Behold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high.

“The passage which follows offers great difficulties. The Christians refer it to Jesus, and explain my servant to indicate the body. This is wrong; the body cannot be wise, even during the life of man. Again, what is the meaning of he shall see his seed (53:10), he shall prolong his days (ib.)? This was not in fact the case. Again, and he shall divide the spoil with the strong (53:12). The best proof, however, is the circumstance that this passage is preceded by the Lord will go before you, etc., which undoubtedly refers to the Israelites, and is followed by Sing, O barren, etc., which is likewise addressed to the Israelites. My servant. The Israelites, who are the servants of the Lord, and are now in exile. Many believe that Messiah is meant by this expression, because our ancient teachers said that Messiah was born on the day on which the temple was destroyed, that he was, as it were, bound in chains, etc.; but many verses in this passage cannot be explained on this supposition. Comp. He is despised and rejected of men, he was taken from prison and judgment, and he made his grave with the wicked, he shall see his seed, he shall prolong his days. The Gaon R. Saadiah refers the whole passage to Jeremiah. His explanation is beautiful; he says: he shall scatter many nations by his words, by his prophecy. Comp. Jer. 1:10. As a tender plant. Jeremiah was young when he began to prophesy (Jer. 1:6). And the Lord hath laid on him the iniquity of all of us; he took away the sin of many. Comp. Remember that I stood before thee, to speak good for them, and to turn away the wrath from them (ibid. 18:20). He is brought as a lamb to the slaughter. Comp. But I was like a lamb or an ox that is brought to the slaughter (ibid. 11:19). And he shall divide the spoil with the strong. Jeremiah received presents and gifts from the Babylonian chief of the guard (ibid. 40:5). But I think that this passage must be connected with the chapters that procede and follow. What reason is there for mentioning Jeremiah here after some of the comforting prophecies, and before others of the same kind ? The singular, my servant, is used because the prophet speaks of every one that is a servant of the Lord and suffers in exile, or because ישראל עבדי = )עבדי my servant Israel,) refers to the whole nation; the latter reason is more probable. My servant shall be wise, etc. My servant shall see and understand, that he will again be high and exalted. נשא Exalted. It is Niphal.”

“Arise, arise. Here he excludes the third impediment to liberation, which could be doubted on account of lack of means, promising them a free liberation. And it is divided into two parts: for first he foretells the liberation of the Jews from the Babylonians; second, the liberation of the Gentiles from sins, at Behold, he shall understand. Concerning the first there are two things. First he foretells the liberation; second, the order of the liberation, at The Lord will prepare. Concerning the first there are three things. First he promises a free liberation; second he assigns the cause of the liberation, at For thus saith the Lord God; third he proclaims joy to those set free, at How beautiful. Now liberation is promised to them in three ways. First, from the oppression of enemies, as to the goods which they recovered. Arise — from the weakness by which you could not resist your enemies; and therefore he says: put on strength, as with weapons of war, O Sion, in which there was a citadel for the defense of the city. Arise — from the misery you had fallen into, your enemies plundering; and therefore he says: put on the garments of thy glory. The glory of a city is the multitude of its citizens, the beauty of its streets, the abundance of its goods. Baruch 5: put off, Jerusalem, the robe of thy mourning and affliction, and put on the beauty and the honor of that which is from God to thee, unto everlasting glory. And as to the enemies whom they escaped: for he shall no more add to pass through — as one laying waste or lording it over; the uncircumcised, as to the Gentile enemies; the unclean, as to the traitors from that same people — above, 35: it shall be called the holy way, etc. Apocalypse 21: there shall not enter into it anything defiled. Second, he promises liberation from the vileness of the inhabitants, for they have been left of the poor of the land, as is said in 4 Kings, last chapter, and Jeremiah, last chapter: shake thyself from the dust — of vileness; arise — resisting thy adversaries; and then sit — at rest. 1 Kings 2: raising up the needy from the dust. Third, he promises liberation from the detention of captives, foretelling the benefit of liberation. Loose the bonds — that is, go forth from captivity. Leviticus 26: I have broken your chains. And he shows the manner of the liberation: for thus saith the Lord, you were sold for nought — as if to say: those who took you captive conferred no benefits upon you. You shall be redeemed — from the captivity of Babylon, through Cyrus. Above, 45: he shall let go my captivity, etc. Psalm 43: thou hast sold thy people without a price. For thus saith the Lord. Here he assigns two causes of the liberation: namely, the false accusation against the people, and the blasphemy against God. And first he alleges the false accusation: into Egypt (...) at the beginning, among the fathers: Genesis 46 and 47: as a sojourner — and so they had some right of oppressing them, from the benefits bestowed. And Assyria, under which also the Chaldeans are included, without any cause, conferring no benefits upon them. If then he has driven away liberation, what is that to me? — that is, what prevents me from now freeing Jerusalem? Second, he pronounces the sentence: for it has been taken away, from its own land. The rulers — who usurped dominion for themselves, namely the Chaldeans. And because continually — it is blasphemed, as though I were unable to liberate my people. Ezechiel 36: I will sanctify my great name, which has been profaned among the nations. Therefore in that day — of liberation — I who spoke — promising — am present — to fulfill it. Baruch 3: afterward he was seen upon earth, and conversed with men. Hebrews 1: God, who spoke of old to the fathers in the prophets in many portions and in many manners, has in these last days spoken to us in the Son — if this be expounded mystically of the coming of Christ. How beautiful. Here he proclaims joy to those set free: and first he describes the joy as to the reception of the messengers, who, coming from Chaldea, announced it. Beautiful — for it was beautiful and delightful for the people to hear such things announced — upon the mountain, that many might hear, of one preaching, publicly, peace, restored by Cyrus; good, of the promised relief; salvation, from captivity. He shall reign — as if to say, henceforth God alone shall reign in thee, because thou shalt worship him in the temple restored. Nahum 2: behold, upon the mountains, etc. Second, he describes the joy as to the watch of the lookouts, who, returning from there, were watching, setting down the voice of exultation: the voice, of joy, shall resound. Acts 4: with one accord they lifted up their voice to God. And the reason for the joy: for with the eye — that is, with their own eyes — they shall see the captives coming. Above, 33: thine eyes shall see Jerusalem. Third, as to the arrival of the captives: rejoice. Above, 35: the desert shall rejoice, and the wilderness shall exult. Note, on that phrase put on the garments, that the saints have garments of virtues in which they glory: and these are, first, for protection. Below, 61: the Lord hath clothed me with the garments of salvation, and with the robe of justice he hath covered me. Second, for warmth. Proverbs, last chapter: she shall not fear for her house the colds of snow, for all her domestics are clothed with double garments. Third, for adornment. Apocalypse 3: in white garments. These garments must, first, be white in the honesty of works. Ecclesiastes 9: at all times let thy garments be white. Second, clean in rightness of intention. Above, 9: the garment mingled with blood shall be for burning. Third, fragrant through the spreading abroad of good report. Canticle of Canticles 4: the smell of thy garments as the smell of frankincense. Likewise, on that phrase loose the bonds, note that there are bonds from which God looses: first, of worldly anxiety. Job 39: who hath sent out the wild ass free, and who hath loosed his bonds? Second, of carnal love. Ecclesiastes 7: I have found a woman more bitter than death. Third, of perverse action. Psalm 106: he brought them out of darkness and the shadow of death, and broke their bonds asunder. Fourth, of wicked habit. Above, 5: woe to you that draw iniquity to iniquity, and sin as it were with the rope of a cart. Likewise there are bonds from which God does not loose: first, of charity. Osee 11: I drew them with the cords of charity. Second, of the divine law. Jeremiah 2: of old thou hast broken the yoke. Third, of divine instruction. Ecclesiasticus 6: put thy shoulder under her, and bear her, and do not grow weary of her bonds. The Lord will prepare. Here he carries out the order of the liberation: and first he sets forth the manifest help of God. Arm — namely his power, which all could perceive in this deed. Psalm 97: all the ends of the earth have seen the salvation of our God. Second, he proclaims to the captives their departure. Depart — namely from Babylon; the polluted thing — do not associate among those who are polluted. Apocalypse 18: go out from her, my people. Third, he teaches the manner of departing: as to purity, be ye clean, priests; as to security, (not) in tumult shall you go out — namely of war, as from Egypt; Psalm 104: he brought forth his people. As to the leader: he goes before — as a leader, and he will gather — as a shepherd. Ezechiel 36: for I will take you from among the nations, and gather you out of all the countries, and bring you back into your own land. Behold, he shall understand. Here he foretells the liberation of the Gentiles from the servitude of sin, brought about through the Son of God: and first he describes the liberator as to the eminence of grace. Shall understand — as to the fullness of wisdom; servant — according to the nature assumed, Christ. Philippians 2: taking the form of a servant. Proverbs 14: he is acceptable, etc.; and 1: understanding governance, etc. He shall be exalted — as to the working of virtues. Psalm 20: be thou exalted, O Lord, in thy own strength. He shall be lifted up — as to the ascension. Psalm 8: for thy magnificence is elevated above the heavens. Ephesians 4: he that descended, is the same also that ascended. And he shall be high — sitting at the right hand of the Father. Above, 4: the bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high. And as to the ignominy of the passion: for as they were astonished — by his examples, miracles, and teachings: Matthew 12: all the crowds were astonished at his teaching, and at the miracles which he wrought. Without glory — in the passion; and in form — that is, appearance or comeliness. Psalm 21: I am a worm, and not a man; the reproach of men, and the outcast of the people. Second, he foretells the liberation as to the remission of sins. This one shall sprinkle — with the sprinkling of blood, 1 Peter 1, and of the water of Baptism. Hebrews 10: hearts sprinkled, etc. As to the veneration due him: at him — keeping silence — to listen attentively, not presuming to discuss his secrets. Job 29: princes ceased to speak. And as to the knowledge of the truth: for they to whom — namely, the Gentiles — it was not, through the prophets, shall see, with the heart; they have heard him personally preaching. Below, 65: behold, I am to the nations who did not know me, and who did not call upon my name.”

“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.”

“Behold, my servant shall deal prudently,.... Here properly a new chapter should begin, these three last verses treating of the same person and subject as the following chapter; even of Christ, his person, offices, humiliation, and exaltation, and the effects and fruits thereof; for of him undoubtedly the whole is to be understood. The Jews say it is a difficult prophecy; and so it is to them, being contrary to their notions and schemes, or otherwise it is plain and easy, respecting the Messiah; but rather than he should be thought to be meant, the modern ones have invented a variety of interpretations. Some apply this prophecy to Abraham; others to Moses; others to Ezra; others to Zerubbabel; and others to any righteous person: the more principal and prevailing opinions among them are, that it is to be understood either of the whole body of the people of Israel in captivity, as Jarchi, Aben Ezra, and Kimchi; or of King Josiah, slain by Pharaohnecho, as Abarbinel; or of Jeremiah, as Saadiah Gaon; all which are weak and impertinent, and, as they disagree with each other, show the perplexity they are under (r). The Targum interprets it of the Messiah; and so did the ancient Rabbins, as Aben Ezra and Alshech confess; and several parts of the prophecy are applied to him, both by ancient and modern ones, as will be seen in the exposition of it. Christ, as man and Mediator, is the servant of God, of his choosing and calling, sending, bringing forth, and supporting; see Isa 42:1, from whom he had both his work and his wages: the principal part of his service lay in working out the redemption and salvation of his people, in which he willingly and cheerfully engaged, and which he diligently and faithfully performed; in which he showed a regard to his Father's will, love to his people, and great condescension, as well as wisdom; for, as it is here promised he would, so he did deal "prudently": as in his infancy, when he disputed with the doctors in the temple, so throughout the whole of his public life, in preaching the Gospel, in answering the questions of his enemies, and in his behaviour at his apprehension, arraignment, condemnation, and crucifixion: or "he shall cause to understand (s)"; make others wise and prudent; he caused them to understand his Father's mind and will, the Scriptures, and the Gospel in them; he made men wise unto salvation, and instructed in those things which belong to their peace; and he still does by his spirit, through the ministry of the word: or "he shall prosper" (t); the pleasure of the Lord prospered in his hands; he rode forth prosperously, destroying his and our enemies was very successful in working out salvation, as he is in his advocacy and intercession for his people, and in the ministration of his Gospel; and is the author of all prosperity in his churches, and to particular believers. The Targum is, "behold, my servant the Messiah shall prosper;'' and so another Jewish writer says (u), that the section which begins with these words is concerning the Messiah: he shall be exalted and extolled, and be very high; as he has been exalted by his Father, by raising him from the dead, and giving him glory; by placing him at his own right hand, and giving him all power in heaven and in earth; by committing all judgment into his hands, that all men may honour him as they do the Father: and he is "extolled" by his people, in his person and offices, by giving him the glory of their salvation, in their hearts, thoughts, and affections, with their mouths and lips; and so he is in his house and ordinances, by his ministers and churches: and is made "very high"; higher than the kings of the earth; higher than the angels of heaven; higher than the heavens themselves. The Jews (w) say of the Messiah, in reference to these words, that he is exalted above Abraham, extolled above Moses, and made higher than the ministering angels; and in another ancient book (x) of theirs it is said, the kingdom of Israel shall be exalted in the days of the Messiah, as it is written, he shall be exalted and extolled, &c. (r) See my book of the Prophecies of the Old Testament, &c. fulfilled in Jesus, p. 160, &c. (s) "erudict, sive intelligere faciet", Morus. (t) "Prosperabitur", Junius & Tremellius, Piscator, Calvin. So Ben Melech interprets it by "he shall prosper." "Feliciter agit", Cocceius; "prospere aget", Vitringa. (u) Baal Hatturim in Lev. xvi. 14. (w) Tanchuma apud Yalkut in loc. (x) Pesikta apud Kettoreth Hassammim in Targum in Numb. fol. 27. 2.”

“Servant, Christ. In vain do the Jews attempt to apply this to any other. It is wonderful that Grotius should follow their steps, and understand Jeremias to be meant; though elsewhere he allows that the prophet speaks only of the Messias. (De Verit. v. 19.) — This author [Grotius] has been of great prejudice to religion. The Chaldean and many modern Jews have been compelled by evidence to apply this to the Messias. See Geir., &c. Jesus was pleased to assume the form of a servant, Philippians ii. 7.”

“Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Isa 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mat 8:17; Mar 15:28; Luk 22:37; Joh 12:38; Act 8:28-35; Rom 10:16; Pe1 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mar 9:12; Rom 4:25; Co1 15:3; Co2 5:21; Pe1 1:19; Pe1 2:21-25; Jo1 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [PALEY]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). HILLEL maintained that Messiah has already come in the person of Hezekiah. BUXTORF states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see HENGSTENBERG, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [GESENIUS], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Isa 53:4-6, Isa 53:9, Isa 53:11; contrast Jer 20:7; Jer 15:10-21; Psa 137:8-9). Isa 53:9 can hold good of none other. The objection that the sufferings (Isa 53:1-10) referred to are represented as past, the glorification alone as future (Isa 52:13-15; Isa 53:11-12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second. Behold--awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, Joh 19:14). my servant--Messiah (Isa 42:1). deal prudently--rather, "prosper" [GESENIUS] as the parallel clause favors (Isa 53:10). Or, uniting both meanings, "shall reign well" [HENGSTENBERG]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Isa 53:12) corresponds; the section (Isa 52:13; Isa 53:12) begins as it ends with His final glory. extolled--elevated (Mar 16:19; Eph 1:20-22; Pe1 3:22).”

“In this sense there follows here, immediately after the cry. "Go ye out from Babylon," an index pointing from the suffering of the Servant to His reward in glory. "Behold, my servant will act wisely; he will come forth, and arise, and be very high." Even apart from Isa 42:1, hinnēh (hēn) is a favourite commencement with Isaiah; and this very first v. contains, according to Isaiah's custom, a brief, condensed explanation of the theme. The exaltation of the Servant of Jehovah is the theme of the prophecy which follows. In v. 13a the way is shown, by which He reaches His greatness; in v. 13b the increasing greatness itself. השׂכּיל by itself means simply to gain, prove, or act with intelligence (lxx συνήσει); and then, since intelligent action, as a rule, is also effective, it is used as synonymous with הצליח, הכשׁהיר, to act with result, i.e., so as to be successful. Hence it is only by way of sequence that the idea of "prosperously" is connected with that of "prudently" (e.g., Jos 1:8; Jer 10:21). The word is never applied to such prosperity as a man enjoys without any effort of his own, but only to such as he attains by successful action, i.e., by such action as is appropriate to the desired and desirable result. In Jer 23:2, where hiskı̄l is one feature in the picture of the dominion exercised by the Messiah, the idea of intelligent action is quite sufficient, without any further subordinate meaning. But here, where the exaltation is derived from ישׂכיל as the immediate consequence, without any intervening על־כן, there is naturally associated with the idea of wise action, i.e., of action suited to the great object of his call, that of effective execution or abundant success, which has as its natural sequel an ever-increasing exaltation. Rosenmller observes, in Isa 52:13, "There is no need to discuss, or even to inquire, what precise difference there is in the meaning of the separate words;" but this is a very superficial remark. If we consider that rūm signifies not only to be high, but to rise up (Pro 11:11) and become exalted, and also to become manifest as exalted (Ps. 21:14), and that נשּׂא, according to the immediate and original reflective meaning of the niphal, signifies to raise one's self, whereas gâbhah expresses merely the condition, without the subordinate idea of activity, we obtain this chain of thought: he will rise up, he will raise himself still higher, he will stand on high. The three verbs (of which the two perfects are defined by the previous future) consequently denote the commencement, the continuation, and the result or climax of the exaltation; and Stier is not wrong in recalling to mind the three principal steps of the exaltatio in the historical fulfilment, viz., the resurrection, the ascension, and the sitting down at the right hand of God. The addition of the word מאד shows very clearly that וגבהּ is intended to be taken as the final result: the servant of Jehovah, rising from stage to stage, reaches at last an immeasurable height, that towers above everything besides (comp. ὑπερύψωσε in Phi 2:9, with ὑψωθείς in Act 2:33, and for the nature of the ὑπερύψωσε, Eph 1:20-23).”