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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 52:13–15. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Eight Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. [Isaiah 52:15]
And we have not in vain believed in Him, and have not been led astray by those who taught us such doctrines; but this has come to pass through the wonderful foreknowledge of God, in order that we, through the calling of the new and eternal covenant, that is, of Christ, might be found more intelligent and God-fearing than yourselves, who are considered to be lovers of God and men of understanding, but are not. Isaiah, filled with admiration of this, said: "And kings shall shut their mouths: for those to whom no announcement has been made in regard to Him shall see; and those who heard not shall understand. Lord, who hath believed our report? and to whom is the arm of the Lord revealed?"
For they had the Lord as trailblazer who gathered them, the God of Israel to make one flock from the whole earth, to fulfill what the Lord said in the Gospel to his Father, “Grant that just as I and you are one, so they also may be one in us,” as they in one mind and one opinion, rebutting vices and leaving behind disagreements among them, would grasp one unique virtue. For they do not run after vices and disputes, since here it only speaks about their virtues in which there is neither too much nor too little, but all is moderate.
The Word, joined to human flesh, came forth from the virgin womb and has now strode forth like a giant and has run his course, and his exit was from the highest heaven and his return to the height of heaven. Now he has been exalted and honored, and many nations now marvel at him, and the kings stop their mouths because they have passed the cruelest laws against Christians. For, indeed, they were not told about him. Now they see, and though they did not hear, now they understand.
For not all believed, but those who did believe admired to the highest point the mystery of piety. “And kings shall keep their mouths shut.” At the manifest demonstration of God’s power, those who formerly persecuted him and had dared to blaspheme will restrain their tongues from slander. Then he adds in a clearer vein: “For they to whom no report was brought concerning him shall see; and they who have not heard shall consider.” For those who did not receive the prophetic predictions, but who served idols, will see, thanks to the heralds of truth, the might of him who was proclaimed to them, and they will know his power. After the predictions concerning the Gentiles, he also prophesies the incredulity of the Jews.
“Kings shall shut their mouths because of him.” He means that they will be troubled, after examining [his miracles]. Or, he alludes to what happened at the time of the crucifixion; the sun became obscure, and everybody stood up, being struck by stupefaction.
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Summary
Isaiah 52:15 serves as the dramatic culmination of the introduction to the Suffering Servant, presenting a profound contrast between His preceding humiliation and His future, astonishing impact on the world. This verse prophetically declares a global act of purification and revelation, where the most powerful figures—kings and nations—will be rendered speechless in awe and wonder. They will witness and comprehend a divine truth previously unknown and unheard, recognizing the unexpected glory and redemptive work of the Servant. It encapsulates the pivotal transition from the Servant's profound suffering to His universal exaltation and the unveiling of God's hidden plan of salvation for all humanity.
Context
Literary Context
Isaiah 52:15 functions as the climactic conclusion to the introductory verses of the fourth and most significant of Isaiah's "Servant Songs" (Isaiah 52:13–53:12). It immediately follows the stark depiction of the Servant's shocking disfigurement and humiliation in Isaiah 52:14. The abrupt transition from extreme degradation to universal adoration and revelation in verse 15 creates a powerful literary and theological contrast, emphasizing the paradoxical nature of the Servant's mission. This verse sets the stage for the detailed explanation of the Servant's vicarious suffering and atoning work that unfolds in the subsequent chapter, Isaiah 53. It acts as a crucial bridge, preparing the reader for the profound theological implications of the Servant's suffering as the means to global purification and enlightenment.
Historical & Cultural Context
In the ancient Near East, kings were figures of immense power, authority, and often, divine representation. Their silence in the presence of another was a profound act of submission, awe, or astonishment, signifying an overwhelming presence or revelation that transcended their own authority. The concept of "sprinkling" was deeply embedded in Israelite ritual law, primarily associated with purification from defilement, consecration, or the ratification of covenants (e.g., the sprinkling of blood in Exodus 24:8 or water for purification in Numbers 19:13). For the Servant to "sprinkle many nations" was a radical departure from the prevailing understanding of a nationalistic Messiah and challenged the exclusive nature of Israelite covenant rituals, hinting at a universal scope of salvation previously unimaginable. This prophecy would have been revolutionary, as it envisioned Gentile inclusion in God's redemptive plan, a concept that would later be fully unveiled in the New Testament (e.g., Ephesians 3:6).
Key Themes
This verse contributes significantly to several major themes within Isaiah and the broader prophetic literature. Firstly, it highlights the Universal Scope of God's Salvation, moving beyond Israel to encompass "many nations." The Servant's work is not confined to one people but extends globally, signifying a radical expansion of God's redemptive reach. Secondly, it underscores the Paradox of Suffering and Exaltation, where the Servant's profound humiliation (described in the preceding verse) is directly linked to His ultimate, astonishing exaltation and recognition by world leaders. This theme is central to the entire Servant Song, revealing God's unexpected method of achieving victory through apparent defeat. Thirdly, it emphasizes Divine Revelation and Enlightenment, asserting that kings and nations will witness and comprehend truths ("that which had not been told them... that which they had not heard") that were previously hidden or incomprehensible to human wisdom. This points to the unveiling of God's mysterious plan of salvation through the Suffering Servant, challenging human expectations and revealing a deeper, divine wisdom (compare 1 Corinthians 1:25).
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to spirt, i.e. besprinkle (especially in expiation)." This word carries significant ritualistic weight in the Old Testament, primarily associated with purification from sin or defilement (e.g., the sprinkling of blood on the altar or water of purification). Its application here to "many nations" suggests a widespread act of cleansing, consecration, or purification that extends the benefits of the Servant's work beyond Israel to the Gentile world, implying a universal atonement or sanctification.
Apparently from the same root as H1465 (in the sense of massing); a foreign nation; hence, a Gentile. This term explicitly refers to non-Israelite peoples, underscoring the universal scope of the Servant's redemptive impact. The use of "many nations" emphasizes the breadth of the Servant's influence, indicating that His work will transcend ethnic and national boundaries, bringing salvation and covenant relationship to all peoples.
A primitive root meaning "to draw together, i.e. close; by implication, to leap (by contracting the limbs)." When combined with "mouths," it vividly portrays a sudden, involuntary closing of the mouth due to extreme astonishment, awe, or even fear. It is not merely respectful silence but a profound, speechless reaction to something utterly unexpected and overwhelming, highlighting the Servant's astonishing majesty and the unexpected nature of His glory.
Verse Breakdown
"So shall he sprinkle many nations"
This clause introduces the Servant's transformative and far-reaching action. The verb "sprinkle" (H5137, nâzâh) primarily denotes a ritual act of purification or cleansing, as in expiation for sin or consecration. Applied to "many nations" (H1471, gôwy), it signifies that the Servant's work will extend beyond the confines of Israel, bringing profound spiritual cleansing, purification, and consecration to the Gentile world. This powerfully foreshadows the universal scope of the gospel and Christ's atoning work for all humanity, establishing a new covenant accessible to all.
"the kings shall shut their mouths at him"
This phrase depicts the astonished and reverent reaction of the world's most powerful rulers to the Servant. The act of "shutting their mouths" (H7092, qâphats) is a vivid image of speechless awe, profound astonishment, and perhaps even reverent submission. It conveys that the Servant's glory and the nature of His redemptive work will be so utterly unexpected and overwhelming that even those accustomed to commanding respect and speaking with authority will be rendered silent in His presence, recognizing His supreme authority and majesty.
"for [that] which had not been told them shall they see"
This clause explains the profound reason for the kings' astonishment. They will "see" (H7200, râʼâh) a reality, a truth, or a divine plan that was previously "not told them" (H5608, çâphar). This refers to the mystery of God's salvation through the Suffering Servant—a plan that defied human wisdom and expectation, particularly the idea of a Messiah who would suffer and die for the sins of others rather than conquering through worldly power. This is a revelation of previously hidden divine wisdom.
"and [that] which they had not heard shall they consider"
This parallel clause reinforces the theme of divine revelation and enlightenment. Not only will they visually perceive a new reality, but they will also intellectually "consider" (H995, bîyn, meaning to understand, discern, or gain insight) a truth that they "had not heard" (H8085, shâmaʻ). This signifies a profound comprehension and acceptance of God's redemptive wisdom, previously concealed, now unveiled through the Servant's work. It emphasizes the deep spiritual understanding and transformative insight that will come to those who witness His glory.
Literary Devices
Isaiah 52:15 employs several potent literary devices to convey its transformative message. The most striking is Contrast, as the verse sharply juxtaposes the Servant's disfigured appearance described in Isaiah 52:14 with His profound and astonishing impact on global rulers. This creates a dramatic tension that highlights the paradoxical nature of God's redemptive plan. Metaphor and Symbolism are evident in the phrase "sprinkle many nations," which metaphorically represents purification, cleansing, or consecration, drawing on ritualistic imagery to convey a spiritual reality of widespread atonement. The act of "shutting their mouths" is a powerful Metonymy or Synecdoche, where the physical action of closing the mouth stands for a profound internal state of awe, wonder, and speechless reverence in the presence of overwhelming truth. The latter part of the verse employs Parallelism, specifically Synonymous Parallelism, with "that which had not been told them shall they see" and "that which they had not heard shall they consider." This repetition with slight variation emphasizes the comprehensive nature of the revelation—it is both a visual perception and an intellectual comprehension of previously hidden truths, underscoring the Servant's unexpected and universal significance.
Theological and Thematic Connections
Isaiah 52:15 is a pivotal theological statement, bridging the Servant's profound suffering with His universal triumph and the revelation of God's hidden wisdom. It asserts that the Servant's work will not be confined to Israel but will extend to "many nations," signifying a global scope of salvation and purification. This challenges the narrow, nationalistic expectations of the Messiah, foreshadowing the inclusion of Gentiles into God's covenant people. The astonishment of kings underscores the radical nature of God's redemptive plan—salvation achieved not through worldly power or conquest, but through the unexpected path of a suffering servant. This divine wisdom, previously hidden, is now unveiled, revealing God's profound love and justice in a way that silences all human wisdom and pride. The verse lays the groundwork for understanding how Christ's atoning sacrifice would establish a new covenant accessible to all who believe, transcending ethnic and social barriers.
Reflection and Application
Isaiah 52:15 offers profound truths for contemporary believers, reminding us of the unexpected and expansive nature of God's redemptive work. It challenges our preconceived notions of power and success, demonstrating that God's greatest victories are often achieved through humility, suffering, and sacrifice, rather than worldly might. The image of kings shutting their mouths in awe should inspire in us a similar profound reverence for Christ and His finished work. We, too, are recipients of a truth "which had not been told" to previous generations in its fullness—the mystery of Christ crucified and risen, bringing salvation to all who believe, Jew and Gentile alike. This calls us to embrace the universal scope of the gospel, recognizing that God's love extends to every nation, tribe, and tongue. Our mission, therefore, is to participate in making known this astonishing truth, allowing its power to silence skepticism and open hearts to divine wisdom, transforming lives across the globe.
Questions for Reflection
FAQ
What is the primary meaning of "sprinkle many nations" in this verse?
The phrase "sprinkle many nations" (Hebrew, nâzâh) primarily refers to a ritual act of purification or cleansing, often associated with expiation from sin or defilement in the Old Testament. For instance, the sprinkling of blood was crucial in atonement rituals (e.g., Leviticus 16:19). Thus, the Servant's work will bring spiritual cleansing and purification to a global audience, extending the benefits of atonement beyond Israel to the Gentile world. This implies a transformative act that cleanses and consecrates peoples for God.
Who are the "kings" mentioned, and why do they "shut their mouths"?
The "kings" (Hebrew, melek) represent the most powerful and influential rulers and leaders of the world. Their "shutting their mouths" (Hebrew, qâphats) is a powerful image of profound astonishment, awe, and perhaps even reverent submission. It signifies that the Servant's glory, the unexpected nature of His redemptive work, and the divine wisdom revealed through Him will be so overwhelming that even those accustomed to authority and speaking with power will be rendered speechless. This highlights the universal recognition of the Servant's supreme majesty and the unexpected, yet undeniable, truth He embodies, which transcends all worldly power and understanding.
Christ-Centered Fulfillment
Isaiah 52:15 finds its glorious and complete fulfillment in Jesus Christ, the Suffering Servant of God. The prophecy of Him "sprinkling many nations" is realized in His atoning sacrifice on the cross, where His shed blood purifies humanity from sin, establishing a new covenant that extends to all peoples, Jew and Gentile alike. Just as the blood of the covenant was sprinkled (as in Exodus 24:8), Christ's blood cleanses and sanctifies those who believe (as seen in Hebrews 9:14 and 1 Peter 1:2). The astonishment of "the kings" and nations who "shut their mouths" at Him is fulfilled in the universal recognition of Jesus's sovereignty, particularly after His resurrection and ascension. The world's rulers, whether willingly or unwillingly, will ultimately acknowledge His Lordship (as prophesied in Philippians 2:10-11). The "that which had not been told them shall they see; and that which they had not heard shall they consider" speaks directly to the revelation of the Gospel—the mystery of God's plan of salvation through Christ, previously hidden but now fully unveiled (as Paul describes in Ephesians 3:4-6). Through Christ, the profound wisdom of God, which seemed foolish to the world, is now revealed as the power unto salvation for everyone who believes (1 Corinthians 1:23-24). Thus, Jesus, in His humiliation and exaltation, truly purifies, astonishes, and reveals God's saving truth to all nations.