Bible Commentary (1871–1879 Edition)
Go'P.-i Exhortation to Obedience, ISAIAH XLIX. because of His Power and Providence. type of Messiah, to whom alone it fully applies (Revelation 5. 2^). his pleasure—not Cyrus' own, but Jehovah's. 15. brought—led hira on his way. he—change from the this," t'i2., that the event answers to the prophecy, detlai-c—make the fact known as a proof that Jehovah alone is God (oh. 11. S). new things—viz., the deliverance from Babylon by Cyrus, new in contradistinction from former predictions tliat had been fulfilled (ch. 42. 9; 43. 19). Anfirst to the third person. [Barnes.] Jehovah sliall make his (Cyrus') way prosperous. 16. not ... in secret—(Ch. titypically, the prophecy has in view the "new things" of the gospel treasury (Song of Solomon 7. 13; Matthew 13.
45. 19.) Jehovah foretold Cyrus' advent, not witli the studied ambiguity of heathen oracles, but plainly, from the time, Ac—from the moment that the purpose began to be accomplished In the raising up of Cyrus I was pres-
52; 2 Corinthians 5. 17; Revelation 21. o). From this point forward, ^he prophecies as to Messiah's first and second advents, n nd the restoration of Israel, have a new circumstantial dislinctness, such as did not characterize the previous ones, even of Isaiah. Babylon, in this view, answers to the mystical Babylon of Revelation, liiddcn— which could not have been guessed by political sagacity (Daniel 2. 22, 29; 1 Corinthians 2. 9, 10). 7. Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never l)Ofore been " from the beginning." even before tlie day wliiii—rather [Maukek], "And before the day (of ent, sent me—The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and Ills Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (ch. 61. 1 ; John
10.36). Plainly, ch. 49. 1, which is the continuation of ch.
48. from v. 16, where the change of speaker from God (v. I, 12-1.5) begins, is the language of Messiah. Luke 4. 1, 14, IB, shows-that the Spirit combined with the Fatlier in sending tlie Son: tlierefore "His Spirit" is nominative to "sent," not accumttye, following it. 17. teacheth ... to protit—by affliction, such as the Babylonisli captivity, and the present long-continued dispersion of Israel (Hebrews 12.10). 18. peace—(Psalm 119. 165.) Cf. the desire expressed by the same Messiah (Matthew 23. 37; Luke 19. tlieir occurrence) thou hast not heard of them," i.e., by any human acuteuess; they are only heard of by the present inspiied announcement. 8. Iieardest not—repeated, as also "knewest not," from last verse, from tliat time that—omit that : "^Vo?>i the first thine ear did not open itself," D(2., to o6ejy them. [Rosenmullee.] "To open tlie ear "denotes obedient attention (ch. 50.5), Or, " was not opened " to receive them, i. e., they were not dechired by me to thee previously, since, if thou hadst been informed of them, such is thy perversity, thou couldst not liave Ijeen kept in check. [Maurer.] In the former view, tlie sense of the words following is, "P'or I knew
42). river—(Ch. 33.21; 41. 18), a river flowing from God's throne is the symbol oi free, abundant, and ever-Jlowint/ blessingsfrom Him (Ezekiel 47. 1 ; Zechariali 14. &; Revelation 22. 1). righteousness religious 2}rosperili/, the parent of "peace" or national prosperity ; therefore "peace" corresponds to "righteousness" in the parallelism (ch.32. 17). 19. sand—retaining the metaphor of "the sea" {v. 18). like the gravel tliereof—rather, as t!ie Hebrew, "like that (the offspring) of its (the sea's) bowels;" referring to tiiat, if I liad not foretold the destruction of Babylon so plainly, that there could be no perverting of it, thou wouldest have perversely ascribed it to idols, or something else than to me " (v. 5). Thus they would have relapsed into idolatry, to cure them of which the Babylonian captivity was sent: so they had done (Exodus 32. 4). After the return, and ever since, they have utterly forsateen idols, wast called—as thine appropriate appellation (ch. 9. 6). from tlie womb—from the beginning of Israel's national existence (ch. 41. 2). 9^ refrain lit., muzzle; His wrath) after the I'eturn, was to be restrained a while, and then, because of their sins, let loose again (Psalm 7iS. 38). for thee—i. e., mine anger towards thee. 10. (iVo/e, ch. 1. 25.) with silver—rather, "/or silver." I sought by afiliction to purify thee, but thou wast not as silver oljtained by melting, but as dross. [Gesenius.] Th5' repeiitance is not complete: thou art not yet as refined silver. Rcsenmuller explains, not as silver, not with the intense heat needed to melt silver (it being harder to melt than gold), i. e., not with the most extreme severity. The former view is better (ch. 1.25; 42.25; Ezekiel 22. 18-20, tlie countless living creatures, fishes, &Q., of tlie sea, rather than the gravel. [Maurer.] Jerome, Chaldee, and Syriac support English Version, liis name . . . cut olF— transition from the second person, "tliy," to the. third, "his." Israel's name was cut off as a nation during tlie Babylonish captivity; also it is so now, to wliich the prophecy especially looks (Romans 11. 20). 20. Go . . . forth . . . end of the earth—Primarily, a prophecy of their joyful deliverance from Babylon, and a direction tliat tiiey should leave it when God opened the way. But the publication of it "to tlie ends of tlie earth" sliows it has a more world-wide scope antitypically ; Revelation
18. 4 shows that the mystical Babylon is ultimately meant, redeemed . . . Jacob—(Ch. 43.1; 44. 22, 23.) 21. Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert. [Kimchi.] The circumstances, therefore, of the deliverance from Egypt (Exodus
17. 6 ; Numbers 20. 11 ; Psalm 78. 15 ; 105. 41) and of tliat from Babylon, a,re blended together; the language, whilst more Immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel. 23. Repeated (ch. 57. 21). All the blessings just mentioned (v. 21) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it sliall inherit national prosperity (Zecliariah 12. 10-14; 13. -1, 9; 14. 3, 14, 22). chosen—or else [LowTH], «rted . . . proved; according to Gesenius, lit., to rub with the touchstone, or to cut inpieces so as to examine (Zechariali 13. 9; Malachl 3. 3; 1 Peter 1. 7). 11. how should my name—Maurer, instead of "my name" from u. 9, supplies "my glory" from the next clause; and translates, "How (shamefully) my glory has been profaned!" In English Version the sense is, "I will n-lVain (v. 9, i. e., not utterly destroy thee), for why should I permit my name to be polluted, which it would be, if the Lord utterly destroyed His elect people" (Ezekiel 20. 9j? not give glory unto another—if God forsook His people fur ever, the heathen would attribute their tri-
20, 21). The sentiment holds good also as to all wicked men (Job 15. 20-25, 31-34). uiiiji/i over Israel to their idols; so God's glory would be given to another. 1*-15. The Almighty who has founded lieaven and earlh, can, and will, restore His people, the first . . . last—(Ch. 41. 4 ; 44, 6.) 13. spanned—measured out (ch. W. 12). when I call . . . stand up together—(Ch. 40.
CHAPTER XLIX.
Ver. 1-26. Similar to Chapter 42. 1-7 (v. 1-9). Jlessiali, as the ideal Israel (u. 3), states the object of His mission. His want of success for a time, yet His certainty of ultimate success. 1. O isles—Messiah is here regarded as having been rejected by the Jews (v. 4, 5), and as now turning to the Gentiles, to whom the EaMier hath gi»-en Him "for a liglit and salvation." "Isles" mean all regions beyond sea. from the womb—(C'li. 44. 2; Luke 1. 3i iti; Jeremiah 33. 25.) But It is not their creation so much wliich is meant, as that, like ministers of God, the heavens and tlie earth are* prepared at His command to execute His decrees (Psalm 119. 91). [RosknjiuliiER.] 14. among thein —among llie gods and astrologers of the Chaldees (ch. 41. 22; 43.9; 41.7). Lord . . . loved him j he will, &c.—i.e., 'He whom the Lord hath loved will do," &c. [Lowth] : viz., Cyrus (ch. 44. 28 ; 45. 1, 13 ; 46. 11). However, Jehovah's language of love is too strong to apply to Cyrus, except as John 10. 36.) from . . . bowels . . . mention of tuy name —His name "Jesus" (i. e., God-Saviour) was designated by God before His birtli (Matthew 1. 21). 2. my mouth . . . sword—(Ch. 11. 4; Revelation 19. 15.) The double office oj
Clirist Senl' to the UcnlUes. ISAIAH XLIX. God's Coiialant Love to His Church, the Word of God, saving and damnalorj', is implied (cli. salvation-when "the fulness of time" (Galatians 4. 4) shall have come. The day of salvation Is "to-day" (Hebrews 4. 7). lielped—given thee the help needed to enable thee, as man, to accomplisli man's salvation, preserve— from the assaults and efforts of Satan, to divert thee from thy voluntary death to save man. eoveiiant of tlie people—(A'o/e, ch. 42.6.) "The people," in tlie sim/nlar, ia al wa.ys applied exclusively to Israel, establish tlie earth —rather, "to restore the land," viz., Canaan to Israel. Spiritually, the restoration of the Chureh (the spiritjial Israi l) to the lieavcnly land forfeited by man's sin is also included, cause to inlierit . . . desolate heritages image from the desolate state of .uidea during the Babylonish captivity. Spiritually, the Gentile world, a moral waste, shall become a garden of the Lord. Lit., Judea
50. 4'; Joiiil 12. 48; HeiMCWS 4. 1'2). shaft— (P.salm 4.'). 5.) "Polished," i. e., free from all rust, implies Ills unsullied purity. In ... quiver ... hid me— Like a sword in its seabliard, or a slialt in the quiver, Messiah, before his appearing, was /(/(/ with God, ready to he drawn forth at the mouiiiit God saw fit [Hengstenbe:bo]; also, always /jrofr'ctfd by God, as tlie arrow by the quiver (eh. 61. 16). 3. Israel—applied to Messiah, according to the true import of tlie name, /?ie Pj ince who had power with <!ii,l in wrest-
in belialf of man, and who prevails (<;. iiesis iS; Tlosea Vl. S, J), lie is also the ideal Israel, the represi'iitative-inan of the nation (cf. Mattliew 2. 15 with Hosea 11.
1). in whom ... slorifiort—(John 14. 13; 17. l-o.) 4. X— Messiah, in -vain — comparatively in tlu! case of yroiiter mimber of His own countrymen. " He came unio His own, and His own received Him not" (ch. r)3. 1-3; I-uke 19. U; Jolm 1.11; 7.5). Only 120 disciples met after His personal ministry was ended (.\cts 1. 15). yet . . . my jmlsmeiit . . . with tlie I.ord—ultimately, God will do I.ving desolate for ages .shall be possessed again by Israel (cf. ch. 61. 7, "in their laiul"). jesics, the antitype of, and bearing the same nameas ./o.vAwa (Hebrews 4. 8y, shall, like him, divide the land among its true heirs (ch. 54. 3; 61. 4). 9. (Ch. 42. 7; Zechariah 9. 12.) prisoners—the Jews bouuil in legal bondage, tliem ... in darlcness—the Gentiles having no light as to the one true God. [Vitrinoa.] Sliow yourselves—not only see but be seen (Matthew 5.
.justice to my cause, and reward (^Margin for work, cf. cli. 40.
10; (12. 11) niy laJjours and sufferings. He was never "dis-
(ch. 42. 4 ; 50.7. 10). He calmly, in spite of seemiim ill-success for the time, left the result with God, confident of final triumph (ch. 10-12; 1 Peter 2.23). So the ministers of Christ ^1 Corinthians 4. 1-5; 1 Peter 4. 19). 5. The reason why He was confident that His work would be 16; Mark 5.19). Come forth from the darkness of your prison into the light of the Sun of righteousness, in tlie ways, &c.—In a desert there are no " ways," nor "high places," with "pastures;'' thus the sense is: "They shall have their pastures, not in deserts, but in cultivated and Inhabited places. Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populbus parts of the Roman empire, Antioch, Alexandria, Rome, &c. [VitRiNfJA.] Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in allplaces wherever their route lies ; so RosknMULLER. God will supply them as if He should make the grass grow in the trodden iva>/s and on the barren hiqh places. 10. Messiah will abundantly satisfy all thew.ants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (eh. accejited and rewarded, viz., liecause He is " glorious in the eyes of Jehovall," &c. to bring .Jacoh again to him (Matthew 15. 24; Acts 3. 26.) Tliongh Israel be not gathered—metaphor from a scattered flock which the shepherd gathers together again. Or a hen and her chickens (Matthew 23. 37). Instead of the text " not," the Ken has the similar ITebrew word, "to Him," which the parallelism favours : "And that Israel may be gathered to Him." yet rather, parenthetically, ''For I am glorious, &c., and my God is.rny strength." Then (?'. 6) resuming the words from the beginning of 5, "He saith" (I repeat), &o. Hoksley explains, "Notwithstanding the incredulity of the Jews, JTessiah sliall be gloritied in the conversion of the Genfiles,"' reading as Eixgli.th Vc7-xion : but if the Keri be read, "Israel shall atone time or otlier be gatliered, notwitiistanding their incredulity during Messiah's sojourn on earth." 6. It is a light tiling—"It is too little that thou sl!Ouldest,"&c. fllENGSTEXBUKol, !'. e., It is not enough honour to thee to raise up .Tacnh and Israel, but I design for thee more, viz., that thou shouldest be the means of enlightening ihe Gentiles (ch. 42. 6, 7; HO. 3). the preserved—tv'z., those remaining atter tlie judgments of God on the nation—the
65. 13; Matthew 5. 6), also in heaven (Revelation 7. 16, 17). II. my—all things are God's, mountains a way— I will remove all obstructions out of the way (cli. 40. 4). exalted —i. (?., cast up (ch. 57. 14 ; 62. 10); for instance, over valleys. ViTRiNGA explains "mountains" as great kingdoms, Egypt, Syria, itc, subjected to Rome, to facilitate the spreading of the gospel; "highways," the Christian doctrine wherein those who join the Church walk, and which, at the time of Constantine, was to be raised into prominence before all, and publicly protected (ch. 35. S. 9). 1"3. Siiiim—The Arabians and other Asiatics called China elect remnant of Israel reserved for mercy. Lowtit, with a sllglit but needless change of the Hebreiv, translates for "tribes" and "preserved," the scions—the (rranehes. 7, wUnm man despisetli Hebrew, the desjiiscd of sold, i. e., by every soul, by all men (ch. 52. 14, 15; 53. 3; 50. 6-9; Psalm
Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. 1'liis view of "Sinim" suits
22. 61. liOWTH trnnslatcs, " M'Uosc.pKrson is despised." abinnvrrth—lif., who is an abomination to the nation (Luke tlie context which requires a people to be meant " from 2^. l;-i-23). The Jews contemptuously call Him always far," and distinct from those "from the north and from the west.'' [Gesenius.] 13. So Revelation 12. 12. God
7'"/i'', "the crucified." I prefer, on account of Ooi, the Jlehrew term for nation being usually applied to the Genwill have merc.v on tlte afflicted, because of His comp;issiou ; on Ilii afflicted, because of His covenant. 14. Zlon —The litei-al Israel's complaint, as if God had forsaken her in the Babylonian captivity ; also in their dispersion previous to their future restoration; tliereb.y (rod's mercy liles, and that for people to the Jews (Hosea 1. 1) ; so the (Irecif terms respectively also Imos and Ethne, Iln.nans 9.
25), to take "nation" here eollecti vel.y for the Gentile '.voi-hl, wliicli also spumi-d him (I'salni 2. 1-:!; Acts 4. '2.3-27). shall be called forth (ch. 63. I-VHJ; Psalm 77. 9, 10; 102. 17). 15. (("h. 44. '21 ; Psalm 103. 13; .Mat thew 7. 11.) 16. Alluding
of mlers—(Matthew 17.27.) He wl'.o would not exert His power against tlie rulers (Matthew 26. 52,5.3). nhall see—^iv'z., the fulfilment of God's proinisi-s (i-. .3, (i), to .the Jews' custom (perhaps drawn from Exodus 13. 9) of puncturing on their hands a representation of their irhen I (e shall be (i lii/hl to the GenlHes. arise-to reverence thee (Psalm 72. 10,11; I'hilippians 2. lO). princes also^- city and temple, in token of zeal for them [Lowrii] (Song of Solomon 8. 6). 17. tJiy eliihlren-Israel (i'. '20, 21 ; ch. r:\ther, for the .liarallcllsm, supplj' the ellipsis, thus, " Princes shall, see wwiX shall worship." faltht'jil— t'/.^., tq His promises, clir.ose «!iee—as God's e.lret(e\\. 12. 1). 8. Messiah is represented as having asked for the grace of God 111 behalf of sinners; this verse coidaius God Ihe Father's favonralile answer, an aceeptnble time—" In a time of grace." [II.FCNfjSTKNliEitG.] A liiniled lime (ch.
43. 0). Jerome reads, for "Thy children," "7'/i.v builders;" tlloy that destroycil thee shall hasten to buikl Vhee. Iias<« —to rebuild thy desolate capital, sliall go fortli—Thy destroyel'S shall leave Judea to Israel in uu'Uisturhed possessi<m. 18. As Zion is often comp.-ired to a bride (ch.
5), so the accession of converts' is like bridal ornaments ("jewels," ch. 62. 3; Malachi 3. 17). Her literal chi Ulreil
61. 2; 2 Corinthians 6. 2). The timejudged by God fobe the best lilted for ef Tecting the purposes of His grace by Mc* are, however, more Immediately meant, as tne context refers to their restoration; and only secondarily to Uoi slab. beard tile©—(Psalm 2. 8; Hebrews 5. 7.) day of 486
77h' Ample Resturalion of the Church, ISAIAH L. JiuJamenls on Israel Provoked by Ihem. ment, whom.ttc. ; jvoduee the creditors to \v)iom ye hav« been sold ; so it will be seen tliat it was not from any caprice of mine, but tlirough your own fault, your luolher has been put awa.v. and yuu sold " (ch. 52.3). HoiisryEY best explains (as the antithesis between " I " and ".yourselves" shows, lliough lyow rn traiislal.es, " Ye are sold ') / have never given your niotliera regular bill of divorcement, I have ni Hrel.v " iuit her away'' foi' a time, and can, therefore, by right as her husband still lake her buck on her submi.ssion ; I have not made you, tlie ctiililren, over spiritual chiiareii by convprsiou to Christ. Israel shall be the means of the linal complete conversion of the nations (Mioali 0. 7; Kouimis II. 12, 15). ns a bride—nz., binds on her ornanieuls. 19. lnj»<l of *l»y destrue Uou—thy laud once tlie scene of destruction, too ma,rrow—(Ch. 51. 1, 2; Zechariah 10. 10.) HQ. chliarcii . . . after . . . otlter— rather, the children of Ihi/ widotcliood, i. e., the children of 'whom tlioji hast been bereft during their dispersion in other lands (Xolv, eh. 47. S). [Maukeii.] agmii—rather, yet. give place—rather, slnnd close to me, viz.,'m order that we may be the more able to dwell in the narrow p!ac«. [HORSLEY.] Cf. as to Israel's spiritual children, and the extension of the gospe l sphere, Romans 15. 19, 21; 2 Corinthians 10. M-K!. liiU v. 22 (cf. ch. G6. 20) shows that her to any "creditor" lo Siitisly a del)t ; I therefore still have the right of a father over you, and can take j'ou back on repen-tance, though as rebellious childieii j/oa have sold yourselves to sin and its penally (1 Kings 21. iS). bill . . . whom—rather, " the bill with which I have put her away." [MAUlljfR.] ii. I— Messiiih. no man—willing to believe litieral children are primarily meant, Gesenius tranxta<6«, "Make room." Wljol Ac—Zion's joyful wonder at the unexpected restoration of the ten tribes. in and obey me (ch. 52. 1, 3). The same Divine Person had "con>e" by His prophets in tlie Old Testament (appealing to them, but in vain, .leremiah 7. 25, 20', wlio was about to come under the New Testament. Itand sliorlencrt—the Oriental emblem of weakness, as the long stretcluid-out hand is of power (ch. 59. li. Notwithstanding your sins, I can still " redeem" y<iu from your bondage and dispersion, dry up . . . sea—(Exoilus 14. 21.) Tiie second exodus shall exceed, whilst it resembles in, wonders, the first (ch.ll. 11, .Secondarily, the awession of spiritual Israelites to the inother-Church of Jerusalem from t)ie Gentiles is meant. This created surprise at first (Acts 10.45; 14. 27; 15.3, 4). lost . . . am <Iesol!«fc, a cap Sivc, iviid remov Uig to iind ^•o—rather, "bereaved of . . . have been barren, an exile and outcast." [Houslev.] She had been "put away" by Jehovah, her husband (ch. 50. 1) ; hence her wonder at the children, begotten to her. a j. lift . . . Iiand— t. e., beckon
15; 51. 15). make . . . rivers . . . wildernesa — tui'n the prosperity of Israel's fo<!s into adversity. foU stiu Ueth —the very judgment inrtieted on their Egj-plian em-mies at the first exodus (Exodus 7. is, 21). 3. heavens . . . blackness—another of the juilgments on Egypt to be repeated hereafter on the last eiieni.y of God's people (Exodus 10. to (Note, ch. li. 2). slandurd—((Jli. 11. 12.) bring . . . sons In . . . iij-iiis-The Gentiles shall aid in restoring Israel to its own land (ch. (io. 4; tJ8. '20). Children able to support themselves are carried on the shoulders in the East; but infants, in the arms, or astride on one haunch (ch. <j<). 12). "Thy sons" must be distinct from "the Gentiles," who carry {\\em: and ther(>f(>re cannot primarily refer to eonverts anion"; the Gentiles. 33. Hcls . . . dust. e., ki.ss
21). KBCkclotli—(Revelation 6. 12.) 4:. Messiah, as "the servant of Jehovah" ^<:h. 4'2. 1), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by " words in season" suited to their case; and th.y feet in token of humble submission, for they . . . not . . . asliniued . . . wait for me—Tlie restoration of tliat, whatever suffering it is to cost Himself, He does not shrink from it {v. 5, 0), for that He knows His cause will triumph at last (v. 7, 8). learned—not in mere hun>an learning, but in divinely-taught modes of instruction and eloquence (cli. 40.2; Exodus 4. 11; Matthew 7. 28, 29 ; 13.54) speak a word in season—(Proverbs 15. 23; 25. 11.) Lit., "to succour by words," viz., in their season of need, 'the " weary" dispersed ones of Israel (Deuteronomy 23. 65-()7). Also, the spiritual "weary" (ch. 42. 3; Matthew 11. 28). wakeiketSi [me] morning, &c.—Cf. "daily rising up early" (Jeremiah 7. 2-5; Mark 1.35). The image is drawn from a master ((.'((Aeiu'/if/ hispupHs early for instruction, wakenetii . . . ear—prepares me for receiving His Divine instructions, as tl»e learned—as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered ;" thus gaining that practical learning which adapted Him for "speaking a word in seasoii" to sull'ering men (Hebrews 5. 8). 5. opened . . . ear—(see Note, ch. 42, 20; 48. 8j; t. e., hath made me obediently atten-
Israel shall be in answer to their prayerful waiting on the Lord (ch. 30. 18, 10; Psalm 102. 16, 17; Zechariah 12. 10; H. 3). a*, the pr<y—Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (Daniel 11. 36, 37, 41,45). lawful captive—the Jews justly consigned for their sins (ch. 50. Das captives to' the foe. Secondarily, Satan and Death are "the mighty" conquerors of man, upon whom his sin gives theni their " lawful" claim.' Christ answers that claim for the sinners, and so the captive is set free (Job 19. 2.5; 14. 14; Matthew 12. 29; Hosea 6. 2, where v. 4 shows the primary reference is to Israel's restoration, to which the resurrection corresponds; Isaiah 26. 19; Epliesians
4. 8 ; Heijrews 2. 14, 15). Others not so well translate, " the captives taken fi om among the Israelites." 35. (Cli.
53. 12; Psalm 68. 18; Colossians 2. 15.) contend wltli him, &c.—(Ch. ai. 17.) 20). feed . . . own flesh—A phrase for internal strifes (ch. 0. 20). own blood—A just retribution for their havins shed the blood of God's servants (Revelation 10. 0). sweet wine—i. e., must, or new wine, tiie pure juice which flows fiom the heap of grapes before they are pressed ; the ancients could preserve it for a long time, so as to retain its flavour. It was so mild that it required a large quantity to intoxicate; thus the idea here is that very much blood would be shed (Revelation 14. 10, -H)). all flesh shall, &c.—the efifect on the world of God's judgments (ch. 66. 15, 16, 18, 19; Revelation 15. 3, 4). tive [hat Mauiip;r, "hath informed me of my duly"), as a servatU to his master (ef. Psalm 40. 6-8, witli Philippians 2. 7; ch. 42. 1 ; 40. 3, 6; 52. 13; .53. 11 ; Matthew 20. 28; Luke 22.
27). not rebellious—but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvati(m f<nman, at the cost of His own sufferings (Plebrews
10. SplO). 6. sinlters—with scourges and with the open hand (eh. 52. 14; Mark 14. 65). Lit., fulfilled (Matthew 27.
2(); 26. 67; Luke 18. 33i. To "pluck the hair" is the highest insult that can be ofiered an Oriental (2 Samuel 10. 4; Lamentations 3. 30). " I gave" implies tlie voluntary nature of His sufferings ; His example corresponds to His precept (Matthew r>. 39). spitting—to spit in another's presence is an insult In .the East, much more on one; most of all in the face (J /b 30. 10 ; Matthew 27. 30 ; Luke 18. 32). 7. Sample of His not being "discouraged" (ch. 42. 4; 49. 5). set
CHAPTER L.
Ver. 1-11. The Judgments on Israel were provoked BY THEIR Crimes, yet they are not finally cast off BY God. 1. 'Where . . . mother's divorcement—Ziou is "the mother;" the Jews afe the children; and Go<l the Husband and Father (ch. 54. 5; 62. 5; Jeremiah 3. 14). GbSENI0S thinks, God means by the question to deny that . . . face like . . . flint—set myself resolutely, not to be daunted from my work of love; by shame or sulfering (Ezekiel 3. 8, 9). 8. (Ch. 49. 4.) The believer, by virtue of his oneness with Christ, uses the same language (Psalm
He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (Deuteropomy 24. 1), or that He had "sold " His and her "children," as a poor
138. 8 ; Romans 8. 32-34). But "justify" i n Ilia case, is God's judicial aceev)tance and vindication of Him on the ground of His own righteousness (Luke 23. 41—17; Romans 1. 4; I Timothy 3. 16, with which cf. 1 Peter 3. 18), in their case, ou 487 . parent sometimes did (Exodus 21.7; 2 Kings 4. 1; Nehemiaii 5. 5) under pressure of his "creditors;" that it was they who sold themselves through their own sins. MauEEK explains, "f)7iow the bill of your mother's divorce-
Encoura(jmicnt to Irusl in God. ISAIAH LI. Christ Dcjendelh His Peoj.lt. the ground of His rigliteousness and meritorious death imputed to tiiem (Romans 5. 19). stand together—in Judgment, to try. the issue, adversary lit., master of my cause, the first preaching of the gospel, as in tne final age tc come, it was from Jerusalem that the gospel law was, and is,, to go forth (ch. 2. 3). law . . . judgment—the go,spel dispensation and institutions (ch. 42. 1, "judgment"), make . . . to rest—est.alilish firmly; found, light, &c, (Ch. 42. §.) 5. righteousness . . . near i.e., faithful fulfilment of tliepromised deliverance, aiiswerintto "salvation" in the parallel clause (ch. 46. 13; 5G. 1 ; Romans 10. 8, i, c, wlio lia-s real ground of accusation against me, so tliat he can demand judgment to be given in liis favour (of. Zechariah 3. 1, &c. ; Revelation 12. 10). 9. (Cf. ch. 52. 13, Margin ; ch. 53. 10 ; Psalm 118. 6 ; Jeremiah ,23. 5.) as a garment—(Ch. 51. 6, 8; Psalm 102.28.) A leading constituent of wealth in the East is change of raiment, which is always liable to the inroads of tlie moth; hence the frequency of the image in Scripture. 10. Messiah exliorts the godly after His example (ch. 49. 4,5; 42. 4) when in circumstances of trial (" darkness," ch. 47. 5), to trust in the wcm of Jehovah alone. Who Is there i. e.. Whosoever (Judges 7. 3). obeyeth . , . servant—viz., Messiah. The godly "honour the Son, even as they honour the Father" (John 5. 23). darkness—(Micah 7. 8, 9.) God never had a son who was not sometimes in the dark. For even Christ, His only .Son, cried out, "My G(5d, my God, why hast thou forsaken me?" JigUt—rather, speradowT-,- bright sunshine
9). Ye follow after " righteousne.ss;" seek it, therefore, from me, and you will not have far to go for it (v. 1). arma —put for Himself; I by my might, judge—(Ch. 2. 3, 4; Psalm 98. 9.) isles, &c.—(Ch. CO. 9.) arm-(Romans 1. 16), "the pf)wer of God unto (the Gentiles iis'well as the Jews) salvation." 6. (Ch. 40. 6, 8; Psalm 102. 20; Hebrews 1. U, 12.) vanisli away lit., shall be torn asunder, as a garment [Maurer]; which accords with the context, in like manner—But Gesenius, " Like a gnat;" like the smallest and vilest insect. Jerome translates, as English Version, and infers that "in like manner" a.s man, the heavens (!. e., the sky) and earth are not to be annihilated, but changed for the better (ch. 65. 17). righteousness—my faithfullytor the servant of God is never wholly without " light." [ViTRiNGA.] A godly man's way may be dark, but his end shall be peace and light. A wicked man"s way may be bright, but his end shall be utter darkness (Psalm 112. 4; 97, 11; 37. 21). let him trust, &c.—as Messiah did (t). 8, 91 11. In contrast to the godly (u. 10), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (Ecclesiastes 11. 9). The image is continued from v. 10, "darkness ;" human devices for salvation (cli. 19. 21 ; 16.9,25) are like the sparli that goes out in an instant in darkness (cf. Job fulfilled ))romise {note, v. 5). 7. know rigliteousness (Note, V. 1.) 8. (Kote, ch. .50. 9; Job 4. 18-20.) Not that the moth eats men up, but they shall be destroyed by as insignificant instrumentality as the moth that eats a garment. 9. Impassioned prayer of the exiled Jews, ancient days —{Psalm 44. 1.) Rahah—poetical name for Egypt (note, ch.
30. 7). dragon Hebrew, taymin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, its king, Pharaoh {vote, ch. 27. 1; Psalm 74. 13, 14; Ezekiel 32.2, Margin; 20.3). 10. it—the arm. Art not thou the same Almighty power that, &c. ? dried the sea—the Red Sea
18. 6 : 21. 17, with Psalm 18. 28). sparfes—not a steady light, but blazing sparks extinguished in a moment, walk not a command, but Implj'ing that as surely as they would do so, they should lie down in sorrow (Jeremiah 3. 25). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (Matthew 25. 30 ; 8. 12; Revelation 18. 7).
(ch. 43. IG; Exodus 14. 21). 11. (Ch. 35. 10.) therefore—assurance of faith ; or else the answer of Jehovah corresponding to their praj'er. As surely as God redeemed Israel out of Egypt, He shall redeem them from Babylon, both the literal in the age following, and mystical in the last ages (Revelation 18. 20, 21). There shall be a second exodus (ch. 11. 11-16; 27. 12, 13). singing-image from the custom of singing on a journey when a caravan is passing along the extended plains in the East, everlasting joy (Jude 24.) sorrow . . . flee away—(Revelation 21. 4.) Vi. comforteth— (t). 3; ch. 40. 1.) thou—Zion. son of man
CHAPTEE LI.
Ver. 1-23. Encouragement to the Faithftii, remnant OF I.SRAEI> TO TRUST IN GOD FOR DELIVERANCE, BOTJI FROM THEIR LONG BABYLONIAN EXILE, AND FROM THB [R PRESENT Di.srERSioN. 1. me—the God of your fathers, ye . . . follow after righteousness—the godly portion of the nation; d. 7 shows this (Proverbs 15.9; 1 Timothy 6. 11). "Ye follow rigliteousness," seek it therefore I'l onj me, who "bring it near," and that a righteousness " not about to be abolished" (v. 6, 7); look to Abraham, your father (v. 2), as a sample of how rigliteousness before me is to be obtained; 1, the same God who blessed him, will bless you at last (v. 3) ; theref ore trust in me, and fear not man's opposition (v. 7, 8, 12, 13). The mistake of the Jews, heretofore, has been, not in that tliey "followed after righteousness," but in that they followed it "by the works of the law," instead of "by faith," as Abraliam {Romans 0.31, .32; 10.3,4; 4.2-5). hole of . . . pit—The idea is not, as it is often quoted, the inculcation of humility, by reminding men of the fallen state from whicli they have been taken, but that as Abraham, the quarry, as it were (cf. ch. 48. 1), wlience their nation was hewn, had been called out of a strange land to the inheritance of Canaan, and blessed by God, tlie same God is able to deliver and restore them also (cf. Matthew .3. 9). /J. alone —<mnsto/(?, " I called him when he was but one" (Ezekiel frail and d.ying as his parent Adam, he made as grass wither as grass (ch. 40. 6, 7). 13. (Cli. 40. 12, 2ii, 28), the same argument of comfort drawn from the omnipotence of tlie Creator, as if . . . ready, &v.—lit., "when lie directs," D12., his arrow, to destroy tl'salm 21. 12; 7. 13; U.
2). [Maurek.] 14. captive exile— ^(7., one bowed dcnvn as a captive (ch. 10. 4). [Maurek.] The scene is primarily Babylon, and the time near the close of the captivity. Secondarily, and antitypkall.v, the mystical Babylon, the last enemy of Israel and the Church, in which Ihey have long suffered, but from which they are to be gloriously delivered, pit—such as were many of the ancient dungeons (cf. Jeremiah 38. 6, 11, 13; G(>iicsis 37. 20). nor . . . bread . . . fail-(Ch. m. 10; Jeremiali 37. 21.) 15. divided. . . sea-The Red Sea. The same Hebrew word as "make to rest" {V. 4). Rather, "that terrify the S(^a," 1. e., restrain it by my lebuUe, "when its waves roar."' [Oe.seniu's.] The Hebrew favours M.\ui{EU, "that terrify the sea so that the waves roar." The sense favours Gesenius (Jeremiah 5. 22; 81. ;35), or English Version {v. 9, 10, wliicli favours the special reference lo the exoiius from Egypt). 16. Address(^d to Israel, enih(Hli<'d in "the servant of Jeliovah''
33. 21 ). Tlie argument is, the same God who had so blessed "one" individual, as to become a mighty nation (Genesis (ch. 42. 1), Messiah, its ideal and representative Head, througli whom the elect remnant is to bo restored, put my v.«jrds in thy nioufh—true of Israel, the depository of true religion, hut fully realized only in Israel's Head and aiilily pe, Messiali (cii. -SO. 2; 50. 4, 5; 59. 21 ; Deuteronomy 18. IS; John 3. 31). covered . , , in . . . sliadow of
12. 1; 22. 7j, can also increase and bless tlie small remnant
Israel, both tliatleft in the Babylonish captivity, and that left in the present and latter days (Zecliariah 14. 2); " the residue" (ch. 13. 8, 9). 3. For—See for the argument, last 7}ot('. the gartlen of the Lord—restoration of tlie primeval par;ulise (Genesis 2. 8; Ezekiel 28. 13; Revelation. . . hand—prot-ect(Ml thee (do/c, eh. 49. 2). plantratlicr, "fix" as a talieinacle; so it ought to be rendered (Daniel
2.7). nivimly—JIebreui, psabUi God's praises sliall again Ijelu ard. 4. my people—the Jews. This reading is better
11.45). The " new creation, '." now going on in tlie spiritual world by the gospel (Epiiesians 2. JO), and hereafter to be extended to (lie visilile world, is meant (ch. (J5. 17; 60. 22; Hiaii tliat of (iESENius: "O peoples . . . nations," in'z., the Oeiililcs. The Jews are called on to hear and rejojce in Cf. ch. 13. 13; 2 Peter S. 10-13). Zion—Its restoration is a tile extension of the true religion to the nations; for, at 488
Chi-viCs Free Redemption. ISAIAH LII. Hia Kiwjdom shall be Exalted, sion, v. i; also V. 3, where see note) demands my interposition, they that rvile—or tyrannize, viz., Babylon, literal and mystical, make ... to liowl—or, raise a cry of exultation over them. [Mauber.] blasphemed— viz., in Babylon: God's reason for delivering his people, not their goodness, but for the sake of His holy name (lizekiel 20. 9, leading part in tlie new creation to come (ch. 65. 17-19). 17.
(Cli.i)2. 1.) drunk—Jehovah's wrath is compared to an intoxicatiijg clrauglit; becaiise it confounds tlie suflferer under it, and mali,es liim fall (Job 21. 20; Psalm 60. 3; 75. 8; Jeremiah 25. 15, 16; 4i). 12; Zechariali 12. 2; Revelation 14.
10); i" poured out witliout mixture;" rather, the pure winejuice mixed with inloxicating drugs), of trembliug—which j)roduced ti'einbling or intoxication, wriuig . . . out drained the last dropout; the dregs were the sediments I'rom various substances, as honey, dates, and drugs, put Into the wine to increase the strength and sweetness. 18. Following up the image in v. 17, intoxicated and confused by the cup of God's anger, she has none to guide her in her Ivelpless state ; she has not yet awakened out of the sleep caused by that draugld. This cannot apply to the Babylonish captivity; for in It they had Ezekiel and Daniel, Ezra and Nehemiah, as " guides," and soon awoke out of lliat sleep; but it applies to the Jews now, and will be still more applicable in their coming oppression by Antichrist. 19. two classes of evils, for he enumerates four, viz., desolation and destruction to the land and state
14). 6. shall know in that day—when Christ shall reveal Himself to Israel sensibly ; the only means whereby their obstinate unbelief shall be overcome (Psalm 102.16; Zecharialr 12. 10; 14. 5). 7. beautiful . . . feet—t. e.. The advent of such a herald seen on the distant "mountains" (Notes, ch. 40. 9 ; 41. 27 ; 25. 6, 7 ; Song of Solomon 2. 17j running in haste with the long-expected good tidings, is most grateful to the desolated city (Nahum 1. 15). good tidings-only partially applying to the return from Babylon. Fully, and auti typically, the gospel (Luke 2. 10, 11), "beginning at Jerusalem'' (Luke 21.47;, " tlie city of the great King" (Matthew 5. 35;, where Messiah shall, at the final restoration of Israel, "reigu" as peculiarly Zion's God (" 2'hy God reignelh ;" cf. Psalm 2. 6). 8. watchmen —set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (cf. ch. 21. 6-8). The Hebrew is more forcible than English Version, "The voice of thy watchmen" . (exclamatory as id Song of Solomon 2. 8) ! "They lift up their voice ! together they sing." eye to eye i. e., close at hand, and so clearly [Gesenius]; Numbers 14.14, "face to face;" Numbers 12. famine and the sword to the people, who shall be sorry for thee—so as to give thee ef Tectual relief: as the parallel clause, " By whom shall I comfort thee?" shows (Lamentations 2. 11-13). 'M. head of all . . . streets—(Lamentations 2. 19; 4. 1.) wild bull—rather, the oryx [Jekome], or a gazelle [Gesenius], or wild goat [Bochakt] ; commonly in the East taken in a net, of a wide sweep, where Into the beasts were hunted together. The streets of 8, "mouth to iqouth." Cf. 1 Corinthians 13. 12; Revelation 22. 4, of which Simeon's sight of tlie Saviour was a pretiguration (Luke 2.30). The watchmen, spiritually, are ministers and others who pray fw th-e peace of Jerusalem cities in the East often have gates, which are closed at night; a person wishing to escape would be stopped by them and caught, as a wild animal in a net. ai. druu Ueu (ch. 62. 6, 7). bring again i.e., restore. Or else, "return to." [Maukek.] 9. (Ch. 14. 7, 8; 42. 11.) redeemed—spiri tually and nationally (ch. 48. 20). 10. made bare . . . arm —metaphor from warriors wlio bare their arm for battle (Ezekiel 4. 7). all . . . earth . . . see . . . salvation of . . . ijot with wine—(Ch. 29. 9 ; cf. v. 17, 20, here ; Lamentations 15.) 3^. pleadetU . . . caiise—(Psalm 35. 1 ; Jeremiah 50. 31; Micah 7. 9.) no more drink it-(Ch. 54. 7-9.)
Tliis cannot apply to Israel after the return from Babylon, but only to them after their final restoration. ii3. (Ch. 49.26; Jeremiah 25. 15-29; Zechariah 12.2.) Bowdown that . . . go over—Conquerors often literally trod on the necks of conquered kings, as Sapor of Persia did to the Roman emperor Valerian (Joshua 10. 24; Psalm 18. 40; 66.
. . . God—The deliverance wrought by God for Israel will cause all nations' to acknowledge the Lord (oh. 66. 18-20). The partial fulfilment (Luke 3. 6) is a forerunner of the future comi Jlete fulfilment. 11. (Ch. 48.20; Zechariah 2.
6, 7.) Long ' residence in Babylon made many loath to leave it: so as to mystical Babylon (Revelation 18. 4). ye
11, 12j. CHAPTER LII.
. . . tliat bear . . . vessels of tlie Lord—the priests and Levites, whose office it was to carry the vessels of the temple (Jeremiah 27. 18). Nebuchadnezzar had carried them to Babylon (2 Chronicles 36. IS).' 'Cyrus restored them (Ezra 1. 7-11). be . . . clean—by separating yourselves wholly froju Babylonian idolaters, mystical and literal. 13. not . . . with haste—as when ye left Egypt (Exodus 12. 33, 39 ; Deuteronomy IG. 3 ; cf. iVote, ch. 28. 16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure. Lord—Jehovah, as your Leader in front (ch. 40.3; Exodus 23. 20; .Micah 2.13). rereward—ft;., gather tip, i. e., to bring up tlie rear of your host. The transiti(m is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to sutt'er. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come. 13. Here cli. 58. ought to begin, and ch. 52. end with v. 12. This section, from here to end of ch. 53., settles the controversy with the Jews, Ver. 1-15. Verses 1-13 connected with Chap. 51. Zion long in bondage (ch. 51. 17-20) is called to put on beautiful garments appropriate to its future prosperity. 1. strength —as thy adornment; answering to "beautiful garments'" in the parallel clause. Arouse thyself from dejection and assume confidence, the lioly city — (Nehemiah 11.1; Revelation 21. 2.) no more . . . unclean— (Ch. 35. 8; GO. 21; Joel 3. 17; Revelation 21.27). A prophecy never yet fulfi Ued. unrircuiiicised—spiritually (Ezekiel 44. 9 ; Acts.
7. 51). 3. from the dust—the seat of mourners (Job 2. 12, 13). arise, and sit— c/z., in a more dignified place: on a divan or a throne [LowthJ, after having shaken olT the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect." [Maurek.] bands of . . . neck—the yoke of thy captivity. 3. As you became your foes' servants, without their paying any price for you (.Jeremiah 15. 13), so they shall release you without demanding any price or reward (ch. 45. 13), (where Cyrus is represented as doing so : a type of their final restoration gratuitously in like manner). So the spiritual Israel, "suld undersin," gratuitously (Romans 7.14), shall be redeemed also gratuitously (ch. .55. 1). 4. My people Jacob and his sons, went dovii—Judea was an elevated country compared with Egypt, sojourn— They went there to stay only till the famine in Canaan should have ceased. Assyrian—Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent me from delivering you out of Babylon (and the mystical ISabylon and the Antichrist in the last days)? without cause—answering to "for nauglit" in v. 5; itwas au act of gratuitou.i oppression in the present case, as in that case. 5. what have I here i. e., what am 1 called on to do. The fact"tl)at my people is taken away (into cttptivily ; ch. 49. 24, 25) for naught" (by gratuitous oppresif 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 Jesu.? Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events tio as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. Tlje 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 (Matthew 8.17'; Mark 15. 28; Luke 22.37; John 12. 3S; Acts 8. 2S-&5; Romans 10. 16; 1 leter 2. 21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was tliat interpretation, tliat it is simply referred to in connection with tlie atoning virt ue of His death, without being formally quoted (Mark 0. 12; Romans 4.25; 1 Co489
Chiist's Kingdom shall be Exalted. ISAIAH LIII. His Vicarious Sufferings Fwetold. them, wonders such as they had never heard or seen parrlntblans 15. 3 ; 2 Corinthians 5. 21 ; 1 Peter 1. 19 ; 2. 21-2.3 allelled.(ch. ai. 1; Romans 15. 21; 16. 25, 20).
1 Jolin 3. 5). Tliegenuineness of tlie passage is certain ; for the Jews tfotiM not have forged it, since it is opposed to CHAPTER LIU.
Oieir 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 Mes-
Ver. 1-12. Man's Unbelief: Messiah's Vicarious SUFFEKINGK, AND FINAL TKIUMPII FOR ]MAN. The speaker, according to Hoksley, personates the repenting Jews in the latter ages of the world coming over to the siahs, one a suffering Messiah (Ben Josepli), the other a triumphant Mossiali (Ben David). Hillel maintained that Messiah has already come In the person ot Ilezekiah. liUXTORF states, tliat many of the modern Rabbins befaith of the Redeemer; the whole is their penitent confession. This view suits the context (ch. 52. 7-9), which is lieve that Ife lias been come a good while, but will not manifest Himself because of thesins of the Jews. But tlie ancient Jews, as tlie Clialdee paraphrast Jouatlian, refer not to be fully realized until Israel is restored. However, primarily, it is tlie abrupt exclamation of the prophet: "Who lialli believed our report," lliat of Isaiah and the other prophets, as to Messiah? The infidel's objectiou from the unbelief of tlie Jews is anticipated and hereby answered; that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold. 1. report lit., tlie thing lit ard: referring to which sense Paul saith, "So, then, faith cometh by hearing" (Romans 10.16,17). arm—power (ch. 40.
It to Messiali ; so the Medrasch Tauchuma (a commentai y on the Pentateuch); also Rabbi Moses Haddarschan (see llEMGSTEXBERG, Christol). Some explain it of the Jewish people, either in the Babylonish exile, or.lu their present suflerings and dispersion. Others, the pious portion of the nation taken collectively, whose sut Jerings made a vicarious satisfaction for the ungodly. Others, 10); exercised in miracles and in saving men (Romans 1.
Isaiah, or Jeremiah [Gesenius], the prophets co Ueetiveli/. But an individual is plainly described: he sutlers vuliui-
10 ; 1 Corinthians 1. 18). The prophet, as if present during Messiah s ministry on earth, is deeply moved to see how Jew believed on Hi:n (ch. 49. 4; Mark 6. 6; 9. 19; Acts 1. 15).
innocent, patiently, and as the efficient cause of tlie ri;;hteousnoss of His people, which holds good of none
reasons are given why all ought to have believed. (1.) The "report" of the "ancient prophets." (2.) "The arm otlier but Messiah (ch. 53. 4-C, 9, 11; contrast Jeremiah 20.
7; 15. 10--1; Psalm 137. fi, 9); cli. 53. 9, can hold good of none otlier. The objection that the suflerings (oil. 53. 1-10) reof Jehovah" exhibited in Messiah whilst on earth. In HoiisLEY's view, this will be the ienitent confession of the Jews, "How few of our nation, in Messiah's days, lielieved in Him !" 3. tender plant—Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead {viz., the house of David, then in a deciiyed ft rreU to are represented as past, the glorification alone as future (ch.52. 13-15; 53. ll, 12) arises from not seeing tli;\t tlie prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the firsi advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the state) (Note, ch. 11. 1). sUall grow . . . Ikatli—rather, /i(/it)e as to the second. Bcliold—Awakening attention greir up . . . had. before \\im—before Jehovah. Though unknown to the world (John 1. 11), IMessiah was ol)served by God, who .ordered the most minute circumstances attenciing His growth, root—i. e., sprout from a root, form —beautiful form: sorrow had marred His once beauto the striking picture of Messiah that follows (cf. John lU. 5, 1!). my servant—Messiah (ch. 42. 1). deal prutlently—r-Mier, prosper [Gesenius] as the parallel clause favours (ch. 53. 10). Or, uniting both meanings, sliall reiya tiful form, and when we shall st«-—rather, joined with the previous words, "Nor comeliness (attractiveness) well. [Hengstenbekg.] This verse sets forth in the beginning the ultimate issue of His sufferings, the description tliat we should look (witli delight) on Him." there Is rather, ivas. The studied reticence of the New Testament as to His form, stature, colour, <fee., was designed to prevent our dwelling on Die bodily, rather than on His moral beauty, holiness, love, &c. ; also a providential protest against the making and veneration of images of Him. The letter of P. Lentulus to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Kdessa; and the nlli ged impression of His countenance on the handkerchief of Veronica. The former part of this verse reof .which follows: the conclusion (ch. 63. 12) corresponds; the section (ch. 52. 13; 53. 12) begins as it ends will) His final glory, extolled—elevated (Mark 16. 19; Ephesians 1.
20-22; 1 Peter 3. 22). 14, 15. Summary of Messiah's history, which is set forth more in detail in ch. 53. "Just as many were astonished (accompanied with aversion, Jeremiah 18.16; 11). 8),<fec.; his visage,'&c.; .so sliall He sprinkle," &c. Israel in tliis answers to its antitype Messiah, now "an (isioni,shinent and by-word" (Deuteionomy
2S. 37j, liereafter about to be a blessing and means of salvation to many nations (ch. 2. 2, 3 ; Mlcali 5. 7). thee ; I.is —sucli changes of persons are common in Hebrew poetiy. marred Hebrew,, dixfir/urement ; abstract for concrete; not only ilisfiiiared, but disflyuremcnt itself, luore tliait any i»i«n—Castklio translates, "so that it was no longer that of ' a man"(cf. Psalm 22.6). The more perfect wo may suppose the " botly prepared " (Hebrew 10.5) for Him by God, the sadder by contrast was the "marring" of His visage and form. 15., sprinkle lunny—GksI'^nius, fers to His birth and childhood; the latter to His first pulilic appearance. [Vitringa.] 3. rejected—"/orjia/.-er. of men." (Gksilnius.] " Most abject of men." Lit., "He who ceasrs from men," i.e., is no longer regarded as a man. [Hkngstenberg.] (JS'ote, ch. 52.14; 49.7.) man of sorrows i. e., whose distinguishing characteristic was sorrows, aeqiialnted with—familiar by constant contact with, frivf— lit., disease; Jig. for all kinds of for the antithesis to "be astonished," translates, "shall cause ... to exult." But tlie word universally in the Old Testament means either to sprinkle with IHooU, as the high priest makes an expiation (Leviticus i. 6; 16. IH, 19); or with ivatei', to purify (Kzekiel 36. 25; cf. as to the .spirit. Acts 2. 33), Ijoth appropriate to Messiah (Jolui 13. S; Hebrews 9. 13, H; 10.22; 12.21; 1 Peter 1.2). The antithesis cr//am(7^i/ (Jeremiah 6.14); Z(7»'04.(/ especially reinesented this, being a direct judgment from God. It is remarkable
is not mentionl-d as having ever sutl'ered under siclfiiess. and we hid . . . faces— Rather, as one who ciriiscs men to )iide their faces from Him (in aversion), [MAUKKJt.] Or, "He was as an hiding of the face before it," i. e., as a thing before which a man covers his face in disgust. [IlKNOSTKNBKHG.] Or, " as one before whom Is the covering of the face;" before whom one covers the face in disgust. [Gesenius.] Ave—the prophet Identifying himself with the Jews. See Horsley's view (Note, is suffi<'ient without any foi'ced rendering. Many were astonished; so manj/ (not merely men, but) naa/rt.sshall be sprinkled. They were amazed at such an abject pci-son claiming to be Messiah; yet it is H(! who shall jusli/i; and t). 1). esteemed . . . not—)t«/o<H'e contempt; thjii)reviou8 words express positive. 4. Surely . . our j^-lefs lit,, "Hut yet He h;ith taken (or borne) our sicicne.sses," i. e., they who despised Him because of His human infirmities ouglit rather to have esteeiiled Him on account of them; purifij. lileti wore dumb with tlie (nnazement of srorn at one marred more than the lowest o( men, yet the higliesl: even kint/s (cli. 49. 7,23) shall be dumb with awe and veneration ("shut . . . mouths;" Job 29. 9, 10; Micah 7. 16). tliat., . . not . . toJd ISieiu—The reason why kings shall so venerate tliein; llu' wonders of redemption, which had Uot been Ijefore told them, shall then be announced to 490 for thereby "Himself loi)k OVR infn inilies" (bodily diseases). So Matthew 8. 17 quotes it. In the liibrew for