(13) Behold, my servant . . .--There is absolutely no connection between Isaiah 52:12-13, absolutely no break between the close of Isa Iii. and the opening of Isaiah 53. The whole must be treated as an entirely distinct section (all the more striking, from its contrast to the triumphant tone of what precedes it), and finds its only adequate explanation in the thought of a new revelation made to the prophet's mind. That may have had, like other revelations, a starting-point in the prophet's own experience. He had seen partially good kings, like Uzziah and Jotham; one who almost realised his ideal of what a king should be, in Hezekiah. None of these had redeemed or regenerated the people. So far as that work had been done at all, it had been through prophets who spake the word of the Lord and were mocked and persecuted because they spake it. Something like a law was dawning upon his mind, and that law was the power of a vicarious suffering, the might of martyrdom in life and death. Did it not follow from this that that ideal must be wrought out on a yet wider scale in the great work of restoration to which he was looking forward? The Servant of the Lord, in all the concentric developments of the thought which the word implied, the nation, the prophetic kernel of the nation, the individual Servant identifying himself with both, must himself also be made perfect through suffering and conquer through apparent failure. Granting that such a law exists, it will be no wonder that we should find examples of its working both before and after the great fulfilment, in Isaiah himself, in Jeremiah, in the exiles of the captivity, in the heroes of the Maccabean struggle, in the saints and martyrs of the Church of Christ. It remains true that the Christ alone fulfils the idea of the perfect sufferer, as He alone fulfils that of the perfect King. Measuring Isaiah from a purely human stand-point, and by the standard of other poets, this manifold symbolism of "the Servant," will hardly seem strange to the student of literature who remembers the many aspects presented by the Beatrice of Dante, the St. George and Gloriana of Spenser, the Piers Plowman of Langland.

Shall deal prudently.--The words imply, as in Joshua 1:8; Jeremiah 10:21, the idea of prospering. The same verb is used of the "righteous branch" in Jeremiah 23:5, and is there so translated.

Shall be exalted.--It is noteworthy that the phrase impressed itself, through the LXX., on the mind of the Christ in reference to His crucifixion (John 3:14; John 8:28; John 12:32), on that of the Apostles in reference to His ascension (Acts 2:33; Philippians 2:9). (Comp. Isaiah 6:1; Isaiah 57:15; Psalm 89:27.)

Verses 13-15. - PRELUDE TO THE "GREAT PASSIONAL." It is generally allowed by modern commentators that this passage is more closely connected with what follows it than with what precedes. Some would detach it altogether from ch. 52. and attach it to ch. 53. But this is not necessary. The passage has a completeness in itself. It is a connecting link. The exaltation of Israel, the collective "Servant of the Lord" (Isaiah 44:1, 21), brings to the prophet's mind the exaltation of the individual "Servant" (Isaiah 42:1-7; Isaiah 43:10; Isaiah 49:1-12), through which alone the full exaltation of Israel is possible. He is bound to complete his account of the individual "Servant" by telling of his exaltation, and of the road which led to it. This is done in ch. 53, in what has been called the "Great Passional." But the "Great Pas-signal" needs a "prelude," an "introduction," if only as indicative' of its greatness. And this prelude we have here, in these three verses, which briefly note

(1) the fact of the exaltation;

(2) the depth of the humiliation preceding it; and

(3) the far-extending blessedness which shall result to the world from both. Verse 13. - My Servant shall deal prudently; rather, shall deal wisely; i.e. shall so act throughout his mission as to secure it the most complete success. "Wisdom is justified of her children," and of none so entirely justified as of him "in whom were all the treasures of wisdom and knowledge hid away" (Colossians 2:3). Exalted and extolled; or, high and lifted up - the same expressions as are used of the Almighty in Isaiah 6:1 and Isaiah 57:15. Even there, however, seems to the prophet rot enough; so he adds, "and exalted exceedingly" (comp. Isaiah 53:10-12 and Philippians 2:6-9).

52:13-15 Here begins that wonderful, minute, and faithful description of the office, character, and glory of the Messiah, which has struck conviction to many of the most hardened unbelievers. Christ is Wisdom itself; in the work of our redemption there appeared the wisdom of God in a mystery. Those that saw him, said, Surely never man looked so miserable: never was sorrow like unto his sorrow. But God highly exalted him. That shall be discovered by the gospel of Christ, which could never be told in any other way. And Christ having once shed his blood for sinners, its power still continues. May all opposers see the wisdom of ceasing from their opposition, and be made partakers of the blood of sprinkling, and the baptism of the Holy Ghost; obeying him, and praising his salvation.Behold, my servant shall deal prudently,.... Here properly a new chapter should begin, these three last verses treating of the same person and subject as the following chapter; even of Christ, his person, offices, humiliation, and exaltation, and the effects and fruits thereof; for of him undoubtedly the whole is to be understood. The Jews say it is a difficult prophecy; and so it is to them, being contrary to their notions and schemes, or otherwise it is plain and easy, respecting the Messiah; but rather than he should be thought to be meant, the modern ones have invented a variety of interpretations. Some apply this prophecy to Abraham; others to Moses; others to Ezra; others to Zerubbabel; and others to any righteous person: the more principal and prevailing opinions among them are, that it is to be understood either of the whole body of the people of Israel in captivity, as Jarchi, Aben Ezra, and Kimchi; or of King Josiah, slain by Pharaohnecho, as Abarbinel; or of Jeremiah, as Saadiah Gaon; all which are weak and impertinent, and, as they disagree with each other, show the perplexity they are under (r). The Targum interprets it of the Messiah; and so did the ancient Rabbins, as Aben Ezra and Alshech confess; and several parts of the prophecy are applied to him, both by ancient and modern ones, as will be seen in the exposition of it. Christ, as man and Mediator, is the servant of God, of his choosing and calling, sending, bringing forth, and supporting; see Isaiah 42:1, from whom he had both his work and his wages: the principal part of his service lay in working out the redemption and salvation of his people, in which he willingly and cheerfully engaged, and which he diligently and faithfully performed; in which he showed a regard to his Father's will, love to his people, and great condescension, as well as wisdom; for, as it is here promised he would, so he did deal "prudently": as in his infancy, when he disputed with the doctors in the temple, so throughout the whole of his public life, in preaching the Gospel, in answering the questions of his enemies, and in his behaviour at his apprehension, arraignment, condemnation, and crucifixion: or "he shall cause to understand (s)"; make others wise and prudent; he caused them to understand his Father's mind and will, the Scriptures, and the Gospel in them; he made men wise unto salvation, and instructed in those things which belong to their peace; and he still does by his spirit, through the ministry of the word: or "he shall prosper" (t); the pleasure of the Lord prospered in his hands; he rode forth prosperously, destroying his and our enemies was very successful in working out salvation, as he is in his advocacy and intercession for his people, and in the ministration of his Gospel; and is the author of all prosperity in his churches, and to particular believers. The Targum is,

"behold, my servant the Messiah shall prosper;''

and so another Jewish writer says (u), that the section which begins with these words is concerning the Messiah:

he shall be exalted and extolled, and be very high; as he has been exalted by his Father, by raising him from the dead, and giving him glory; by placing him at his own right hand, and giving him all power in heaven and in earth; by committing all judgment into his hands, that all men may honour him as they do the Father: and he is "extolled" by his people, in his person and offices, by giving him the glory of their salvation, in their hearts, thoughts, and affections, with their mouths and lips; and so he is in his house and ordinances, by his ministers and churches: and is made "very high"; higher than the kings of the earth; higher than the angels of heaven; higher than the heavens themselves. The Jews (w) say of the Messiah, in reference to these words, that he is exalted above Abraham, extolled above Moses, and made higher than the ministering angels; and in another ancient book (x) of theirs it is said, the kingdom of Israel shall be exalted in the days of the Messiah, as it is written,

he shall be exalted and extolled, &c.

(r) See my book of the Prophecies of the Old Testament, &c. fulfilled in Jesus, p. 160, &c. (s) "erudict, sive intelligere faciet", Morus. (t) "Prosperabitur", Junius & Tremellius, Piscator, Calvin. So Ben Melech interprets it by "he shall prosper." "Feliciter agit", Cocceius; "prospere aget", Vitringa. (u) Baal Hatturim in Leviticus 16.14. (w) Tanchuma apud Yalkut in loc. (x) Pesikta apud Kettoreth Hassammim in Targum in Numb. fol. 27. 2.