Armenia in comments -- Book: Isaiah (tIs) Եսայի
Searched terms: chald
tIs 52::5 They that rule over them "They that are lords over them" - For משלו moshelo, singular, in the text, more than a hundred and twenty MSS. (De Rossi says, codices innumeri, "numberless copies") have משליו moshelaiv plural, according to the Masoretical correction in the margin; which shows that the Masoretes often superstitiously retained apparent mistakes in the text, even when they had sufficient evidence to authorize the introduction of the true reading.
Make them to howl "Make their boast of it" - For יהילילו yeheililu, "make them to howl," five MSS., (two ancient), have יהללו yehalelu, "make their boast;" which is confirmed by the Chald:ee paraphrast, who renders it משתבחין mishtabbechin. Ulaloo is not only the cry itself, but also the name of the funeral song of the Irish. The Arabs have a cry very much resembling this. Isaiah 52:6 tIs 52::8 Thy watchmen lift up the voice "All thy watchmen lift up their voice" - There is a difficulty in the construction of this place which, I think, none of the ancient versions or modern interpreters have cleared up satisfactorily. Rendered word for word it stands thus: "The voice of thy watchmen: they lift up their voice." The sense of the first member, considered as elliptical, is variously supplied by various expositors; by none, as it seems to me, in any way that is easy and natural. I am persuaded there is a mistake in the present text, and that the true reading is כל צפיך col tsophayich, all thy watchmen, instead of קול צפיך kol tsophayich, the voice of thy watchmen. The mistake was easy from the similitude in sound of the two letters כ caph and ק koph. And in one MS. the ק koph is upon a rasure. This correction perfectly rectifies the sense and the construction. - L.
They shall see eye to eye - May not this be applied to the prophets and apostles; the one predicting, and the other discovering in the prediction the truth of the prophecy. The meaning of both Testaments is best understood by bringing them face to face.
When the Lord shall bring again Zion "When Jehovah returneth to Zion" - So the Chald:ee: כד יתיב שכנתיה לציון cad yethib shechinteih letsiyon, "when he shall place the shechinah in Zion." God is considered as having deserted his people during the captivity; and at the restoration, as returning himself with them to Zion, his former habitation. See Psa 60:1; Isa 40:9, and note. Isaiah 52:9 tIs 52::14 As many were astonished at thee "As many were astonished at him" - For עליך aleicha read עליו alaiv. So the Syriac, Chald:ee, and Vulgate in a MS.; and so likewise two ancient MSS.
His visage was so marred more than any man - Most interpreters understand this of the indignities offered to our blessed Lord: but Kimchi gives it another turn, and says, "It means the Jewish people, whom are considered by most nations as having an appearance different from all the people of the earth. "Poor Jews! they have in general a very disagreeable look, partly affected, and partly through neglect of neatness and cleanliness. Most Christians think they carry the impress of their reprobation on every feature of their face. However this may be, it should never be forgotten that the greatest men that ever flourished as kings, judges, magistrates, lawgivers, heroes, and poets, were of Jewish extraction. Isaiah was a Jew; so was Paul, and so was Jesus of Nazareth. Isaiah 52:15
tIs 52::2 Shake thyself from the dust - To sit on the ground, to sit in the dust, is an expression descriptive of mourning Job 2:13. Jerusalem is here called on to arise and shake off the dust, as indicating that the days of her grief were ended, and that she was about to be restored to her former beauty and splendor.
Arise and sit down - There is an incongruity in this expression in our translation, which does not occur in the original. The idea in the Hebrew is not that which seems to be implied in this expression to arise and sit down in the same place, but it means to arise from the dust, and sit in a more elevated, or honorable place. She had been represented as sitting on the earth, where her loose flowing robes would be supposed to become covered with dust. She is here called on to arise from that humble condition, and to occupy the divan, or a chair of dignity and honor. Lowth renders this, 'Ascend thy lofty seat,' and supposes it means that she was to occupy a throne, or an elevated seat of honor, and he quotes oriental customs to justify this interpretation. Noyes renders it, 'Arise and sit erect.' The Chald:ee renders it, 'Rise, sit upon the throne of thy glory.' The following quotation, from Jowett's Christian Researches, will explain the custom which is here alluded to: 'It is no uncommon thing to see an individual, or group of persons, even when very well dressed, sitting with their feet drawn under them, upon the bare earth, passing whole hours in idle conversation.
Europeans would require a chair, but the natives here prefer the ground. In the heat of summer and autumn, it is pleasant to them to while away their time in this manner, under the shade of a tree. Richly adorned females, as well as men, may often be seen thus amusing themselves. As may naturally be expected, with whatever care they may, at first sitting down, choose their place, yet the flowing dress by degrees gathers up the dust; as this occurs, they, from time to time, arise, adjust themselves, shake off the dust, and then sit down again. The captive daughter of Zion, therefore, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust, and then, with grace, and dignity, and composure, and security, to sit down; to take, as it were, again her seat and her rank, amid the company of the nations of the earth, which had before afflicted her, and trampled her to the earth.'
Loose thyself from the bands of thy neck - Jerusalem had been a captive, and confined as a prisoner. She is now called on to cast off these chains from her neck, and to be again at liberty. In captivity, chains or bands were attached to various parts of the body. They were usually affixed to the wrists or ankles, but it would seem also that sometimes collars were affixed to theneck. The idea is, that the Jews, who had been so long held captive, were about to be released, and restored to their own land. Isaiah 52:3 tIs 52::4 For thus saith the Lord God - In order to show them that he could redeem them without money, God reminds them of what had been done in former times. The numerous captives in Egypt, whose services were so valuable to the Egyptians, and whom the Egyptians were so unwilling to suffer to depart, he had rescued by his own power, and had delivered for ever from that bondage. The idea here is, that with the same ease he could rescue the captives in Babylon, and restore them to their own land without a price.
My people went down - That is, Jacob and his sons. The phrase 'went down,' is applied to a journey to Egypt, because Judea was a mountainous and elevated country compared with Egypt, and a journey there was in fact a descent to a more level and lower country.
To sojourn there - Not to dwell there permanently, but to remain there only for a time. They went in fact only to remain until the severity of the famine should have passed by, and until they could return with safety to the land of Canaan.
And the Assyrians oppressed them without cause - A considerable variety has existed in the interpretation of this passage. The Septuagint renders it, 'And to the Assyrians they were carried by force.' Some have supposed that this refers to the oppressions that they experienced in Egypt, and that the name 'Assyrian' is here given to Pharaoh. So Forerius and Cajetan understand it. They suppose that the name, 'the Assyrian,' became, in the apprehension of the Jews, the common name of that which was proud, oppressive, and haughty, and might therefore be used to designate Pharaoh. But there are insuperable objections to this. For the name 'the Assyrian' is not elsewhere given to Pharaoh in the Scriptures, nor can it be supposed to be given to him but with great impropriety. It is not true that Pharaoh was an Assyrian; nor is it true that the Israelites were oppressed by the Assyrians while they remained in Egypt. Others have supposed that this refers to Nebuchadnezzar and the Chald:eans in general, and that the name 'the Assyrian' is given them in a large and general sense, as ruling over that which constituted the empire of Assyria, and that the prophet here refers to the calamities which they were suffering in Babylon. But the objection to this is not the less decisive.
It is true that Babylon was formerly a part or province of Assyria, and true also that in the time of the Jewish captivity it was the capital of the kingdom of which the former empire of Assyria became a subject province. But the name Babylonian, in the Scriptures, is kept distinct from that of Assyrian, and they are not used interchangeably. Nor does the connection of the passage require us to understand it in this sense. The whole passage is in a high degree elliptical, and something must be supplied to make out the sense. The general design of it is, to show that God would certainly deliver the Jews from the captivity at Babylon without money. For this purpose, the prophet appeals to the former instances of his interposition when deliverance had been effected in that way. A paraphrase of the passage, and a filling up of the parts which are omitted in the brief and abrupt manner of the prophet, will show the sense. 'Ye have been sold for nought, and ye shall be ransomed without price.
As a proof that I can do it, and will do it, remember that my people went down formerly to Egypt, and designed to sojourn there for a little time, and that they were there reduced to slavery, and oppressed by Pharaoh, but that I ransomed them without money, and brought them forth by my own power. Remember, further, how often the Assyrian has oppressed them also, without cause. Remember the history of Sennacherib, Tiglath-pileser, and Salmaneser, and how they have laid the land waste, and remember also how I have delivered it from these oppressions. With the same certainty, and the same ease, I can deliver the people from the captivity at Babylon.' The prophet, therefore, refers to different periods and events; and the idea is, that God had delivered them when they had been oppressed alike by the Egyptian, and by the Assyrians, and that he who had so often interposed would also rescue them from their oppression in Babylon. Isaiah 52:5 tIs 52::5 Now, therefore, what have I here? - In Babylon, referring to the captivity of the Jews there. The idea is, that a state of things existed there which demanded his interposition as really as it did when his people had been oppressed by the Egyptians, or by the Assyrian. His people had been taken away for nought; they were subject to cruel oppressions; and his own name was continually blasphemed. In this state of things, it is inferred, that he would certainly come to their rescue, and that his own perfections as well as their welfare demanded that he should interpose to redeem them. The phrase, 'what have I here?' is equivalent to saying, what shall I do? what am I properly called on to do? or what reason is there now in Babylon for my interposition to rescue my people? It is implied, that such was the state of things, that God felt that there was something that demanded his interposition.
That my people is taken away for nought - This was one thing existing in Babylon that demanded his interposition. His people had been made captive by the Chald:eans, and were now suffering under their oppressions. This had been done 'for nought;' that is, it had been done without any just claim. It was on their part a mere act of gross and severe oppression, and this demanded the interposition of a righteous God.
They that rule over them make them to howl - Lowth renders this, 'They that are lords over them make their boast of it.' Noyes renders it, 'And their tyrants exult.' The Septuagint renders it, 'My people are taken away for nought: wonder ye, and raise a mournful cry' (ὀλολύζετε ololuzete). Jerome renders it, 'Their lords act unjustly, and they therefore howl when they are delivered to torments.' Aben Ezra supposes that by 'their lords' here, or those who rule over them, are meant the rulers of the Jewish people, and that the idea is, that they lament and howl over the calamities and oppressions of the people. But it is probable, after all, that our translators have given the true sense of the text, and that the idea is, that they were suffering such grievous oppressions in Babylon as to make them lift up the cry of lamentation and of grief. This was a reason why God should interpose as he had done in former times, and bring deliverance.
And my name continually every day is blasphemed - That is, in Babylon. The proud and oppressive Babylonians delight to add to the sorrows of the exiles by reproaching the name of their God, and by saying that he was unable to defend them and their city from ruin. This is the third reason why God would interpose to rescue them. The three reasons in this verse are, that they had been taken away for nought; that they were suffering grievous and painful oppression; and that the name of God was reproached. On all these accounts he felt that he had something to do in Babylon, and that his interposition was demanded. Isaiah 52:6 tIs 52::8 Thy watchmen - This language is taken from the custom of placing watchmen on the walls of a city, or on elevated towers, who could see if an enemy approached, and who of course would be the first to discern a messenger at a distance who was coming to announce good news. The idea is, that there would be as great joy at the announcement of the return of the exiles, as if they who were stationed on the wall should see the long-expected herald on the distant hills, coming to announce that they were about to return, and that the city and temple were about to be rebuilt. It was originally applicable to the return from Babylon. But it contains also the general truth that they who are appointed to watch over Zion and its interests, will rejoice at all the tokens of God's favor to his people, and especially when he comes to bless them after long times of darkness, depression, and calamity. It is by no means, therefore, departing from the spirit of this passage, to apply it to the joy of the ministers of religion in the visits of divine mercy to a church and people. 'Shall lift up the voice.' That is, with rejoicing.
With the voice together shall they sing - They shall mingle their praises and thanksgivings. The idea is, that all who are appointed to guard Zion, should feel a common interest in her welfare, and rejoice when the Lord comes to visit and bless his people. The Hebrew here is more abrupt and emphatic than our common translation would make it. It is literally, 'The voice of thy watchmen! They lift up the voice together; they sing' - as if the prophet suddenly heard a shout. It is the exultling shout of the watchmen of Zion; and it comes as one voice, with no discord, no jarring.
For they shall see eye to eye - Lowth renders this, 'For face to face shall they see.' Noyes, 'For with their own eyes shall they behold.' Jerome renders it, Oculo ad oculum - 'Eye to eye.' The Septuagint renders it, Ὀφθαλμοὶ πρός ὀφθαλμοὺς, κ.τ.λ. Ophthalmoi pros ophthalmous, etc. 'Eyes shall look to eyes when the Lord shall have mercy upon Zion.' Interpreters have been divided in regard to its meaning. The sense may be, either that they shall see face to face, that is, distinctly, clearly, as when one is near another; or it may mean that they shall be united - they shall contemplate the same object, or look steadily at the same thing. Rosenmuller, Gesenius, Forerius, Junius. and some others, understand it in the former sense. So the Chald:ee, 'For they shall see with their own eyes the great things which the Lord will do when he shall bring back his own glory to Zion.' The phrase in Hebrew occurs in no other place, except in Num 14:14, which our translators have rendered, 'For thou, Lord, art seen face to face.' Hebrew, 'Eye to eye;' that is, near, openly, manifestly, without any veil or interposing medium.
The expression, 'face to face,' meaning openly, plainly, manifestly, as one sees who is close to another, occurs frequently in the Bible (see Gen 32:30; Exo 33:11; Deu 5:4; Deu 34:10; Jdg 6:22; Pro 27:19; Eze 20:35; Act 25:16; Co1 13:12; Jo2 1:12; Jo3 1:14). So the phrase, 'mouth to mouth,' occurs in a similar sense Num 12:8. And there can be but little doubt, it seems to me, that this is the sense here, and that the prophet means to say, that the great and marvelous doings of Yahweh would be seen openly and manifestly, and that the watchmen would thence have occasion to rejoice. Another reason for this opinion, besides the fact that it accords with the common usage, is, that the phrase, 'to see eye to eye,' in the sense of being united and harmonious, is not very intelligible. It is not easy to form an image or conception of the watchman in this attitude as denoting harmony. To look into the eyes of each other does not of necessity denote harmony, for people oftentimes do this for other purposes. The idea therefore is, that when Yahweh should bring back and bless his people, the watchmen would have a full and glorious exhibition of his mercy and goodness, and the result would be, that they would greatly rejoice, and unitedly celebrate his name. According to this interpretation, it does not mean that the ministers of religion would have the same precise views, or embrace the same doctrines, however true this may be, or however desirable in itself, but that they would have an open, clear, and bright manifestation of the presence of God, and would lift up their voices together with exultation and praise.
When the Lord shall bring again Zion - Zion here denotes the people who dwelt in Jerusalem; and the idea is, when the Lord shall again restore them to their own land. It is not a departure from the sense of the passage, however, to apply it in a more general manner, and to use it as demonstrating that any signal interposition of God in favor of his people should be the occasion of joy, and shall lead the ministers of religion to exult in God, and to praise his name. Isaiah 52:9 tIs 52::12 For ye shall not go out with haste - As if driven out, or compelled to flee. You shall not go from Babylon as your fathers went from Egypt, in a rapid flight, and in a confused and tumultuous manner (see Deu 16:3). The idea here is, that they should have time to prepare themselves to go out, and to become fit to bear the vessels of the Lord. It was a fact that when they left Babylon they did it with the utmost deliberation, and had ample time to make any preparation that was necessary.
For the Lord will go before you - Yahweh will conduct you, as a general advances at the head of an army. The figure here is taken from the march of an army, and the image is that of Yahweh as the leader or head of the host in the march through the desert between Babylon and Jerusalem (see the notes at Isa 40:3-4).
And the God of Israel will be your rereward - Margin, 'Gather you up.' The Hebrew word used here (אסף 'âsaph) means properly to collect, to gather together, as fruits, etc. It is then applied to the act of bringing up the rear of an army; and means to be a rear-ward, or guard, agmen claudere - as collecting, and bringing together the stragglers, and defending the army in its march, from an attack in the rear. The Septuagint renders it, 'The God of Israel is he who collects you' (ὁ ἐπισυνάγων ὑμᾶς ho episunagōn humas), that is, brings up the rear. The Chald:ee, 'The God of Israel will collect together your captivity.' Here the chapter should have closed, for here closes the account of the return of the exiles from Babylon. The mind of the prophet seems here to leave the captive Jews on their way to their own land, with Yahweh going at their head, and guarding the rear of the returning band, and to have passed to the contemplation of him of whose coming all these events were preliminary and introductory - the Messiah. Perhaps the rationale of this apparent transition is this.
It is undoubtedly the doctrine of the Bible that he who was revealed as the guide of his people in ancient times, and who appeared under various names, as 'the angel of Yahweh,' 'the angel of the covenant,' etc., was he who afterward became incarnate - the Saviour of the world. So the prophet seems to have regarded him; and here fixing his attention on the Yahweh who was thus to guide his people and be their defense, by an easy transition the mind is carried forward to the time when he would be incarnate, and would die for people. Leaving, therefore, so to speak, the contemplation of him as conducting his people across the barren wastes which separated Babylon from Judea, the mind is, by no unnatural transition, carried forward to the time when he would become a man of sorrows, and would redeem and save the world. According to this supposition, it is the same glorious Being whom Isaiah sees as the protector of his people, and almost in the same instant as the man of sorrows; and the contemplation of him as the suffering Messiah becomes so absorbing and intense, that he abruptly closes the description of him as the guide of the exiles to their own land.
He sees him as a sufferer. He sees the manner and the design of his death. He contemplates the certain result of that humiliation and death in the spread of the true religion, and in the extension of his kingdom among men. Henceforward, therefore, to the end of Isaiah, we meet with no reference, if we except in a very fcw instances, to the condition of the exiles in Babylon, or to their return to their own land. The mind of the prophet is absorbed in describing the glories of the Messiah, and the certain spread of his gospel around the globe. Isaiah 52:13 tIs 52::13 Notes on Isa 52:13-15 and Isa 53:1-12
The most important portion of Isaiah, and of the Old Testament, commences here, and here should have been the beginning of a new chapter. It is the description of the suffering Messiah, and is continued to the close of the next chapter. As the closing verses of this chapter are connected with the following chapter, and as it is of great importance to have just views of the design of this portion of Isaiah, it is proper in this place to give an analysis of this part of the prophecy. And as no other part of the Bible has excited so much the attention of the friends and foes of Christianity; as so various and conflicting views have prevailed in regard to its meaning: and as the proper interpretation of the passage must have an important bearing on the controversy with Jews and infidels, and on the practical views of Christians, I shall be justified in going into an examination of its meaning at considerably greater length than has been deemed necessary in other portions of the prophecy. It may be remarked in general:
(1) That if the common interpretation of the passage, as describing a suffering Saviour, be correct, then it settles the controversy with the Jews, and demonstrates that their notions of the Messiah are false.
(2) If this was written at the time when it is claimed by Christians to have been written, then it settles the controversy with infidels. The description is so particular and minute; the correspondence with the life, the character, and the death of the Lord Jesus, is so complete, that it could not have been the result of conjecture or accident. At the same time, it is a correspondence which could not have been brought about by an impostor who meant to avail himself of this ancient prophecy to promote his designs, for a large portion of the circumstances are such as did not depend on himself, but grew out of the feelings and purposes of others. On the supposition that this had been found as an ancient prophecy, it would have been impossible for any impostor so to have shaped the course of events as to have made his character and life appear to be a fulfillment of it. And unless the infidel could either make it out that this prophecy was not in existence, or that, being in existence, it was possible for a deceiver to create an exact coincidence between it and his life and character and death, then, in all honesty, he should admit that it was given by inspiration, and that the Bible is true.
(3) A correct exposition of this will be of inestimable value in giving to the Christian just views of the atonement, and of the whole doctrine of redemption. Probably in no portion of the Bible of the same length, not even in the New Testament, is there to be found so clear an exhibition of the purpose for which the Saviour died. I shall endeavor, therefore, to prepare the way for an exposition of the passage, by a consideration of several points that are necessary to a correct understanding of it.
Section 1. Evidence that It was Written Before
The Birth of Jesus of Nazareth
On this point there will be, and can be, no dispute among Jews and Christians. The general argument to prove this, is the same as that which demonstrates that Isaiah wrote at all before that time. For a view of this, the reader is referred to the Introduction. But this general argument may be presented in a more specific form, and includes the following particulars:
(1) It is quoted in the New Testament as part of the prophetic writings then well known (see Mat 8:17; Joh 12:38; Act 8:28-35; Rom 10:16; Pe1 2:21-25). That the passage was in existence at the time when the New Testament was written, is manifest from these quotations. So far as the argument with the infidel is concerned, it is immaterial whether it was written 700 years before the events took place, or only fifty, or ten. It would still be prophecy, and it would still be incumbent on him to show how it came to be so accurately accomplished.
(2) It is quoted and translated by writers who undoubtedly lived before the Christian era. Thus, it is found in the Septuagint, and in the Chald:ee - both of which can be demonstrated to have been made before Christ was born.
(3) There is not the slightest evidence that it has been interpolated or corrupted, or changed so as to adapt it to the Lord Jesus. It is the same in all copies, and in all versions.
(4) It has never even been pretended that it has been introduced for the purpose of furnishing an argument for the truth of Christianity. No infidel has ever pretended that it does not stand on the same footing as any other portion of Isaiah.
(5) It is such a passage as Jews would not have forged. It is opposed to all their prevailing notions of the Messiah. They have anticipated a magnificent temporal prince and a conqueror: and one of the main reasons why they have rejected the Lord Jesus has been, that he was obscure in his origin, poor, despised, and put to death; in other words, because be has corresponded so entirely with the description here. No passage of the Old Testament has ever given them greater perplexity than this, and it is morally certain that if the Jews had ever forged a pretended prophecy of the Messiah, it would not have been in the language of this portion of Isaiah. They would have described him as the magnificent successor of David and Solomon; as a mighty prince and a warrior; as the head of universal empire, and would have said that by his victorious arms he would subdue the earth to himself, and would make Jerusalem the capital of the world. They never would have described him as despised and rejected by people, and as making his grave with the wicked in his death.
(6) Christians could not have forged and interpolated this. The Jews have always jealously guarded their own Scriptures; and nothing would have so certainly excited their attention as an attempt to interpolate a passage like this, furnishing at once an irrefragable argument against their opinions of the Messiah, and so obviously applicable to Jesus of Nazareth. It is, moreover, true, that no Jewish writer has ever pretended that the passage has either been forged, or changed in any way, so as to accommodate it to the opinions of Christians respecting the Messiah. These remarks may seem to be unnecessary, and this argument useless, to those who have examined the authenticity of the sacred writings. They are of use only in the argument with the enemies of Christianity. For, if this passage was written at the time when it is supposed to have been, and if it had reference to the Lord Jesus, then it demonstrates that Isaiah was inspired, and furnishes an argument for the truth of revelation which is irrefragable. It is incumbent on the unbeliever to destroy all the alleged proofs that it was written by Isaiah, or, as an honest man, he should admit the truth of inspiration and of prophecy, and yield his heart to the influence of the truth of the Bible. In general, it may be observed, that an attempt to destroy the credibility of this portion of Isaiah as having been written several hundred years before the Christian era, would destroy the credibility of all the ancient writings; and that we have as much evidence that this is the production of Isaiah, as we have of the credibility or the authenticity of the writings of Homer or Herodotus.
Section 2. History of the Interpretation of the Passage by the Jews
In order to a clear understanding of the passage, it is proper to give a summary view of the modes of interpretation which have prevailed in regard to it both among Jews and Christians. For this historical view, I am indebted mainly to Hengstenberg, Chris. i. p. 484ff. The several opinions which have prevailed among the Jewish expositors are the following:
There is the fullest evidence that the passage was applied by the early Jews, both before and after the birth of Jesus, to the Messiah, until they were pressed by its application to Jesus of Nazareth, and were compelled ill self-defense to adopt some other mode of interpretation; and even after that, it is evident, also, that not a few of the better and more pious portion of the Jewish nation still continued to regard it as descriptive of the Messiah. So obvious is the application to the Messiah, so clear and full is the description, that many of them have adopted the opinion that there would be two Messiahs, one a suffering Messiah, and the other a glorious and triumphant prince and conqueror. The Old Testament plainly foretold that the Messiah would be 'God and man; exalted and debased; master and servant; priest and victim; prince and subject; involved in death, and yet a victor over death; rich and poor; a king, a conqueror, glorious; a man of griefs, exposed to infirmities, unknown, and in a state of abjection and humiliation.' (Calmet.) All these apparently contradictory qualities bad their fulfillment in the person of Jesus of Nazareth; but they were the source of great difficulty to the Jews, and have led to the great variety of opinions which have prevailed among them in regard to him.
In the Lord Jesus they harmonize; but when the Jews resolved to reject him, they were at once thrown into endless embarrassment in regard to the character, coming, and work of him whom they had so long expected. The following extract from Calmet (Dictionary) will explain some of the modern prevailing views of him, and is neeessary to a clear understanding of the grounds which have been taken in the interpretation of this prophecy: 'Some of them, as the famous Hillel, who lived, according to the Jews, before Christ, maintain that the Messiah was already come in the person of Hezekiah; others, that the belief of the coming of the Messiah is no article of faith. Buxtorf says, that the greater part of the modern rabbis believe that the Messiah has been come a good while, but keeps himself concealed in some part of the world or other, and will not manifest himself, because of the sins of the Jews. Jarchi affirms, that the Hebrews believe that the Messiah was born on the day of the last destruction of Jerusalem by the Romans. Some assign him the terrestrial paradise for his habitation; others the city of Rome, where, according to the Talmudists, he keeps himself concealed among the leprous and infirm, at the gate of the city, expecting Elias to come and manifest him.
A great number believe that he is yet to come, but they are strangely divided about the time and the circumstances of his coming. Some expect him at the end of 6000 years. Kimchi, who lived in the twelfth century, believed that the coming of the Messiah was very near. Some have fixed the time of the end of their misfortunes to a.d. 1492, others to 1598, others to 1600, others yet later. Last of all, tired out with these uncertainties, they have pronounced an anathema against any who shall pretend to calculate the time of the coming of the Messiah.'
It is capable, however, of clear demonstration, that the ancient Jews, before the birth of Jesus, were not thus embarrassed in the interpretation of their own prophets. The following extracts from their writings will show that the opinion early prevailed that the passage before us had reference to the Messiah, and that they had to some extent right views of him. Even by the later Jewish interpreters who give a different exposition of the prophecy, it is admitted that it was formerly referred to the Messiah. This is admitted by Aben Ezra, Jarchi, Abarbanel, and Moses Nachmanides. Among the testimonies of the ancient Jews are the following: The Chald:ee Paraphrast, Jonathan, expressly refers it to the Messiah. Thus, in Isa 52:13, he renders the first member, Behold, my servant the Messiah shall prosper.' Thus, in the Medrasch Tanchuma (an old commentary on the Pentateuch), on the words 'Behold, my servant shall prosper,' it is remarked, This is the king Messiah, who is high, and lifted up, and very exalted, higher than Abraham, exalted above Moses, higher than the ministering angels.' Similar is the language of rabbi Moses Haddarschan on Gen 1:3 : 'Yahweh spake: Messiah, my righteous one, those who are concealed with thee, will be such that their sins will bring a heavy yoke upon thee. The Messiah answered: Lord of the world, I cheerfully take upon myself those plagues and sorrows. Immediately, therefore, the Messiah took upon himself, out of love, all torments and sufferings, as it is written in Isa 53:1-12, "He was abused and oppressed."' Many other passages may be seen collected by Hengstenberg, Chris. i. 485, 486.
But this interpretation was abandoned by the Jewish interpreters when the passage was urged against them by Christians as demonstrating that Jesus of Nazareth was the Messiah, and when they could not reconcile it with their prevailing notions that the Messiah was to be a magnificent temporal prince. Gesenius asserts that 'the later Jews, no doubt, relinquished this interpretation in consequence of their controversy with Christians.' The Jews early formed the opinion that the Messiah was to be a king like David and Solomon, and was to be distinguished as a conqueror. They, therefore looked exclusively at the passages of the Old Testament which spoke of his exaltation, and they were rendered averse to applying a passage like this to him, which spoke of his poverty, rejection, humiliation, and death. They did not or would not, understand how passages apparently so contradictory, could be applied to the same individual; and they therefore fixed their attention on those which predicted his exaltation and majesty, and rejected the idea that the Messiah would be a sufferer. So long as they applied this portion of Isaiah to the Messiah, they could not deny that there was a remarkable correspondence between it and Jesus of Nazareth, and they were unable to meet the force of the argument thence derived in favor of his claims to the Messiahsip. It became necessary, therefore, for the Jews to seek some other explanation of the passage, and to deny that it had reference to the Messiah. Accordingly, the great effort of the Jewish interpreters has been to ascertain to whom the passage can be made, with any show of probability, to apply. The great mass agree that it is not to be applied to the Messiah, and this is now the prevailing opinion among them.
Among the more modern Jewish expositors who agree that the passage is not to be applied to the Messiah, the following opinions have prevailed:
1. The most commonly received opinion is, that it refers to the Jewish people. This is the opinion of Jarchi, Aben Ezra, Kimchi, Abarbancl, and Lipmann. According to them, the prophecy describes the condition of the Jews in their present calamity and exile; the firmness with which they endure it for the honor of God, and resist every temptation to forsake his law and worship; and the prosperity honor and glory which they shall obtain in the time of their redemption. In Isa 53:1-10, the pagan are regarded as speaking, and making an humble and penitential confession that they have hitherto mistaken the people of God, and unjustly despised them on account of their sufferings, since it now appears front their exaltation that those sufferings have not been inflicted on them on account of their sins.
2. Others take the appellation, 'salvation of Yahweh,' in the passage, to mean, the pious portion of the nation taken collectively, and regarded as making a kind of vicarious satisfaction for the ungodly. This class of interpreters among the Jews, however, has been small. They refer it to those among them who endure much affliction and suffering, but more especially to those who are publicly put to death. They mention particularly rabbi Akiba as one who suffered martyrdom in this manner. This interpretation retains, indeed, the essential idea of substitution Which runs through the passage, and it is not improbable that it is on this account that it has found so little favor with the modern Jews, since they reject with abhorrence the whole doctrine of vicarious sufferings as designed to make an atonement for others.
3. A few others among the Jews make the passage refer to an individual. Abarbanel, besides supposing that it refers to the Jewish people in general, suggests also that it may refer particularly to Isaiah. rabbi Saddias Haggaon explained the whole as referring to Jeremiah. Still the passage is so plain in its general meaning, the reference to the Messiah is so obvious, that the rabbis have not been able, with all their ingenuity, to propose an interpretation that shall be entirely satisfactory to their nation. It has probably been the means of the conversion of more Jews from the errors of their system to Christianity, than any other portion of their Scriptures. We know that, as it was explained and applied by Philip, it was the means of the conversion of the Ethiopian eunuch Act 8:27-40. And so Jo. Isaac Levita, a learned Jew, says it was the means of first leading him to the Christian religion. 'I frankly confess,' says he, 'that this chapter first conducted me to the Christian faith. For more than a thousand times I read this chapter, and accurately compared it with many translations, I found that it contained a hundred more mysteries respecting Christ, than are found in any version.' Many similar instances occur, says Hengstenberg, in the reports of Missionaries among the Jews.
Section 3. History of the Interpretation of the Passage by Christians
For seventeen centuries the view which was taken of this passage was uniform. By all the fathers of the Christian church it was regarded as having an indisputable reference to Christ. In their arguments with the Jews, it was quoted as containing a full refutation of their opinions respecting the Messiah, and as demonstrating that Jesus of Nazareth was he who had been so long announced by the prophets as 'he who was to come.' In their arguments with infidels, it was a strong proof to which they appealed of the truth of revelation; and in their homilies and expositions it was referred uniformly to the Lord Jesus. If we except Grotius, who supposed that it referred to Jeremiah, who, he says (note at Isa 52:13), was figura Christi - the type of the Messiah - it was not until the last quarter of the sixteenth century that this interpretation began to be called in question. The reason why the uniform exposition of the Christian church was abandoned then by any was, that it could no longer be retained consistently with the notions which prevailed, especially in Germany, of the Bible. The grand principle which began to prevail in the interpretation of the Bible was, that all which is there recorded is to be accounted for on natural principles. But if this passage refers to the Messiah, it harmonizes so exactly with the life and character of the Redeemer, and it is so entirely removed from the possible range of mere conjecture, that it cannot be accounted for except on the supposition of supernatural revelation. Many professed Christian interpreters, therefore, have sought other ways of explaining it, and have diligently inquired to whom it referred. As a specimen of the manner in which the exposition of the Bible has been conducted in Germany, we may just refer to the opinions which have prevailed in the interpretation of this, the plainest and most splendid of all the prophecies pertaining to the Messiah.
1. Comparatively the greatest number of the non-Messianic interpreters make the whole Jewish people the subject. A large number of German expositors, whose names may be seen in Hengstenberg's Christol. i. 494, have adopted this view. The only difference between this interpretation and that adopted by the later Jews is, that the German critics suppose it refers to the Jews in the Babylonian exile, while the Jews suppose that it refers to their nation suffering in their present exile.
2. It was held by Eckermann that it refers to the Jewish nation in the abstract, in opposition to its individual members. In other words, it seems to have been held that the nation in the abstract was guilty and was suffering, while the individual members were innocent, and escaped suffering and punishment.
3. It has been held that it refers to the pious part of the Jewish people, as contrasted with the ungodly. This opinion was defended by Paulus. His view is the following: The pious part of the Jewish people were carried into captivity with the ungodly, not on account of their own sins, but the sins of the latter. The ungodly inferred that the hope of the pious that Yahweh would help them was in vain, but as the exile came to an end, and the pious returned, they saw that they had erred, and that their hope was wellgrounded. They deeply lament, therefore, that they have not long ago done penance.
4. One author has maintained that the Jewish priesthood is the subject of the prophecy, but in this he stands alone.
5. It has been maintained by others that the prophets collectively are referred to in the passage. This was at first the opinion of Rosenmuller, but was abandoned by him, and was then defended by De Wette, and is maintained by Gesenius.
6. Others have referred it to some individual. Thus Grotius supposes that Jeremiah is meant. Augusti supposed that Uzziah was intended. Others that Hezekiah was meant; and others that Isaiah here referred to himself; and others that it refers to some unknown prophet slain by the Jews in their exile; and others that it refers to the Maccabees!
These strange and absurd opinions are specimens of the unhappy manner of exposition which has prevailed among the German neologists; and they are specimens, too, of the reluctance of the human mind to embrace the truth as it is in Jesus, and of its proneness to the wildest aberrations, where mere human reason is suffered to take the reins in the interpretation of the Bible. Perhaps there is scarcely to be found an instance of interpretation that is more suited to humble us in regard to the proneness of people to err, than in these modes of explaining this beautiful portion of Isaiah. And there is not to be found anywhere a more striking proof of the reluctance of the human mind to contemplate the sufferings and death of the Redeemer of the world, or to embrace the great and glorious truth that people can be saved only by the vicarious sacrifice of the Son of God.
Section 4. Proof that it Refers to the Messiah
More ample proof of this will be furnished in the exposition of the passage itself, than can now be given. But still, it may not be improper to refer to a few of the considerations which go to demonstrate that the prophet here refers to the Lord Jesus Christ.
I. He refers to an individual, and not to a people, or a nation. It is not either to the collective body of the Jewish people, or to the pious portion of the Jewish people, or to the collective body of the prophets. This is evident on the slightest examination of the passage. The prophet speaks of the 'servant of Yahweh;' and the whole representation is that of an individual, and not of any collective body of people. Thus his visage was marred, and his form was disfigured: he was as a tender plant; he was despised; he was rejected; he was smitten, wounded, put to death; he made his grave with the wicked and with the rich. Of what collective body of people could this be said? How absurd to apply this to a nation, or to any portion of a nation! It cannot be applied (A) to the whole people. In Isa 53:3, the subject is called 'a man,' an appellation which cannot be given to a nation.
Nor is there an instance in all the sacred writings where there can be found such an extended allegory as this would be, on the supposition that this refers to the Jewish people. Besides, with what possible propriety can it be said of a nation that it has borne the griefs and carried the sorrows of others; that it was stricken for the transgression of the people of God; that it was made an offering for sin; and that it made intercession for the sin of the transgressors? If this refers to a nation, then all settled views of interpretation are at an end. The circumstances which are usually supposed to mark individual existence may in all other circumstances in like manner be supposed to mean nations, and we shall have no longer any way-marks in guiding us in the interpretation of the plainest writings. Nor (B) can it refer to the pious portion of the Jewish people taken collectively. For the subject of the prophecy suffers voluntarily; he himself innocent, bears the sins of others Isa 53:4-6, Isa 53:9; his sufferings are the efficient cause of the righteousness of his people Isa 53:11; and he suffers quietly and patiently, without allowing himself to be provoked to bitterness against the authors of his sufferings. Of all these four marks, not one belongs to the people of Israel. For
(a) they went not voluntarily into the Babylonian exile, but were carried there by violence.
(b) They did not suffer innocently, but suffered for their sins.
(c) The sufferings of the Jews can in no sense be represented as the cause of the righteousness of others.
(d) Nor did the Jews evince that patience and devotedness to the will of God which is here attributed to the subject of this prophecy.
How can it be said that they were led like a lamb to the slaughter, that they did not open the mouth to complain, when even the noblest and best of them poured out their sadness in complaints and lamentations? Compare Jer 20:7 ff; Jer 15:10-21; Psa 137:8-9. Nor (C) can it refer to the prophets taken collectively, as Gesenius supposes. On this it is sufficient to ask, Where did such a collection of the prophets ever exist? When did they suffer together? What evidence is there that they were in exile? Where and when did they take upon themselves the sins of the people, or suffer for them, or make their grave with the wicked and the rich in their death, or see of the travail of the soul, and become the means of the justification of many? All that has been said in favor of this is so entirely the work of conjecture, and is so manifestly designed to evade the obvious reference to the Messiah, that it is necessary to refer to it only as a specimen of the manner of interpretation which has prevailed, and which still prevails in the explanation of the sacred Scriptures. But if the passage does not refer either to the collective Jewish people, or to the pious portion of them, or to the prophets regarded as a collective body, then it must refer to an individual, and the only question is whether, it refers to the Messiah, or to some individual of the Jewish nation. As a simple and satisfactory argument that it refers to some individual, an appeal might be made to the common sense of the mass of people. Not one in a million - and he not unless he had some favorite hypothesis to defend - would ever suppose, on reading the passage, that it could have any reference to a collection of people of any kind. But the common sense of the mass of people is generally the best criterion of the meaning of any written document, and the best interpreter of the Bible.
II. If it refers to an individual, it must refer to the Messiah. It cannot refer to Isaiah, or Jeremiah, or Uzziah, or Akiba, for the following, among other reasons:
(a) The advocates of this theory have not been able to agree on any individual to whom it can be applied. Grotius suggested Jeremiah, some others Uzziah, or Isaiah, and some of the Jews Akiba. But each of these theories has been confined to the single interpreter who suggested it, and has been rejected by all the rest of the world. What better proof could there be that there is not even plausibility in the statement? What stronger demonstration that it is a theory got up on purpose to avoid the reference to the Messiah?
(b) None of the individuals named had any claim to the statements here made respecting the individual sufferer. Did kings shut their months at them, and stand in awe of them? Did Jeremiah sprinkle many nations? Did Uzziah bear the griefs and the sorrows of people? Did Yahweh lay on Isaiah the iniquity of all people? Did either of them make their grave with the wicked and the rich in their death? But if it cannot be shown to have reference to any other individual, then the fair inference is, that it refers to the Messiah.
III. The argument that it refers to the Messiah has all the force of tradition in its favor. We have seen that the Jews, in more ancient times, referred this prophecy to the Messiah. This fact proves that such is the obvious reference. When their minds were not prejudiced and blinded by their hatred of Jesus of Nazareth, and their opposition to his claims; when they were looking forward with deep anxiety to the coming of a deliverer, they applied this passage to him. And though there were embarrassments in their minds, and they were not well able to explain how this was consistent with what is elsewhere stated of his exalted nature, yet such was its obvious reference to the Messiah, that they did not dare to call it in question. Such was the fact in the Christian church for seventeen hundred years. It was the unbroken and the unvarying voice of interpretation. Now this proves, not indeed that it is necessarily the true interpretation, for that is to be settled on other grounds than mere tradition, but that it is the exposition which the language naturally conveys. The unvarying sense affixed to any written document for seventeen hundred years, is likely to be the true sense. And especially is this so, if the document in question has been in the hands of the learned and the unlearned; the high and the low; the rich and the poor; the bond and the free; and if they concur in giving to it the same interpretation, such an interpretation cannot easily or readily be set aside.
IV. The quotations in the New Testament prove that it refers to the Messiah. They go to demonstrate at the same time two points; first, that such was the prevailing mode of interpretation at that time, otherwise the passage would not have been quoted as proof that Jesus was the Messiah; and secondly, that such is the correct mode of interpretation. The places where it is quoted are the following:
1. In Joh 12:37-38, 'But though he had done so many miracles before them, yet they believed not on him; that the saying of Esaias the prophet might be fulfilled which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed?' In this passage, Isa 53:1 is quoted to explain the unbelief of the Jewish people in the time of the Saviour, with the formula ἵνα πληρωθῆ hina plērōthē - 'that it might be fulfilled,' the usual formula in quoting a passage from the Old Testament which is fulfilled in the New. No one can doubt that John meant to be understood as affirming that the passage in Isaiah had a designed applicability to the person and the times of the Redeemer. The same passage is quoted by Paul in Rom 10:16 : 'But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?'
2. The passage in Luk 22:37 is still more decisive. 'For I say unto you, That this that is written must yet be accomplished me, And he was reckoned among the transgressors: for the things concerning me have an end,' that is, a completion, a fulfillment. Here Isa 52:12 is expressly and directly applied by the Saviour himself to his own sufferings and death. No one can doubt that he meant to say that it had original reference to him, and would be fulfilled in him. The same passage is applied, and in the same sense, by Mark Mar 15:28, to the sufferings and death of the Redeemer.
3. In Act 8:35, Isa 53:7-8 is applied by Philip the evangelist to the Redeemer; and is explained as having a reference to him.
4. In Mat 8:17, the declaration of Isaiah Isa 53:4, 'Himself took our infirmities, and bore our sicknesses,' is applied expressly to the Messiah. These passages, directly quoting Isaiah, and applying them to the Messiah, demonstrate that in view of the writers of the New Testament, and of the Saviour himself, Isaiah had reference to the Messiah. To those who admit the inspiration and the divine authority of the New Testament, these proofs are sufficient demonstration of the position.
V. This view is enforced by another consideration. It is, that not only is the passage expressly quoted in the New Testament, but it is alluded to in connection with the death of the Redeemer as an atoning sacrifice for sin, in such a manner as to show that it was regarded by the sacred writers as having reference to the Messiah. It is sufficient here to refer to the following places: Mar 9:12; Joh 3:5; Rom 4:25; Co1 15:3; Co2 5:21; Pe1 1:19; Pe1 2:21-25. A careful examination of these passages would convince anyone, that the writers of the New Testament were accustomed to regard the passage in Isaiah as having undoubted reference to the Messiah, and that this was so universally the interpretation of the passage in their times, as to make it proper simply to refer to it without formally quoting it. It may be added here, that it accords with the current and uniform statement in the New Testament about the design of the death of the Redeemer.
VI. One other argument may be here referred to, which I propose to state more at length when the exposition of the fifty-third chapter shall have been made. It arises from the exact correspondence between the passage and the events in the life, the sufferings, and the death of the Redeemer - a correspondence so minute that it cannot he the result of accident; so much depending on external circumstances and on the agency of others, that it could not have been Produced by the effort of an impostor; and so unique that it can be found in no other person but the Messiah. We shall he better able to appreciate the force of this argument when we have the correct exposition of the passage before us.
To the view which has thus been taken of the design of this portion of Isaiah, there occurs one objection, often made by infidels, which I deem it important here to notice. It is, that the transactions here referred to are represented as past, and that it must be supposed to refer to some event which had occurred before the time when this was written. This ground has also been taken by Gesenius in proof that it cannot refer to tile Messiah: 'The suffering, contempt, and death,' says he, 'of the servant of God, are here represented throughout as past, since all in Isa 53:1-10, is in the praeter. Only the glorification is future, and is represented in the future tense.' In reply to this, we may observe:
1. That the transactions referred to are not all represented as past. The glorification of the person referred to is described in the future tense, and of course as a future event Isa 52:13-15; Isa 53:11-12. It may be added also here, that those who will examine the Hebrew, will perceive that not everything in regard to his sufferings is represented as past (see Isa 53:7-8, Isa 53:10). But,
2. The true answer to this objection is to be found in a correct view of the nature of prophecy; and the objection has been supposed to have force only because the true character of prophecy has not been apprehended. It is a feature of the true nature of prophecy that the prophet is placed in vision in the midst of the scenes which he describes as future. He describes the events as if they were actually passing before his eyes. See this view of prophecy explained in the Introduction, Section 7. According to this, Isaiah is to be regarded as placed in vision amidst the scenes which he describes. He looks on the suffering Redeemer. He describes his humiliation, his rejection, his trial, his death, and the feelings of those who rejected him, as if it actually occurred before his eyes. He sees him now rejected by people and put to death; but he also casts his eye into the future and sees him exalted, and his religion spreading into all the world. Though, therefore, the events which he describes were to occur several hundred years afterward, yet they are portrayed, as his other prophecies are, as passing before his eyes, and as events which he was permitted in vision to see.
Analysis
In Isa 52:13-15, Yahweh speaks of his servant the Messiah, and describes the state of his humiliation, and of his subsequent exaltation. These verses contain, in fact, an epitome of what is enlarged upon in the next chapter. The sum of it is, that his servant should be, on the whole, prospered and exalted Isa 52:13; yet he would he subjected to the deepest trial and humiliation Isa 52:14; but as the result of this, he would redeem the nations of the earth, and their kings and rulers would regard him with profound reverence Isa 52:15. A display of the divine perfections would accompany the work of the servant of Yahweh such as they had never beheld, and they would be called on to contemplate wonders of which they had not before heard.
Isa 53:1-12 contains a more minute explanation and statement of what is said in general in Isa 52:13-15. For convenience, it may be regarded as divided into the following portions:
I. An expression of amazement and lamentation at the fact that so few had embraced the annunciation respecting the Messiah, and had been properly affected by the important statements respecting his sufferings, his death, and his glorification Isa 53:1.
II. A description of his rejection, his sufferings, his death Isa 53:2-10. Here the prophet describes the scene as actually passing before his eyes. He speaks as if he himself were one of the Jewish nation who had rejected him, and who had procured his death. He describes the misapprehension under which it was done, and the depth of the sorrow to which the Messiah was subjected, and the design which Yahweh had in view in these sufferings.
1. His appearance and rejection are described Isa 53:2-3. He is as a shrub that grows in a parched soil without beauty; he is a man of sorrows, instead of being, as they expected, a magnificent prince; he has disappointed their expectations, and there is nothing that corresponded with their anticipations, and nothing, therefore, which should lead them to desire him.
2. The design for which he endured his sorrows is stated Isa 53:4-6. He was thought by the people to be justly put to death, and they judged that God had judicially smitten and afflicted him Isa 53:4. But this was not the cause. It was because he had borne the sorrows of the nation, and was wounded for their sins Isa 53:4-5. They had all gone astray, but Yahweh had caused to meet on him the iniquity of all.
3. The manner of his sufferings is described Isa 53:7-8. He was patient as a lamb; was taken from prison, and cut off.
4. The manner of his burial is described Isa 53:9. It was with the rich. The reason why his grave was thus distinguished from that of malefactors was, that in fact he had done no evil. God, therefore, took care that that fact should he marked even in his burial, and though he died with malefactors, yet, as the purpose of the atonement did not require ignominy after death, he should not he buried with them.
5. The design for which all this was done is stated Isa 53:10. It was that his soul might be made an offering for sin, and that it was thus well-pleasing or acceptable to God that he should suffer and die.
III. The result of his sufferings and humiliation is described Isa 53:10-12.
1. He would see a numerous spiritual posterity, and be abundantly satisfied for all his pains and sorrows Isa 53:10-11.
2. By the knowledge of him, a great number would be justified and saved Isa 53:11.
3. He would be greatly honored, and proceed to the spiritual conquest of all the world Isa 53:12.
Isa 52:13
Behold, my servant - The word 'behold.' indicates here that a new object is pointed out to view, and that it is one that claims attention on account of its importance. It is designed to direct the mind to the Messiah. The point of view which is here taken, is between his humiliation and his glorification. He sees him as having been humbled and rejected Isa 52:14-15; Isa 53:2-10; about to be exalted and honored Isa 52:13-15; Isa 53:10-12. The word 'servant' refers to the Messiah. Compare the notes at Isa 49:5, where the word 'servant' is applied also to the Messiah. It means that he would be employed in doing the will of God, and that he would submit to him as a servant does to the law of his master.
Shall deal prudently - Margin, 'Prosper.' The word שׂכל s'âkal, is used in a twofold signification. It means either to act wisely, or to be prosperous. In this latter sense it is used in Jos 1:7-8; Kg2 18:7; Jer 10:21; Pro 17:8. It is not easy to determine what is the meaning here. Jerome renders it, intelligent - 'Shall be wise or prudent.' The Septuagint renders it, Συνήσει ὁ παῖς μοῦ Sunēsei ho pais mou - 'My servant shall be intelligent.' The Chald:ee renders it, 'Behold my servant the Messiah shall prosper' (יצלח yatslach). The Syriac retains the Hebrew word. Jun. and Tremell. render it, 'Shall prosper;' Castellio, 'Shall be wise.' Lowth renders it, 'Shall prosper;' and in this Gesenius and Noyes concur. Hengstenberg proposes to unite the two meanings, and to render it, 'He shall reign well,' as indicative of the prosperous and wise government of the Messiah. It seems to me that the parallelism requires us to understand this not of his personal wisdom and prudence, but of the success of his enterprise. This verse contains a summary statement of what would occur under the Messiah. The general proposition is, that he would be ultimately successful, and to this the prophet comes Isa 53:12. He here sees him in affliction, humble, rejected, and despised. But he says that this was not always to be. He would be ultimately exalted. It is on this that he fixes the eye, and it is this which cheers and sustains the prophet in the contemplation of the sufferings of the Messiah.
He shall be exalted - In this part of the verse, the prophet combines the verbs which denote elevation or exaltation. The idea is, that he would be exalted to the highest pitch of honor. The word 'exalted,' with us, is often synonymous with praise; but here it means, he shall be elevated (נשׂא nâs'â'), or lifted up. The reference here is, undoubtedly, to the fact that the Redeemer would be greatly honored on earth as the Prince and Saviour of the world Isa 53:12, and that in view of the universe he would be elevated to the highest conceivable rank. This is described in the New Testament by his being placed 'at the right hand of God' Mar 16:19; by the fact that 'angels and authorities and powers are made subject unto him' Pe1 3:22; by the fact that God has 'set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named' Eph 1:20-22; and by the fact that he will return in great glory to judge the world Matt. 25. The idea is, that as he was the most despised among people, so he would yet be the most honored; as he had voluntarily assumed the lowest place for the redemption of people, so he would be exalted to the highest place to which human nature could be elevated.
Isa 52:14
As many were astonished at thee - This verse is closely connected with the following, and they should be read together. The sense is, 'as many were shocked at him - his form was so disfigured, and his visage so marred - so he shall sprinkle many nations.' That is, the one fact would correspond with the other. The astonishment would be remarkable; the humiliation would be wonderful, and suited to attract the deepest attention; and so his success and his triumph would correspond with the depth of his humiliation and sufferings. As he had in his humiliation been subjected to the lowest condition, so that all despised him; so hereafter the highest possible reverence would be shown him. Kings and nobles would shut their mouths in his presence, and show him the profoundest veneration. A change of person here occurs which is not uncommon in the Hebrew poets. In Isa 52:13, Yahweh speaks of the Messiah in the third person; here he changes the form of the address, and speaks of him in the second person.
In the following verse the mode of address is again changed, and he speaks of him again in the third person. Lowth, however, proposes to read this in the third person, 'As many were astonished at him,' on the authority of two ancient Hebrew manuscripts, and of the Syriac and Chald:ee. But the authority is not sufficient to justify a change in the text, nor is it necessary. In the word rendered 'astonished' (שׁממוּ shâmmû), the primary idea is that of being struck dumb, or put to silence from sudden astonishment. Whether the astonishment is from admiration or abhorrence is to be determined by the connection. In the latter sense, it is used in Jer 18:16; Jer 19:8. Here it evidently refers to the fact that he was disfigured, and destitute of apparent beauty and attractiveness from his abject condition and his sufferings. They were struck with amazement that one so abject, and that had so little that was attractive, should presume to lay claim to the character of the Messiah. This idea is more fully expressed in the following chapter. Here it is stated in general that his appearance was such as to excite universal astonishment, and probably to produce universal disgust. They saw no beauty or comeliness in him (see Isa 53:2). This expression should also be regarded as standing in contrast with what is added in Isa 52:15. Here it is said they were amazed, astonished, silent, at his appearance of poverty and his humiliation; there it is said, 'kings should shut their mouths at him,' that is, they would be so deeply impressed with his majesty and glory that they would remain in perfect silence - the silence not of contempt, but of profound veneration.
His visage - מראהוּ mare'ēhû. This word denotes properly sight, seeing, view; then that which is seen; then appearance, form, looks Exo 24:17; Eze 1:16-28; Dan 10:18. Here it means, his appearance, his looks. It does not necessarily refer to his face, but to his general appearance. It was so disfigured by distress as to retain scarcely the appearance of a man.
Was so marred - (משׁחת mishechath). This word properly means destruction. Here it means defaced, destroyed, disfigured. There was a disfiguration, or defacement of his aspect, more than that of man.
More than any man - (מאישׁ mē'iysh). This may either mean, more than any other man, or that he no longer retained the appearance of a man. It probably means the latter - that his visage was so disfigured that it was no longer the aspect of a man. Castellio renders it, Ut non jam sit homo, non sit unus de humano genere.
And his form - (תארו to'ărô). This word denotes a form or a figure of the body Sa1 28:14. Here it denotes the figure, or the appearance, referring not to the countenance, but to the general aspect of the body.
More than the sons of men - So as to seem not to belong to people, or to be one of the human family. All this evidently refers to the disfiguration which arises from excessive grief and calamity. It means that he was broken down and distressed; that his great sorrows had left their marks on his frame so as to destroy the beautiful symmetry and proportions of the human form. We speak of being crushed with grief; of being borne down with pain; of being laden with sorrow. And we all know the effect of long-continued grief in marring the beauty of the human countenance, and in bowing down the frame. Deep emotion depicts itself on the face, and produces a permanent impression there. The highest beauty fades under long-continued trials, though at first it may seem to be set off to advantage. The rose leaves the cheek, the luster forsakes the eye, vigor departs from the frame, its erect form is bowed, and the countenance, once brilliant and beautiful, becomes marked with the deep furrows of care and anxiety.
Such seems to be the idea here. It is not indeed said that the sufferer before this had been distinguished for any extraordinary beauty - though this may not be improperly supposed - but that excessive grief had almost obliterated the traces of intelligence from the face, and destroyed the aspect of man. How well this applies to the Lord Jesus, needs not to be said. We have, indeed, no positive information in regard to his personal appearance. We are not told that he was distinguished for manliness of form, or beauty of countenance. But it is certainly no improbable supposition that when God prepared for him a body Heb 10:5 in which the divinity should dwell incarnate, the human form would be rendered as fit as it could be for the indwelling of the celestial inhabitant. And it is no unwarrantable supposition that perfect truth, benevolence, and purity, should depict themselves on the countenance of the Redeemer; as they will be manifested in the very aspect wherever they exist - and render him the most beautiful of human beings - for the expression of these principles and feelings in the countenance constitutes beauty (compare the notes at Isa 53:2). Nor is it an improbable supposition, that this beauty was marred by his long-continued and inexpressibly deep sorrows, and that he was so worn down and crushed by the sufferings which he endured as scarcely to have retained the aspect of a man.
Isa 52:15
So - (כן kên). This word corresponds to 'as' (כאשׁר ka'ăsher) in the former verse. 'In like manner as many were astonished or shocked at thee - so shall he sprinkle many nations.' The one is to be in some respects commensurate with the other. The comparison seems to consist of two points:
1. In regard to the numbers. Many would be shocked: many would be sprinkled by him. Large numbers would be amazed at the fact of his sorrows; and numbers correspondently large would be sprinkled by him.
2. In the effects. Many would be struck dumb with amazement at his appearance; and, in like manner, many would be struck dumb with veneration or respect. He would be regarded on the one hand as having scarce the form of a man; on the other, even kings would be silent before him from profound reverence and awe.
Shall he sprinkle many nations - The word rendered here 'sprinkle' (יזה yazzeh) has been very variously rendered. Jerome renders it, Asperget - 'Shall sprinkle.' The Septuagint, 'So shall many nations express admiration (θαυμάσονται thaumasontai) at him.' The Chald:ee, 'So shall he scatter,' or dissipate (יבדר yebaddar) 'many people.' The Syriac renders it, 'Thus shall he purify,' cleanse, make expiation for 'many nations.' The Syriac verb used here means to purify, to cleanse, to make holy; and, in aph., to expiate; and the idea of the translator evidently was, that he would purify by making expiation. See the Syriac word used in Luk 3:17; Act 11:9; Act 24:18; Heb 9:22; Heb 10:4. Castellio renders it as Jerome does; and Jun. and Tremell., 'He shall sprinkle many nations with stupor.' Interpreters have also varied in the sense which they have given to this word. Its usual and proper meaning is to sprinkle, and so it has been here commonly interpreted. But Martini, Rosenmuller, and Gesenius suppose that it is derived from an Arabic word meaning to leap, to spring, to spring up, to leap for joy, to exult; and that the idea here is, that he should cause many nations to exult, or leap for joy. Parallel places, says Gesenius, occur in Isa 49:6-7; Isa 51:5. Against the common interpretation, 'to sprinkle,' he objects:
1. That the verb could not be construed without the accusative, and that if it means that he would sprinkle with blood, the word blood would be specified.
2. That the connection is opposed to the idea of sprinkling, and that the antithesis requires some word that shall correspond with שׁמם shāmam, 'shall be astonished,' and that the phrase 'they shall be joyful,' or 'he shall cause them to exult with joy,' denotes such antithesis.
To this it may be replied, that the usual, the universal signification of the word (נזה nāzâh) in the Old Testament is to sprinkle. The word occurs only in the following places, and is in all instances translated 'sprinkle' Exo 29:21; Lev 5:9; Lev 6:6-17, Lev 6:27; Lev 8:11, Lev 8:30; Lev 14:7, Lev 14:16, Lev 14:27, Lev 14:51; Lev 16:14-15, Lev 16:19; Num 8:7; Num 19:4, Num 19:18-19, Num 19:21; Kg2 9:33; Isa 63:3. It is properly applicable to the act of sprinkling blood, or water; and then comes to be used in the sense of cleansing by the blood that makes expiation for sin, or of cleansing by water as an emblem of purifying. In Eze 36:25, the practice of sprinkling with consecrated water is referred to as synonymous with purifying - though a different word from this is used (זרק zâraq), 'and I will sprinkle clean water upon you, and ye shall be clean.' If the word used here means 'to sprinkle,' it is used in one of the following significations:
1. To sprinkle with blood, in allusion to the Levitical rite of sprinkling the blood of the sacrifice, meaning that in that way sin would be expiated and removed Lev 14:51; Lev 16:14; Heb 9:19; Heb 10:22; or,
2. By an allusion to the custom of sprinkling with water as emblematic of purity, or cleansing Num 8:7; Num 19:18; Eze 36:25. If used in the former sense, it means, that the Redeemer would make expiation for sin, and that his blood of purifying would be sprinkled on the nations.
If in the latter, as is most probable, then it means that he would purify them, as objects were cleansed by the sprinkling of water. If in either sense, it means substantially the same thing - that the Redeemer would purify, or cleanse many nations, that is, from their sins, and make them holy. Still there is a difficulty in the passage which does not seem to be solved. This difficulty has been thus expressed by Taylor (Concord.): 'It seems here to have a special meaning, which is not exactly collected from the other places where this word is used. The antithesis points to regard, esteem, admiration. So shall he sprinkle, engage the esteem and admiration of many nations. But how to deduce this from the sense of the word I know not.' It was to meet this difficulty that Martini, Rosenmuller, and Gesenius, propose the sense of leaping, exulting, filling with joy, from the Arabic. But that signification does not accord with the uniform Hebrew usage, and probably the sense of purifying is to be retained. It may be remarked that whichever of the above senses is assigned, it furnishes no argument for the practice of sprinkling in baptism. It refers to the fact of his purifying or cleansing the nations, and not to the ordinance of Christian baptism; nor should it be used as an argument in reference to the mode in which that should be administered.
The kings shall shut their mouths at him - Or rather, kings. It does not refer to any particular kings; but the idea is, that he would be honored by kings. To shut the mouths here indicates veneration and admiration. See Job 29:9-10, where reverence or respect is indicated in the same way:
The princes refrained talking,
And laid their hand upon their mouth:
The nobles held their peace,
And their tongue cleaved to the roof of their mouth.
See also Mic 7:16; compare Job 5:16; Psa 107:42.
For that which had not been told them - In this part of the verse a reason is given for the veneration which kings would evince. It is, that they should receive intelligence of this wonderful exaltation of the messenger of God which had not before been made known to them as it had been to the Jews. Or, in other words, the great mystery of the incarnation and redemption would contain truths and wonders which they had not contemplated elsewhere. No such events would have occurred within the range of their observation; and the wonders of redemption would stand by themselves as unparalleled in all that they had heard or seen. What is here predicted has been fulfilled. The mystery of the incarnation and the atonement; the sufferings and the death of the Redeemer; his exaltation and his glory, are events which are unparalleled in the history of the world. They are events suited in their nature to excite the profoundest admiration, and to induce kings and nobles to lay their hand on their mouth in token of veneration. No monarch on earth could have evinced such condescension as did the Son of God; none has been elevated to so high a rank in the universe as the Redeemer. That the Son of God should become a man; that his visage should be so disfigured by grief as to have scarcely the aspect of a human being; that he should suffer and die as he did; and that he should be exalted as he is over this whole world, and have the most elevated place in the universe at the right hand of God, are all events suited to excite the profoundest admiration. Next: Isaiah Chapter 53
tIs 52::3 The reason for the address is now given in a well-sustained promise. "For thus saith Jehovah, Ye have been sold for nothing, and ye shall not be redeemed with silver. For thus saith the Lord Jehovah, My people went down to Egypt in the beginning to dwell there as guests; and Asshur has oppressed it for nothing. And now, what have I to do here? saith Jehovah: for my people are taken away for nothing; their oppressors shriek, saith Jehovah, and my name is continually blasphemed all the day. Therefore my people shall learn my name; therefore, in that day, that I am He who saith, There am I." Ye have been sold (this is the meaning of Isa 52:3); but this selling is merely a giving over to a foreign power, without the slightest advantage accusing to Him who had no other object in view than to cause them to atone for their sins (Isa 50:1), and without any other people taking their place, and serving Him in their stead as an equivalent for the loss He sustained. And there would be no need of silver to purchase the favour of Him who had given them up, since a manifestation of divine power would be all that would be required (Isa 45:13). For whether Jehovah show Himself to Israel as the Righteous One or as the Gracious One, as a Judge or as a Redeemer, He always acts as the Absolute One, exalted above all earthly affairs, having no need to receive anything, but able to give everything. He receives no recompense, and gives none. Whether punishing or redeeming, He always guards His people's honour, proving Himself in the one case to be all-sufficient, and in the other almighty, but acting in both cases freely from Himself.
In the train of thought in Isa 52:4-6 the reason is given for the general statement in Isa 52:3. Israel went down to Egypt, the country of the Nile valley, with the innocent intention of sojourning, i.e., living as a guest (gūr) there in a foreign land; and yet (as we may supply from the next clause, according to the law of a self-completing parallelism) there it fell into the bondage of the Pharaohs, who, whilst they did not fear Jehovah, but rather despised Him, were merely the blind instruments of His will. Asshur then oppressed it bephes, i.e., not "at last" (ultimo tempore, as Hvernick renders it), but (as אפס is the synonym of אין in Isa 40:17; Isa 41:2) "for nothing," i.e., without having acquired any right to it, but rather serving in its unrighteousness simply as the blind instrument of the righteousness of Jehovah, who through the instrumentality of Asshur put an end first of all to the kingdom of Israel, and then to the kingdom of Judah. The two references to the Egyptian and Assyrian oppressions are expressed in as brief terms as possible. But with the words "now therefore" the prophecy passes on in a much more copious strain to the present oppression in Babylon. Jehovah inquires, Quid mihi hic (What have I to do here)? Hitzig supposes pōh (here) to refer to heaven, in the sense of, "What pressing occupation have I here, that all this can take place without my interfering?" But such a question as this would be far more appropriate to the Zeus of the Greek comedy than to the Jehovah of prophecy. Knobel, who takes pōh as referring to the captivity, in accordance with the context, gives a ridiculous turn to the question, viz., "What do I get here in Babylonia, from the fact that my people are carried off for nothing? Only loss." He observes himself that there is a certain wit in the question. But it would be silly rather than witty, if, after Jehovah had just stated that He had given up His people for nothing, the prophet represented Him as preparing to redeem it by asking, "What have I gained by it?" The question can have no other meaning, according to Isa 22:16, than "What have I to do here?" Jehovah is thought of as present with His people (cf., Gen 46:4), and means to inquire whether He shall continue this penal condition of exile any longer (Targum, Rashi, Rosenmller, Ewald, Stier, etc.). The question implies an intention to redeem Israel, and the reason for this intention is introduced with kı̄. Israel is taken away (ablatus), viz., from its own native home, chinnâm, i.e., without the Chald:eans having any human claim upon them whatever. The words יהיליילוּ משׁליו (משׁלו) are not to be rendered, "its singers lament," as Reutschi and Rosenmller maintain, since the singers of Israel are called meshōrerı̄m; nor "its (Israel's) princes lament," as Vitringa and Hitzig supposed, since the people of the captivity, although they had still their national sârı̄m, had no other mōshelı̄m than the Chald:ean oppressors (Isa 49:7; Isa 14:5). It is the intolerable tyranny of the oppressors of His people, that Jehovah assigns in this sentence as the reason for His interposition, which cannot any longer be deferred. It is true that we do meet with hēlı̄l (of which we have the future here without any syncope of the first syllable) in other passages in the sense of ululare, as a cry of pain; but just as הריע, רנן, רזח signify a yelling utterance of either joy or pain, so heeliil may also be applied to the harsh shrieking of the capricious tyrants, like Lucan's laetis ululare triumphis, and the Syriac ailel, which is used to denote a war-cry and other noises as well. In connection with this proud and haughty bluster, there is also the practice of making Jehovah's name the butt of their incessant blasphemy: מנּאץ is a part. hithpoel with an assimilated ת and a pausal ā for ē, although it might also be a passive hithpoal (for the ō in the middle syllable, compare מגאל, Mal 1:7; מבהל, Est 8:14). In Isa 52:6 there follows the closing sentence of the whole train of thought: therefore His people are to get to learn His name, i.e., the self-manifestation of its God, who is so despised by the heathen; therefore lâkhēn repeated with emphasis, like כּעל in Isa 59:18, and possibly min in Psa 45:9) in that day, the day of redemption, (supply "it shall get to learn") that "I am he who saith, Here am I," i.e., that He who has promised redemption is now present as the True and Omnipotent One to carry it into effect. Isaiah 52:7
tIs 52::4
For thus saith the Lord God,.... The Lord confirms what he had before said of redeeming his people without money, who had been sold for nothing, by past instances of his deliverance of them: my people went down aforetime into Egypt to sojourn there; Jacob and his family went down there of their own accord, where they were supplied with food in a time of famine, and settled in a very fruitful part of it; but when they were oppressed, and cried to the Lord, he appeared for them, and delivered them: and the Assyrian oppressed them without cause; which some understand of Pharaoh, king of Egypt, who they say was an Assyrian, or so called, because of his power and cruelty; or it being usual to call any enemy of the Jews an Assyrian: or rather the words may be rendered, "but the Assyrian", &c. Pharaoh had some pretence for what he did; the Israelites came into his country, he did not carry them captive; they received many benefits and favours there, and were settled in a part of his dominions, so that he might claim them as his subjects, and refuse to dismiss them; but the Assyrians had nothing to do with them; could not make any pretence why they should invade them, and oppress them; and therefore if the Lord had delivered them from the one, he would also deliver them from the other. This may be understood of the several invasions and captivities by Pul, Tiglathpileser, Shalmaneser, Sennacherib, and even Nebuchadnezzar king of Babylon; Babylon having been the metropolis of Assyria, and a branch of the Assyrian empire, though now translated to the Chald:eans: or the sense is, and the Assyrians also oppressed Israel, as well as the Egyptians, without any just reason, and I delivered them out of their hands; and so I will redeem my church and people out of antichristian bondage and slavery. Isaiah 52:5
tIs 52::13
Behold - This is the beginning of a new prophecy, which is continued from hence to the end of the next chapter. My servant - That it is Christ who is here spoken of, is so evident, that the Chald:ee paraphrast, and other ancient, and some later Hebrew doctors, understand it directly of him, and that divers Jews have been convinced and converted to the Christian faith, by the evidence of this prophecy. Prosper - This is fitly put in the first place to prevent those scandals which otherwise might arise from the succeeding passages, which describe his state of humiliation. Very high - Here are three words signifying the same thing to express the height and glory of his exaltation. Isaiah 52:14
tIs 52::1 Here, I. God's people are stirred up to appear vigorous for their own deliverance, Isa 52:1, Isa 52:2. They had desired that God would awake and put on his strength, Isa 51:9. Here he calls upon them to awake and put on their strength, to bestir themselves; let them awake from their despondency, and pluck up their spirits, encourage themselves and one another with the hope that all will be well yet, and no longer succumb and sink under their burden. Let them awake from their distrust, look above them, look about them, look into the promises, look into the providences of God that were working for them, and let them raise their expectations of great things from God. Let them awake from their dullness, sluggishness, and incogitancy, and raise up their endeavours, not to take any irregular courses for their own relief, contrary to the law of nations concerning captives, but to use all likely means to recommend themselves to the favour of the conqueror and make an interest with him. God here gives them an assurance, 1. That they should be reformed by their captivity: There shall no more come into thee the uncircumcised and the unclean (Isa 52:1); their idolatrous customs should be no more introduced, or at least not harboured; for when by the marriage of strange wives, in Ezra's time and Nehemiah's, the unclean crept in, they were soon by the vigilance and zeal of the magistrates expelled again, and care was taken that Jerusalem should be a holy city. Thus the gospel Jerusalem is purified by the blood of Christ and the grace of God, and made indeed a holy city. 2. That they should be relieved and rescued out of their captivity, that the bands of their necks should be loosed, that they should not now be any longer oppressed, nay, that they should not be any more invaded, as they had been: There shall no more come against thee (so it may be read) the uncircumcised and the clean. The heathen shall not again enter into God's sanctuary and profane his temple, Psa 79:1. This must be understood with a condition. If they keep close to God, and keep in with him, God will keep off, will keep out of the enemy; but, if they again corrupt themselves, Antiochus will profane their temple and the Romans will destroy it. However, for some time they shall have peace. And to this happy change, now approaching, they are here called to accommodate themselves. (1.) Let them prepare for joy: "Put on thy beautiful garments, no longer to appear in mourning weeds and the habit of thy widowhood. Put on a new face, a smiling countenance, now that a new and pleasant scene begins to open." The beautiful garments were laid up then, when the harps were hung on the willow trees; but, now there is occasion for both, let both be resumed together. "Put on thy strength, and, in order to that, put on thy beautiful garments, in token of triumph and rejoicing." Note, The joy of the Lord will be our strength (Neh 8:10), and our beautiful garments will serve for armour of proof against the darts of temptation and trouble. And observe, Jerusalem must put on her beautiful garments when she becomes a holy city, for the beauty of holiness is the most amiable beauty, and the more holy we are the more cause we have to rejoice. (2.) Let them prepare for liberty: "Shake thyself from the dust in which thou hast lain, and into which thy proud oppressors have trodden thee (Isa 51:23), or into which thou hast in thy extreme sorrow rolled thyself." Arise, and set up; so it may be read. "O Jerusalem! prepare to get clear of all the marks of servitude thou hast been under and to shift thy quarters: Loose thyself from the bands of thy neck; be inspired with generous principles and resolutions to assert thy own liberty." The gospel proclaims liberty to those who were bound with fears and makes it their duty to take hold of their liberty. Let those who have been weary and heavily laden under the burden of sin, finding relief in Christ, shake themselves from the dust of their doubts and fears and loose themselves from those bands; for, if the Son make them free, they shall be free indeed.
II. God stirs up himself to appear jealous for the deliverance of his people. He here pleads their cause with himself, and even stirs up himself to come and save them, for his reasons of mercy are fetched from himself. Several things he here considers.
1. That the Chald:eans who oppressed them never acknowledged God in the power they gained over his people, any more than Sennacherib did, who, when God made use of him as an instrument for the correction and reformation of his people, meant not so, Isa 10:6, Isa 10:7. "You have sold yourselves for nought; you got nothing by it, nor did I," Isa 52:3. (God considers that when they by sin had sold themselves he himself, who had the prior, nay, the sole, title to them, did not increase his wealth by their price, Psa 44:12. They did not so much as pay their debts to him with it; the Babylonians gave him no thanks for them, but rather reproached and blasphemed his name upon that account.) "And therefore they, having so long had you for nothing, shall at last restore you for nothing: You shall be redeemed without price," as was promised, Isa 45:13. Those that give nothing must expect to get nothing; however, God is a debtor to no man.
2. That they had been often before in similar distress, had often smarted for a time under the tyranny of their task-masters, and therefore it was a pity that they should now be left always in the hand of these oppressors (Isa 52:4): "My people went down into Egypt, in an amicable way to settle there; but they enslaved them, and ruled them with rigour." And then they were delivered, notwithstanding the pride, and power, and policies of Pharaoh. And why may we not think God will deliver his people now? At other times the Assyrian oppressed the people of God without cause, as when the ten tribes were carried away captive by the king of Assyria; soon afterwards Sennacherib, another Assyrian, with a destroying army oppressed and made himself master of all the defenced cities of Judah. The Babylonians might not unfitly be called Assyrians, their monarchy being a branch of the Assyrians; and they now oppressed them without cause. Though God was righteous in delivering them into their hands, they were unrighteous in using them as they did, and could not pretend a dominion over them as their subjects, as Pharaoh might when they were settled in Goshen, part of his kingdom. When we suffer by the hands of wicked and unreasonable men it is some comfort to be able to say that as to them it is without cause, that we have not given them any provocation, Psa 7:3-5, etc.
3. That God's glory suffered by the injuries that were done to his people (Isa 52:5): What have I here, what do I get by it, that my people are taken away for nought? God is not worshipped as he used to be in Jerusalem, his altar there is gone and his temple in ruins; but if, in lieu of that, he were more and better worshipped in Babylon, either by the captives or by the natives, it were another matter - God might be looked upon as in some respects a gainer in his honour by it; but, alas! it is not so. (1.) The captives are so dispirited that they cannot praise him; instead of this they are continually howling, which grieves him and moves his pity; Those that rule over them make them to howl, as the Egyptians of old made them to sigh, Exo 2:23. So the Babylonians now, using them more hardly, extorted from them louder complaints and made them to howl. This gives us no pleasing idea of the temper the captives were now in; their complaints were not so rational and pious as they should have been, but brutish rather; they howled, Hos 7:14. However God heard them, and came down to deliver them, as he did out of Egypt, Exo 3:7, Exo 3:8. (2.) The natives are so insolent that they will not praise him, but, instead of that, they are continually blaspheming, which affronts him and moves his anger. They boasted that they were too hard for God because they were too hard for his people, and set him at defiance, as unable to deliver them, and thus his name continually every day was blasphemed among them. When they praised their own idols they lifted up themselves against the Lord of heaven, Dan 5:23. "Now," says God, "this is not to be suffered. I will go down to deliver them; for what honour, what rent, what tribute of praise have I from the world, when my people, who should be to me for a name and praise, are to me for a reproach? For their oppressors will neither praise God themselves nor let them do it." The apostle quotes this with application to the wicked lives of the Jews, by which God was dishonoured among the Gentiles then, as much as now he was by their sufferings, Rom 2:23, Rom 2:24.
4. That his glory would be greatly manifested by their deliverance (Isa 52:6): "Therefore, because my name is thus blasphemed, I will arise, and my people shall know my name, my name Jehovah." By this name he had made himself known in delivering them out of Egypt, Exo 6:3. God will do something to vindicate his own honour, something for his great name; and his people, who have almost lost the knowledge of it, shall know it to their comfort and shall find it their strong tower. They shall know that God's providence governs the world, and all the affairs of it, that it is he who speaks deliverance for them by the word of his power, that it is he who speaks deliverance for them by the word of his power, that it is he only, who at first spoke and it was done. They shall know that God's word, which Israel is blessed with above other nations, shall without fail have its accomplishment in due season, that it is he who speaks by the prophet; it is he, and they do not speak of themselves; for not one iota or tittle of what they say shall fall to the ground. Isaiah 52:7
tIs 52::13
Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Isa 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mat 8:17; Mar 15:28; Luk 22:37; Joh 12:38; Act 8:28-35; Rom 10:16; Pe1 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mar 9:12; Rom 4:25; Co1 15:3; Co2 5:21; Pe1 1:19; Pe1 2:21-25; Jo1 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [PALEY]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). HILLEL maintained that Messiah has already come in the person of Hezekiah. BUXTORF states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chald:ee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see HENGSTENBERG, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [GESENIUS], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Isa 53:4-6, Isa 53:9, Isa 53:11; contrast Jer 20:7; Jer 15:10-21; Psa 137:8-9). Isa 53:9 can hold good of none other. The objection that the sufferings (Isa 53:1-10) referred to are represented as past, the glorification alone as future (Isa 52:13-15; Isa 53:11-12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second. Behold--awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, Joh 19:14). my servant--Messiah (Isa 42:1). deal prudently--rather, "prosper" [GESENIUS] as the parallel clause favors (Isa 53:10). Or, uniting both meanings, "shall reign well" [HENGSTENBERG]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Isa 53:12) corresponds; the section (Isa 52:13; Isa 53:12) begins as it ends with His final glory. extolled--elevated (Mar 16:19; Eph 1:20-22; Pe1 3:22).
Isaiah 52:14