Isaiah 52:13

Translation
King James Version
¶ Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
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KJV (with Strong's)
Behold, my servant H5650 shall deal prudently H7919, he shall be exalted H7311 and extolled H5375, and be very H3966 high H1361.
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Complete Jewish Bible
"See how my servant will succeed! He will be raised up, exalted, highly honored!
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Berean Standard Bible
Behold, My Servant will prosper; He will be raised and lifted up and highly exalted.
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American Standard Version
Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high.
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World English Bible Messianic
Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high.
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Geneva Bible (1599)
Beholde, my seruant shall prosper: he shall be exalted and extolled, and be very hie.
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Young's Literal Translation
Lo, My servant doth act wisely, He is high, and hath been lifted up, And hath been very high.
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See also
Philippians 2:7Philippians 2:11Matthew 28:18Isaiah 42:1John 3:31Isaiah 11:2Isaiah 11:3
In the KJVVerse 18,710 of 31,102

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SUMMARY

Isaiah 52:13 introduces the climactic fourth "Servant Song," dramatically shifting focus from the restoration of Zion to the singular figure through whom God's ultimate salvation would be achieved. This pivotal verse serves as a divine announcement, foretelling the Servant's profound wisdom and purposeful action, which, despite leading to immense suffering detailed in the subsequent verses, culminates in unparalleled exaltation and universal recognition, setting the stage for understanding the full scope of the Messiah's redemptive work.

CONTEXT

  • Literary Context: This verse marks the powerful opening of the fourth and most significant of Isaiah's "Servant Songs" (Isaiah 52:13-53:12), often regarded as the theological pinnacle of the book. It immediately follows a triumphant declaration of God's return to Zion, the good news of salvation proclaimed to Jerusalem, and the call for the exiles to depart from Babylon (Isaiah 52:7-12). The abrupt introduction of "my servant" signals a dramatic shift from the corporate identity of Israel to a singular, individual figure whose destiny is intertwined with God's redemptive plan. This Servant's future glory, announced here, stands in stark contrast to the profound humiliation and suffering detailed in the verses that follow, creating a powerful prophetic tension that is resolved only through His ultimate vindication.
  • Historical & Cultural Context: The book of Isaiah spans various historical periods, reflecting the Assyrian and Babylonian exiles and the subsequent return. In this context, Israel often struggled with its identity as God's "servant," frequently failing to live up to its covenant responsibilities. The concept of a "servant" in the ancient Near East could refer to a king, prophet, or even a nation acting on behalf of a deity. However, the "Servant" described in Isaiah's songs, particularly this one, transcends these conventional understandings. He is not merely a human agent but one endowed with divine wisdom and purpose, whose mission is unique and universal in scope. The expectation of a coming deliverer or Messiah was deeply embedded in Jewish thought, yet the idea of a suffering servant who achieves exaltation through humiliation was radically counter-cultural and challenged prevailing notions of a conquering king.
  • Key Themes: Isaiah 52:13 introduces several profound themes that resonate throughout the Servant Songs and the broader biblical narrative. The declaration that the Servant "shall deal prudently" highlights His profound divine wisdom and purposeful action, ensuring that even His path through suffering is part of a perfectly executed divine strategy, characteristic of the wisdom inherent in Christ. The progression "he shall be exalted and extolled, and be very high" paints a vivid picture of unparalleled honor and supreme elevation, finding its ultimate fulfillment in the resurrection, ascension, and heavenly reign of Jesus Christ. The verse profoundly underlines God's intentionality, emphasizing that the Servant's actions and ultimate destiny are part of God's deliberate and foreordained plan to bring salvation and justice to the world.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Servant (Hebrew, ʻebed', H5650): This term denotes one in a state of servitude or bond-service. While it can refer to a literal slave, in a theological context, it often describes one who is devoted to God's will, acting as an agent or representative. In the Servant Songs, ʻebed is used in a unique and profound way, pointing to an individual who perfectly embodies God's purposes, contrasting with Israel's often-failed role as God's corporate servant.
  • Deal prudently (Hebrew, sâkal', H7919): This primitive root signifies being circumspect, intelligent, or wise. It implies acting with insight, understanding, and skill, leading to successful or prosperous outcomes. The prudence here is not mere cleverness but a divine wisdom that ensures the Servant's actions, even those leading to apparent failure (as described in Isaiah 53), are perfectly aligned with God's ultimate and successful plan. It speaks to a profound, divine intelligence rather than just worldly success.
  • Exalted (Hebrew, rûwm', H7311): This primitive root means "to be high actively, to rise or raise (in various applications, literally or figuratively)." It encompasses being lifted up, elevated, or promoted. In this context, it speaks of supreme elevation and honor, indicating a divine vindication and glorification that follows the Servant's mission. The repetition of similar terms ("extolled," "very high") intensifies this sense of ultimate and unparalleled exaltation.

Verse Breakdown

  • "Behold,": This is a powerful, attention-grabbing interjection, a divine summons for the audience to pay close attention to what is about to be revealed. It signals a momentous and significant declaration, drawing the reader into the heart of God's redemptive plan.
  • "my servant shall deal prudently,": This clause identifies the subject as "my servant"—a figure of divine appointment and unique relationship with God. The phrase "deal prudently" (or "act wisely," "have insight," "prosper") signifies that the Servant's actions are characterized by divine wisdom and strategic understanding. His path, though seemingly paradoxical in light of future suffering, is executed with perfect foresight and purpose, ensuring its ultimate success in God's eyes.
  • "he shall be exalted and extolled,": This marks a dramatic shift from the Servant's wise action to His future state. "Exalted" (rûwm) and "extolled" (nâsâʼ) are strong verbs of elevation, indicating a lifting up to a position of honor, prominence, and praise. This foreshadows a profound vindication and glorification that will follow His work, suggesting a reversal of any prior lowliness or suffering.
  • "and be very high.": This final phrase intensifies the preceding declarations of exaltation. The adverb "very" (mᵉʼôd) combined with "high" (gâbahh) emphasizes the absolute and unparalleled nature of the Servant's future elevation. It signifies a supreme, ultimate, and universal recognition of His authority and glory, placing Him in a position of ultimate supremacy.

Literary Devices

Isaiah 52:13 employs several potent literary devices to convey its profound message. The opening word, "Behold," functions as a Dramatic Introduction or an imperative to Attention, immediately signaling the importance and revelatory nature of the prophecy that follows. This serves to arrest the reader's focus on the central figure of the "Servant." The verse also utilizes Anticipation, as it sets the stage for the detailed description of the Servant's suffering in Isaiah 53, creating a powerful tension between the announced glory and the impending humiliation. This implicit Paradox (suffering leading to exaltation) is central to the Servant's identity. Furthermore, the escalating sequence of verbs—"exalted and extolled, and be very high"—demonstrates Climax and Hyperbole, emphasizing the unparalleled and ultimate nature of the Servant's future glorification. This progressive elevation underscores the divine vindication that awaits Him.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 52:13 serves as a crucial theological bridge, connecting the themes of divine wisdom, suffering, and ultimate triumph within God's redemptive plan. It posits that true success and exaltation, from God's perspective, may involve a path of profound humility and apparent weakness. The Servant's prudence is not about avoiding hardship but navigating it with divine insight, ensuring that every step, including suffering, contributes to the ultimate, glorious outcome. This verse introduces the profound mystery of a Messiah who achieves victory not through conventional power, but through a divinely ordained process of self-emptying and subsequent exaltation, setting the stage for understanding the nature of Christ's work.

REFLECTION AND APPLICATION

Isaiah 52:13 offers profound encouragement and a transformative model for believers. It reminds us that God's redemptive plan often involves a path through suffering before reaching glory, mirroring the Servant's journey from prudent action to ultimate exaltation. For those who follow Christ, this verse encourages perseverance and steadfastness, knowing that even in trials and apparent setbacks, God is working out His perfect plan. It assures us that our faithful service, even when it involves hardship or misunderstanding, is not in vain, but is part of a divinely orchestrated narrative that leads to ultimate triumph and honor. Just as the Servant's "prudence" led to His exaltation, our wise and obedient living, trusting in God's sovereign hand, will ultimately be vindicated. This calls us to embrace humility, knowing that true elevation comes from God, often through paths we might not choose ourselves.

Questions for Reflection

  • How does the idea of the Servant "dealing prudently" challenge our conventional understanding of success or prosperity?
  • In what areas of your life are you called to trust God's "prudent" plan, even when it involves difficulty or a path you don't fully understand?
  • How does the promise of ultimate exaltation for the Servant encourage you when facing trials or feeling overlooked in your service to God?
  • What does this verse teach us about the nature of true humility and how it relates to God's ultimate vindication?

FAQ

Who is "my servant" in Isaiah 52:13?

Answer: While the term "servant" in Isaiah can refer to Israel, a remnant within Israel, or even the prophet Isaiah himself, in Isaiah 52:13 and the subsequent Servant Song (Isaiah 52:13-53:12), "my servant" refers uniquely to the Messiah. This figure is distinct from corporate Israel and possesses divine qualities and a redemptive mission that only Jesus Christ fully embodies. The New Testament consistently identifies Jesus as the fulfillment of this prophecy, particularly in His suffering, death, and resurrection.

What does "deal prudently" mean in this context?

Answer: The Hebrew word for "deal prudently" (sâkal) carries a rich meaning beyond simple worldly success. It implies acting with deep wisdom, insight, and understanding, leading to effective and successful action from a divine perspective. In the context of the Servant, it means His entire mission, including His suffering (as detailed in Isaiah 53), is not a failure but a perfectly executed, divinely wise strategy that achieves God's ultimate redemptive purposes. It speaks to Christ's perfect obedience and divine foresight in His earthly ministry.

How does this verse relate to Isaiah 53?

Answer: Isaiah 52:13 serves as the grand introduction to Isaiah 53, creating a profound and intentional literary and theological tension. While Isaiah 52:13 declares the Servant's future exaltation and supreme glory, Isaiah 53 then immediately details the shocking and unexpected path to that glory: profound humiliation, suffering, rejection, and sacrificial death. This juxtaposition highlights the paradox of the Messiah's work—that His ultimate triumph and exaltation are achieved through His suffering, not despite it. It sets the stage for understanding the redemptive power of His sacrifice.

CHRIST-CENTERED FULFILLMENT

Isaiah 52:13 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. He is the quintessential "Servant" of the Lord, uniquely chosen and empowered by God. His earthly ministry was characterized by divine wisdom and purposeful action, perfectly "dealing prudently" as He taught, healed, and ultimately walked the path to the cross, fulfilling every prophecy concerning Him (as seen in Luke 24:44). The paradox of His path—from the humility of His incarnation (Philippians 2:5-8) to His ultimate suffering on the cross detailed in Isaiah 53—was all part of God's sovereign and wise plan (Acts 2:23). The declaration that "he shall be exalted and extolled, and be very high" was powerfully realized in Christ's resurrection from the dead, His ascension into heaven, and His enthronement at the right hand of God, where He now reigns as Lord of all (Philippians 2:9-11; Hebrews 1:3). Thus, Isaiah 52:13 is not merely a prediction but a profound theological statement about the nature of God's redemptive work, perfectly accomplished in the exalted Christ.

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Commentary on Isaiah 52 verses 13–15

Here, as in other places, for the confirming of the faith of God's people and the encouraging of their hope in the promises of temporal deliverances, the prophet passes from them to speak of the great salvation which should in the fulness of time be wrought out by the Messiah. As the prophecy of Christ's incarnation was intended for the ratification of the promise of their deliverance from the Assyrian army, so this of Christ's death and resurrection is to confirm the promise of their return out of Babylon; for both these salvations were typical of the great redemption and the prophecies of them had a reference to that. This prophecy, which begins here and is continued to the end of the next chapter, points as plainly as can be at Jesus Christ; the ancient Jews understood it of the Messiah, though the modern Jews take a great deal of pains to pervert it, and some of ours (no friends therein to the Christian religion) will have it understood of Jeremiah; but Philip, who hence preached Christ to the eunuch, has put it past dispute that of him speaks the prophet this, of him and of no other man, Act 8:34, Act 8:35. Here,

I. God owns Christ to be both commissioned and qualified for his undertaking. 1. He is appointed to it. "He is my servant, whom I employ and therefore will uphold." In his undertaking he does his Father's will, seeks his Father's honour, and serves the interests of his Father's kingdom. 2. He is qualified for it. He shall deal prudently, for the spirit of wisdom and understanding shall rest upon him, Isa 11:2. The word is used concerning David when he behaved himself wisely, Sa1 18:14. Christ is wisdom itself, and, in the contriving and carrying on the work of our redemption, there appeared much of the wisdom of God in a mystery, Co1 2:7. Christ, when he was here upon earth, dealt very prudently, to the admiration of all.

II. He gives a short prospect both of his humiliation and his exaltation. See here, 1. How he humbled himself: Many were astonished at him, as they were at David when by reason of his sorrows and troubles he became a wonder unto many, Psa 71:7. Many wondered to see what base usage he met with, how inveterate people were against him, how inhuman, and what indignities were done him: His visage was marred more than any man's when he was buffeted, smitten on the cheek, and crowned with thorns, and hid not his face from shame and spitting. His face was foul with weeping, for he was a man of sorrows; he that really was fairer than the children of men had his face spoiled with the abuses that were done him. Never was man used so barbarously; his form, when he took upon him the form of a servant, was more mean and abject than that of any of the sons of men. Those that saw him said, "Surely never man looked so miserably, a worm and no man," Psa 22:6. The nation abhorred him (Isa 49:7), treated him as the off-scouring of all things. Never was sorrow like unto his sorrow. 2. How highly God exalted him, and exalted him because he humbled himself. Three words are used for this (Isa 52:13): He shalt be exalted and extolled and be very high. God shall exalt him, men shall extol him, and with both he shall be very high, higher than the highest, higher than the heavens. He shall prosper in his work, and succeed in it, and that shall raise him very high. (1.) Many nations shall be the better for him, for he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in his death there was a fountain opened, Zac 13:1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew. Moses's did so only on one nation (Deu 32:2), but Christ's on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb 10:22. So that this promise had its accomplishment when Christ sent his apostles to disciple all nations, by baptizing or sprinkling them. (2.) The great ones of the nation shall show him respect: Kings shall shut their mouths at him, that is, they shall not open their mouths against him, as they have done, to contradict and blaspheme his sacred oracles; nay, they shall acquiesce in, and be well pleased with, the methods he takes of setting up his kingdom in the world; they shall with great humility and reverence receive his oracles and laws, as those who, when they heard Job's wisdom, after his speech spoke not again, Job 29:9, Job 29:22. Kings shall see and arise, Isa 49:7. (3.) The mystery which was kept secret from the beginning of the world shall by him be made known to all nations for the obedience of faith, as the apostle speaks, Rom 16:25, Rom 16:26. That which had not been told them shall they see; the gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the gospel in the Gentile world, Rom 15:21. These words are there quoted according to the Septuagint translation: To whom he was not spoken of they shall see, and those that have not heard shall understand. As the things revealed had long been kept secret, so the persons to whom they were revealed had long been kept in the dark; but now they shall see and consider the glory of God shining in the face of Christ, which before they had not been told of - they had not heard. That shall be discovered to them by the gospel of Christ which could never be told them by all the learning of their philosophers, or the art of their diviners, or any of their pagan oracles. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it. But, as the queen of Sheba found concerning Solomon, what they shall see in him, when he comes, shall far exceed what had been told them. Christ disappointed the expectations of those who looked for a Messiah according to their fancies, as the carnal Jews, but outdid theirs who looked for such a Messiah as was promised. According to their faith, nay, and beyond it, it was to them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–15. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON ISAIAH 52:13
“Behold, my servant shall be wise,” that is, shall be illustrious; these words certainly concern our Lord. Indeed, he was called a servant by his Father, because, in the first place, he was sent by his Father in order to fulfill his will in procuring salvation for all humankind, and in the second place, because he assumed the aspect of a servant. “He shall be exalted and lifted up, and he shall be very high” through his virtues and miracles.
JeromeAD 420
Commentary on Isaiah
(Vers. 11-13.) Step back, step back, go out from there, do not touch the impure: go out from its midst, you who carry the vessels of the Lord. For you will not go out in tumult, nor will you hurry in flight. For the Lord will go before you, and the God of Israel will gather you together. LXX: Step back, step back, come out from there, and do not touch the unclean thing: go out from its midst: separate yourselves, you who carry the vessels of the Lord, for you will not go out in tumult, nor will you go in flight, but the Lord will go before you, and the God of Israel will gather you together. And the Jews try to argue this: Go out of Babylon, and abandon their idols. Go out from its midst, and bring back the vessels that Nebuchadnezzar, having captured Jerusalem, took (2 Kings 15), with Cyrus releasing the captives under Zerubbabel and Ezra (Ezra 1), to the temple; not as before when you fled from Egypt with tumult and fear, so you shall go out of Babylon; but with peace and the will of the Persian and Median king, in whom the will of the Lord appeared, who protected and gathered you. Others interpret what we have said about Babylon as referring to the Roman kingdom, that in the coming of Christ, who will set them free, all these things will be fulfilled. But we, hearing above: How beautiful are the feet of the one announcing and preaching peace on the mountains. And: The Lord will reveal his arm in the sight of all nations. And, all the ends of the earth will see the salvation of our God, by no means do we understand this about the Jews, but about the choir of the Apostles and all the Saints. To them it is commanded, that they depart from Jerusalem, and preach the Gospel in the whole world, the Lord and Savior saying: Go forth and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19): so that they may in no way remain with the blasphemous Jews, upon whose destruction the Roman army is prepared; but rather they should leave the polluted ones and be separated and cleansed from them, who bear the vessels of the Lord. For indeed they are temples of the Holy Spirit (I Cor. III), and great houses are vessels of gold and silver. Such was the Apostle Paul, who is called a chosen vessel (Act. IX), for he had prepared himself as a precious and suitable vessel for the ministry of God. Or certainly this must be said, that the vessels of the Lord are the spiritual armor of God. Of which even the Apostle Paul spoke: Put on the armor of God (Ephes. VI, 11), and he enumerates each one: the breastplate of righteousness, and the shield of faith, and the helmet of salvation, and the sword of the spirit, which is the word of God. To these things, add the belt of truth and shoes for the preparation of the Gospel of peace. And elsewhere: Therefore, putting aside the works of darkness, let us put on the weapons of light (Rom. XIII, 13). It follows: You will not go out in tumult, nor will you go in flight. For as victors they departed from Jerusalem, not as those defeated, in order to subjugate the world to the Gospel of God, who daily preached in the Temple, and had subjected many thousands of Jews to the faith of Christ, also to subjugate his world to the Gospel. For they held the Lord as the leader, who would gather them, the God of Israel, that is, to make one flock out of the entire world, so that what the Lord speaks in the Gospel to the Father would be fulfilled (John 17:21): Give that as you and I are one, so may they be one in us: so that with the same mind and the same opinion, leaving behind conflicting vices and opposing things, they may embrace one and only virtue. For vices and disturbances do not follow one another: that which is said about virtues, in which there are no excesses or deficiencies, that is, neither more nor less, but all things are moderate. Furthermore, in vices, everything is contrary, such as fear to boldness, impiety to superstition, and extravagance to restraint.

Behold, my servant shall understand, he shall be exalted and extolled, and shall be very high. As many were astonished at him; so his appearance was marred more than any man, and his form more than the sons of men. He shall sprinkle many nations; kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. LXX: Behold, my servant shall understand, and he shall be exalted, and shall be very glorious. Just as many were astonished at you, so your appearance will be marvelous among people, and your glory among the children of men. So many nations will be amazed at him, and kings will shut their mouths because of him. For they will see what was not proclaimed to them, and they will understand what they had not heard. So that there may be no ambiguity for readers, it is clear who will say: I, who spoke, am here; and the holy arm of the Lord, which has been revealed to all nations, God the Almighty Father clearly teaches: Behold my servant or my son whom I have sent, about whom we have spoken of his difference before. But he emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross (Philippians 2). Therefore God has highly exalted him and bestowed on him the name that is above every name. As it is written in the psalm: I will bless the Lord who gives me understanding (Psalm 16:7); and concerning him, David sings: Who made the heavens with understanding (Psalm 135:5). He Himself is indeed wisdom and understanding, who progressed in wisdom and understanding as if a child in age and wisdom: of whom Peter also speaks: God of our fathers has glorified His Son Jesus, whom you indeed handed over and denied in the presence of Pilate who was willing to release Him. But you denied the Holy and Righteous One (Acts 3:13-14), of whom we have also shown above: I am a witness, says the Lord, and the chosen child upon whom many will marvel when they perceive His signs (Isaiah 43:10). And from this will be a greater miracle, that his appearance will be inglorious among men: not because it signifies ugliness of form, but because he came in humility and poverty. Though he was rich, he became poor for us; and to those who believe, he said: Learn from me, for I am meek and humble of heart (Matt. XI, 29); of whom Clement, an apostolic man who governed the Church of Rome after Peter, writes to the Corinthians: The Lord Jesus Christ, the scepter of God, did not come in the boasting of pride, though he could do all things, but in humility. As soon as he was struck by the officer of the priest, he answered, If I have spoken wrongly, give evidence of the wrong; but if well, why do you strike me? having twelve legions of angels who would obey his command. He shall sprinkle many nations, purifying them with his own blood and consecrating them in the baptism of God's service. Kings themselves will hold their mouths in check, and rulers of the world whose wisdom has been overthrown by the preaching of the cross; and those who had no Law and Prophets, and to whom he had not been proclaimed, will see and understand. Of whom the Savior also speaks: Blessed are those who have not seen and have believed (John 20:29). In comparison to them, the hardness of the Jews is reproved, who, seeing and hearing, have fulfilled Isaiah's prophecy in themselves, saying: 'You will indeed hear but never understand, and you will indeed see but never perceive. For this people's heart has grown dull, and with their ears they can barely hear' (Isaiah 6:9-10).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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