Isaiah 52-54

The gospel proclaims liberty to those bound with fears. Let those weary and heavy laden under the burden of sin, find relief in Christ, shake themselves from the dust of their doubts and fears, and loose themselves from those bands. The price paid by the Redeemer for our salvation, was not silver or gold, or corruptible things, but his own precious blood. Considering the freeness of this salvation, and how hurtful to temporal comfort sins are, we shall more value the redemption which is in Christ. Do we seek victory over every sin, recollecting that the glory of God requires holiness in every follower of Christ? The good news is, that the Lord Jesus reigns. Christ himself brought these tidings first. His ministers proclaim these good tidings: keeping themselves clean from the pollutions of the world, they are beautiful to those to whom they are sent. Zion's watchmen could scarcely discern any thing of God's favour through the dark cloud of their afflictions; but now the cloud is scattered, they shall plainly see the performance. Zion's waste places shall then rejoice; all the world will have the benefit. This is applied to our salvation by Christ. Babylon is no place for Israelites. And it is a call to all in the bondage of sin and Satan, to use the liberty Christ has proclaimed. They were to go with diligent haste, not to lose time nor linger; but they were not to go with distrustful haste. Those in the way of duty, are under God's special protection; and he that believes this, will not hasten for fear.

The welcome news of Christ's kingdom. (Is. 52:1-12) The humiliation of the Messiah. (Is. 52:13-15)

Here begins that wonderful, minute, and faithful description of the office, character, and glory of the Messiah, which has struck conviction to many of the most hardened unbelievers. Christ is Wisdom itself; in the work of our redemption there appeared the wisdom of God in a mystery. Those that saw him, said, Surely never man looked so miserable: never was sorrow like unto his sorrow. But God highly exalted him. That shall be discovered by the gospel of Christ, which could never be told in any other way. And Christ having once shed his blood for sinners, its power still continues. May all opposers see the wisdom of ceasing from their opposition, and be made partakers of the blood of sprinkling, and the baptism of the Holy Ghost; obeying him, and praising his salvation.

No where in all the Old Testament is it so plainly and fully prophesied, that Christ ought to suffer, and then to enter into his glory, as in this chapter. But to this day few discern, or will acknowledge, that Divine power which goes with the word. The authentic and most important report of salvation for sinners, through the Son of God, is disregarded. The low condition he submitted to, and his appearance in the world, were not agreeable to the ideas the Jews had formed of the Messiah. It was expected that he should come in pomp; instead of that, he grew up as a plant, silently, and insensibly. He had nothing of the glory which one might have thought to meet with him. His whole life was not only humble as to outward condition, but also sorrowful. Being made sin for us, he underwent the sentence sin had exposed us to. Carnal hearts see nothing in the Lord Jesus to desire an interest in him. Alas! by how many is he still despised in his people, and rejected as to his doctrine and authority!

The person. (Is. 53:1-3) sufferings. (Is. 53:4-9) humiliation, and exaltation of Christ, are minutely described; with the blessings to mankind from his death. (Is. 53:10-12)

In these verses is an account of the sufferings of Christ; also of the design of his sufferings. It was for our sins, and in our stead, that our Lord Jesus suffered. We have all sinned, and have come short of the glory of God. Sinners have their beloved sin, their own evil way, of which they are fond. Our sins deserve all griefs and sorrows, even the most severe. We are saved from the ruin, to which by sin we become liable, by laying our sins on Christ. This atonement was to be made for our sins. And this is the only way of salvation. Our sins were the thorns in Christ's head, the nails in his hands and feet, the spear in his side. He was delivered to death for our offences. By his sufferings he purchased for us the Spirit and grace of God, to mortify our corruptions, which are the distempers of our souls. We may well endure our lighter sufferings, if He has taught us to esteem all things but loss for him, and to love him who has first loved us.

Come, and see how Christ loved us! We could not put him in our stead, but he put himself. Thus he took away the sin of the world, by taking it on himself. He made himself subject to death, which to us is the wages of sin. Observe the graces and glories of his state of exaltation. Christ will not commit the care of his family to any other. God's purposes shall take effect. And whatever is undertaken according to God's pleasure shall prosper. He shall see it accomplished in the conversion and salvation of sinners. There are many whom Christ justifies, even as many as he gave his life a ransom for. By faith we are justified; thus God is most glorified, free grace most advanced, self most abased, and our happiness secured. We must know him, and believe in him, as one that bore our sins, and saved us from sinking under the load, by taking it upon himself. Sin and Satan, death and hell, the world and the flesh, are the strong foes he has vanquished. What God designed for the Redeemer he shall certainly possess. When he led captivity captive, he received gifts for men, that he might give gifts to men. While we survey the sufferings of the Son of God, let us remember our long catalogue of transgressions, and consider him as suffering under the load of our guilt. Here is laid a firm foundation for the trembling sinner to rest his soul upon. We are the purchase of his blood, and the monuments of his grace; for this he continually pleads and prevails, destroying the works of the devil.

Observe the low state of religion in the world, for a long time before Christianity was brought in. But by preaching the gospel, multitudes were converted from idols to the living God. This is matter of great rejoicing to the church. The bounds of the church were extended. Though its state on earth is but mean and movable, like a tent or tabernacle, it is sometimes a growing state, and must be enlarged as the family increases. But the more numerous the church grows, the more she must fortify herself against errors and corruptions. Thy Maker is thy Husband. Christ is the Holy One of Israel, the Mediator of the covenant made with the Old Testament church. Long he had been called the God of Israel; but now he shall be called the God of the whole earth. And he will cleanse from sin, and cause every true believer to rejoice in this sacred union. We never can enough admire this mercy, or duly value this privilege.

The increase of the church by the conversion of the Jews and Gentiles. (Is. 54:1-5) Its certain deliverance. (Is. 54:6-10) Its triumphant state is described. (Is. 54:11-17)

As God is slow to anger, so he is swift to show mercy. And how sweet the returns of mercy would be, when God should come and comfort them! He will have mercy on them. God's gathering his people takes rise from his mercy, not any merit of theirs; and it is with great mercies, with everlasting kindness. The wrath is little, the mercies great; the wrath for a moment, the kindness everlasting. We are neither to despond under afflictions, nor to despair of relief. Mountains have been shaken and removed, but the promises of God never were broken by any event. Mountains and hills also signify great men. Creature-confidences shall fail; but when our friends fail us, our God does not. All this is alike applicable to the church at large, and to each believer. God will rebuke and correct his people for sins; but he will not cast them off. Let this encourage us to give the more diligence to make our calling and election sure.

Let the people of God, when afflicted and tossed, think they hear God speaking comfortably to them by these words, taking notice of their griefs and fears. The church is all glorious when full of the knowledge of God; for none teaches like him. It is a promise of the teaching and gifts of the Holy Spirit. All that are taught of God are taught to love one another. This seems to relate especially to the glorious times to succeed the tribulations of the church. Holiness, more than any thing, is the beauty of the church. God promises protection. There shall be no fears within; there shall be no fightings without. Military men value themselves on their splendid titles, but God calls them, "Wasters made to destroy," for they make wasting and destruction their business. He created them, therefore he will serve his own designs by them. The day is coming when God will reckon with wicked men for their hard speeches, Jude 1:15. Security and final victory are the heritage of each faithful servant of the Lord. The righteousness by which they are justified, and the grace by which they are sanctified, are the gift of God, and the effect of his special love. Let us beseech him to sanctify our souls, and to employ us in his service.

strength--as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence. the holy city--(Ne 11:1; Re 21:2). no more ... unclean--(Isa 35:8; 60:21; Joe 3:17; Re 21:27). A prophecy never yet fulfilled. uncircumcised--spiritually (Eze 44:9; Ac 7:51).

Chapter. Zion long in bondage (Isa 51:17-20) is called to put on beautiful garments appropriate to its future prosperity.

from the dust--the seat of mourners (Job 2:12, 13). arise, and sit--namely, in a more dignified place: on a divan or a throne [Lowth], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect" [Maurer]. bands of ... neck--the yoke of thy captivity.

As you became your foes' servants, without their paying any price for you (Jer 15:13), so they shall release you without demanding any price or reward (Isa 45:13), (where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, "sold under sin," gratuitously (Ro 7:14), shall be redeemed also gratuitously (Isa 55:1).

My people--Jacob and his sons. went down--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 Babylon and the Antichrist in the last days)? without cause--answering to "for naught" in Isa 52:5; it was an act of gratuitous oppression in the present case, as in that case.

what have I here--that is, what am I called on to do? The fact "that My people is taken away (into captivity; Isa 49:24, 25) for naught" (by gratuitous oppression, Isa 52:4; also Isa 52:3, and see on Isa 52:3) demands My interposition. they that rule--or "tyrannize," namely, Babylon, literal and mystical. make ... to howl--or, raise a cry of exultation over them [Maurer]. blasphemed--namely, in Babylon: God's reason for delivering His people, not their goodness, but for the sake of His holy name (Eze 20:9, 14).

shall know in that day--when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (Ps 102:16; Zec 12:10; 14:5).

beautiful ... feet--that is, The advent of such a herald seen on the distant "mountains" (see on Isa 40:9; Isa 41:27; Isa 25:6, 7; So 2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Na 1:15). good tidings--only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Lu 2:10, 11), "beginning at Jerusalem" (Lu 24:47), "the city of the great King" (Mt 5:35), where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare Ps 2:6).

watchmen--set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Isa 21:6-8). The Hebrew is more forcible than English Version, "The voice of thy watchmen" (exclamatory as in So 2:8). "They lift up their voice! together they sing." eye to eye--that is, close at hand, and so clearly [Gesenius]; Nu 14:14, "face to face"; Nu 12:8, "mouth to mouth." Compare 1Co 13:12; Re 22:4, of which Simeon's sight of the Saviour was a prefiguration (Lu 2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Isa 62:6, 7), bring again--that is, restore. Or else, "return to" [Maurer].

(Isa 14:7, 8; 42:11). redeemed--spiritually and nationally (Isa 48:20).

made bare ... arm--metaphor from warriors who bare their arm for battle (Eze 4:7). all ... earth ... see ... salvation of ... God--The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord (Isa 66:18-20). The partial fulfilment (Lu 3:6) is a forerunner of the future complete fulfilment.

(Isa 48:20; Zec 2:6, 7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Re 18:4). ye ... that bear ... vessels of the Lord--the priests and Levites, whose office it was to carry the vessels of the temple (Jer 27:18). Nebuchadnezzar had carried them to Babylon (2Ch 36:18). Cyrus restored them (Ezr 1:7-11). be ... clean--by separating yourselves wholly from Babylonian idolaters, mystical and literal.

not ... with haste--as when ye left Egypt (Ex 12:33, 39; De 16:3; compare Note, see on Isa 28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure. Lord--Jehovah, as your Leader in front (Isa 40:3; Ex 23:20; Mic 2:13). rereward--literally, "gather up," that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.

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 (Mt 8:17; Mr 15:28; Lu 22:37; Joh 12:38; Ac 8:28-35; Ro 10:16; 1Pe 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 (Mr 9:12; Ro 4:25; 1Co 15:3; 2Co 5:21; 1Pe 1:19; 2:21-25; 1Jo 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, 9, 11; contrast Jer 20:7; 15:10-21; Ps 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; 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, 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; 53:12) begins as it ends with His final glory. extolled--elevated (Mr 16:19; Eph 1:20-22; 1Pe 3:22).

Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. "Just as many were astonished (accompanied with aversion, Jer 18:16; 19:8), &c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword" (De 28:37), hereafter about to be a blessing and means of salvation to many nations (Isa 2:2, 3; Mic 5:7). thee; his--Such changes of persons are common in Hebrew poetry. marred--Hebrew, "disfigurement"; abstract for concrete; not only disfigured, but disfigurement itself. more than man--Castalio translates, "so that it was no longer that of a man" (compare Ps 22:6). The more perfect we may suppose the "body prepared" (Heb 10:5) for Him by God, the sadder by contrast was the "marring" of His visage and form.

sprinkle many--Gesenius, for the antithesis to "be astonished," translates, "shall cause ... to exult." But the word universally in the Old Testament means either to sprinkle with blood, as the high priest makes an expiation (Le 4:6; 16:18, 19); or with water, to purify (Eze 36:25; compare as to the Spirit, Ac 2:33), both appropriate to Messiah (Joh 13:8; Heb 9:13, 14; 10:22; 12:24; 1Pe 1:2). The antithesis is sufficient without any forced rendering. Many were astonished; so many (not merely men, but) nations shall be sprinkled. They were amazed at such an abject person claiming to be Messiah; yet it is He who shall justify and purify. Men were dumb with the amazement of scorn at one marred more than the lowest of men, yet the highest: even kings (Isa 49:7, 23) shall be dumb with awe and veneration ("shut ... mouths"; Job 29:9, 10; Mic 7:16). that ... not ... told them--the reason why kings shall so venerate them; the wonders of redemption, which had not been before told them, shall then be announced to them, wonders such as they had never heard or seen parallelled (Isa 55:1; Ro 15:21; 16:25, 26).

report--literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by hearing" (Ro 10:16, 17). arm--power (Isa 40:10); exercised in miracles and in saving men (Ro 1:16; 1Co 1:18). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him (Isa 49:4; Mr 6:6; 9:19; Ac 1:15). Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In Horsley's view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"

Triumph for Man. The speaker, according to Horsley, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (Isa 52:7-9), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the 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.

tender plant--Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on Isa 11:1). shall grow ... hath--rather, "grew up ... had." before him--before Jehovah. Though unknown to the world (Joh 1:11), Messiah was observed by God, who ordered the most minute circumstances attending His growth. root--that is, sprout from a root. form--beautiful form: sorrow had marred His once beautiful form. and when we shall see--rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him." there is--rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the 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 Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [Vitringa].

rejected--"forsaken of men" [Gesenius]. "Most abject of men." Literally, "He who ceases from men," that is, is no longer regarded as a man [Hengstenberg]. (See on Isa 52:14; Isa 49:7). man of sorrows--that is, whose distinguishing characteristic was sorrows. acquainted with--familiar by constant contact with. grief--literally, "disease"; figuratively for all kinds of calamity (Jer 6:14); leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness. and we hid ... faces--rather, as one who causes men to hide their faces from Him (in aversion) [Maurer]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [Hengstenberg]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [Gesenius]. we--the prophet identifying himself with the Jews. See Horsley's view (see on Isa 53:1). esteemed ... not--negative contempt; the previous words express positive.

Surely ... our griefs--literally, "But yet He hath taken (or borne) our sicknesses," that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself took OUR infirmities" (bodily diseases). So Mt 8:17 quotes it. In the Hebrew for "borne," or took, there is probably the double notion, He took on Himself vicariously (so Isa 53:5, 6, 8, 12), and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions (Isa 63:9; Heb 4:15) was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of Archbishop Magee, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary (Mt 27:45), answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare Isa 50:10). carried ... sorrows--The notion of substitution strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the mind; as "griefs" refer to pains of the body (Ps 32:10; 38:17). Mt 8:17 might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" figuratively for sins, the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect (Isa 33:24; Ps 103:3; Mt 9:2; Joh 5:14; Jas 5:15). we did esteem him stricken--judicially [Lowth], namely, for His sins; whereas it was for ours. "We thought Him to be a leper" [Jerome, Vulgate], leprosy being the direct divine judgment for guilt (Le 13:1-59; Nu 12:10, 15; 2Ch 26:18-21). smitten--by divine judgments. afflicted--for His sins; this was the point in which they so erred (Lu 23:34; Ac 3:17; 1Co 2:8). He was, it is true, "afflicted," but not for His sins.

wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Ps 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented." for ... for--(Ro 4:25; 2Co 5:21; Heb 9:28; 1Pe 2:24; 3:18)--the cause for which He suffered not His own, but our sins. bruised--crushing inward and outward suffering (see on Isa 53:10). chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, 10, 11). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; Ro 5:1; Eph 2:14, 15, 17) of the children of God was to be effected (Heb 2:14). upon him--as a burden; parallel to "hath borne" and "carried." stripes--minutely prophetical of His being scourged (Mt 27:26; 1Pe 2:24). healed--spiritually (Ps 41:4; Jer 8:22).

Penitent confession of believers and of Israel in the last days (Zec 12:10). sheep ... astray--(Ps 119:176; 1Pe 2:25). The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [Calvin]. True, also, literally of Israel before its coming restoration (Eze 34:5, 6; Zec 10:2, 6; compare with Eze 34:23, 24; Jer 23:4, 5; also Mt 9:36). laid--"hath made to light on Him" [Lowth]. Rather, "hath made to rush upon Him" [Maurer]. the iniquity--that is, its penalty; or rather, as in 2Co 5:21; He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one (Ro 5:16, 17); thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.

oppressed--Lowth translates, "It was exacted, and He was made answerable." The verb means, "to have payment of a debt sternly exacted" (De 15:2, 3), and so to be oppressed in general; the exaction of the full penalty for our sins in His sufferings is probably alluded to. and ... afflicted--or, and yet He suffered, or bore Himself patiently, &c. [Hengstenberg and Maurer]. Lowth's translation, "He was made answerable," is hardly admitted by the Hebrew. opened not ... mouth--Jer 11:19; and David in Ps 38:13, 14; 39:9, prefiguring Messiah (Mt 26:63; 27:12, 14; 1Pe 2:23).

Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [Lowth and Hengstenberg]. Gesenius not so well, "He was delivered from oppression and punishment" only by death. English Version also translates, "from ... from," not "by ... by." But "prison" is not true of Jesus, who was not incarcerated; restraint and bonds (Joh 18:24) more accord with the Hebrew. Ac 8:33; translate as the Septuagint: "In His humiliation His judgment (legal trial) was taken away"; the virtual sense of the Hebrew as rendered by Lowth and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him (Mt 26:59; Mr 14:55-59). Horsley translates, "After condemnation and judgment He was accepted." who ... declare ... generation--who can set forth (the wickedness of) His generation? that is, of His contemporaries [Alford on Ac 8:33], which suits best the parallelism, "the wickedness of His generation" corresponding to "oppressive judgment." But Luther, "His length of life," that is, there shall be no end of His future days (Isa 53:10; Ro 6:9). Calvin includes the days of His Church, which is inseparable from Himself. Hengstenberg, "His posterity." He, indeed, shall be cut off, but His race shall be so numerous that none can fully declare it. Chyrsostom, &c., "His eternal sonship and miraculous incarnation." cut off--implying a violent death (Da 9:26). my people--Isaiah, including himself among them by the word "my" [Hengstenberg]. Rather, Jehovah speaks in the person of His prophet, "My people," by the election of grace (Heb 2:13). was he stricken--Hebrew, "the stroke (was laid) upon Him." Gesenius says the Hebrew means "them"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But Jerome, the Syriac, and Ethiopiac versions translate it "Him"; so it is singular in some passages; Ps 11:7, His; Job 27:23, Him; Isa 44:15, thereto. The Septuagint, the Hebrew, lamo, "upon Him," read the similar words, lamuth, "unto death," which would at once set aside the Jewish interpretation, "upon them." Origen, who laboriously compared the Hebrew with the Septuagint, so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the Hebrew text [Lowth]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form.

Rather, "His grave was appointed," or "they appointed Him His grave" [Hengstenberg]; that is, they intended (by crucifying Him with two thieves, Mt 27:38) that He should have His grave "with the wicked." Compare Joh 19:31, the denial of honorable burial being accounted a great ignominy (see on Isa 14:19; Jer 26:23). and with ... rich--rather, "but He was with a rich man," &c. Gesenius, for the parallelism to "the wicked," translates "ungodly" (the effect of riches being to make one ungodly); but the Hebrew everywhere means "rich," never by itself ungodly; the parallelism, too, is one of contrast; namely, between their design and the fact, as it was ordered by God (Mt 27:57; Mr 15:43-46; Joh 19:39, 40); two rich men honored Him at His death, Joseph of Arimathæa, and Nicodemus. in his death--Hebrew, "deaths." Lowth translates, "His tomb"; bamoth, from a different root, meaning "high places," and so mounds for sepulture (Eze 43:7). But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, "after His death" [Hengstenberg]; as we say, "at His death." The plural, "deaths," intensifies the force; as Adam by sin "dying died" (Ge 2:17, Margin); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost. because--rather, as the sense demands (so in Job 16:17), "although He had done no," &c. [Hengstenberg], (1Pe 2:20-22; 1Jo 3:5). violence--that is, wrong.

Transition from His humiliation to His exaltation. pleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (Joh 6:38; Heb 10:7, 9), as to man's redemption; so at the end of the verse, "the pleasure of the Lord shall prosper in His hand." bruise--(see Isa 53:5); Ge 3:15, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. Hengstenberg rightly objects to Magee's translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (Eze 18:20). Matthew, elsewhere, also sets forth His vicarious atonement (Mt 20:28). when thou, &c.--rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (Isa 53:10), to Jehovah speaking in the first person in Isa 53:11. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse. offering for sin--(Ro 3:25; 1Jo 2:2; 4:10). his seed--His spiritual posterity shall be numerous (Ps 22:30); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (Ge 48:11; Ps 128:6). prolong ... days--also esteemed a special blessing among the Jews (Ps 91:16). Messiah shall, after death, rise again to an endless life (Ho 6:2; Ro 6:9). prosper--(Isa 52:13, Margin).

Jehovah is still speaking. see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Isa 49:4, 5; 50:5, 9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Isa 2:2-4). his knowledge--rather, the knowledge (experimentally) of Him (Joh 17:3; Php 3:10). my ... servant--Messiah (Isa 42:1; 52:13). righteous--the ground on which He justifies others, His own righteousness (1Jo 2:1). justify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness. bear ... iniquities--(Isa 53:4, 5), as the sinner's substitute.

divide--as a conqueror dividing the spoil after a victory (Ps 2:8; Lu 11:22). him--for Him. with ... great--Hengstenberg translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty. spoil ... strong--(Col 2:15; compare Pr 16:19). "With the great; with the mighty," may mean, as a great and mighty hero. poured out ... soul--that is, His life, which was considered as residing in the blood (Le 17:11; Ro 3:25). numbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves (Mr 15:28; Lu 22:37). made intercession, &c.--This office He began on the cross (Lu 23:34), and now continues in heaven (Isa 59:16; Heb 9:24; 1Jo 2:1). Understand because before "He was numbered ... He bare ... made intercession." His meritorious death and intercession are the cause of His ultimate triumph. Maurer, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. Maurer's translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel, "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them.

Sing--for joy (Zep 3:14). barren--the Jewish Church once forsaken by God, and therefore during that time destitute of spiritual children (Isa 54:6). didst not bear--during the Babylonian exile primarily. Secondarily, and chiefly, during Israel's present dispersion. the children--the Gentiles adopted by special grace into the original Church (Isa 54:3; Isa 49:20, 21). than ... married wife--than were her spiritual children, when Israel was still a married wife (under the law, before the Babylonian exile), before God put her away [Maurer]. So Paul contrasts the universal Church of the New Testament with the Church of the Old Testament legal dispensation, quoting this very passage (Ga 4:27). But the full accomplishment of it is yet future.

Penitence at Her Past Unbelief (Isa 53:6): Her Joyful Restoration and Enlargement by Jehovah, Whose Wrath Was Momentary, but His Kindness Everlasting. Israel converted is compared to a wife (Isa 54:5; Isa 62:5) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity [Horsley].

(Isa 49:19, 20; Jer 31:31-36, 38, 39). Thy children shall be so many that thy borders must be extended to contain them. curtains--the cloth forming the covering of the tent. spare not--give abundantly the means for the enlargement of the Church (2Co 9:5-7). cords ... stakes--The more the tent is enlarged by lengthening the cords by which the cloth covering is fastened to the ground, the more the stakes supporting the tent need to be strengthened; the Church is not merely to seek new converts, but to strengthen those she has in the faith. The image is appropriate, as the tabernacle was the symbol of the old Israelitish Church (see on Isa 33:20).

break forth--rather, "burst forth" with increase; thy offspring shall grow, answering to "thy seed" in the parallel clause. thy seed--Israel and her children, as distinguished from "the Gentiles." desolate cities--of Israel (Isa 44:26).

(Isa 41:10, 14). shame of thy youth--Israel's unfaithfulness as wife of Jehovah, almost from her earliest history. reproach of widowhood--Israel's punishment in her consequent dismissal from God and barrenness of spiritual children in Babylon and her present dispersion (Isa 54:1; Isa 49:21; Jer 3:24, 25; 31:19; Ho 2:2-5).

(Isa 62:5; Jer 3:14). That God was Israel's "Maker," both as individuals and as the theocratic kingdom, is the pledge of assurance that He will be her Redeemer (Isa 43:1-3). Hebrew, "makers ... husbands"; plural for singular, to denote excellency. of Israel ... whole earth--Not until He manifests Himself as God of Israel shall He appear as God of the whole earth (Ps 102:13, 15, 16; Zec 14:5, 9).

called--that is, recalled: the prophetic past for the future. forsaken--that had been forsaken. when thou--or, "when she was rejected"; one who had been a wife of youth (Eze 16:8, 22, 60; Jer 2:2) at the time when (thou, or) she was rejected for infidelity [Maurer]. "A wife of youth but afterwards rejected" [Lowth].

small moment--as compared with Israel's coming long prosperity (Isa 26:20; 60:10). So the spiritual Israel (Ps 30:5; 2Co 4:17). gather thee--to Myself from thy dispersions.

In a little wrath--rather, "In the overflowing of wrath"; as Pr 27:4, Margin, [Gesenius]. The wrath, though but "for a moment," was overflowing while it lasted. hid ... face--(Isa 8:17; Ps 30:7). everlasting--in contrast to "for a moment."

I am about to do the same in this instance as in Noah's flood. As I swore then that it should not return (Ge 8:21; 9:11), and I kept that promise, so I swear now to My people, and will perform My promise, that there shall be no return of the deluge of My wrath upon them. Lowth, on insufficient authority, reads (the same will I do now as), "in the days of Noah."

(Isa 51:6; Ps 89:33, 34; Ro 11:29). covenant of my peace--(2Sa 23:5). The covenant whereby I have made thee at peace with Me.

not comforted--by anyone; none gave her help or comfort. lay ... with fair colours--rather, "lay ... in cement of vermilion" [Lowth]. The Hebrew for "fair colors" means stibium, the paint with which Eastern women painted their eyelids and eyelashes (2Ki 9:30). The very cement shall be of the most beautiful color (Re 21:18-21).

windows--rather, "battlements"; literally, "suns"; applied to battlements from their radiated appearance. agates--rather, "rubies." carbuncles--literally, "sparkling gems"; the carbuncle when held to the sun becomes like a burning coal. all thy borders--rather, "thy whole circuit," consisting of precious stones. The glory of the Church on earth, when the Hebrew Church, according to the original design, shall be the metropolis of Christendom.

Quoted by the Saviour (Joh 6:45), to prove that in order to come to Him, men must be "drawn" by the Father. So Jer 31:34; Mic 4:2; 1Co 2:10; Heb 8:10; 10:16; 1Jo 2:20. great ... peace--generally (Ps 119:165). Specially referring to the peaceful prosperity which shall prevail under Messiah in the latter days (Isa 2:4, 9:6).

righteousness--the characteristic of the reign of Messiah (Isa 11:4, 5; Ps 72:2, 4; Re 19:11). far from oppression, &c.--far from suffering oppression; "for thou shall have nothing to fear."

gather together, &c.--that is, If it should happen that enemies "gather together" against thee (Ps 2:2), they will not have been sent by Me (compare Ho 8:4) as instruments of My wrath (nay, it will be with My disapproval); for "whosoever shall gather together," &c. (Ps 59:3). fall for thy sake--rather, "shall come over to thy side" [Lowth]. Literally, "fall to thee" (Jer 21:9; 39:9). To be fully fulfilled to Jerusalem hereafter (Zec 14:16).

The workman that forms "weapons against thee" (Isa 54:17) is wholly in My power, therefore thou needest not fear, having Me on thy side. for his work--rather, "by his labor [Horsley]. "According to the exigencies of his work" [Maurer]. waster to destroy--(Isa 10:5-7; 37:26, 27; 45:1-6). Desolating conquerors who use the "instruments" framed by "the smith." The repetition of the "I" implies, however, something in the latter half of the verse contrasted with the former understand it, therefore, thus: "I have in My power both him who frames arms and him who destroys them (arms)" [Rosenmuller].

tongue ... condemn--image from a court of justice. Those who desire to "condemn" thee thou shalt "condemn" (Ex 11:7; Jos 10:21; Ps 64:8; Ro 8:1, 33). righteousness ... of me--(Isa 45:24; 46:13). Rather, "(this is) their justification from Me." Their enemies would "condemn" them, but I justify and vindicate them, and so they condemn their enemies.