct, Isaiah meant that even though the Servant was such an unlikely candidate as Yahweh's representative, He would still perform the priestly function of cleansing the world of its sins (cf. Lev. 4:6; 8:11; 14:7; 1 Pet. 1:1-2; Heb. 10:22).
"Men regarded the servant as himself unclean and in need of purification, whereas he himself as a priest will sprinkle water and blood and so purify many nations."570
If "startle"is correct, the prophet meant that since the Servant was such an unlikely candidate as Yahweh's representative, He would shock the world (when He made His claims and when God would exalt Him). Both meanings are possible, and both harmonize with other revelation about the Servant. Most English translations have "sprinkle,"and this is probably the primary meaning. There are other priestly allusions in the following verses (53:6, 7, 10, 11). I think Isaiah may have used a double entendre at this point so his readers would see both truths.571
Another problem is why the kings would be speechless. Would it be because of His lowly appearance (v. 14) or because of His exaltation (v. 13)? According to the first view, even kings would be shocked at the lowly state of the Servant (cf. John 19:19). What they had not known was that Israel's redeemer would be a humble Servant. According to the second view, even kings would be speechless at the Servant's exaltation (cf. v. 13). They had never heard that one who took such a lowly place could ever sit on the throne of God.
Again, since people and kings were shocked at both the Servant's humiliation and His exaltation it is very hard to tell what was in Isaiah's mind. Perhaps the first view is better because the thought of verse 15 flows directly out of verse 14. However, the Apostle Paul applied this verse to the preaching of the gospel in virgin and largely Gentile territory, and the gospel includes both the sufferings and glory of Messiah (cf. Rom. 15:21).
"Kings shall shut their mouths--both from amazement and from their inability to say anything by way of self-justification."572
Suffering in God's service leads to exaltation and glorification.
