I N D E X
SATISFIED
42
`... I will ascend into heaven, I will exalt my throne above the stars of God ... I will ascend above the heights of
the clouds; I will be like the most High' (Isa. 14:13,14).
The LXX translates this by the Greek verb hupsoo which is fourteen times rendered `exalted' and six times `lift up'
in the New Testament:
`Being by the right hand of God exalted' (Acts 2:33).
`The God of our fathers raised up Jesus, Whom ye slew and hanged on a tree. Him hath God exalted with His
right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins' (Acts 5:30-31).
`Extolled', Hebrew nasa.- This is the most extensive root, signifying `To bear, take or lift up'. It is found in Isaiah
in combination with the previous word rum, several times:
Cedars of Lebanon, `High and lifted up' rum and nasa (Isa. 2:13).
I saw also the Lord `High' and `lifted up' (Isa. 6:1).
Thus saith the `High' and `lofty One' (Isa. 57:15).
Another suggestive passage in Isaiah is `every valley shall be exalted'. These are passages in which the verb
nasa is used in its reflexive form. In the simple active form, this word is used in Isaiah 53:4 and 12 `He hath borne
our griefs', `He bare the sin of many', where instead of Himself being lifted up or `extolled' He is seen `lifting up'
the burden of our sins. The LXX here uses the word doxazo `to glorify'. Those readers who are acquainted with the
Gospel of John, and especially John 13 to 17 will realize how fully the Saviour entered into these prophetic
utterances concerning Himself:
`Now is the Son of Man glorified, and God is glorified in Him' (John 13:31).
`Glorify Thy Son, that Thy Son also may glorify Thee' (John 17:1).
It will be seen how fully also Peter entered into these prophetic words. In Acts 2:33 and 5:31, he used, as we have
seen the word `exalted', but in Acts 3:13 in a similar context he uses this word `glorify':
`The God of our fathers, hath glorified His Son Jesus; Whom ye delivered up, and denied Him in the presence of
Pilate, when he was determined to let Him go'.
`And be very high'. Here the words used in the original are the verb gabah and the adverb meod. Just as we
found Lucifer using the word `exalted' so we find written of the Prince of Tyre:
`Thine heart is lifted up ... thou hast set thine heart as the heart of God' (Ezek. 28:5,6),
and further to reveal the parallel intended between the Usurper and the Rightful Lord, we find the word `astonied' or
`astonished' used of each (Isa. 52:14; Ezek. 28:19). Gabah is used of the `heart' (2 Chron. 26:16); `the heavens'
(Isa. 55:9); `the LORD of hosts' (Isa. 5:16) and of Saul who was higher than any of the people (1 Sam. 10:23).
`Behold, My Servant ... He shall be exalted and extolled, and be very high' (Isa. 52:13).
The LXX recognizes that these are not to be considered as three separate statements, positions or degrees, but an
intensive way of speaking of His exceeding exaltation, it reads:
`He shall be exalted and glorified exceedingly'.
We must not look upon the exaltation of the Servant of the Lord here, as though it were the effect of the
prospering of the first part of the verse. Rather is the second clause to be read as an expansion, a parallel, with the
first. In this verse the suffering and humiliation are passed, the glory fills the vision. Here, in Isaiah 52:13 to 53:12
we have exaltation, followed by a review of past humiliation, succeeded once again by exaltation, this time
manifested by dividing the spoil.
We turn to the New Testament and discover another passage which sets before us the blessed sequel to His
condescension. It will enable us to appreciate the antichristian blasphemy of Lucifer or the Cherub that fell; it will
enable us to understand that the words `The high and lofty One' Who inhabiteth Eternity, were perfectly fitting to