As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men:
Isa 52:14-15
As many were astonied at Thee
The abasement of Christ and its consequences
I.
THE UNEQUALLED ABASEMENT AND SORROW OF THE MESSIAH. Unequalled–
1. Because of the previous dignity from which He descended.
2. If we trace the various stages of His humiliation. Was He born? It was of no opulent parents. As He grew up he became the object of envy. When He sprang into youth, it was not to sway a sceptre or to govern millions, but to work with His reputed father. As He went on in His course He was exposed to the scoffs and malice of Jews and Gentiles, etc. Eye the Saviours sufferings in what light you please, and you will find His sufferings were various as well as intense. He suffered as a man; from want–from fatigue–from poverty–from the crown of thorns placed onHis head, etc. He suffered civilly, as a member of society. An insurrectionist and a murderer was preferred before Him. He suffered spiritually–from the thick volleys of fiery darts which were showered at Him, and from the hidings of His Fathers countenance. And observe the associations which were likely to aggravate His sufferings. They all forsook Him and fled.
3. Our Saviours sufferings and woes derived additional poignancy and exquisiteness from the very character which He bare. Many were astonied at Thee. The spectators were so, who smote upon their breasts, and returned, after having seen these things. Devils were astonished, when they saw how all the shafts of their malice recoiled. Angels were astonished as they ministered unto Him. So He is still a wonder unto many; and if He be not so to us, it is because of our criminal insensibility and indifference.
II. THE MOMENTOUS CONSEQUENCES BY WHICH HIS SUFFERINGS AND SORROWS WERE TO BE FOLLOWED. So shall He sprinkle many nations. There is a direct reference to the various aspersions and ablutions under the law of Moses. These were of three kinds–
1. An aspersion of the blood of atonement once a year.
2. An aspersion of water on the unclean person, called the water of separation, by which a person was separated to a holy purpose.
3. An aspersion both of water and of blood on the leper, by which he was pronounced clean, and needed no longer to remain without the camp.
Combine these ideas, and they will give the two grand designs of our Saviours death–a propitiation, and a purification. And recollect that these two great and important ends of our Saviours death must always be associated. Here we see their superiority over the legal aspersions. (J. Clayton, ,M.A.)
A twofold wonder
I. THE ASTONISHMENT PRODUCED BY OUR SAVIOURS HUMILIATION.
1. Many were astonied at Thee–astonished, doubtless, at the disappointment of their expectations. They had looked for a second Joshua, who should march at their head, and lead them forth from victory to victory till all their enemies should have fallen beneath their feet. They had expected another son of Jesse, who should make the name of Israel terrible to surrounding nations. And when they saw the worlds Redeemer, and found Him possessed of none of those external attributes which they deemed essential to His character, they were offended at Him, and their astonishment was that of indignation and bitter disappointment. Is not this the carpenters son?
2. But our text goes on to describe some special causes of this astonishment. His visage was so marred, more than any man, and His form more than the sons of men. Whilst further on the prophet adds, He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him. I do not believe that such expressions as these are intended to represent the person of the Saviour as naturally defective in comeliness or dignity, though they have been oftentimes so understood, for we may reasonably conclude that the form which God gave His own Son was one of the best and the most perfect, and that the features of His countenance were as expressive as human features could be of intelligence, of dignity, and of love. Yet there was a marvellous mixture of meekness with this intelligence, of abasement with this dignity, and of sorrow with this love. Never was there a countenance which so beamed with holiness; yet never was there one so deeply furrowed with the lines the curse had made. Unrepenting sinners, like the Jews of old, are to this day astonished without being benefited at the sight, of the Redeemers sufferings.
II. The text says, alluding to the ceremonial law, He shall sprinkle many nations, etc. We here perceive THE DIFFERENCE OF EFFECT produced by that astonishment which flows from contempt, and that which is produced by reverential regard for an object of infinite worth and dignity. The first opens the lips, and the latter seals them. The first accumulates epithets of scorn. But very different shall be the result of that wonder which shall fill the breast when the Saviour begins to give convincing proof of the greatness, and universality of His triumph.. Kings shall then shut their mouths at Him. Seeing the progress of His kingdom, says Vitrings, they shall revoke their edicts against it, and thus shut their mouths at Him. The wonder shall then become too great for expression. Again, That which had not been told them shall they see. The general ignorance which prevails amongst men, even the most noble and the most educated, on religious subjects, is oftentimes most astounding. To cleanse the heart, to sanctify the soul, there is no power but of God; and so, whenever a sinner is converted from the error of his ways, he is brought to acknowledge, this is the Lords doing. But the true accomplishment of the prediction before us requires greater things than these. There shall be a time when high and low, rich and poor, kings and subjects, shall all stand in amazement at the triumphs of the Cross of Christ. What they had not heard shall they consider. They shall lay to heart those things which shall arrest their attention. It will not be enough for them to be mere spectators of the Saviours triumph; they shall become deeply interested in it; all their thoughts, affections, efforts, shall tend towards it. (S. Bridge, M.A.)
Christs endurance and success
I. THE SAVIOURS ENDURANCE.
II. THE SAVIOURS SUCCESS. (S. Bridge, M. A.)
His visage was so marred more than any man
The marred face
I. CHRISTS FACE BEING SO BEAUTIFUL WAS EASILY MARRED. The perfect beauty of God was the reflected loveliness of Christ. Perfection is easily blemished; the more beautiful anything is, the more easily it is injured.
II. CHRISTS FACE WAS AN INDEX OF HIS LIFE AND WORK. His face told the story of His inner life. This was the chief reason for the loveliness of Jesus face. His heart was full of pure, white thoughts, and consequently rays of beauty shot out through His gentle eyes. There burned within Him the light of tranquillity, which found expression in His calm, peaceful countenance. All the grandest virtues of this life could be seen in Jesus face. And yet this beauty was marred, the light from His inner light suffered a black eclipse.
His face was also an index of His work. When you see a man in the street you can often tell whether he is student, artist or working-man. The employment makes a certain impression upon the face. Christ s employment must have told upon His countenance. In His compassion for souls He sighed deeply in spirit, He groaned and was troubled. Words such as these convey some idea of the wear and tear Jesus had to endure.
III. THERE ARE SPECIAL INSTANCES GIVEN OF THE MARRING OF HIS FACE. At the grave of Lazarus, when the sisters were lamenting for their dead brother, Christ joined in the sorrow and wept, His face being stained with tears. On the brow of Olivet as He stood looking at the beloved city He began to weep, and in the garden of Gethsemane as the sweat dropped from Him in drops like blood, He fell on His face and prayed; in the judgment-hall when standing in the presence of His accusers, we read, And some began to spit on Him and to cover His face, and to buffet Him, and to say unto Him, Prophesy, and the servants did strike Him with the palms of their hands. They degraded Jesus as much as possible, directing their blows and insults to His face; such treatment would tell heavily upon His appearance.
IV. THERE MUST HAVE BEEN SOMETHING ATTRACTIVE IN THE FACE OF JESUS. The average man could see no beauty in Jesus; still, the children were attracted by Him, and children as a rule are either repelled or won by a look. It was by a look that Jesus won Peter from a state of backsliding. In conclusion, we like to think of God as having a face the same as that of Jesus. Scientists talk of an essence, a great first cause, something in the abstract, but with such definitions we wander and cannot understand God. By faith, as Dr. Saphir says, we see the face of our dear God and seek Him as a friend or, like one of old, we say, Thy face, Lord, will I seek. We look forward to one day seeing the face of Jesus. (W. K. Bryce.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. As many were astonished at thee – “As many were astonished at him”] For aleicha read alaiv. So the Syriac, Chaldee, and Vulgate in a MS.; and so likewise two ancient MSS.
His visage was so marred more than any man] Most interpreters understand this of the indignities offered to our blessed Lord: but Kimchi gives it another turn, and says, “It means the Jewish people, whom are considered by most nations as having an appearance different from all the people of the earth.” Poor Jews! they have in general a very disagreeable look, partly affected, and partly through neglect of neatness and cleanliness. Most Christians think they carry the impress of their reprobation on every feature of their face. However this may be, it should never be forgotten that the greatest men that ever flourished as kings, judges, magistrates, lawgivers, heroes, and poets, were of Jewish extraction. Isaiah was a Jew; so was Paul, and so was JESUS of Nazareth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Were astonished; were struck with wonder, either,
1. At his glorious endowments, and the excellency and power of his doctrine, and his miraculous works. Or rather,
2. At his great deformity, and stupendous humiliation and calamity, as may be gathered both from the following words, and from the use of this word in Scripture, which is generally used in a bad sense, or of wondering at some extraordinary evil, as Jer 18:16; 19:8, and oft elsewhere; and never in a good sense, or of wondering at any thing which is extraordinarily good.
At thee; at thee, O my servant, to whom he now turneth his speech, and then turneth his speech from him, and speaks of him in the next words; such sudden changes of persons, and speaking of one and the same man sometimes in one person, and then presently in another, being very frequent in the writings of the prophets, as we have already seen in divers instances.
His visage was so marred more than any man, and his form more than the sons of men; he was more deformed or uncomely than any other man; which was undoubtedly verified in Christ, who, in respect of his birth, and breeding, and manner of life, was most obscure and contemptible, and therefore said to be a worm, and no man; a reproach of men, and despised of the people, Psa 22:6; who was more hated and vilified by the generality of the Jews than any man upon earth, and was accounted and called by them a deceiver, a Samaritan, a blasphemer, and a devil, &c.; whose countenance also was so marred with frequent watchings, and fastings, and troubles, that he was thought to be near fifty years old when he was but about thirty, Joh 8:57; and was further spoiled with buffetings, and crowning with thorns, and other cruel and despiteful usages from men, and with the deep and continual sense of the burden of mens sins, and of Gods displeasure due unto them; all which did not only oppress his spirit, but had a great influence upon the very constitution of his body.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14, 15. Summary of Messiah’shistory, which is set forth more in detail in the fifty-thirdchapter. “Just as many were astonished (accompanied withaversion, Jer 18:16;Jer 19:8), c. his visage, c. soshall He sprinkle,” c. Israel in this answers to its antitypeMessiah, now “an astonishment and byword” (De28:37), hereafter about to be a blessing and means of salvationto many nations (Isa 2:2; Isa 2:3;Mic 5:7).
thee; hisSuch changesof persons are common in Hebrew poetry.
marredHebrew,“disfigurement”; abstract for concrete; not onlydisfigured, but disfigurement itself.
more than manCASTALIOtranslates, “so that it was no longer that of a man”(compare Ps 22:6). The moreperfect we may suppose the “body prepared” (Heb10:5) for Him by God, the sadder by contrast was the “marring”of His visage and form.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As many were astonished at thee,…. Not so much at the miracles he wrought, the doctrines he taught, and the work he did; or at his greatness and glory, at his exaltation and dignity, though very wonderful; as at his humiliation, the mean appearance he made, the low estate he was brought into; the sufferings and death which he underwent. These words are placed between the account of his exaltation and humiliation, and may be thought to have respect to both; and indeed it is astonishing that one so great as he was, and is, should become so low as he did; and also that one that was brought so low should be raised so high:
his visage was so marred more than any man, and his form more than the sons of men; though fairer than the children of men, as he was the immediate workmanship of the divine Spirit, and without sin; yet, what with his griefs and sorrows he bore, and troubles he met with; what with watchings and fastings, with laborious preaching, and constant travelling about to do good; what with sweat and blood, with buffetings and scourgings, never was any man’s face more marred, or his form more altered, than his was.
Fuente: John Gill’s Exposition of the Entire Bible
The prophecy concerning him passes now into an address to him, as in Isa 49:8 (cf., Isa 49:7), which sinks again immediately into an objective tone. “Just as many were astonished at thee: so disfigured, his appearance was not human, and his form not like that of the children of men: so will he make many nations to tremble; kings will shut their mouth at him: for they see what has not been told them, and discover what they have not heard.” Both Oehler and Hahn suppose that the first clause is addressed to Israel, and that it is here pointed away from its own degradation, which excited such astonishment, to the depth of suffering endured by the One man. Hahn’s principal reason, which Oehler adopts, is the sudden leap that we should otherwise have to assume from the second person to the third – an example of “negligence” which we can hardly impute to the prophet. But a single glance at Isa 42:20 and Isa 1:29 is sufficient to show how little force there is in this principal argument. We should no doubt expect or after what has gone before, if the nation were addressed; but it is difficult to see what end a comparison between the sufferings of the nation and those of the One man, which merely places the sufferings of the two in an external relation to one another, could be intended to answer; whilst the second ken (so), which evidently introduces an antithesis, is altogether unexplained. The words are certainly addressed to the servant of Jehovah; and the meaning of the sicut (just as) in Isa 52:14, and of the sic (so) which introduces the principal sentence in Isa 52:15, is, that just as His degradation was the deepest degradation possible, so His glorification would be of the loftiest kind. The height of the exaltation is held up as presenting a perfect contrast to the depth of the degradation. The words, “so distorted was his face, more than that of a man,” form, as has been almost unanimously admitted since the time of Vitringa, a parenthesis, containing the reason for the astonishment excited by the servant of Jehovah. Stier is wrong in supposing that this first “so” ( ken ) refers to ka’asher (just as), in the sense of “If men were astonished at thee, there was ground for the astonishment.” Isa 52:15 would not stand out as an antithesis, if we adopted this explanation; moreover, the thought that the fact corresponded to the impression which men received, is a very tame and unnecessary one; and the change of persons in sentences related to one another in this manner is intolerably harsh; whereas, with our view of the relation in which the sentences stand to one another, the parenthesis prepares the way for the sudden change from a direct address to a declaration. Hitherto many had been astonished at the servant of Jehovah: shamem , to be desolate or waste, to be thrown by anything into a desolate or benumbed condition, to be startled, confused, as it were petrified, by paralyzing astonishment (Lev 26:32; Eze 26:16). To such a degree ( ken , adeo ) was his appearance m ishchath m e’sh , and his form m ibb e ne ‘ adam (sc., m ishchath ). We might take m ishchath as the construct of m ishchath , as Hitzig does, since this connecting form is sometimes used (e.g., Isa 33:6) even without any genitive relation; but it may also be the absolute, syncopated from = (Hvernick and Stier), like m oshchath in Mal 1:14, or, what we prefer, after the form m irmas (Isa 10:6), with the original a , without the usual lengthening (Ewald, 160, c, Anm. 4). His appearance and his form were altogether distortion (stronger than m oshchath , distorted), away from men, out beyond men, i.e., a distortion that destroys all likeness to a man;
(Note: The church before the time of Constantine pictured to itself the Lord, as He walked on earth, as repulsive in His appearance; whereas the church after Constantine pictured Him as having quite an ideal beauty (see my tract, Jesus and Hillel, 1865, p. 4). They were both right: unattractive in appearance, though not deformed, He no doubt was in the days of His flesh; but He is ideally beautiful in His glorification. The body in which He was born of Mary was no royal form, though faith could see the doxa shining through. It was no royal form, for the suffering of death was the portion of the Lamb of God, even from His mother’s womb; but the glorified One is infinitely exalted above all the idea of art.)
‘sh does not signify man as distinguished from woman here, but a human being generally.
The antithesis follows in Isa 52:15: viz., the state of glory in which this form of wretchedness has passed away. As a parallel to the “many” in Isa 52:14, we have here “many nations,” indicating the excess of the glory by the greater fulness of the expression; and as a parallel to “were astonished at thee,” “he shall make to tremble” ( yazzeh ), in other words, the effect which He produces by what He does to the effect produced by what He suffers. The hiphil hizzah generally means to spirt or sprinkle ( adspergere ), and is applied to the sprinkling of the blood with the finger, more especially upon the capporeth and altar of incense on the day of atonement (differing in this respect from zaraq , the swinging of the blood out of a bowl), also to the sprinkling of the water of purification upon a leper with the bunch of hyssop (Lev 14:7), and of the ashes of the red heifer upon those defiled through touching a corpse (Num 19:18); in fact, generally, to sprinkling for the purpose of expiation and sanctification. And Vitringa, Hengstenberg, and others, accordingly follow the Syriac and Vulgate in adopting the rendering adsperget (he will sprinkle). They have the usage of the language in their favour; and this explanation also commends itself from a reference to in Isa 53:4, and in Isa 53:8 (words which are generally used of leprosy, and on account of which the suffering Messiah is called in b. Sanhedrin 98 b by an emblematical name adopted from the old synagogue, “the leper of Rabbi’s school”), since it yields the significant antithesis, that he who was himself regarded as unclean, even as a second Job, would sprinkle and sanctify whole nations, and thus abolish the wall of partition between Israel and the heathen, and gather together into one holy church with Israel those who had hitherto been pronounced “unclean” (Isa 52:1). But, on the other hand, this explanation has so far the usage of the language against it, that hizzah is never construed with the accusative of the person or thing sprinkled (like adspergere aliqua re aliquem ; since ‘eth in Lev 4:6, Lev 4:17 is a preposition like al , el elsewhere); moreover, there would be something very abrupt in this sudden representation of the servant as a priest. Such explanations as “he will scatter asunder” ( disperget , Targum, etc.), or “he will spill” (sc., their blood), are altogether out of the question; such thoughts as these would be quite out of place in a spiritual picture of salvation and glory, painted upon the dark ground we have here. The verb nazah signified primarily to leap or spring; hence hizzah , with the causative meaning to sprinkle. The kal combines the intransitive and transitive meanings of the word “spirt,” and is used in the former sense in Isa 63:3, to signify the springing up or sprouting up of any liquid scattered about in drops. The Arabic naza (see Ges. Thes.) shows that this verb may also be applied to the springing or leaping of living beings, caused by excess of emotion. And accordingly we follow the majority of the commentators in adopting the rendering exsilire faciet . The fact that whole nations are the object, and not merely individuals, proves nothing to the contrary, as Hab 3:6 clearly shows. The reference is to their leaping up in amazement (lxx ); and the verb denotes less an external than an internal movement. They will tremble with astonishment within themselves (cf., pachadu v e rag e zu in Jer 33:9), being electrified, as it were, by the surprising change that has taken place in the servant of Jehovah. The reason why kings “shut their mouths at him” is expressly stated, viz., what was never related they see, and what was never heard of they perceive; i.e., it was something going far beyond all that had ever been reported to them outside the world of nations, or come to their knowledge within it. Hitzig’s explanation, that they do not trust themselves to begin to speak before him or along with him, gives too feeble a sense, and would lead us rather to expect than . The shutting of the mouth is the involuntary effect of the overpowering impression, or the manifestation of their extreme amazement at one so suddenly brought out of the depths, and lifted up to so great a height. The strongest emotion is that which remains shut up within ourselves, because, from its very intensity, it throws the whole nature into a suffering state, and drowns all reflection in emotion (cf., yacharsh in Zep 3:17). The parallel in Isa 49:7 is not opposed to this; the speechless astonishment, at what is unheard and inconceivable, changes into adoring homage, as soon as they have become to some extent familiar with it. The first turn in the prophecy closes here: The servant of Jehovah, whose inhuman sufferings excite such astonishment, is exalted on high; so that from utter amazement the nations tremble, and their kings are struck dumb.
Fuente: Keil & Delitzsch Commentary on the Old Testament
14. As many. He makes use of an anticipation; for the exalted state of Christ was not visible at first sight, and on this pretense it might be rejected. On this account, he informs them that Christ must first be rejected and humbled, and anticipates that doubt which might have arisen from his singularly debased and unseemly condition. As if he had said, “There is no reason why men should be shocked at that unseemliness and disgrace which will be speedily followed by eternal happiness.”
So marred by men. I have translated כן ( ken) as meaning so; for it is a mistake to suppose that it opens the second part of the comparison. (48) I consider מאיש ( meish) to mean “by men;” for I do not consider מ ( mem) to be a particle denoting comparison, as others explain it; that is “more than” men, or “beyond” what is usually found among men; but I adopt a simpler meaning, which is, that Christ was disfigured among men, or that his beauty was defaced by the perverse judgment of men.
Were amazed. (49) This “amazement” is considered by some commentators to denote the astonishment with which men were seized on account of the miracles performed by Christ, and next, that, when he must come to the cross, he was immediately rejected by them. But they have not caught the Prophet’s meaning; for he says that Christ will be such that all men will be shocked at him. He came into the world so as to be everywhere despised; his glory lay hid under the humble form of the flesh; for though a majesty worthy of “the onlybegotten Son of God” (Joh 1:14) shone forth in him, yet the greater part of men did not see it, but, on the contrary, they despised that deep abasement which was the veil or covering of his glory.
The cause of their astonishment was this, that he dwelt among men without any outward show; and the Jews did not think that the Redeemer would come in that condition or attire. When he came to be crucified, their horror was greatly increased. Paul describes this humiliation and subsequent exaltation of Christ, when he says,
“
Who, being in the form of God, thought it not robbery to make himself equal to God, but emptied himself, taking upon him the form of a servant, made in the likeness of man, and found in fashion as a man, humbled himself, being made obedient even to death, and the death of the cross. Wherefore also God hath raised him to the highest exaltation, and hath given him a name which is above every name; that at the name of Jesus should bow every knee of those that are in heaven and in earth and in hell; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Phi 2:6)
It was therefore necessary that Christ should first be humbled and covered with shame, and that exaltation to which he was about to be raised was not all at once visible; but the shame of the cross was followed by a glorious resurrection attended by the highest honor.
(48) Our author’s meaning is, that he has rendered the clause, “He was so (much) marred,” while others render it, “So he was marred;” making the So to correspond to the As in the former clause, which he pronounces to be a mistake. Ed.
(49) “ Comme plusieurs t’ont eu en horreur.” “As many were shocked at thee.”
Fuente: Calvin’s Complete Commentary
THE FACE OF JESUS
Isa. 52:14. As many were astonished at Thee; His visage was so marred, &c.
The personal coming of the Son of God was a great theme of prophecy. Changes of dynasties, national and local calamities, the raising up of heroes, the overthrow of sovereigns and of empires were predicted by the ministers of Jehovah; but the overthrow of the dominion of sin, by that man Jesus Christ, is the sublimest intelligence uttered by prophetic lips. The personal character of Christ is sketched in prophecy. He is to be different from ordinary mentheir superior. He is to be open of heart, gentle of hand, sober of mind, consistent in conduct. The personal circumstances of Christ are mentioned. He is to come of royal stock, yet impoverished. Obscurity and lowliness are to be His portion in His domestic life, rejection and contempt in His public career. Yet are men to hear eagerly His words, and He is to be crowned with ultimate glory. The countenance of the Saviour, His personal appearance, is also referred to. These slight sketches were literally fulfilled. How different is the face of the infant from that of the dying man! During the tortuous course of life, the chisel of the energetic sculptor, Time, has been busy cutting deep furrows; the pencils of the twin painters, Sorrow and Care, have left the expression wan and worn.
I. The text is a photograph of the face of Jesus in the hour of His death. Let us meditate upon it. Love and grief the heart dividing.
1. The face and form are those of a man. There is here flesh and blood; parts and features capable of expressing feeling.
2. Though in these respects a face like ours, yet how different! It is a visage marred; but not by evil life, evil disposition, infirmity, sickness, or age. In the Saviours face there are,
(1.) Lines which tell of severe hardship. He was made acquainted with hunger, thirst, and fatigue. He lived for others welfare, comfort, and happiness, forgetting His own.
(2.) Indications of heavy sorrow (Isa. 53:3-4). A worlds ingratitude pressed upon His spirit. A worlds sin grieved Him.
(3.) Traces of anxious care. He had come as the representative of His Father to men. He had undertaken to represent the case of man before His Father. What responsibility!
(4.) Marks of much suffering. Allusion is made in the text not only to mental, but to physical suffering. Gethsemanes agony; the cruel usage in Herods hall, where He gave His back to the smiters, and His cheeks to them that plucked off the hair; His sufferings under Pilate; the tortures of the crucifixion, remove all room for wonder at the statement of the text. There are actual scars upon His sacred Person; the print of the nails; of the thorn crown; the spear-wound.
II. We may reverently muse upon what is here revealed. The face is but the outer mask; the soul is hidden within. The face is an index which reveals and expresses the feelings and experiences of the soul.
1. We learn from the face of Jesus the reality of His life. It is seen to have been intensely real. The visit to earth was no illusive appearance of the Son of God. To Him sin, human guilt, and Divine wrath were real and fearful matters. The features of the grim soldier on the battle-field tell forth unmistakably his earnestness and anxiety; for with him it is a matter of glory or shame, of victory or death.
2. We see the reality of His sympathy. Life is to us a reality. It is a burden, an effort, a struggle. He understands our case. He has undergone all. Behold His face! Think upon His racked nerves, weary limbs, aching head, wounded spirit, broken heart! (Heb. 4:15.)
3. We understand the reality of His work. God might have left us to our fate; but where would then have been the glory of His grace? He might have forgiven us and saved us with a word; but where then would have been the purity of His holiness, justice, and truth? It behoved Christ to suffer.
4. We have now evidence of the reality of His love (Joh. 3:16; Joh. 15:13; Eph. 3:19; 1Jn. 3:16).
(5.) We cannot now doubt the reality of His Divinity. The weakness of His humanity having endured the long trial of anxiety, pain, and sorrow, and having ultimately and perfectly triumphed, proves to us the fact and the glory of His Divinity.
III. Let us make application of this subject to ourselves. We look at Christ to learn of Him.
1. Is there not here matter for wonder? As many were astonished at Thee. They said: It is impossible, incredible, that this humble, patient sufferer can be the Christ (Isa. 53:1). We wonder, not to doubt, but to adore.
2. Here is reason for admiration and love. What has the Lord endured for our eternal salvation?
3. We must remember to expect an experience very similar to that of our Lord.
4. We have here an example worthy of imitation. How patiently He endures all! (Heb. 12:1-2.)
5. Does not this revelation of the nature, character, and work of Christ afford us ground for trust? Saints may be assured of His sympathy. Sinners may see in His substitutionary suffering their salvation.Robert S. Latimer: Study and Homiletic Monthly, New Series, vol. iii. pp. 164166.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
OUR MARVELLOUS REDEEMER
Isa. 52:14-15. As many were astonished at Thee; His visage, &c.
This prophecy runs through chapter 53. It sets forth the exaltation of the Messiah, which was to be preceded by His humiliation. There would be surprise and disappointment in some cases, while there would be surprise and admiration in others.
I. View the Saviour as attracting universal attention. That which had not been told them shall they see; and that which they had not heard shall they consider.
Some men cannot fail to attract attention whether they court it or not. There is something in their appearance, or manner, or intelligence, or power of expression, or sympathy, on account of which, wherever they are, they become the object of general interest. Jesus was one of these when here. Sometimes He tried to escape from the crowd. But He could not be hid. He was largely discussed by the people of His country and time; in some cases favourably, in other cases very unfavourably. In the end they rejected His claims.
He soon after attracted very wide attention outside Judaism. For it was part of His plan and purpose that after His earthly life and work were completed, He should be proclaimed more extensively than among His own countrymen. His apostles preached Him freely among the heathen. Not without effect. Communities sprang up in every direction in Asia and in Europe, called by His name, and held together by their common belief of the things concerning Him. One apostle quotes this part of our text in illustration of his own action in spreading the knowledge of Christ among the heathen (Rom. 15:20-21).
He attracts attention still. He is extensively preached and believed in at the present time; more than at any previous time. He exerts the most valuable and gracious influence on those that receive His truth. He gradually through them leavens and modifies society, making His influence felt even where it is not recognised as His. His claims are regularly brought before the attention of countless multitudes, and are more or less considered by them. And they are, according to prophetic Scripture, destined to be made known over the wide world.
II. View Him as exciting extreme astonishment.
1. His humiliation did. As many were astonished at Thee; His visage was so marred more than any man, and His form more than the sons of men. Were the sufferings of Jesus depicted on His face? Was the personal beauty which tradition attributes to Him spoiled by His experience of suffering? That Messiah should appear in so lowly a form as did Jesus of Nazareth, excited disappointed astonishment. There was a revulsion of feeling even on the part of many who had been at first favourably inclined. They could not believe that the great Messianic King would come in so lowly a form.
2. His exaltation did. Even the disciples who believed in Him, and had heard Him speak of resurrection, were astonished when it occurred. The ascension surprised them still more. But they were joyfully surprised. The Jews could not believe that the Crucified One was crowned.Thus it is still. Christ does not command universal faith even where His claims are known. Men do not trust those whom they deem unfortunate. They cannot receive a humbled Christ. The offence of the cross has not ceased. That He who was crucified should be exalted is of difficult belief to many. Yet some believe. They admire, while they wonder at, the wisdom and the love that shine through the redemptive plan.
III. View Him as bestowing saving blessings. So shall He sprinkle many nations. This word is capable of two interpretations.
1. That which points directly to the impartation of the blessing. Under the law there were washings and sprinklings that made reconciliation for sinners, or cleansed them from sin. When Jesus comes with His salvation He reconciles to God, and cleanses the soul from sin.
2. That which points to the effect of the blessing. They shall spring up with joy, as those leap who have found great treasure. Is not the influence of Christ joy-creating everywhere?
He does this on an extensive scale. Many nations. There is a universal sufficiency in His atoning blood. There is also a widely extensive efficacy. The Gospel is for man. Jesus bade His followers preach it among all nations. The redeemed are a multitude that no man can number (Rev. 5:9).
IV. View Him as winning reverent homage. The kings shall shut their mouths at Him. It indicates the reverence in which they hold Him who conquers all opposition. It includes,
1. Honour. They see His power and glory, with which none can vie. Like conquered kings they confess His superiority.
2. Love. For He attaches them to Himself with personal admiration and love.
3. Obedience. They willingly obey His commands, although formerly they resisted His authority; for His laws are written on their hearts.
Thus the text exhibits not only the glory of Christ, but the great importance of the sentiments with which He is regarded.
1. Some hate Him. The Gospel does not commend itself to their approbation. It is utterly distasteful to them. Its doctrines are too humbling, or its precepts are too holy. Their pride flies from the Crucified, their sinfulness from the crowned Saviour. A mighty change must take place in your spirit before you can be safe.
2. Some are indifferent to Him. You think it matters little what you think of Christ, so long as you are not actively hostile to Him. But it does matter. Union with Christ; a spiritual union, formed with consent of mind, and heart, and will, makes all the difference between life in Christ, and death without Him.
3. Some love Him. There is a deep personal love between Christ and His people. Although on the throne of the universe, He finds room in His heart for each believer, however lowly, and they for Him; Whom, having not seen, ye love.J. Rawlinson.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(14) As many were astonied . . .The words point to the correspondence of the supreme exaltation following on the supreme humiliation.
His visage was so marred . . .The words conflict strangely with the type of pure and holy beauty with which Christian art has made us familiar as its ideal of the Son of Man. It has to be noted, however, that the earlier forms of that art, prior to the time of Constantine, and, in some cases, later, represented the Christ as worn, emaciated, with hardly any touch of earthly comeliness, and that it is at least possible that the beauty may have been of expression rather than of feature or complexion, and that men have said of Him, as of St. Paul, that his bodily presence was weak (2Co. 10:10).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14, 15. The more specific details of his condition follow in these verses. The prophecy concerning him begins in the protasis, (Isa 52:14,) as an address, first to him, but passes in the apodosis (Isa 52:15) at once to remarks concerning him, a change quite common with Isaiah when under intense emotion.
Many were astonished at thee The appearance of such humility in the Messiah when he should come is, as the prophet foresees, to be a marvel and an astonishment to the Jews. He is wholly to disappoint carnal minds, who look for outward signs of royalty.
His visage was so marred This is an explanatory parenthetic sentence, giving reasons for the astonishment expressed in the first words, or protasis. “Marred,” not from injury as yet inflicted by man, but from sadness on account of man, more serious (and almost terror-struck) than any man is accustomed to exhibit. Part of this, namely, low birth, poverty, etc., was chosen, and partly, it was from ill treatment of man in refusing him as the true Messiah; also from unrelieved sensitiveness at the guilt of the world’s sins. These were sufficient to render his aspect that of a burdened, wearied man. Men of carnal ambitions reasoned thus: Was the Messiah to be of this appearance? Could the Messiah of Isaiah, pictured as a man of greatness, beauty, glory, be so disfigured? What more astonishing! Isa 52:15 silently admits it to be even so, yet declares (apodosis) so shall he sprinkle many nations. And this shall be the greater wonder (Septuagint) to many. That is, he shall rain his grace of purification upon them. Reacting mercy shall close the mouths of kings from uttering scorn of him, lowly though he be, deformed by suffering though he appear. For in even this, men shall discover more beauty and glory than ever prophetic words had revealed. By very reason of immaculate purity thus discovered, and of truth, goodness, and saving power, they shall see in him greatness in all dimensions far beyond the conceptions which prophetic words had shaped for them.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 964
THE DEPTH OF OUR SAVIOURS HUMILIATION
Isa 52:14-15.As many were astonished at thee [Note: Should be him, Bishop Lowth.]; (his visage was so marred, more than any man, and his form more than the sons of men:) so shall he sprinkle many nations.
OF all the subjects that ever engaged the attention of the human mind, there is none so important as that which the prophet is now opening: the Scriptures both of the Old and New Testament are full of it: it was exhibited in the first promise that was given to man after his fall: it was continued from that period with increasing clearness in the prophecies: it was set before the eyes of men in the sacrifices that were offered: and memorials of it are yet preserved in all Christian churches in the sacrament of the Lords supper. Our Lord himself frequently introduced it in his discourses: it was the one topic of conversation when he talked with Moses and Elias on the mount of transfiguration. The Apostles in their sermons and epistles represent it as the foundation of all their hopes. Paul found it to be such an irresistable weapon, and so mighty to destroy the strong holds of sin and Satan, that he determined to know nothing among his people but Jesus Christ and him crucified. This is that mystery, in which are contained all the treasures of wisdom and knowledge. It is so extensive a field for meditation, that, though we traverse it ever so often, we need never resume the same track: and it is such a marvellous fountain of blessedness to the soul, that, if we have ever drunk of its refreshing streams, we shall find none other so pleasant to our taste; or rather, we shall never wish to taste any other. To the consideration of this subject, we are immediately led by the words before us, in which we may observe both our Lords unparalleled humiliation, and the ends for which he submitted to it.
I.
His unparalleled humiliation
In order to mark this the more distinctly, we will briefly notice the different steps of it from his cradle to his grave. Notwithstanding he was the Creator of the universe, he had no fitter place for his reception than a stable, no better accommodation than a manger: nor had he long made his appearance in the world before his life was sought, and he was driven a fugitive from his native country. Till the age of thirty his occupation was that of a carpenter, at which business he worked with his reputed father. And during the four last years of his life, nothing could exceed the contempt and ignominy with which he was treated. He was called a deceiver, a gluttonous man, and a wine-bibber: he was said to be in league with Satan himself: and the people thought they spake well and properly concerning him, when they said, He hath a devil, and is mad [Note: Joh 8:48.]: yea, they even called him Beelzebub, the prince of the devils [Note: Mat 10:25.]. But, most of all, when the time of his crucifixion drew nigh, then all ranks of people seemed to vie with each other in insulting him. They arrayed him in mock majesty with a purple robe, a crown of thorns on his head, and a reed or cane in his hand for a sceptre. They spat on him, they smote him, they plucked off his beard, according to that prediction, I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting [Note: Isa 50:6.]. Nor was this the conduct of a few only: for he was universally execrated; he was considered as a worm and no man, the very scorn of men, and the outcast of the people: he was one, whom man despised, and whom the nation abhorred. Having loaded him with all manner of indignities, and plowed up his back with scourges, so as to make long furrows in it, they nailed him to the cross, and left him to hang there, till exhausted nature should sink under the torments inflicted on him.
But, as others of mankind have been called to endure many things, let us particularly notice wherein his sufferings were unparalleled; for it is certain that his visage was marred more than any mans. And here we shall find that both in variety and intenseness, they infinitely surpassed all that ever were sustained by any human being. In his civil state, as a member of society, he was degraded so low, that even a murderer was preferred before him. In his natural state, as a man, he was eminently distinguished above all the human race as a man of sorrows, and acquainted with grief. He suffered much in his body, from labours, watchings, fastings; from the want even of a place where to lay his head; from the wounds made in it from head to foot, by the thorns, the scourges, and the nails. We may judge of this by what is said of him in the Psalms; I am poured out like water, and all my bones are out of joint: my heart is like wax, it is melted in the midst of my bowels: my strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death [Note: Psa 22:14-15.]. The troubles of his soul were yet greater still. Of these he himself frequently complained: Now is my soul troubled; my soul is exceeding sorrowful even unto death. To such a degree was he agitated by internal conflicts, that, before he was even apprehended by his enemies, he was in an agony, and sweat great drops of blood from every pore of his body. Moreover, as his sufferings were thus various, so did they also spring from a variety of sources, from men, from devils, and from God himself. Men laboured to the utmost to torment him by calumnies and reproaches, by taunts and revilings, and by all the cruelties that the most inveterate malice could devise and execute. Satan assaulted him with fiery temptations in the wilderness; and all the powers of darkness conflicted with him at the close of life. His heavenly Father too hid his face from him in the hour of his greatest extremity, and bruised him for the iniquities of his people, and called forth the sword of vengeance to slay the man that was his fellow [Note: Zec 13:7.].
Together with this variety of sufferings, let us take a view also of their intenseness. In drinking this bitter cup, he found nothing to mitigate his sorrows, but every thing to aggravate them to the uttermost. If we except the sympathy of a few women, he met with nothing but scorn and contempt from all who beheld him. Not even his beloved disciples afforded him any comfort; on the contrary, he was betrayed by one, denied by another, and forsaken by all. All orders and degrees of men were alike inveterate and devoid of mercy. Of this he himself complains by the prophet, I looked for some to take pity on me, but there was none; and for comforters, but I found none; they gave me also gall for my meat, and in my thirst they gave me vinegar to drink [Note: Psa 69:20-21.]. When, in the depth of his dereliction he cried, Eli, Eli! lama sabacthani? My God, my God! why hast thou forsaken me? so far from pitying, they, with unexampled cruelty, played or punned, as it were, upon his words, and mocked him as idolatrously calling upon Elias, instead of upon God; and, when he complained of thirst, they gave him vinegar, to increase his anguish, instead of a draught calculated to assuage it. Nor did he receive consolation from God, any more than pity from men. On the contrary, his heavenly Father now hid his face from him, and thereby extorted from him that bitter complaint which we have just recited. The united efforts of men and devils could not shake his constancy: but the hidings of his Fathers face seemed more than he could endure; so painful was it to find an estrangement there, where he could alone look for comfort and support. There were many things also which concurred to aggravate his sufferings beyond measure. It is not improbable that the perfection of his nature rendered him more susceptible of pain than other men: but however this might be, certainly his zeal for God must have given a tenfold poignancy to all his anguish. Consider that immaculate Lamb tempted by Satan to distrust his Fathers care, and turn the stones into bread for his support; then to presume upon his Fathers care, and cast himself down from a pinnacle of the temple; and then to deny his Father altogether, and to worship the devil in preference to him; how horrible must such suggestions be to his holy soul! Peculiar stress is laid on this by the Apostle, who says, He suffered, being tempted: and we are told, he was so distressed by the conflict, that an angel was sent from heaven to strengthen him. The dereliction also before mentioned, must have been afflictive in proportion to the regard which he bore towards his heavenly Father. His love for men must also have been a source of inconceivable trouble to his mind. If Lot vexed his righteous soul from day to day; and David had rivers of waters running down his eyes; and Isaiah exclaimed, Look away from me, I will weep bitterly, labour not to comfort me; and Jeremiah cried, My bowels, my bowels! I am pained at my very heart; on account of the ungodliness they beheld, and the consequences they foresaw; what must Jesus have felt when he saw, not only the wickedness of mens actions, but all the enmity of their hearts against God, and knew the full extent of those judgments which were soon to come upon them? How must the pride of the Pharisees, the unbelief of the Sadducees, the cruelty of the Herodians, and the stupidity of his own disciples wound his soul! The foresight which he had of his own sufferings must have been a still further aggravation of them. In many instances the expectation of pain is even worse than the pain itself; what then must he have endured, when, from the very beginning, he foresaw every thing that should come upon him! To complete the whole, the accumulation of all his sorrows at once must have added so greatly to their weight, that, if he had not been God as well as man, he could never have sustained the load.
See then whether the visage of any man was ever so marred as his? Others, if they have been tried in body, have had comfort in their soul: if they have been persecuted by man, they have received succour from God: or if their trials have been of a diversified nature, still they have found some to commiserate, and, by a tender sympathy at least, to participate their lot: but he trod the wine-press of Gods wrath alone, and drank, even to the dregs, that cup of bitterness, which the sins of the whole world had prepared for him, and which could not be removed consistently with Gods honour and mans salvation. Well therefore may we put into his mouth those words of the prophet, Behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger [Note: Lam 1:12.]. Well too, as the text observes, might many be astonished at him; for whether we consider the innocence of him on whom these sufferings were inflicted, or the greatness of him who submitted to them, or his meekness and patience in enduring them, we are equally lost in wonder and astonishment.
Upon a view of our Lords unparalleled humiliation, we are naturally led to inquire into,
II.
The end for which he submitted to it
Moses, speaking of the truths which he was inspired to proclaim, says, My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass; because I will publish the name of the Lord [Note: Deu 32:2.]. By a similar figure the sprinkling of the nations may be understood as relating to the publication of the Gospel to the whole world. And doubtless this was, in a general view, the end for which our Saviour died. But the term sprinkling alludes more particularly to the sprinklings which were made under the law. These were sometimes of blood, as when the mercy-seat was sprinkled with the blood of bulls and goats on the great day of annual expiation [Note: Lev 16:15.]. Sometimes the sprinkling was of water, as when a person ceremonially unclean was purified from his defilement by water of separation [Note: Num 19:13.]. Sometimes the sprinkling was both of water and blood, as when the leper was cleansed by the blood of a bird mixed with running water [Note: Lev 14:6-7.]. To all of these there is a reference in the text: and from these ceremonial observances, especially as they are more fully opened to us in the New Testament, we learn distinctly the ends of the Redeemers sufferings.
He suffered, first, that he might purge us from the guilt of sin by his blood. To this the inspired writers bear witness with one consent. They declare that he was a propitiation for our sins; that we are reconciled to God by his death, and that we have redemption through his blood, even the forgiveness of sins. Even the saints that are in heaven are represented as singing praises to him that loved them, and washed them from their sins in his own blood, and as ascribing their salvation wholly to the Lamb that was slain. Behold then, ye who are bowed down under a sense of guilt; draw nigh to Calvary, and see the provision made for your salvation: God had ordained, that without shedding of blood there should be no remission; and behold, here is the blood of that spotless Lamb once offered for you on the cross. Take of this by faith, and sprinkle it on your hearts and consciences; and you shall find it effectual to cleanse from sins of deepest die. The true Christian is characterized by the Apostle as having come to the blood of sprinkling [Note: Heb 12:24.]. Let us then answer to this character: so shall we be protected from the sword of the destroying angel [Note: Heb 11:28.], and sing for ever the song of Moses, and possess the white and spotless robes in which the redeemed are arrayed before the throne of God [Note: Rev 7:14-15.].
The other end of Christs suffering was, that he might cleanse us from the power and pollution of sin by his Spirit. It had been promised by the prophet, I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you [Note: Eze 36:25.]. And it was to procure this benefit for us, that Christ submitted to his sufferings; He gave himself for us, says the Apostle, that he might sanctify and cleanse us with the washing of water, by the word, that he might present us to himself holy and without blemish [Note: Eph 5:25-27.]. Let us then draw near to him, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Since he bare our sins in his own body, on purpose that we, being dead unto sin, might live unto righteousness, let us not be unmindful of our duty and our privilege. Let us seek the washing of regeneration, and the renewing of the Holy Ghost, and labour to cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God.
It is of great importance to observe, that though, under the law, these two kinds of sprinkling were often separated, they are invariably united under the Gospel. St. John particularly notices, that Christ came by water and blood; not by water only, but by water and blood [Note: 1Jn 5:6.]. By this we understand, that the water and blood, which flowed in one united stream from the wounded side of the Redeemer, were significant of the united blessings which we should receive from him, namely, of justification by his blood, and sanctification by his Spirit. And St. Peter expressly declares, that these ends were united in the eternal counsels of the Deity, by whom we were elected through sanctification of the Spirit unto obedience, and to the sprinkling of the blood of Jesus Christ [Note: 1Pe 1:2.]. What God therefore has joined together, let us never presume to separate: for, as there is no redemption but by the blood of Jesus, so without holiness no man shall see the Lord.
The connexion between these blessings, and the means used for the procuring of them, is frequently mentioned in the ensuing chapter, and therefore need not be insisted on in this place. Suffice it therefore at present to say, that the sprinkling of the nations is the fruit and consequence of our Lords astonishing, unparalleled humiliation [Note: As, so.]. Neither could he have had a right to communicate salvation, if he had not first suffered for our sins; nor can we enjoy his salvation, unless we receive it as the purchase of his blood.
To conclude
The blessings mentioned in the text were not procured for one nation only, but for many even for all, to the remotest ends of the earth. And as no nation is excluded, so neither is any individual in any nation. The fountain is opened for all; and will cleanse from sin and uncleanness all who wash in it. As Moses took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled all the people [Note: Heb 9:19.], so now may every sinner in the universe have his heart and conscience sprinkled through faith in Gods promises. None can say, I am too vile; the blood of Christ can never cleanse from such guilt as mine: nor can they say, My lusts are so inveterate, that the Spirit of Christ can never purify my polluted heart; for, if the blood of bulls and of goats, and the ashes of an heifer sanctified, in any instance, to the purifying of the flesh, much more shall the blood of Christ, who, through the Eternal Spirit, offered himself without spot to God, purge, in every instance, our conscience from dead works to serve the living God.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 52:14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
Ver. 14. As many were astonied at thee, ] viz., At thine abasement first, and then at thine advancement thereupon. All things in Christ are admirable; well, therefore, might he be called “Wonderful.” Isa 9:6
His visage was so marred more than any man.
And his form more than the sons of men.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
As = According as. This corresponds with the “so” of Isa 52:15 (not with the “so” in the next clause, which is parenthetic).
astonied: corresponding with the word rendered “sprinkle” in Isa 52:15. From Old English estonner. Nine times so spelled, from Wycliff and Geneva Bible. Chaucer spells it “astoned”; Spenser, “astownd”.
so marred: pointing to the depth of the humiliation, as set forth in detail in Isa 53:4-10. Compare Mat 26:67, Mat 26:68; Mat 27:27-30.
any man. Hebrew. ‘ish. Compare Psa 22:6, “I am a worm, and no man”.
men. Hebrew. ‘adam. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
so marred
The literal rendering is terrible: “So marred from the form of man was His aspect that His appearance was not that of a son of man”–i.e. not human–the effect of the brutalities described in Mat 26:67; Mat 26:68; Mat 27:27-30.
Fuente: Scofield Reference Bible Notes
many: Psa 71:7, Mat 7:28, Mat 22:22, Mat 22:23, Mat 27:14, Mar 5:42, Mar 6:51, Mar 7:37, Mar 10:26, Mar 10:32, Luk 2:47, Luk 4:36, Luk 5:26
his visage: Isa 50:6, Isa 53:2-5, Psa 22:6, Psa 22:7, Psa 22:15, Psa 22:17, Psa 102:3-5, Mat 26:67, Mat 27:29, Mat 27:30, Luk 22:64
Reciprocal: Job 16:16 – face Son 5:2 – my head Lam 4:8 – they Mar 9:12 – set Mar 14:21 – goeth Mar 14:65 – General Mar 15:19 – they smote Luk 18:32 – mocked Luk 22:63 – mocked Luk 24:27 – and all Phi 2:7 – made 1Pe 1:11 – the sufferings
Fuente: The Treasury of Scripture Knowledge
Isa 52:14-15. As many were astonished at thee At thee, O my servant: were struck with wonder at his glorious endowments, at the excellence and power of his doctrine, and his miraculous works, or rather, at his humiliation. His visage was so marred, &c. Christ, in respect of his birth, breeding, manner of life, and outward condition in the world, was obscure and contemptible, and therefore said to be a worm, and no man, a reproach of men, and despised of the people, Psa 22:6, being exposed to all manner of affronts, indignities, and contumelies, from day to day. His countenance also was so marred with frequent watchings, fastings, and troubles, that he was thought to be nearly fifty years old when he was but thirty, Joh 8:57, and was further disfigured when he was buffeted, smitten on the cheek, spit upon, and crowned with thorns, and met with other cruel and despiteful usages. So, &c. His exaltation shall be answerable to his humiliation; shall he sprinkle many nations 1st, With his blood, which is called the blood of sprinkling, Heb 12:24, that is, he shall justify them by his blood, as it follows, Isa 53:11, which act is frequently expressed by washing, as Psa 51:2; Psa 51:7; Eze 16:9; Rev 1:5. Or, 2d, With his word or doctrine; which, being often compared to rain, or water, as chap. 55:10, 11; Psa 72:6, may be said to be sprinkled: as it is said to be dropped, Deu 32:2; Eze 20:46; Eze 21:2. This sense seems to be favoured by the following words: or, 3d, With his Spirit, represented under the emblem of the sprinkling of water, Eze 36:25-27; and frequently compared to water in the Scriptures, and, in the days of the Messiah, to be poured out on all flesh, Joe 2:28; and particularly promised to such as should thirst for it, and believe in Christ, Joh 7:37-38; Rev 21:6; Rev 22:17. Kings shall shut their mouths at him Shall be silent before him, out of profound humility, reverence, and admiration of his wisdom, and an eager desire to hear and receive counsels and oracles from his mouth; for that which had not been told them shall they see They shall hear from his mouth many excellent doctrines, which will be new and strange to them. And particularly that comfortable doctrine of the salvation of the Gentiles, which was not only new to them, but strange and incredible to the Jews themselves.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
52:14 As many were astonished at thee; his visage was so {o} marred more than any man, and his form more than the sons of men:
(o) In the corrupt judgment of man, Christ in his person was not valued.
Fuente: Geneva Bible Notes
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. Jesus did not impress people as being the best looking, the most brilliant, the most socially engaging, or the most pious individual they had ever met, according to the Gospels. In 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.
"Many is 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’." [Note: Motyer, p. 425. His quotation is from J. Muilenberg, Isaiah 40-66, p. 617.]