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Isaiah 52 commentary

This document provides commentary on Isaiah 52 from four scholars: Barnes, Clarke, Gill, and Henry. The main points are: 1) Barnes and Gill discuss the passage as calling for Jerusalem/Zion/the church to awake from mourning and put on strength and beautiful garments in preparation for their future deliverance and restoration. 2) Clarke notes that some see the passage referring to Christians and Turks. 3) Gill provides extensive commentary arguing the passage refers prophetically to the spiritual Jerusalem/church in the latter days being purified and no longer facing persecution from gentiles/papists.

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ISAIAH 52 COMMENTARY EDITED BY GLENN PEASE Awake, awake, O Zion, clothe yourself with strength. Put on your garments of splendor, Jerusalem, the holy city. The uncircumcised and defiled will not enter you again. 1.BARNES, “Awake, awake - (See the notes at Isa_51:9). This address to Jerusalem is intimately connected with the closing verses of the preceding chapter. Jerusalem is there represented as down-trodden in the dust before her enemies. Here she is described under the image of a female that had been clad in the habiliments of mourning, and she is now called on to arise from this condition, and to put on the garments that would be indicative of gladness and of joy. The idea is, that the time had come now in which she was to be delivered from her long captivity, and was to be restored to her former prosperity and splendor. Put on thy strength - Hebrew, ‘Clothe thyself with thy strength.’ The idea is, exert thyself, be strong, bold, confident; arise from thy dejection, and become courageous as one does when he is about to engage in an enterprise that promises success, and that demands effort. Put on thy beautiful garments - Jerusalem is here addressed, as she often is, as a female (see the note at Isa_1:8). She was to lay aside the garments expressive of grief and of captivity, and deck herself with those which were appropriate to a state of prosperity. The uncircumcised and the unclean - The idea is, that those only should enter Jerusalem and dwell there who would be worshippers of the true God. The uncircumcised are emblems of the impure, the unconverted, and the idolatrous; and the meaning is, that in future times the church would be pure and holy. It cannot mean that no uncircumcised man or idolater would ever again enter the city of Jerusalem, for this would not be true. It was a fact that Antiochus and his armies, and Titus and his army entered Jerusalem, and undoubtedly hosts of others did also who were not circumcised. But this refers to the future times, when the church of God would be pure. Its members would, in the main, be possessors of the true religion, and would adorn it. Probably, therefore, the view of the prophet extended to the purer and happier times under the Messiah, when the church should be characteristically and eminently holy, and when, as a great law of that church, none should be admitted, who did not profess that they were converted.
2. CLARKE, “There shall no more come into thee - For ‫יבא‬ yabo, “shall come,” ‫לבא‬ lebo, “to come,” is the reading of five of Kennicott’s and two of De Rossi’s MSS. This is the better reading, ‫כי‬‫לא‬‫יוסיף‬‫לבא‬ ki lo yosiph lebo, “There shall not add to come.” The uncircumcised and the unclean - Christians have turned many passages of the prophets against the Jews; and it is not to be wondered at, that in support of their obstinate and hopeless cause, they should press a prophecy into their service, and make it speak against the Christians. This Kimchi does in this place; for he says, by the uncircumcised, the Christians are meant; and by the unclean the Turks. The Christians are uncircumcised and the Turks, though circumcised, and using many ablutions, are unclean in their works. 3. GILL, “Awake, awake, put on thy strength, O Zion,.... Aben Ezra says, all interpreters agree that this prophecy is yet to be fulfilled, and so it is: by Zion is meant the church in Gospel times, in the latter day glory, which is called upon to awake out of sleep; and this repeated to show what a deep sleep had fallen on her, the danger she was in through it, and the vehemency of the speaker, or the great concern the Lord had for her; and this is the very state and case of the church of Christ now, and the prophecy respects our times, and what follow. There is a general carnal security, and spiritual drowsiness, which has seized the people of God; a non- exercise of grace among them, at least it is not a lively one; a sluggishness to and in duty; a contentment in the external performance of it; an indifference about the cause of Christ, and power of religion; and an unconcernedness about the truths and ordinances of the Gospel, the discipline of Christ's house, and the honour of it; which the enemy takes the advantage of, and sows his tares of false doctrine and worship; wherefore it is high time to "awake" out of sleep, and to "put on strength", or "clothe" (e) with it, and do the Lord's will, and work and oppose the enemy. Saints are weak in themselves, but they have strength in Christ, and on him should they wait, to him should they look, and on him should they exercise faith for it; they should put on the whole armour of God, clothe themselves with it, resume courage, pluck up a good heart and spirit, and not fear any difficulties, dangers, and enemies. Put on thy beautiful garments, O Jerusalem, the holy city; another name for the Gospel church, see Heb_12:22, and which is called "the holy city"; referring to the times in the latter day, when holiness shall more appear and prevail in the churches; when saints shall be built up in their holy faith, and more closely attend to holy ordinances, and walk in an holy conversation and godliness; and especially the New Jerusalem church state will answer to this name, and so it is called, Rev_21:2, and when the saints will "put on" their "beautiful garments", as on holy days, and times of rejoicing; their mourning will be over, and all signs of it shall be laid aside; the witnesses will no more prophesy in sackcloth; the marriage of the Lamb will be come; the bride made ready, being clothed with fine linen, clean and white, the righteousness of the saints, the garments of Christ's salvation, and the robe of his righteousness; which are the beautiful garments here meant, which serve for many, and answer all the purposes of a garment; as to cover nakedness, preserve from the inclemency of the weather, keep warm and comfortable, beautify and adorn; and beautiful they are, being all of a piece, large and long, pure and spotless, rich and glorious, and which make those beautiful that wear them; and though, being once on, they are never off again; yet saints sometimes are remiss in their acts of faith in putting them on, to which they are here exhorted; see Rev_19:7,
for henceforth there shall no more come into thee the uncircumcised and the unclean; this shows that the prophecy cannot be understood of Jerusalem literally, nor of the times of the Babylonish captivity, and deliverance from it, since after this the uncircumcised and the unclean did enter into it, Antiochus Epiphanes, Pompey, and the Romans; but of the mystical Jerusalem, the church of Christ, in the latter day, the spiritual reign of Christ; when the Gentiles, the Papists, meant by the uncircumcised and the unclean, shall no more "come against" them, as the words (f) may be rendered, and persecute them; and when there will be no more a mixture of Papists and Protestants, of heretics and orthodox, of hypocrites and saints; and when there will be few or none under a profession but will have the truth of grace in them; when every pot and vessel in Jerusalem will be holiness to the Lord, and the Heathen will be perished out of the land, Zec_14:21, and especially this will be true in the personal reign of Christ, in the New Jerusalem church state, into which nothing shall enter that defiles, or makes an abomination, and a lie, Rev_21:27. 4. HENRY, “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. 5. JAMISON, “Isa_52:1-15. First through thirteen verses connected with fifty-first chapter. Zion long in bondage (Isa_51:17-20) is called to put on beautiful garments appropriate to its future prosperity. strength — as thy adornment; answering to “beautiful garments” in the parallel clause. Arouse thyself from dejection and assume confidence. the holy city — (Neh_11:1; Rev_21:2). no more ... unclean — (Isa_35:8; Isa_60:21; Joe_3:17; Rev_21:27). A prophecy never yet fulfilled. uncircumcised — spiritually (Eze_44:9; Act_7:51). 6. K&D, “The same call, which was addressed in Isa_51:9 to the arm of Jehovah that was then represented as sleeping, is here addressed to Jerusalem, which is represented as a sleeping woman. “Awake, awake; clothe thyself in thy might, O Zion; clothe thyself in thy state dresses, O Jerusalem, thou holy city: for henceforth there will no more enter into thee one uncircumcised and unclean! Shake thyself from the dust; arise, sit down, O Jerusalem: loose thyself from the chains of thy neck, O captive daughter of Zion!” Jerusalem is lying upon the ground stupefied with the wrath of God, and exhausted with grief; but this shameful prostration and degradation will now come to an end. She is to rise up and put on her might, which has long been broken down, and apparently has altogether disappeared, but which can and must be constantly renewed, because it rests upon the foundation of an inviolable promise. She is to wake up and recover her ancient power, and put on her state robes, i.e., her priestly and royal ornaments, which belong to her as a “royal city,” i.e., as the city of Jehovah had His anointed one. For henceforth she will be what she was always intended to be, and that without any further desecration. Heathen, uncircumcised, and those who were unclean in heart and flesh (Eze_44:9), had entered her by force, and desecrated her: heathen, who had no right to enter the congregation of Jehovah as they were (Lam_1:10). But she should no longer be defiled, not to say conquered, by such invaders as these (Joe_3:17; Nah_2:1; compare Joe_3:7 with Nah_2:1). On the construction non perget intrabit = intrare, see Ges. §142, 3, c. In Isa_52:2 the idea of the city falls into the background, and that of the nation takes its place. ‫ירולשׁם‬ ‫י‬ ִ‫ב‬ ְ‫שׁ‬ does not mean “captive people of Jerusalem,” however, as Hitzig supposes, for this would require ‫ה‬ָ‫י‬ ִ‫ב‬ ְ‫שׁ‬ in accordance with the personification, as in Isa_52:2. The rendering supported by the lxx is the true one, “Sit down, O Jerusalem;” and this is also the way in which it is accentuated. The exhortation is the counterpart of Isa_47:1. Jerusalem is sitting upon the ground as a prisoner,
having no seat to sit upon; but this is only that she may be the more highly exalted; - whereas the daughter of Babylon is seated as a queen upon a throne, but only to be the more deeply degraded. The former is now to shake herself free from the dust, and to rise up and sit down (viz., upon a throne, Targum). The captive daughter of Zion (she bhiyyah, αᅶχµάλωτος, Exo_12:29, an adjective written first for the sake of emphasis, as in Isa_10:30; Isa_53:11) is to undo for herself (sibi laxare according to p. 62, note, like hithnachel, Isa_14:2, sibi possidendo capere) the chains of her neck (the chethib ‫,התפתחו‬ they loosen themselves, is opposed to the beautiful parallelism); for she who was mourning in her humiliation is to be restored to honour once more, and she who was so shamefully laden with fetters to liberty. 7. CALVIN, “1.Awake, awake. He confirms the former doctrine, in order still more to arouse the people who had been weighed down by grief and sorrow. These things were necessary to be added as spurs, that the doctrine might more easily penetrate into their drowsy and stupified hearts; for he addresses the Church, which appeared to be in a benumbed and drowsy condition, and bids her “” that she may collect her strength and revive her courage, he repeats it a second time, and with great propriety; for it is difficult to arouse and reanimate those whose hearts have been struck, and even laid prostrate, by a sense of God’ anger. Put on thy strength. As if he had said, “ thou wast dejected, and wallowedst in filth and pollution; now prepare for a happy and prosperous condition, to which the Lord will restore thee.” Thus he contrasts “” with despondency, such as is usually found when affairs are desperate; and he contrasts garments of beauty with filth and pollution. For henceforth there shall not come to thee. The reason assigned by him is, that henceforth God will not permit wicked men to indulge their sinful inclinations for destroying it. Freed from their tyranny, the Church already has cause to rejoice; and security for the future holds out solid ground for joy and gladness. Yet Isaiah exhorts us to mutual congratulation when God is reconciled to his Church; and indeed if we have any piety in us, we ought to be deeply affected by her condition, that we may rejoice in her prosperity, and be grieved in her adversity. (37) In short, it ought to be the height of our gladness, as also the Psalmist says, “ my tongue cleave to my jaws, if I remember not thee, and if thou be not the crown of my gladness.” (Psa_137:6.) By the word come, he means what we commonly express by the phrase, (Avoir e entree,) “ have access.” By the uncircumcised and unclean, he means all irreligious persons who corrupt the worship of God and oppress consciences by tyranny. It was customary to apply the term “” to all who were estranged from the Church, which had for its symbol “” by which all believers were distinguished. But as very many persons, though they bore this outward mark of the covenant, were not better than others, in order to remove all doubt, he added the word “” for the mark of “ is nothing in itself,” (Gal_5:6,) and (unless, as Paul says, there be added purity of heart) “ even reckoned uncircumcision.” (Rom_2:25,) Accordingly, he declares that henceforth such persons shall not be admitted into the Church, in order that, by the removal of corruptions, and the restoration of the worship of God, she may possess perfect joy. Yet I do not object to
viewing these words as applied to outward foes, whom he calls by hateful names, that even the severity of the punishment may warn the Jews of the heinousness of their offenses. (37) “Pour rire et chanter quand elle florit, et pleurer lors qu’ est persecutee.” “ laugh and sing when she is flourishing, and to weep when she is persecuted.” 8. SBC, “I. The occurrence in the Church’s history of successive periods of energy and of languor. The uninterrupted growth would be best; but if that has not been, then the ending of winter by spring, and the supplying of the dry branches, and the resumption of the arrested growth is the next best and the only alternative to rotting away. We ought to desire such a merciful interruption of the sad continuity of our languor and decay. The surest sign of its coming would be a widespread desire and expectation of its coming, joined with a penitent consciousness of our heavy and sinful slumber. And another sign of its approach is the extremity of the need. "If winter come, can spring be far behind?" II. The twofold explanation of these variations. (1) It is true that God’s arm slumbers, and is not clothed with power. There are, as a fact, apparent variations in the energy with which He works in the Church and in the world. And they are real variations, not merely apparent. The might with which God works in the world through His Church varies according to the Church’s receptiveness and faithfulness. (2) If God’s arm seems to slumber, and really does so, it is because Zion sleeps. The law has ever been, "According to your faith be it unto you." God gives as much as we will, as much as we can hold, as much as we use, and far more than we deserve. III. The beginning of all awaking is the Church’s earnest cry to God. Look at the passionate earnestness of Israel’s cry, thrice repeated, as from one in mortal need, and see to it that our drowsy prayers be like it. Look at the grand confidence with which it founds itself on the past, recounting the mighty deeds of ancient days; and looking back, not for despair, but for joyful confidence on the generations of old; and let our faint-hearted faith be quickened by the example to expect great things of God. IV. The answering call from God to Zion. Our truest prayers are but the echo of God’s promises. God’s best answers are the echoes of our prayers. (1) The chief means of quickened life and strength is deepened communion with Christ. (2) This summons calls us to the faithful use of the power which, on condition of that communion, we have. A. Maclaren, The Secret of Power, p. 58. References: Isa_51:9.—A. Rowland, Christian World Pulpit, vol. xxviii., p. 264. Isa_51:9, Isa_51:10.—G. H. Wilkinson, Penny Pulpit, No. 1038 (see also Old Testament Outlines, p. 214). Isa_51:11.—Clergyman’s Magazine, vol. xvi., p. 15; Preacher’s Monthly, vol. v., p. 25. Isaiah 52:1 I. Consider God’s command to His people, "Awake, awake." (1) Certain objects of vision are important to the Church of God, and that these may be kept in view, God saith, "Awake, awake." The objects which I would name are ever-existent and ever-present spiritual objects—God, our one Father; the Son of God, our only Saviour; and the Comforter, who proceedeth from the
Father and the Son. (2) Certain sources of supply and fountains of pleasure and means of help are important to the Church of God, and that these may be possessed and enjoyed and used, God saith, "Awake, awake." (3) There is good and godly work to be done by Zion; therefore God saith, "Awake, awake." There are two objects in the sphere of our present thought, towards which the Church of God requires to be faithful, and therefore wakeful. (a) Her own endowments, and (b) her opportunities. (4) There are battles which Zion is called to fight, and victories to be won which Zion alone can win; therefore God bids Zion awake. II. Having interpreted the voice, let us note some of its features and characteristics. (1) The voice that would awaken us is divine. (2) The voice that would awaken us is powerful and full of majesty—a voice, therefore, that stirs and that strengthens, while it stirs him who listens to it. (3) The voice that would awaken us has in it a tone of reproach. The cry, "Awake, awake," corrects and rebukes, while it stimulates and exhorts. (4) This voice is a gracious voice. It is the voice of Him who has called His people to be His people, and who will not cast off His people; it is a voice that woos and wins, while it stimulates and arouses. (5) The voice that cries "Awake, awake," is the voice of Zion’s God. He who calls Zion His own, and possesses her as a bridegroom his bride, calls, "Awake, awake." S. Martin, Rain upon the Mown Grass, p. 85. Isaiah 52:1 I. The word "strength" represents those properties and qualities which are developed in endurance and in action, also a very high degree of active force and enduring power. The strength of any community is primarily in the individuals who constitute it; so that the strength of the Church of God is not entirely, but first of all, in the separate members of that body. (1) The strength of Zion is the strength of human nature. (2) The strength of Zion is also the power of every religious principle. (3) There is strength in all life, and Zion lives with the rich and full and eternal life of God within her. (4) The strength of Zion is the power of certain agencies and influences. The Church has power in her testimony to truth, in her intercession before God, and in her character as the leaven of society and the salt of the nations. II. God saith, "Put on thy strength, O Zion." If a man puts out his strength, he puts on strength; he appears clothed with strength, as with a garment. The text assumes that Zion’s strength is not put out. The terms in which she is addressed prove this. "Awake, awake, O Zion." In sleep all the members of the body put on weakness. Now God is not satisfied with this, and He cries, "Awake, awake; put on thy strength, O Zion." III. Notice some reasons why God should thus speak to His Church. (1) God bids Zion put on her strength for self-manifestation. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Strong winds make themselves heard. Strong sunshine makes itself felt. Strong life shows itself, whether in the animal or vegetable kingdom. And the Church, to be heard and seen and felt and known, must be strong. (2) God bids Zion put on her strength that He may be glorified. A redeemed man is a new creation and a Divine workmanship. On the principle involved in the words, "This people have I formed for Myself; they shall show forth My praise," Zion is required to put on her strength. (3) God requires Zion to put out her strength for the sake of her own well-being. If the powers of the Church be inactive, they will decline. Unmanifested religious life, whether in the person or the community, soon subsides. (4) Zion is required to put on her strength in order to meet the claims of a sinful and suffering world. Zion’s mission demands Zion’s strength. (5) God directs Zion to put on her strength, because strength has been given her to put on. Whatever God makes us be, He would
have us appear to be. Whatever God endows us with, He would have us use and employ. (6) Is not this putting on of strength as essential to Zion’s peace and joy as to her outward prosperity? The Church of the living God can only have rest and be joyful as she does put on strength. Sleep is not always sweet. There is a kind of sleep that is most uneasy, and the misery of idleness and inactivity is proverbial. S. Martin, Rain upon the Mown Grass, p. 98. Isaiah 52:1 Men can rouse themselves to action. There is more power in man than he may be aware of, and he should inquire what objects and pursuits are worthy of his enthusiastic devotion. I. No object which bears upon this world only is worthy of the supreme energy of man. II. Spiritual objects are alone worthy of the supreme energy of man. (1) They are akin to his own nature. (2) They touch every point of his being. (3) They prepare him for the solemnity and service of the future. III. The fact that spiritual objects alone are worthy of the supreme energy of man should impel to decisive action. (1) "Put on thy strength"—for the time is short. (2) "Put on thy strength"—for the enemy is on the alert. (3) "Put on thy strength"—for the Master is worthy. Parker, City Temple, vol. ii., p. 67 (see also Pulpit Notes, p. 81). 8B. CHARLES SIMEON 1-3, “DESPONDENCY REPROVED Isa_52:1-3. Awake, awake; put on thy strength, O Zion: put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. For thus saith the Lord, Ye have sold yourselves for nought; and ye shall be redeemed without money. NOTHING is more common, than for men to cast reflections upon God, when the fault is wholly in themselves. The ungodly world, when urged to devote themselves to God, agreeably to the divine commands, will allege, that those commands are themselves unreasonable, because it is not in their power to obey them. Thus they cast the blame, not on themselves, for the inveteracy of their evil habits and the alienation of their hearts from God, but upon God himself, as requiring so much at their hands. It were well if this disposition were not found also amongst persons professing godliness. But the godly themselves, under the power of temptation, are apt to complain of God, as unwilling to hear their prayer, and to deliver them from their troubles; when, in fact, they neglect to use the means through which alone they are authorized to expect success. This the Jewish Church had done; saying, in a querulous tone, to God, “Awake, awake; put on strength, O arm of the Lord!” But the Lord retorts upon them the accusation, and says, “Awake, awake; put on thy strength, O Zion!” that is, ‘Do not stand complaining of me, as if I were inattentive to your welfare; but exert the powers which ye have; and, in the diligent use of them, expect my promised blessing.’ The words thus explained will give me a just occasion to observe, I. That we should exert ourselves, as if all depended on our own efforts— To this the Jews were called, in the midst of all their discouragements—
[In the Babylonish captivity, despondency prevailed amongst them, as if it were not possible for them ever to be delivered. But it became them, like Daniel, to study the prophecies relating to their captivity; and, in a state of holy preparation, confidently to expect deliverance at God’s appointed time. “Be ye clean, that bear the vessels of the Lord; for ye shall not go out with haste, nor go by flight: for the Lord will go before you; and the God of Israel will be your rere-ward [Note: ver. 11, 12.].” The promise, that “there should no more come into Jerusalem the uncircumcised and the unclean,” evidently directs our minds to a period yet future: for not only was Jerusalem invaded after their return from Babylon, but the very worship of the temple was suspended by Antiochus: their city also, and temple, und polity, were subsequently destroyed by the Romans; and their whole nation have now remained above seventeen hundred years in a state of utter desolation and dispersion. But they must not on that account despond. The prophecies relating to their future restoration shall surely be fulfilled: and it becomes them all to be in a state of holy expectation; just as Abraham was, when, at the distance of two thousand years, “he saw the day of Christ, and rejoiced.” This gives us what I apprehend to be the true view of our text: God directs his complaining people to anticipate with joy that blissful period: “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; (even as a bride expecting the speedy arrival of the bridegroom:) for there shall no more come into thee the uncircumcised and the unclean: (after their restoration, no Chaldean, or other foe, shall ever overwhelm them more.) Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.”] To this also every desponding saint is called— [There is no condition that can justify a desponding inactivity. The word of God is full of exceeding great and precious promises, which shall all be fulfilled in their season, to those who rely upon them. These we should contemplate: we should treasure them up in our minds: we should plead them before God in prayer: we should expect assuredly the fulfilment of them: however long or dark our night may be, we should look with confidence for the returning light of day: we should know, that “the goings forth of Jehovah” for the salvation of his people “are prepared as the morning;” and that he will appear at the appointed hour. However frequently vanquished by our spiritual foes, we should return to the charge, “strong in the Lord, and in the power of his might.” We should never, for a moment, suffer the thought of our weakness to discourage us: we should rather make it a reason for exertion, in the full confidence, that “when we are weak, then are we strong;” and that “God will perfect his strength in our weakness.” This is the very instruction which an inspired Apostle gives us: “Work out,” says he, “your own salvation with fear and trembling; for it is God that worketh in you both to will and to do of his good pleasure [Note: Php_2:12-13.].” The man with the withered hand is a fit example for us to follow. The command given him by our Lord was, “Stretch forth thine hand.” He did not indolently reply, ‘I cannot; but immediately made an effort to comply; and, in the attempt, he was strengthened to perform the deed [Note: Mat_12:13.]. So would it be with us, if, in Obedience to God’s word, and in dependence on his grace, we addressed ourselves to the duties which we have to perform: “our light would soon rise in obscurity, and our darkness be as the noon-day.” The very exhibition of a lamp from a broken pitcher, if done in faith, should be sufficient to overcome the strongest foe [Note: Jdg_7:16-21.].] From God’s reply to his complaining people we learn, II. That we should expect every thing from God, as if there were no need of personal exertions— Such was the instruction given to the Jews— [Captives are wont to be redeemed with money. But what prospect had the Jews of being liberated from captivity on such terms as these? They were despoiled of every thing; and had no friend to interpose in their behalf, and to pay a ransom for them. But, says God, “Ye have sold yourselves for nought; and ve shall be redeemed without money.” Look back, and see, What did ye ever gain by all the transgressions by which ye provoked me to cast you off? Know then, that as ye never received any thing in return for your souls, so shall ye never be called upon togive any thing for the liberation of them. This was
specifically promised; and the very person who should liberate them was proclaimed by name three hundred years before any such person existed in the world [Note: Isa_44:28; Isa_45:13.]: and it was fulfilled at the time predicted; yea, so literally fulfilled, that not only were they permitted to return to their native land, but means were afforded them for rebuilding their city and temple; and the vessels which had been taken away by the Chaldean monarch, were restored to them, for the service of the sanctuary, and the worship of their God [Note: 2Ch_36:22-23 and Ezr_1:2-11.]. In what precise manner their future restoration shall be accomplished, we do not exactly know: but sure we are, that it shall “not be by price or reward” given to the various potentates who rule over them: no; it shall be in a way not less wonderful than their deliverance from Egypt or from Babylon; a way that shall leave no doubt, upon the minds of any, that the hand of the Lord hath done it [Note: ver. 6.]. To this the whole nation may look forward with confidence; for “the mountains shall depart,” saith God, “and the hills be removed; but my kindness shall not depart from thee; neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee.”] Such, too, is the lesson that must be learned by us— [“We have sold ourselves for nought.” I will appeal to every one amongst you; What have you ever gained by sin? What has the world ever done for you? What have you ever found in it, but “vanity and vexation of spirit?” Truly it may be said of you also, that you have never receivedany thing in return for your souls. To you also may it be said, that neither are ye called to give any thing for their redemption. The price has been already paid, even “the precious blood of God’s only dear Son, as of a lamb without blemish and without spot [Note: 1Pe_1:18-19.]:” and all that remains for you is, to receive freely what your God so freely bestows [Note: Rom_3:24.]. The proclamation has gone forth: it is already issued from the court of heaven: the jubilee-trumpet has announced it long: “Shake yourselves from the dust: loose yourselves from the bands of your necks, ye captive daughters of Zion:” return ye, every one, from your sore bondage, and take possession of your forfeited inheritance: receive all the blessings of salvation “freely, without money, and without price [Note: Isa_55:1.].” Sit not, any of you, in a desponding frame, crying, “Awake, awake, O arm of the Lord!” but hear your God saying to you, “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for there shall no more come into thee the uncircumcised and unclean.” Complete deliverance is at hand, for all that truly desire it; for all that are willing to receive it. Do not imagine that it is any mark of humility to doubt: it is no virtue in you; but rather a grievous insult to your God. So God himself represents it: “Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint [Note:Isa_40:27-31.].” As for seeking to justify your despondency. by any peculiarities in your state, it is all folly; it is all impiety; it is all a forgetfulness of God. “Shall the prey be taken from the mighty, or the lawful captive delivered? Yes: thus saith the Lord; even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee; and I will save thy children [Note: Isa_49:24-25.].” Fear not, then, thou desponding soul; but commit thy cause to God: and know assuredly, that the more simple thine affiance is in him, and the more confident thine expectation of his effectual help, the more speedy and manifest shall be his interpositions in thy behalf. Only believe in him; and he will glorify himself in thy complete and everlasting deliverance.] 9. BI 1-6, “The essential elements of a Church’s strength
I. THE CONSTITUTIONAL ELEMENTS OF STRENGTH. I use the word constitution in a legitimate sense, as including both the creed and the polity of a Church. 1. The creed. As a man’s life is the outcome of what he believes, or does not believe, precisely so is the Church’s. But is not the Bible the acknowledged creed of all the Churches? No; no more than the stars are astronomy, or the flowers botany. The Bible is the source of the creed of all, but it is the creed of none, for the simple reason that the Bible, like every other writing, must be construed; and on many points it cannot be construed in the same way by all. 2. The government. Hers also that which is true of man is true of the Church. An army is stronger than a mob. II. ADMINISTRATIVE ELEMENTS. But a Church is not only obliged to have certain constitutional and other laws, it is also obliged to administer them for the twofold purpose— 1. Of protecting itself against corruption and disintegration. 2. In order that it may efficiently fulfil its mission of witnessing for Christ, whereunto it was Divinely called. III. SPIRITUAL ELEMENTS OF STRENGTH. 1. Peace. There must be battles with the common enemy, but no battles with itself. 2. Unity. 3. Co-operation. 4. Purity. 5. The Holy Spirit. (R. V. Foster, D.D.) God’s call to a sleeping Church 1. This chapter is a trumpet-call to holiness. Jerusalem is called the holy city, and yet the passage is full of her sins. She was holy in the intention of God. So we are called not to be famous or wealthy but to be holy. 2. Her condition was characterized by— (1) Unhallowed intercourse with the world (Isa_52:1). The uncircumcised and unclean in her midst. (2) Slavish subserviency to the world (Isa_51:23). The moment the world sees Christians turning to it for pleasure or patronage, It becomes a very tyrant, over them. (3) Utter helplessness and impotence. The figure of a “wild bull in a net” means strength reduced to helplessness by little things. Satan forged fetters of persecutions in early days, now he tries the “net business.” Many Christians are worthless because caught in a net of little compromises with the world and with conscience. The “fainting” (verse 20) points to the helplessness of the Christian Church in the presence of the moral and social evils of the day. (4) They were asleep to it all. 3. The man who called “Awake” to Zion, had previously cried “Awake” to Isa_51:9).
4. To be awakened is not enough. If we go no further we shall go back either into indifference, or into rebellion, or into despair. The call is “put on thy strength, put on thy beautiful garments.” Garments of praise, cloth of zeal, beautiful covering of humility. In this the Christian must be always arrayed, for we are children of a King, and God wants us always to appear in Court dress. (C. Inwood.) Awake, O Zion “O Zion!” This is a case in which a place is named for the inhabitants. Leaving what is local and temporary and particular in the reference of these words, we proceed to consider them as addressed by the redeeming God to His Church now, and as calling upon.Christians to arouse themselves and revive, to bestir themselves, and to rise into a state of intelligent and Godlike activity. These words assume the presence of life in the people addressed. Those called to awake are not dead, but they sleep; and they sleep, so far as inactivity is concerned, as though they were dead. I. CERTAIN OBJECTS OF VISION ARE IMPORTANT TO THE CHURCH OF GOD, and that these may be kept in view, God saith, “Awake awake!” Among the objects which we need to see are things behind us; and things before us; such things as are presented by sacred history and by inspired promise and prophecy. But the objects which I would now emphatically name, are ever- existent and ever-present spiritual objects—God our one Father, the Son of God our only Saviour, and the Comforter, who proceedeth from the Father and the Son—especially the Son of God, as the brightness of the Father’s glory, and as the propitiation which God has set forth. The things we need to see are the wondrous things contained in God’s Word, things of God and of man, things which accompany salvation, things of angels and of devils, things of Christ, things of the world around us and above us and beneath us. The Church of God maybe awake to lower and inferior things, and may be asleep to these highest things, or, if not asleep, but half awake, so that men seem like trees walking. II. CERTAIN SOURCES OF SUPPLY AND FOUNTAINS OF PLEASURE AND MEANS OF HELP ARE IMPORTANT TO THE CHURCH OF GOD, and that these may be possessed and enjoyed and used, God saith, “Awake, awake!” III. THERE IS GOOD AND GODLY WORK TO BE DONE BY ZION, therefore God saith, “Awake, awake.” Zion is like a nursing mother, with her heart full of cares and her hands full of work. Zion is a worshipper, and she has the incense of prayer and the sacrifices of thanksgiving to provide and to offer; Zion is an intercessor, and it is expected that in ceaseless prayer she will keep no silence, nor give the hearer of prayer rest; Zion is an almoner, and it is expected that having freely received she will freely give; Zion is a servant of the most high God, and she is bound to do all that her hands find to do with all her might. Her work is so various that Zion is as a husbandman, and as a builder, and as a vine-dresser. For work and service Zion is Divinely endowed, taught of God that she may teach godliness, consoled by God that she may comfort others, guided by God that she may lift up her voice with strength, and cry to the bewildered and the lost, “This is the way, walk ye in it.” There are two objects in the sphere of our present thought, toward which the Church of God requires to be faithful and therefore wakeful. 1. Her own endowments. 2. Her opportunities. IV. THERE ARE BATTLES WHICH ZION IS CALLED TO FIGHT, AND VICTORIES TO BE WON WHICH ZION ALONE CAN WIN; therefore God bids Zion awake. Having interpreted the voice, let us note some of its features and characteristics—
1. The voice that would awaken us is Divine. It is the voice of a Ruler to His subjects, of a Master to His servants, of a Parent to His sons, of a Redeemer to His Redeemed. 2. The voice that would awaken us is powerful and full of majesty, a voice therefore that stirs, and that strengthens while it stirs him who listens to it. S. The voice that would awaken us has in it a tone of reproach. It seems tosay, “What! Zion asleep! Zion, already and recently quickened from the death of sin? Zion, who can see God, and the things that are eternal? Zion, who can possess the exceeding riches of God’s grace? Zion, who can handle as her own the things which angels desire to look into? Zion asleep in the day of her work, and in the hour of her conflict?” 4. Yet this is a gracious voice. It is a voice that woos and wins while it stimulates and arouses. 5. The voice that cries, “Awake, awake,” is the voice of Zion’s God. There are degrees of wakefulness; and regarding the text as calling us to the most complete open-eyedness and watchfulness, let us arouse ourselves at God’s bidding. (S. Martin.) The Church asleep Look at this solemn fact—the Church of the living God asleep! Here are they who have been quickened from the death of sin into newness of life, and who have been called to walk with the living God, asleep. The people who are summoned to work in the field of the world, and to labour in the vineyard of the kingdom of heaven, asleep. The only people who can reasonably be expected to be awake and wide-awake, are asleep. Asleep, not in healthful, seasonable, necessary slumber, but asleep in the slumber of the sluggard, or the sleep of the drunkard, or the torpor of one smitten by atrophy or by apoplexy, or of one in a fatal swoon. (S. Martin.) What sends the Church to sleep? The intoxicating draught of some sinful carnal pleasure, or the opiate of some false doctrine, or the quietude of sinful inertness, or the darkness of cherished ignorance, or the monotony of formality, or the syren music of false teaching, hath sent Zion to sleep. (S. Martin.) The sleeping Church Thus sleeping, Zion doth not sympathize with the circumstances by which she is surrounded, she does not see the objects within range of her vision, she does not feel the influences which are moving and working around her, she does not meet the claims made for exertion, she does not enjoy her mercies, or take possession of her lawful inheritance. (S. Martin.) The Church: its strength and its weakness I. The text is a forcible reminder of the fact that THE CHURCH OF GOD, IN ALL AGES, MAY HAVE ITS TIMES OF WEAKNESS AS WELL AS ITS TIMES OF POWER. When the Church first went forth from Jerusalem, a little flock, scattered hither and thither by the storm of persecution, it was a time of power. It was then but an infant of days, but it sprang into a giant of strength. It was a day of power when the Church of Christ, as Paul Richter has said, “lifted empires off their hinges, and turned the stream of centuries out of its channel. But a thousand
years roll on, and a time of weakness follows this era of power. The giant sleeps; his strength is put off; he reposes amidst the scarlet trappings and gilded blazonry of the Papacy, and seems to have wilted into a senile imbecility. But again there came a time of power when, on the morning of the Reformation, the Church heard the cry, “Awake, awake!” and, springing up with renewed youth, it put on its strength. There was a time of weakness when the chill of formalism followed in the track of the Reformation, and the Church sank into the coma of a widespread paralysis; again, when a disguised Romanism riveted her fetters; and still again when the Socinian apostasy spread its blight over Great Britain. But then came times of power when the Church arose in quickened majesty to smite the tyrant with the broken fetters which had eaten into its own soul; and still again, times of wondrous spiritual revival, when the call sounded by Wesley and Whitefield, like the voice of the prophet in the valley of vision, seemed to awake the dead. Why these periods of weakness? The principle is plain: Divine power and human strength must work together, each in its appropriate sphere. As the terror of the iron chariots of the enemy paralyzed the strength of Judah, so that, the human part being wanting, the victory was lost; so, in the Church, if any cause supervenes to weaken, or render ineffective, the strength which God expects us to put forth, He will not depart from His plan, or interpose to save us from the results of our own weakness, or to hide us from the scorn and derision of the world. II. WHAT IS THE STRENGTH OF THE CHURCH, AND WHEN IS IT PUT OFF? In other words, what causes may supervene to weaken or render it ineffective? 1. The first element of power is the Gospel, the Word, the truth of God. If the truth of God is the instrument of power, and the human part of the work is simply its manifestation, then the strength of the Church must be weakened whenever the Gospel is subordinated to human themes. 2. Let us pass to the second element of the Church s power—the ministry. The Church is a giant; the Gospel is the instrument of his work—the weapon of his warfare. But what wields the weapon? The giant’s arm—this is the ministry. It is not an original power inherent in itself, but adelegated power. This is the power that, beginning at Jerusalem, went forth upon its mission of conquest—that made the heathen cry: “These men that have turned the world upside down are come hither also!” (1) The ministry, as an arm of power, may be withered by a perfunctory education. (2) The ministry may be ineffective from misdirected effort. (3) The ministry must be a source of weakness instead of power to the Church, if it is not in sympathy with the hearts of the people, and the souls of perishing men. 3. The third and principal element of the Church’s power is the Holy Ghost. Since, then, the Spirit s power is the strength of the Church, the want of the Spirit is the weakness of the Church. If the Church is not an effective, aggressive power in the world, it is because it puts off or puts away the strength of the Spirit. This is done when we subordinate the Divine Spirit to human agency; when, by organization or by human eloquence, or by methods and appliances, or by running the Church on business principles, we seek to effect that which it is the special office of the Spirit to accomplish. It is greatly to be feared that we put away the strength of the Spirit when the Church—the whole Church, the ministry and the people, fail to realize our profound and absolute dependence upon the power of the Spirit for success in all work. III. Let us listen to GOD’S CALL TO THE CHURCH TO PUT ON AND TO PUT FORTH HER STRENGTH. How shall we put on this strength? Power with God, in its first element, is the sense of our own weakness. How, then, shall we put on strength? 1. On our knees.
2. Let us put on the strength of the Word, as the apostle did, when he shunned not to declare the whole counsel of God. 3. Let us put on the strength of the ministry, as Paul did when he went forth in the fulness of the blessing of the Gospel of peace. 4. Let us put on the strength of the Spirit, as the early Church did when it was endued with power from on high. Then shall our work be “mighty, through God, to the pulling down of strongholds.” (W. M. Paxton, D. D.) “Awake, Awake!” Let us take the central paragraph first (Isa_51:17). There Jerusalem is addressed as stupefied by some intoxicating potion. But her drunkenness is not of wine, nor of strong drink; she has drunk at the hand of the Lord “the cup of His fury.” Such imagery is often used by the prophets, of the cup of God’s wrath drunk down by those on whom it descends, and inflicting on them the insensibility and stupefaction with which we are but too familiar as the effect of excessive drinking. The whole city has succumbed under the spell. Her sons have fainted, and lie strewn in all the streets, like antelopes snared in the hunters’ nets, from which their struggles have failed to extricate them. Amid such circumstances, the servant of Jehovah is introduced, crying, “Awake, awake! stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of His fury.” There are other soporifics than the wrath of God: the air of the enchanted ground; the laudanum of evil companionship; the drugs of worldly pleasure, of absorption in business, of carnal security. The army of the Lord is too apt to put off the armour of light, and resign itself to heavy slumbers, till the clarion voice warns it that it is high time to awake. I. ZION S APPEAL TO GOD. “Awake, awake! put on strength, O arm of the Lord.” 1. The first symptom of awaking is a cry. It is so with a child. It is so with the soul. When Saul of Tarsus was converted, the heavenly watchers said, “Behold, he prayeth.” It is so with the Church. 2. The cry in this case was founded on a mistake. If there are variations in our inner life, it is because our rate of reception differs from time to time. It is not God who sleeps, but we. It is not for God to awake, but for us. It is not necessary for the Divine arm to gird on strength, but for the human to take that which is within its easy reach. 3. The cry is short and earnest. Earnestness is good, even though at first it may be in a wrong direction. 4. The best basis for our cry is memory of the past. “Art thou not it that cut Rahab (i.e., Egypt) in pieces, that pierced the dragon” (i.e., of the Nile) ? It is well to quote past experiences as arguments for faith. 5. The arm of God is strong (Isa_51:13). 6. The arm of God is far-reaching. However low we sink, underneath are the everlasting arms. 7. The arm of God is tender (Isa_51:12). II. THE APPEAL TO ZION. It is blessed to be awaked out of sleep. Life is passing by so rapidly; the radiant glory of the Saviour may be missed unless we are on the alert, or we may fail to give Him the sympathy He needs, and an angel will be summoned to do our work. Besides, the world needs the help of men who give no sleep to their eyes nor slumber to their eyelids, but are always
eager to help it in its need. Being awake, we shall discover two sets of attire awaiting us. The first is strength, the other beauty; and each has its counterpart in the New Testament (Eph_6:1-24; Col_3:1-25). Put on the whole armour of God. Put on the Lord Jesus Christ—His temper, spirit, and character. 1. We must put on our beautiful garments. We cannot weave these. We are not able to spin such a cocoon out of our own nature, nor are we required to do so. They are all prepared for us in Jesus; we have only to put them on, by putting Him on. This can only be done when the heart is at leisure. 2. We must put on strength. We are not bidden to purchase strength, or generate it by our resolutions, prayers, and agonizings: but to “put it on.” It is already prepared, and only awaits appropriation. 3. We must expect to be delivered from the dominion of sin. Babylon had been bidden to descend from her throne and sit in the dust; Jerusalem is commanded to arise from the dust and sit on her throne. (F. B. Meyer, B.A.) A call to exertion I. THE CONSIDERATIONS WHICH JUSTIFY THIS APPEAL. 1. It is obvious that the passage assumes the possession of sufficient strength for accomplishing the end designed. As to effectual agency, all things are of God. With respect to our own province, that of instrumental action—our strength is ample, though the conversion of the world be the object of it. But wherein does our strength for the reconciliation of the world consist? Strength, in all cases, is the possession of adapted and sufficient means. Now the means of converting a sinner is the truth of the Gospel. Is Divine truth adapted and sufficient to this end? To this point inspired testimony is most direct and express. Matters of fact bring us to the same point. If any attempt should be made to evade the argument, by referring to the necessity of Divine influence, we reply that Divine influence is undoubtedly necessary to give the Gospel success. But it is also necessary to give success to the use of means in every other case. If there be in our hands adapted and sufficient means for bringing about the universal triumphs of the Gospel, there is manifest justice in the stirring appeal by which we are roused into action. “Awake, awake, put on thy strength, O Zion!” Persons who would reply to such a call, “What is the use of telling me to labour?—it is God who must do everything,” would merely subject themselves to a severe reproof, and a direct charge of making their pretended want of power a pretext for their love of sloth. 2. The text assumes the existence of inadequate exertion. It is appropriate only to a state of comparative indolence and slumber. The language calls not for a partial, but for an entire employment of our resources. “Put on thy strength.” The meaning cannot be less than this: The scenes which are in prospect will require your utmost efforts; the victory will be quite as much as you will be able to win; put into requisition, therefore, all your powers, and exert your whole strength. II. THE TOPICS BY WHICH THIS CALL MAY BE ENFORCED. 1. Notice the interesting character of the object to be attained. The end contemplated in the text was personally and directly interesting to the parties addressed. Zion was called to exert herself for her own triumphs. It was for their restoration to the land of their fathers that the slumbering exiles were summoned to awake. We also should remember that the triumphs of Christianity are our triumphs, and the increase of the Church is our enlargement. Are we willing that the Church should continue to be small and despised, or do we really wish to see
her arrayed in celestial beauty, and the joy of the whole earth? The interests of Zion are identified with those of a guilty and perishing world. The advancement of Zion is identified with the glory of her Lord. 2. The proximity of the most blessed results. Triumphs, and even our ultimate triumphs are at hand. The prospect of success is one of the most natural stimulants to exertion. 3. The necessity of exertion in order to the expected results. 4. The actual suspension of the issue upon our obedience. It suggests the animating sentiment, that the final glories of the Church are waiting for her awaking, and for that alone. (J. H. Hinton, M.A.) The Church’s duty towards the world In Isa_52:9, of the former chapter, the Church prays God to interfere on her behalf, to exert His omnipotent arm. In the seventeenth verse He calls upon the Church to do something to gain this object. And in my text, which is connected with, that exhortation, He repeats it: “Awake, awake, put on thy strength, O Zion,” etc. If then, we would have the arm of the Lord with us in anything we do for His cause, we must do more than pray. I. THE SPIRIT WHICH GOD ENJOINS HIS CHURCH TO EVINCE. The language of the text is metaphorical, and highly poetical; but it inculcates upon us, that we put on— 1. A spirit of wakefulness. Wakefulness is opposed to indifference and sloth. 2. A spirit of agression. “Put on thy strength, O Zion.” For what purpose? Certainly to oppose her foes; to make aggressions on the territory of the master spirit of evil. And what is the Church’s “strength,” which she is to put on! It consists in a large measure of Divine influences. The Church’s “strength” consists in spiritual wisdom and spiritual courage. The “strength” of the Church consists in the cheerful assurance of God’s love to us individually— in having it “shed abroad in our hearts by the Holy Ghost which is given unto us.” “The joy of the Lord is your strength.” And it consists in daily communion with God. Come with me back to Pentecostal days, and see how the Church acted when thus equipped. She “put on her strength,” anal went forth in a spirit of aggression. 3. A spirit of piety. “Put on thy beautiful garments, O Jerusalem, the holy city.” (1) What are the “beautiful garments” of the Church? Let the prophet expound his own language (Isa_61:10). These they are to “put on,” as on marriage days, as on holy-days, as on days of rejoicing. (2) As garments are for dignity and beauty, so the Church is only beautiful when thus clothed. They are for defence and protection also, and in them as in a movable garrison we go about, resisting the inclemency of the weather; and these guard us against the curses of God’s law, and all the evils resulting from our misery and wretchedness; They distinguish between the sexes, and denote the station, and so the Church s garments distinguish her from the world. (3) The Church puts on these garments, when she applies to Christ by faith and exhibits the fruits of His salvation in her life and conduct. Our Lord so interprets it: “Thou hast a few names even in Sardis, which have not defiled their garment.” And when holiness and faith meet in the character, how beautiful is it, and how fit for action! II. THE EFFECTS WHICH WILL NECESSARILY AND CERTAINLY RESULT IF THE CHURCH OBEYS THE INJUNCTION OF HER LORD.
1. The conversion of souls. “There shall no more come into thee the uncircumcised and the unclean;” metaphors descriptive of pollution arising from an unconverted state. Unregenerate souls shall not be found within her borders. This has been the result everywhere. 2. The union of the ministers of the Gospel. “Thy watchmen shall lift up the voice; with the voice together shall they sing. 3. The renovation of the world (Isa_52:10). (J. Sherman.) The Church’s strength Strength is that which resides in a man, but is not exhibited save in so far as it is exercised and produces results. His garments, on the other hand, are visible to those who look at him; they constitute his outward appearance. So that this text refers both to the inward powers and capabilities of Christ’s Church, and to the visible aspect which it presents to the world. Zion has strength. The Church has sufficient means and power at its disposal to effect the purposes for which the Lord founded it. Those purposes are various in form, but perhaps they may be all summed up in the phrase—to impart to men the knowledge of their Saviour. I. Let me mention one or two THINGS WHICH ARE GOOD AND USEFUL FOR THEIR PROPER WORK, BUT OF WHICH IT CANNOT BE SAID THAT ZION’S STRENGTH LIES IN THEM. 1. The recognition of religion by the State and its establishment by law. We find, as a matter of history, that in many cases when the favour of the governing powers has been most decided, the efficacy of the Church in converting sinners and spreading the Gospel has been feeble and languid; while, on the other hand, some of Zion’s most energetic and successful efforts have been made without any support at all from the secular authority, and even in spite of its opposition. 2. An active ministry. There are two aspects of this activity—by activity I understand diligence in preaching, in visiting the sick, in holding services, and so on. If the clergy are active because the people are zealous, then it is altogether well: it is a mark of strength. But if the clergy are active because no one else is, then it is a mark of weakness. 3. The multiplication of religious societies and other machinery. They are good, useful, necessary things. But they are too often made the excuse for serving God by proxy. The strength of the Church lies in the zeal for Christ of its individual members. II. “Put on the garments of thy dignity,” continues the prophet, “O Jerusalem, the Holy City.” THE OUTWARD APPEARANCE OF THE CHURCH OUGHT TO BE SUCH AS TO COMMAND THE ADMIRATION EVEN OF THOSE WHO DO NOT BELONG TO IT. We may instance— 1. The garment of righteousness. The people of God ought to present unmistakably the aspect of a righteous people. 2. The garment of unity. It must be confessed that the servants of God do not present to the world the aspect of a united people. It is not simply difference of opinion that separates them: but there are slanders, mutual recriminations, misrepresentations of motives and conduct, suspicions, jealousies, party-spirit in all its hideous forms, combining to rend and ruin the beautiful garment of brotherhood in which Jerusalem ought to be clad. 3. The garment of worship. The Church ought to appear before all men as a city wherein the Lord is worshipped, where He receives the honour due unto His name. The true beauty of holiness is the sincere devotion of the people, and the natural result of such devotion, viz a
really united offering of prayer and praise ascending to the throne of the heavenly grace. (J. C. Rust, M.A.) Relapses in the history of the Church Only two or three centuries after the death of the last of the apostles, history informs us, Christians were scarcely distinguishable from pagans. The golden-tongued and spiritually- minded Chrysostom would go home on Sundays from his pulpit in Antioch in Syria only to weep bitterly over the indifference of the Church and its defection from its first love. One has only to glance at the history of the Church during the Middle Ages to see that, through all those dark centuries, the Church was about as dark as the world, and but little less corrupt. The common people universally were forbidden to read the Bible, and would not have been able to read it had they been permitted to do so. Popes and cardinals, archbishops and bishops and all the lower orders of clergy had but little more hesitancy in committing murder, and all the sins in the decalogue, than they had in attending mass. The Savonarolas who stood up here and there and preached a better morality and a purer Gospel may be counted on the fingers of one hand. And the Church manifested its gratitude to them by burning them at the stake. (R. V. Foster, D.D.) The Church tenacious of its life The Church, by reason of the heavenly element in it, like a tree of the forest—tenacious of its life; when the old trunk dies a fresh twig springs from its roots; and when this decays another fresh twig aprils up in its turn. So Luther and his collaborators, by the grace of God, evoked from the dead Church of the Middle Ages a fresh and vigorous Protestantism. So Wesley and his co- workers evoked from the deadness of the later Anglicanism a still fresh and vigorous Methodism. The Presbyterian Church of John Knox also grew old, and has had its athletic offshoots. “Awake, awake, put on thy strength, O Zion”—and Zion after the awakening is never the Zion of the pro-awakening. (R. V. Foster, D. D.) Zion’s awakening Is the injunction obsolete? By no means. And the Church-catholic to-day is in the set of obeying it. Let us notice two or three significant indications— 1. Never in any period of the world’s history has the Bible been more universally and intensely studied than it is now. And the study of it is far, very far, from being prevailingly hostile. 2. As another indication of this fact I quote the old saying, “In union there is strength;” especially is it true when other essential elements of strength are not wanting. In this day there is a visible tendency towards union. 3. Another indication is the rapid progress in mission work. (R. V. Foster, D. D.) Put on thy strength, O Zion Zion’s strength What is the strength of Zion? The strength of any community is primarily in the individuals who constitute it; so that the strength of the Church of God is, not entirely, but first of all, in the
separate members of that body. The strength of Zion is also the power of every religious principle. It is the power of faith and hope and love; the power of patience and perseverance and courage and meekness. There is strength in all life, and Zion lives with the rich and full and eternal life of God within her. Knowledge is power, and the Church of the living God has the highest kind of knowledge. A settled faith is power, and Zion has a fixed and positive belief. Confidence and trust are power, and the Church of God relies upon God. Hope is power, and the hope of the Church is as an anchor sure and steadfast. Love is power, and godly charity never faileth. Patience, perseverance and courage are powers, before which obstacles yield and dangers flee away, and the Church of God is trained to be patient and steadfast and brave. The strength of Zion is the power of certain agencies and influences. The Church has power in her testimony to truth, in her intercession before God, and in her character as the leaven of society and the salt of the nations. Union is strength where alliance is wise and entire; where heart sympathizes with heart and hand joins in hand. We proceed to state reasons why God should thus speak to His Church. I. GOD BIDS ZION PUT ON HER STRENGTH FOR SELF-MANIFESTATION. Not for self- magnification. Self-magnification is disloyal, traitorous and impious; self-manifestation is a plain duty (Mat_5:16). The Church of God can walk and work and endure; then why appear impotent and helpless? Strong winds make themselves heard. Strong sunshine makes itself felt. Strong life shows itself, whether in the animal or vegetable kingdom. And the Church, to be heard and seen and felt and known, must be strong. II. GOD BIDS ZION PUT ON HER STRENGTH THAT HE MAY BE GLORIFIED. A redeemed man is a new creation and a Divine workmanship. A congregation of believing men, and the whole visible Church, are of God s founding. Ye are God’s husbandry; ye are God s building. Now if the husbandry appear as the field of the slothful, and as the vineyard of the man void of understanding; if it be all grown over with thorns, and nettles cover the face thereof, and the stone wall thereof be broken down; if the building appear to be defective in foundation, imperfect in construction, and framed together with bad material—the name of God, instead of being honoured, will be blasphemed (1Pe_2:9-10; Isa_43:21). III. GOD REQUIRES ZION TO PUT OUT HER STRENGTH FOR THE SAKE OF HER OWN WELL-BEING. If the powers of the Church be inactive, they will decline. The staff faith, if never used, will decay, etc. IV. ZION IS REQUIRED TO PUT ON HER STRENGTH IN ORDER TO MEET THE CLAIMS OF A SINFUL AND SUFFERING WORLD. V. GOD DIRECTS ZION TO PUT ON HER STRENGTH BECAUSE STRENGTH HAS BEEN GIVEN HER TO PUT ON. VI. IS NOT THIS PUTTING ON OF STRENGTH AS ESSENTIAL TO ZION’S PEACE AND JOY AS TO HER OUTWARD PROSPERITY? (S. Martin.) Thy strength of Zion Thy strength of Zion is the strength of human nature. It is masculine energy, feminine susceptibility, the vivacity of childhood, the buoyancy of youth, and the force of maturity. It is the power of body, soul and spirit, it is intellectual power, emotional force, and moral strength. It is the strength of regenerated humanity, therefore spiritual and religious power; the strength of man redeemed unto God, and as redeemed, allied to God, dwelt in by God, and made strong by union with God. The strength of Zion is the strength of all that redeemed humanity is, and of all that is within human nature when regenerated and sanctified by the grace of God. (S. Martin.)
Strength put on by being put out If a man put out his strength, he puts on strength, he appears clothed with strength as with a garment. Virgil furnishes us with an illustration: AEneas visits Drepanum in Sicily, and them by various games celebrates the anniversary of his father’s death. The combatants with the cestus are described. Dares first shows his face with strength prodigious, and rears himself amid loud murmurs from the spectators. He uplifts his lofty head, presents his broad shoulders, brandishes his arms and beats the air with his fists. And Entellus accepted his challenge, flung from his shoulders his vest, bared his huge limbs, his big bones and sinewy arms, and stood forth of mighty frame in the middle of the field. Forthwith each on his tiptoes stood erect, and undaunted raised his arms aloft in the air. Dares and Entellus, as they put out strength, put on strength. A working-man and a trained athlete, when asleep or otherwise in repose, appear clothed with weakness. All the muscles are relaxed, and the limbs are motionless and apparently powerless, as the parts of a marble statue. But when the athlete is engaged in some bodily exercise, or the working-man is handling his tools and lifting his materials, his appearance is that of one arrayed with power. As he puts out strength he puts on strength, nor can he put it out without putting it on. Adapting the expression of the idea to common utterance, we may read our text, “Put out thy strength, O Zion.” (S. Martin.) Injunctions to be strong My text harmonizes with words frequently addressed to Zion and to her sons (1Ki_2:2; Isa_35:4; Isa_40:9; Isa_40:31; Hag_2:4; Zec_8:9-13; 1Co_16:13; Eph_6:10; 2Ti_2:1). (S. Martin.) God’s call to be strong It is interesting to observe by how many voices God speaks as in our text. By the smarting of the conscience when the strength is withheld, and by the glowing of the conscience when the strength is consecrated; by the breadth of love which God’s law requires, and by the depth of privilege which the Gospel provides; by the correction administered when we are inactive and inert, and by the blessedness experienced when we abound in the work of the Lord, God is continually saying, “Put on thy strength, O Zion.” (S. Martin.) Some elements of Church strength 1. Soundness in doctrine. 2. Purity of life among the members of the Church. 3. Thoroughness of organization for Church work. 4. Faithfulness in individual effort to do good. 5. Regularity of attendance upon the services of the Church. 6. Pecuniary liberality. 7. Unity among the members.
8. A prayerful spirit. 9. An abiding faith in the presence of God with the Church. Where these are to be found the Church will be strong. (D. Winters.) The elements of the Church’s strength I. THE GREATNESS OF HER AIMS. Great aims enthused great souls, and the Church proposed the conquest of the world for Christ. II. THE MATCHLESS POWER OF CHRISTIAN TRUTH, which may be illustrated by the distinctively Christian doctrines of our moral ruin, redemption through a Divine-human Saviour, the possibility of a regenerate life, and the blessedness of an immortal hope. III. But these doctrines needed a voice; hence another element of the Church’s strength is A WITNESSING MEMBERSHIP. All Christians may witness for the truth by the testimony of the lips, and also by the silent but potent ministry of the life. IV. Another mighty force in the service of the Church is A CO-OPERATIVE PROVIDENCE. V. THE ENDOWMENT OF THE HOLY GHOST. (Bp. W. X. Winde.) The supreme point of energy Men can rouse themselves to action. We cannot live continuously in ecstasy; we must live under ourselves, so to speak, or life will become a pain and a failure. We are, however, to have periods of special effort, hours of rapture, times of inspiration and sense of mightiness beyond all that is ordinary. There is more power in man than he may be aware of, and he should inquire what objects and pursuits are worthy of his enthusiastic devotion. Drive a horse from home, and in the course of the day he will show weariness which you may regard as a sign of utter exhaustion; but turn his head homeward, and see what a change takes place! How willingly he runs! How swiftly! He has “put on his strength”! Work for a person who is not a favourite, and the hands soon tire: every effort is a weariness to the flesh, every thought wears the mind; on the other hand, serve a person who is beloved, etc. Undertake any engagement which does not excite the interest of the heart, and how soon it becomes irksome. The mother waits upon her sick child, and wonders how she can endure so much. The mystery is in the love. We are strong when we work in the direction of our will. Where the will is right, the strength will assert itself. The question is not one of muscle but of purpose. What objects, then, are worthy of “all our strength, all our mind, and all our heart”? We may get at the answer negatively as well as positively. I. NO OBJECT WHICH BEARS UPON THIS WORLD ONLY IS WORTHY OF THE SUPREME ENERGY OF MAN. Even in secular affairs we work by laws of proportion and adaptation. If a man employed a steam-engine to draw a cork, we should justly accuse him of wasting power. If a man spent his days and nights in carving cherry-stones, we should say he was wasting his life. We have a common saving—“the game is not worth the candle”—showing that in common affairs we do recognize the law of proportion, and the law that results do determine the value of processes. If, then, in the lower, how much more in the higher! Think of a being like man spending his lifetime in writing his name in the dust! There is a success which is not worth securing. Suppose a man should get all the money he can possibly accumulate; all the fame; all the luxury—what does it amount to? II. SPIRITUAL OBJECTS ARE ALONE WORTHY OF THE SUPREME ENERGY OF MAN. “Thou shalt love the Lord thy God with all thy heart,” etc.
1. They are akin to his own nature. 2. They touch every point of his being. 3. They prepare him for the solemnity and service of the future. Boundless are the prospects of the spiritual thinker! His library, the universe! His companions, the angels! His Teacher, God! In view of such prospects, how time dwindles, and how earth passes as a wreath of smoke! The spiritual thinker is independent of all the influences which make up the small world of the materialist—his citizenship is in heaven. III. THE FACT THAT SPIRITUAL OBJECTS ALONE ARE WORTHY OF THE SUPREME ENERGY OF MAN SHOULD IMPEL TO DECISIVE ACTION. Put on thy strength— 1. For the time is short. 2. For the enemy is on the alert. 3. For the Master is worthy. The text addresses a call to the Church. The call is to activity. He who gives the call will give the grace. The Church is not to be feeble and tottering; it is to be strong, valiant, heroic. He who can do without the help of the strongest is graciously pleased to accept the service of the meanest. (J. Parker, D.D.) Effort gives strength I. PUT ON STRENGTH BY WAKEFULNESS. A slumbering life results in moral death. II. PUT ON STRENGTH BY ACTIVITY. Activity imparts physical strength. We have only to look, at the compact and knotted lump of muscle on the blacksmith s forearm. The rower s chest is expanded by his exertions. The practised wrestler grips with an ironlike grasp the limbs of his opponent. Even a Samson is divested of his prowess by lolling in the lap of a Delilah. We put on intellectual strength by keeping the brain forces constantly moving. But most of all the moral and spiritual nature is strengthened by exercise. Great is the power of habit. It is a kind of second nature, and is the grand resultant of repeated acts. III. PUT ON STRENGTH BY DEVELOPMENT. Art thou but a bruised reed, put on thy strength! Hast thou but one talent, put it out to usury. Moral and spiritual strength may be developed to the latest hour of a Methuselah’s life, and eternity will be but an ampler sphere for the enlargement of the soul’s vast powers. IV. PUT ON STRENGTH BY JOYFULNESS. Joy begets strength, and strength increases joy. V. PUT ON STRENGTH BY HOPEFULNESS. The despairing are weak; but the hopeful are strong. I will endeavour, is the inspiring language of the hopeful. The Church may well be hopeful, for God’s promise is given for her encouragement. VI. PUT ON STRENGTH BY UNITED PRAYER. The Church’s prosperous times are the praying times. The praying man is the strong man. (W. Burrows, B.A.) Strength increased by use A lady was watching a potter at his work, whose one foot was kept with “never-slackening speed turning at swift wheel round,” while the other rested patiently on the ground. When the lady said to him, in a sympathizing tone, “How tired your foot must be!” the man raised his eyes and said, “No, ma’am; it isn’t the foot that works that’s tired; it’s the foot that stands. That s it.” If you want to keep your strength, use it; if you want to get tired, do nothing. (Christian Budget.)
The danger of inaction A magnet is sometimes seen in a chemist’s laboratory, suspended against a wall, and loaded heavily with weights. We ask the reason, and the scientist replies, “The magnet was losing power, because it had not been used for some time. I am restoring its force by giving it something to do.” (Sunday School Chronicle.) 2 Shake off your dust; rise up, sit enthroned, Jerusalem. Free yourself from the chains on your neck, Daughter Zion, now a captive. 1.BARNES, “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 Chaldee 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. 2. CLARKE, “Sit down, O Jerusalem “Ascend thy lofty seat, O Jerusalem” - The literal rendering here is, according to our English translation, “arise, sit;” on which a very learned person remarks: “So the old versions. But sitting is an expression of mourning in Scripture and the ancients; and doth not well agree with the rising just before.” It does not indeed agree, according to our ideas; but, considered in an oriental light, it is perfectly consistent. The common manner of sitting in the eastern countries is upon the ground or the floor with the legs crossed. The people of better condition have the floors of their chambers or divans covered with carpets for this purpose; and round the chamber broad couches, raised a little above the floor, spread with mattresses handsomely covered, which are called sofas. When sitting is spoken of as a posture of more than ordinary state, it is quite of a different kind; and means sitting on high, on a chair of state or throne called the musnud; for which a footstool was necessary, both in order that the person might raise himself up to it, and for supporting the legs when he was placed in it. “Chairs,” says Sir John Chardin, “are never used in Persia, but at the coronation of their kings. The king is seated in a chair of gold set with jewels, three feet high. The chairs which are used by the people in the east are always so high as to make a footstool necessary. And this proves the propriety of the style of Scripture, which always joins the footstool to the throne.” (Isa_66:1; Psa_105:1.) Voyages, tom. 9 p. 85, 12mo. Besides the six steps to Solomon’s throne, there was a footstool of gold fastened to the seat, 2Ch_9:18, which would otherwise have been too high for the king to reach, or to sit on conveniently. When Thetis comes to wait on Vulcan to request armor for her son, she is received with great respect, and seated on a silver-studded throne, a chair of ceremony, with a footstool: - Την µεν επειτα καθεισεν επι θρονου αργυροηλου, Καλου, δαιδαλεου· ᆓπο δε θρηνυς ποσιν ηεν. Iliad 18:389. “High on a throne, with stars of silver graced, And various artifice, the queen she placed; A footstool at her feet.” Pope.
ᆍ γαρ θρονος αυτος µονον ελευθεριος εστι καθεδρα συν ᆓποποδιሩ. Athenaeus, 5:4. “A throne is n othing more than a handsome sort of chair with a footstool.” - L. 3. GILL, “Shake thyself from the dust,.... Or "the dust from thee" (g), in which she had sat, or rolled herself as a mourner; or where she had been trampled upon by her persecutors and oppressors; but now being delivered from them, as well as from all carnal professors and false teachers, she is called upon to shake herself from the dust of debasement and distress, of false doctrine, superstition, and will worship, in every form and shape, a great deal of which adheres to those churches called reformed. Arise, and sit down, O Jerusalem; or "sit up", as it may be rendered; arise from thy low estate, from the ground and dust where thou art cast; "and sit upon the throne of thy glory,'' so the Targum: it denotes the exaltation of the church from a low to a high estate, signified by the ascension of the witnesses to heaven, Rev_11:12. Some render it, "arise, O captivity"; or "captive" (h); so the word is used in Isa_49:24 and agrees with what follows: loose thyself from the bands of thy neck, O captive daughter of Zion; or loose thou "the bands off thy neck from thee"; which seems to denote the people of God in mystical Babylon, a little before its destruction, who will be called out of it, as they afterwards are in this chapter; and to throw off the Romish yoke, and release themselves from that captivity and bondage they have been brought into by the man of sin, who now himself shall be led captive, Rev_13:10. 4. JAMISON, “from the dust — the seat of mourners (Job_2:12, Job_2:13). arise, and sit — namely, in a more dignified place: on a divan or a throne [Lowth], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, “Arise, and sit erect” [Maurer]. bands of ... neck — the yoke of thy captivity. 5. PULPIT, “Shake thyself from the dust (compare the opposite command given to Babylon, "Come down, sit in the dust" Isa_47:1). Zion was to arise, shake from her all trace of the dust in which she had been so long lying, and then calmly seat herself upon a seat of dignity. Loose thyself from the bands of thy neck. The Hebrew text has. "The bands of thy neck are unloosened;" i.e. I have caused thy chains to fall from thee—thou hast only to "rise," and thou wilt find thyself free. Captives in ancient times were often fastened together by a thong or chain passed round their necks.Daughter of Zion. The
prophet passes, by an easy transition, from the city to the nation, which continues to be the object of address in the remainder of the discourse. 6. CALVIN, “2.Shake thyself from the dust; arise. He explains more fully the deliverance of the Church, and exhibits it prominently by ὑποτύπωσιν “ lively description.” When he bids her “ off the dust and arise,” let us not on that account think that our liberty is in our power, so that we can obtain it whenever we think fit; for it belongs to God alone to raise us from the dust, to lift us up when we are prostrate, and, by breaking or loosing our chains, to set us at liberty. Why then does the Prophet make use of the imperative mood? for it is unreasonable to demand what we cannot perform. I reply, the imperative form of address has a much more powerful tendency to arouse than if he had employed plain narrative; and therefore he declares that, when God shall have restored her to her former freedom, she shall come out of the mire. Sit, O Jerusalem,. The word “” denotes a flourishing condition, and is contrasted with the word “ lie,” which denotes the lowest calamity. Sometimes indeed it means “ be prostrate,” as when he formerly said to Babylon, “ in the dust.” (Isa_47:1.) But here the meaning is different; for, after ordering her to arise, he likewise adds, “ she may sit;” that is, that she may no longer lie down, but may regain her former condition, and not be in future laid prostrate by enemies. 3 For this is what the Lord says: “You were sold for nothing, and without money you will be redeemed.” 1.BARNES, “Ye have sold yourselves for nought - You became captives and prisoners without any price being paid for you. You cost nothing to those who made you prisoners. The idea is, that as they who had made them prisoners had done so without paying any price for them, it was equitable that they should be released in the same manner. When their captors had paid nothing for them, God would suffer nothing to be paid for them in turn; and they should be released, as they had been sold, without a price paid for them. Perhaps God intends here to reproach them for selling themselves in this manner without any compensation of any kind, and to show them the folly of it; but, at the same time, he intends to assure them that no price would be paid for their ransom. Ye shall be redeemed - You shall be delivered from your long and painful captivity without any price being paid to the Babylonians. This was to be a remarkable proof of the power of God.
Men do not usually give up captives and slaves, in whatever way they may have taken them, without demanding a price or ransom. But here God says that he designs to effect their deliverance without any such price being demanded or paid, and that as they had gone into captivity unpurchased, so they should return unpurchased. Accordingly he so overruled events as completely to effect this. The Babylonians, perhaps, in no way could have been induced to surrender them. God, therefore, designed to raise up Cyrus, a mild, just, and equitable prince; and to dispose him to suffer the exiles to depart, and to aid them in their return to their own land. In this way, they were rescued without money and without price, by the interposition of another. 2. PULPIT, “Ye have sold yourselves for nought; rather, for nought were ye sold. God received nothing when he allowed his people to become the slaves of the Babylonians. He took no price for them (see Isa_50:1), and therefore is free to claim them back without payment (comp. Isa_45:13). He has but to say the word; and he is about to say it. 3. GILL, “For thus saith the Lord, ye have sold yourselves for nought,.... As Ahab did to work wickedness; as men do freely, and get nothing by it; for there is nothing got in the service of sin, Satan, and antichrist, or by being slaves and vassals to them; not profit, but loss; not pleasure, but pain; not honour, but shame; not liberty, but bondage; not riches and wealth, but poverty and want, which Popery always brings into those countries and people where it obtains. And ye shall be redeemed without money; in like manner as our spiritual and eternal redemption from sin, Satan, and the law, the world, death, and hell, is obtained; not without the price of the precious blood of the Lamb, but without such corruptible things as silver and gold, 1Pe_1:18 and without any price paid to those by whom we are held captive, but to God, against whom we have sinned, whose law we have broken, and whose justice must be satisfied; and the blood of Christ is a sufficient price to answer all: hence redemption, though it cost Christ much, is entirely free to us; so will the redemption of the church, from the bondage and slavery of antichrist, be brought about by the power of God undeserved by them; not through their merits, and without any ransom price paid to those who held them captives. 4. HENRY, “That the Chaldeans 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. 5. JAMISON, “As you became your foes’ servants, without their paying any price for you (Jer_15:13), so they shall release you without demanding any price or reward (Isa_45:13),
(where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, “sold under sin,” gratuitously (Rom_7:14), shall be redeemed also gratuitously (Isa_55:1). 6. K&D 3-6, “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 (gur) 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 be phes, i.e., not “at last” (ultimo tempore, as Hävernick renders it), but (as ‫אפס‬ is the synonym of ִ‫ן‬ִ‫י‬ፍ 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 poh (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 poh 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, Rosenmüller, 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, chinnam, i.e., without the Chaldeans having any human claim upon them whatever. The words ‫יילוּ‬ ִ‫יל‬ ֵ‫ה‬ְ‫י‬ ‫יו‬ ָ‫ל‬ ְ‫ּשׁ‬‫מ‬ (‫)משׁלו‬ are not to be rendered, “its singers lament,” as Reutschi and Rosenmüller maintain, since the singers of Israel are called me shore rı̄m; nor “its (Israel's) princes lament,” as Vitringa and Hitzig supposed, since the people of the captivity, although they had still their national sarı̄m, had no other moshe lı̄m than the Chaldean 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 helı̄l (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 ‫ע‬ַ‫י‬ ִ‫ר‬ ֵ‫,ה‬ ‫ן‬ַ‫נ‬ ָ‫,ר‬ ‫זַח‬ ָ‫ר‬ 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: ፎּ ִ‫מ‬‫ץ‬ is a part. hithpoel with an assimilated ‫ת‬ and a pausal a for e, although it might also be a passive hithpoal (for the o in the middle syllable, compare ‫ל‬ፎּ‫ג‬ ְ‫,מ‬ Mal_1:7; ‫ל‬ ָ‫ּה‬‫ב‬ ְ‫,מ‬ 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 lakhen repeated with emphasis, like ‫ל‬ ַ‫ע‬ ְⅴ 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. 7. CALVIN, “3.For thus saith Jehovah. This verse has been badly expounded by many commentators, who have here chosen to enter into philosophical subtleties; for they have dreamed of many things at variance with the Prophet’ meaning. It agrees with what he had formerly stated, “ which of my creditors have I sold you?” (Isa_1:1.) For here, in the same manner, he says,“ have been sold for nought;” as if he had said that he has received no price, and is under no obligations to a creditor who can claim them as having been purchased by him. This tends greatly to confirm the promise; because the Jews might entertain doubts of the liberty which was promised to them, in consequence of their having been long held in possession by the Babylonians, who were the most powerful of all nations. The Lord meets this doubt. “ did not sell or make a conveyance of you to them; for nought were ye sold; and therefore I can justly claim you as nay property and sell you. Do not then consider how great are your difficulties, when I promise you liberty, and do not reason on this matter by human arguments; for the Babylonians have no right to detain you, and cannot prevent your being set at liberty. Therefore shall ye be redeemed without money. Lastly, as he had formerly said, that he is not like a spendthrift, who is compelled to sell his children, or offer them in payment, so in this passage he declares
that “ nought he sold” and gave them up to their enemies, for no other reason than because they had provoked him by their sins; and therefore that there will be no greater difficulty in delivering them than in giving them up to their enemies. Some explain it more ingeniously thus, that Christ has redeemed us by free grace. This doctrine must indeed be maintained, but does not agree with the Prophet’ meaning, who intended to correct the distrust of the Jews, that they might have no doubt as to their being set at liberty. Let it suffice to know, that when God shall be pleased to deliver his people, it will not be necessary to make a pecuniary bargain with the Babylonians, whom, in spite of their opposition, he will have no difficulty in driving out of their unjust possession. 4 For this is what the Sovereign Lord says: “At first my people went down to Egypt to live; lately, Assyria has oppressed them. 1.BARNES, “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 Chaldeans 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. 2. CLARKE, “Thus saith the Lord God - ‫אדני‬‫יהוה‬ Adonai Jehovah; but Adonai is wanting in twelve of Kennicott’s, five of De Rossi’s, and two of my own MSS.; and by the Septuagint and Arabic. Some MSS. have ‫יהוה‬‫צבאות‬ Jehovah tsebaoth, “Lord of hosts;” and others have ‫יהוה‬‫אלהים‬ Yehovah Elohim, “Lord God.” 3. GILL, “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 Chaldeans: 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. 4. HENRY, “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. 5. JAMISON, “My people — Jacob and his sons. went down — Judea was an elevated country compared with Egypt. sojourn — They went there to stay only till the famine in Canaan should have ceased. Assyrian — Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)? without cause — answering to “for naught” in Isa_52:5; it was an act of gratuitous oppression in the present case, as in that case.
6. CALVIN, “4.Into Egypt my people went down aforetime. Here also the commentators touch neither heaven nor earth; for the Jews dream of three captivities, and Christians differ from them by thinking that this denotes a third captivity, which shall be under Antichrist, and from which Christ will deliver them. But the Prophet’ meaning, in my opinion, is quite different; for he argues from the less to the greater, by quoting the instance of the Egyptian captivity, from which the people were formerly recalled by the wonderful power of God. (Exo_14:28.) The argument therefore stands thus: “ the Lord punished the Egyptians because their treatment of his people was harsh and unjust, (Gen_15:14,) much more will he punish the Babylonians, who have cruelly tyrannized over them.” But the Assyrian has oppressed them without cause. There was much greater plausibility in Pharaoh’ claim of dominion over the Jews than in that of the Babylonians; for Jacob, having voluntarily come down to Egypt with his family, (Gen_46:5,) undoubtedly became subject to the power of Pharaoh, who, in return for the kindness received from Joseph, (38) had assigned to him a large country and abundant pasturage. Pharaoh’ successors, ungrateful and forgetful of the benefit conferred on them by Joseph, afflicted all the posterity of Jacob in various ways. This ingratitude and cruelty the Lord severely punished. But far more base and savage was the wickedness of the Babylonians, who drove the Jews out of a lawful possession, and dragged them into bondage. If then the Lord could not bear the Egyptians, who were unthankful and ruled by unjust laws, though in other respects they had a just title to possession, much less will he endure the violent and cruel Babylonians, who have no right to govern his people and oppress them by tyranny. By “ Assyrian,” he means the Babylonians, who were united under the same monarchy with the Assyrians; but he takes special notice of “ Assyrian,” because he was the first that grievously distressed the Jews, and that prepared the way for this captivity. (38) “En recognoissance du bien que Joseph avoit fait au royaume.” “ gratitude for the benefit which Joseph had conferred on the kingdom.” 5 “And now what do I have here?” declares the Lord. “For my people have been taken away for nothing, and those who rule them mock,[a]”
declares the Lord. “And all day long my name is constantly blasphemed. 1.BARNES, “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 Chaldeans, 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’ (ᆆλολύζε ε 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.
2. CLARKE, “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 Chaldee 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. 3. GILL, “Now therefore what have I here, saith the Lord, that my people is taken away for nought?.... Or what do I get by it, that my people should be taken and held in captivity without cause? I am no gainer, but a loser by it, as it afterwards appears; and therefore why should I sit still, and delay the deliverance of my people any longer? but as I have delivered Israel out of Egypt, and the Jews from Babylon, so will I deliver my people out of mystical Babylon, spiritually called Sodom and Egypt. They that rule over them cause them to howl, saith the Lord; they that hath carried them captive, and exercised a tyrannical power over them, cause them to howl under their bondage and slavery, as the Israelites formerly in Egypt; wherefore the Lord is moved with compassion to them, and since neither he nor they were gainers, but losers by their captivity, he determines to deliver them: or it may be rendered, "they cause its rulers to howl" (i), or his rulers howl; not the common people only, but their governors, civil and ecclesiastical; so Aben Ezra interprets it not of Heathen rulers, but of the great men of Israel: and my name continually every day is blasphemed; by ascribing their extent of power and authority, their dominions and conquests, not to the Lord, but to their idols, whom they worship, to such or such a saint; opening their mouths in blasphemy against God, his name and tabernacle, and his people, Rev_13:5. The Targum is, "and always, all the day, because of the worship of my name, they provoke.'' The Septuagint is, "for you always my name is blasphemed among the Gentiles"; see Rom_2:24. 4. HENRY, “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. 5. JAMISON, “what have I here — that is, what am I called on to do? The fact “that My people is taken away (into captivity; Isa_49:24, Isa_49:25) for naught” (by gratuitous oppression, Isa_52:4; also see on Isa_52:3) demands My interposition. they that rule — or “tyrannize,” namely, Babylon, literal and mystical. make ... to howl — or, raise a cry of exultation over them [Maurer]. blasphemed — namely, in Babylon: God’s reason for delivering His people, not their goodness, but for the sake of His holy name (Eze_20:9, Eze_20:14). 6. CALVIN, “5.What have I here? He follows out and confirms what I have already said, that it; is not reasonable that he should silently permit his people to be any longer oppressed. By these words he reproves, in some measure, his own delay; as if he had said, “ I not stretch out my hand? Shall I not avenge my people? If Pharaoh did not hinder me, though he was a lawful master, shall the violence of robbers hinder me?” He next enumerates the reasons which ought to move him to bring back the people. That my people should be carried away for nought. There must be understood an implied contrast to the participle “ away;” for the Egyptians did not “ away” Jacob by force; he came down to it of his own accord when he was pressed by famine, yet he was delivered from it; (39) how much more shall he be rescued out of the hand of those who tore him from his native country, and carried him by violence into captivity? That they should cause them to howl. In order to express more forcibly the baseness of this conduct, he says that they are constrained to howl without ceasing. Some translate the vero as neuter; (40) but I think that it is intended to express the strength of their hatred, and therefore I consider it to be an active verb, expressive of the violence which the Babylonians exercised towards the Jews; for they not only ruled unjustly over them, but also treated them harshly. To “” is more than to sigh or weep; for there is reason to believe that the pain which sends forth loud and strong cries is exceedingly severe. The metaphor is taken from wild beasts, and denotes extreme despair. The third and principal reason why the Lord will deliver his people is, that his name is continually exposed to the reproach and blasphemy of wicked men. For the sake of his own honor the Lord preserves the
Church, and defends the pure worship of his name. Because wicked men seize on the Church’ calamitous state as a reason for blasphemy, and insolently mock God, with good reason does he say, that by delivering his people, he will plead his own cause. I do not here relate the various interpretations, or stay to refute them; for it will be enough for me to have briefly explained the Prophet’ real meaning. (39) “Toutes fois sa posterite en a este delivree.” “ his posterity was delivered from it.” (40) That is, that the verb means “ howl,” instead of “ cause to howl.” — Ed. 6 Therefore my people will know my name; therefore in that day they will know that it is I who foretold it. Yes, it is I.” 1.BARNES, “Therefore my people shall know my name - The idea in this verse is, that his people should have such exhibitions of his power as to furnish to them demonstration that he was God. 2. CLARKE, “Therefore my people shall know - The word ‫לכן‬ lachen, occurring the second time in this verse, seems to be repeated by mistake. It has no force nor emphasis as a repetition; it only embarrasses the construction and the sense. It was not in the copies from which the Septuagint, Syriac, and Vulgate were translated; it was not in the copy of the Septuagint from which the Arabic was translated; but in the Aldine and Complutensian editions
δια τουτο is repeated; probably so corrected, in order to make it conformable with the Hebrew text. I am he that Moth speak “I am he, Jehovah, that promised” - For ‫הוא‬ hu, the Bodleian MS. and another have ‫,יהוה‬ Jehovah; “For I am Jehovah that promised;” and another ancient MS. adds ‫יהוה‬ Jehovah after ‫הוא‬ hu. The addition of Jehovah seems to be right in consequence of what was said in the preceding line, “My people shall know my name.” 3. GILL, “Therefore my people shall know my name,.... His nature and perfections; his faithfulness in fulfilling his promises to them; his power in delivering them out of their bondage; and his justice in punishing their enemies. Therefore they shall know on that day that I am he that doth speak: behold, it is I; they shall then see, when the people of God are delivered from the antichristian slavery and bondage, and when Babylon is fallen, that all the promises God has spoken are yea and amen; that Jesus Christ is the true and faithful witness; and that these are his true and faithful sayings, which he has spoken. 4. HENRY, “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. 5. JAMISON, “shall know in that day — when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (Psa_102:16; Zec_12:10; Zec_14:5). 5B. PULPIT, “Therefore. Because of the "howling" and the "blasphemy." My people shall know my Name; i.e. "my people shall know by practical experience that I am all that my name of El or Elohim—'the Strong,' ' the Powerful'—implies." They shall know in that day. The "day" when God would come to their help and deliver them from their oppressors—when they would call upon him, and he would manifest himself (Isa_58:9), responding to their appeal as distinctly as though he said, "Here I am."
6. CALVIN, “6.Therefore shall my people know. In this verse he concludes what he had glanced at in the two preceding verses, that at length the people must be redeemed by God, who cannot be unlike himself; for, if he redeemed the fathers, if he always assisted the Church, their posterity, whom he has adopted in the same manner, will never be suffered by him to be overwhelmed. We ought carefully to observe the word “” for to “ the name of the Lord” is to lay aside every false opinion, and to know him from his word, which is his true image, and next from his works. We must not imagine God according to the fancy of men, but must comprehend him as he declares himself to us. The Lord, therefore, concludes that he will actually assist them, and will fulfill all that he has promised, that the people may know that their hope has not been without foundation, and that they may be more and more confirmed in the knowledge of his name. We must keep in remembrance what we have elsewhere said about experimental knowledge, which confirms the truth of the word. That it is I who speak. The verb “ speak” relates to the promises. ‫הנני‬ (hinni,) Behold I, relates to actual power; as if he had said, “ now there be nothing more than that there sound in your ears the words by which I promise what is hardly probable, yet you shall speedily obtain it; for I will actually accomplish what I promise.” Hence we ought to draw the universal doctrine, that the promises of God and the fulfillment of them are linked together by an indissoluble bond. Whenever, therefore, Satan tempts and urges us to distrust, as if God had forsaken and abandoned us, we must come back to this point, and place our confidence in God, who never promises anything in vain. “ hitherto he does not perform, yet he will assist in due time.” 7 How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!”
1.BARNES, “How beautiful upon the mountains - This passage is applied by Paul to the ministers of the gospel (see Rom_10:15). The meaning here seems to be this: Isaiah was describing the certain return of the Jews to their own land. He sees in vision the heralds announcing their return to Jerusalem running on the distant hills. A herald bearing good news is a beautiful object; and he says that his feet are beautiful; that is, his running is beautiful. He came to declare that the long and painful captivity was closed, and that the holy city and its temple were again to rise with splendor, and that peace and plenty and joy were to be spread over the land. Such a messenger coming with haste, the prophet says, would be a beautiful object. Some have supposed (see Campbell on the Gospels, Diss. v. p. 11, Section 3, 4), that the idea here is, that the feet of messengers when they traveled in the dust were naturally offensive and disgusting, but that the messenger of peace and prosperity to those who had been oppressed and afflicted by the ravages of war, was so charming as to transform a most disagreeable into a pleasing object. But I cannot see any such allusion here. It is true that the feet of those who had traveled far in dry and dusty roads would present a spectacle offensive to the beholder; and it is true also, as Dr. Campbell suggests, that the consideration that they who were coming were messengers of peace and safety would convert deformity into beauty, and make us behold with delight this indication of their embassy. But it seems to me that this passage has much higher beauty. The idea in the mind of the prophet is not, that the messenger is so near that the sordid appearance of his feet could be seen. The beholder is supposed to be standing amidst the ruins of the desolated city, and the messenger is seen running on the distant hills. The long anticipated herald announcing that these ruins are to rise, at length appears. Seen on the distant hills, running rapidly, he is a beautiful object. It is his feet, his running, his haste, that attracts attention; an indication that he bears a message of joy, and that the nation is about to be restored. Nahum, who is supposed to have lived after Isaiah, has evidently copied from him this beautiful image: Behold upon the mountains the feet of the joyful messenger, Of him that announceth peace; Celebrate, O Judah, thy festivals; perform thy vows; For no more shall pass through thee the wicked one; He is utterly cut off. Nah_1:15 That publisheth peace - This declaration is general, that the coming of such a messenger would be attended with joy. The particular and special idea here is, that it would be a joyful announcement that this captivity was ended, and that Zion was about to be restored. That bringeth good tidings of good - He announces that which is good or which is a joyful message. That saith unto Zion, thy God reigneth - That is, thy God has delivered the people from their captivity, and is about to reign again in Zion. This was applied at first to the return from the captivity. Paul, as has been already observed, applies it to the ministers of the gospel. That is, it is language which will well express the nature of the message which the ministers of the gospel bear to their fellow-men. The sense is here, that the coming of a messenger bringing good news is universally agreeable to people. And it the coming of a messenger announcing that peace is made, is pleasant; or if the coming of such a messenger declaring that the captivity at Babylon was ended, was delightful, how much more so should be the coming of the herald announcing that man may be at peace with his Maker?
2. CLARKE, “How beautiful - The watchmen discover afar off, on the mountains, the messenger bringing the expected and much-wished-for news of the deliverance from the Babylonish captivity. They immediately spread the joyful tidings, Isa_52:8, and with a loud voice proclaim that Jehovah is returning to Zion, to resume his residence on his holy mountain, which for some time he seemed to have deserted. This is the literal sense of the place. “How beautiful on the mountains are the feet of the joyful messenger,” is an expression highly poetical: for, how welcome is his arrival! how agreeable are the tidings which he brings! Nahum, Nah_1:15, who is generally supposed to have lived after Isaiah, has manifestly taken from him this very pleasing image; but the imitation does not equal the beauty of the original: - “Behold upon the mountain the feet of the joyful messenger, Of him that announceth peace! Celebrate, O Judah, thy festivals; perform thy vows: For no more shall pass through thee the wicked one; He is utterly cut off.” But it must at the same time be observed that Isaiah’s subject is infinitely more interesting and more sublime than that of Nahum; the latter denounces the destruction of the capital of the Assyrian empire, the most formidable enemy of Judah; the ideas of the former are in their full extent evangelical; and accordingly St. Paul has, with the utmost propriety, applied this passage to the preaching of the Gospel, Rom_10:15. The joyful tidings here to be proclaimed, “Thy God, O Zion, reigneth, “are the same that John the Baptist, the messenger of Christ, and Christ himself, published: “The kingdom of heaven is at hand.” From the use made of this by our Lord and the apostles, we may rest assured that the preachers of the Gospel are particularly intended. Mountains are put for the whole land of Judea, where the Gospel was first preached. There seems to be an allusion to a battle fought, and the messengers coming to announce the victory, which was so decisive that a peace was the consequence, and the king’s throne established in the land. There appear to have been two sorts of messengers among the Jews: one sort always employed to bring evil tidings; the other to bring good. The names also and persons of these different messengers appear to have been well known; so that at a distance they could tell, from seeing the messenger, what sort of tidings he was bringing. See a case in point, 2Sa_18:19-27 (note). Ahimaaz and Cushi running to bring tidings of the defeat of Absalom and his rebel army. Ahimaaz is a Good man and bringeth Good tidings. 3. GILL, “How beautiful upon the mountains are the feet of him that bringeth good tidings,.... Not of the messenger that brought the news of Cyrus's proclamation of liberty to the Jews; rather of John the Baptist, the forerunner of our Lord; best of Christ himself, the messenger of the covenant, who was anointed to preach glad tidings to the meek, and by whom grace, peace, life, and salvation came; and also of the apostles of Christ, for to Gospel times are these words applied, and to more persons than one, Rom_10:15, who were not only seen "upon the mountains" of the land of Israel, as the Targum paraphrases it, where both Christ and his apostles preached, but upon the mountains of the Gentile world; and may denote the pains they took, the circuit they made, and the difficulties they had to encounter with; and the publicness of their ministrations, which lay in bringing "good tidings" of the incarnate Saviour, of God manifest in the flesh, for the word (k) here used has the signification of flesh in it; of good things in the heart of God for his people, in the covenant of grace, in the hands of Christ, and as come by him, and to be had from him; as pardon by his blood; justification by his righteousness;
eternal life and happiness through him; and of all good things to be enjoyed now and hereafter. It may be applied to all other ministers of the Gospel in later ages, who are bringers of the same good tidings to the children of men, to whom their very feet are beautiful, and even at a distance, upon the high mountains; not to carnal men, but sensible sinners, to whom the good news of salvation by Christ is welcome. Feet are mentioned instead of their whole persons, because the instruments of motion, and so of bringing the tidings, and of running to and fro with them from place to place, and even though they are dirty and defiled with sin; for Gospel ministers are not free from it, and are men of like passions with others; yet are beautiful when their walk and ministry, conversation and doctrine, agree together; and their feet are particularly so, being shod with the preparation of the Gospel of peace. The words may with the greatest propriety, and in agreement with the context, be understood of that angel, or set of Gospel ministers in the latter day, represented as flying in the midst of the heavens, having the everlasting Gospel to preach to all nations, which will precede the fall of Babylon, Rev_14:6, that publisheth peace; peace by the blood of Jesus Christ, a principal article of the Gospel, and of its good news; hence it is called the Gospel of peace, and the word of reconciliation; peace of conscience, which flows from the same blood applied, and of which the Gospel is the means; and peace among the saints one with another, and among men, which shall at this time be enjoyed; there, will be no discord nor animosities among themselves, nor persecution from their enemies: happy times! halcyon days! welcome the publishers of such tidings! that bringeth good tidings of good; or, "that bringeth good tidings" (l); for the original does not require such a tautology; it means the same good tidings as before, and which follow after: that publisheth salvation; by Jesus Christ, as wrought out by him for sinners, which is full, complete, and suitable for them, and to be had of him freely; and what better tidings than this? see Rev_19:1, that sitteth unto Zion, thy God reigneth; that saith to Zion, the church of Christ, that Christ, who is truly God, and their God, has taken to himself, in a more open and visible manner, his great power and reigns as the Lord God omnipotent; and this is good news and glad tidings; see Psa_97:1. The Targum is, "the kingdom of thy God is revealed;'' see Mat_3:2. This passage is interpreted of the Messiah and his times, by many Jewish (m) writers, ancient and modern; See Gill on Rom_10:15. 4. HENRY, “The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of Isa_52:7 to the preaching of the gospel (by the apostle, Rom_10:15) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated. I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable (Isa_52:7): “How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance, how beautiful are their feet, when it is known what tidings they bring!” It is not meant so much of the common posts, or the messengers sent
express by the government to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion, Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those good tidings (so the original reads it, without the tautology of our translation, good tidings of good), put this construction upon it, O Zion! thy God reigns. Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Psa_146:10; Zec_9:9. The Lord has founded Zion, Isa_14:32. All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first (Luk_4:18, Heb_2:3), and of him the text speaks: How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came leaping upon the mountains (Son_2:8), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be esteemed in love for their work's sake (1Th_5:13), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. 5. JAMISON, “beautiful ... feet — that is, The advent of such a herald seen on the distant “mountains” (see on Isa_40:9; see on Isa_41:27; see on Isa_25:6, Isa_25:7; see on Son_2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Nah_1:15). good tidings — only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Luk_2:10, Luk_2:11), “beginning at Jerusalem” (Luk_24:47), “the city of the great King” (Mat_5:35), where Messiah shall, at the final restoration of Israel, “reign” as peculiarly Zion’s God (“Thy God reigneth”; compare Psa_2:6). 6. K&D, “The first two turns in the prophecy (Isa_52:1-2, Isa_52:3-6) close here. The third turn (Isa_52:7-10) exults at the salvation which is being carried into effect. The prophet sees in spirit, how the tidings of the redemption, to which the fall of Babylon, which is equivalent to the dismission of the prisoners, gives the finishing stroke, are carried over the mountains of Judah to Jerusalem. “How lovely upon the mountains are the feet of them that bring good tidings, that publish peace, that bring tidings of good, that publish salvation, that say unto Zion, Thy God reigneth royally!” The words are addressed to Jerusalem, consequently the mountains are those of the Holy Land, and especially those to the north of Jerusalem: me bhasser is collective (as
in the primary passage, Nah_2:1; cf., Isa_41:27; Psa_68:12), “whoever brings the glad tidings to Jerusalem.” The exclamation “how lovely” does not refer to the lovely sound of their footsteps, but to the lovely appearance presented by their feet, which spring over the mountains with all the swiftness of gazelles (Son_2:17; Son_8:14). Their feet look as if they had wings, because they are the messengers of good tidings of joy. The joyful tidings that are left indefinite in me bhasser, are afterwards more particularly described as a proclamation of peace, good, salvation, and also as containing the announcement “thy God reigneth,” i.e., has risen to a right royal sway, or seized upon the government ( ַ‫ל‬ ָ‫מ‬ְ‫ך‬ in an inchoative historical sense, as in the theocratic psalms which commence with the same watchword, or like ᅚβασίλευσε in Rev_19:6, cf., Rev_11:17). Up to this time, when His people were in bondage, He appeared to have lost His dominion (Isa_63:19); but now He has ascended the throne as a Redeemer with greater glory than ever before (Isa_24:23). The gospel of the swift-footed messengers, therefore, is the gospel of the kingdom of God that is at hand; and the application which the apostle makes of this passage of Isaiah in Rom_10:15, is justified by the fact that the prophet saw the final and universal redemption as though in combination with the close of the captivity. 7. CALVIN, “7.How beautiful upon the mountains. The Prophet again confirms believers as to the certainty of the word of God, that they may be fully persuaded that they shall be restored to their former liberty, and may comfort their hearts by assured hope during that hard bondage. He pronounces magnificent commendations on this message, that believers may be convinced that God holds out to them, in their calamity, the hope of future salvation; and indeed, when God speaks, they ought to accept the consolation, that, relying on it, they may calmly and patiently wait for the fulfillment of the promise. Thus, in order that believers may bridle their desires by patience, he splendidly adorns the word of God. “ you be so ungrateful as not to rest satisfied with that incomparable treasure of the word which contains so many benefits? Will you give way to unruly passions? Will you complain of God?” He wishes to guard against distrust the people who were drawn away by various allurements, and did not fully rely on the word of God; and therefore he praises the excellence of the doctrine, and shews that the Lord bestows upon “ more than we can say or think.” (Eph_3:20.) He states that he does not now speak of every kind of doctrine, but of that which is adapted to consolation, and therefore shews that “” and lovely is the approach of those who bring consolation from the mouth of God, which can not only alleviate our grief, but even impart to us abundant joy. Here he speaks of the doctrine of salvation, and consequently says that peace, happiness, salvation, is proclaimed. By the word “” he denotes a prosperous and happy condition, as we have already in other passages explained fully the signification of this term. That saith to Zion. Hence we infer what is the beginning of that doctrine which Isaiah preaches, and what we ought chiefly to desire, namely, that the kingdom of God may be erected among us; for until he reign among us, everything must go in with us, and therefore we must be miserable, as, on the other hand, when God is pleased to take care of us, this of itself is the chief part of salvation; and this, too, is the only way of obtaining peace, though the state of affairs be ruinous and desperate. And let us remember that this message is sent to the Church; for it cannot apply to heathens that know not God. Paul quotes this passage, in order to prove that the preaching of the Gospel proceeds not from men but from God, and that the ministers who bring the message of salvation are sent by him. He employs this
chain of reasoning, — “ shall call on the name of the Lord shall be saved. But it is impossible for any one to call on God till he know him; for there can be no entrance to calling on him till it is opened up by faith, that, embracing God as our Father, we may familiarly pour our cares into his bosom. Now, the foundation of it is doctrine, by which the Lord has revealed himself to us, and for that purpose employs the agency and ministry of men. Therefore he adds, lastly, that there will be none to preach till he be sent by God.” (Rom_10:15.) But it may be thought that Paul tortures the Prophet’ words; for Isaiah does not say that God sends ministers, but that their approach and presence is desirable. I reply, Paul took this principle for granted, that nothing is desirable but what comes from God. But whence comes salvation? From men? No; for none but God can be the author of such a distinguished benefit. Justly, therefore, does he conclude that it proceeds from God, and not from man. 8. CHARLES SIMEON, “. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! IN order to understand the prophetic writings, we must always bear in mind that they have a spiritual or mystical sense, as well as a plain and literal one. The words before us, in their primary meaning, evidently refer to the joy with which the proclamation of Cyrus, when he permitted the captive Jews to return from Babylon to their native country, would be received. But they certainly relate also to the deliverance announced to us under the Gospel-dispensation; for it is in this view that they are quoted by the Apostle Paul [Note: Rom_10:15.]. We shall take occasion from them to shew, I. What the Gospel is— It is described with sufficient accuracy in the text: it is, 1. A proclamation of “peace and salvation” to man— [The Gospel supposes men to have offended God, and to be obnoxious to his everlasting displeasure. It further supposes that they have no way of conciliating the Divine favour, or of warding off the stroke of his indignation. Coming to men in this helpless and hopeless state, it publisheth tidings of peace and salvation: it represents sin as expiated by the atoning blood of Jesus; and God as reconciled to all who will trust in his meritorious and all-prevailing sacrifice. This is the view which St. Paul himself gives us of the Gospel; in preaching of which Gospel ministers resemble the messengers sent to Babylon, who had nothing to do but to proclaim a full and free deliverance to the wretched captives [Note: 2Co_5:18-20.].] 2. A declaration of Christ’s power and grace— [The Chaldeans, who so grievously oppressed their Jewish captives, may justly represent to us the bitter and tyrannical dominion of sin and Satan: and Cyrus, who, without fee or reward, liberated them from their bondage, may be considered as the agent and representative of the Deity. As therefore the messengers would not fail to remind the Jews, that Cyrus, the one author of their happiness, would continue to them his protection and favour while they maintained their allegiance to him; so, in preaching the Gospel, we are to declare, that Christ, to whom we owe the beginnings of our liberty, will complete our deliverance, and continue to us all the tokens of his love, provided we yield him, as we are in duty bound,
a willing and unreserved obedience. Thus did Christ himself preach the Gospel, saying. Repent, for the kingdom of heaven is at hand [Note: Compare Mar_1:14-15. with Mat_4:17.].] If we view the Gospel in this light, we shall see immediately, II. That it is a ground of joy— By a beautiful figure, the very steps of the messenger hastening over the distant mountains are represented as inspiring us with joy. That the Gospel itself is a source of joy, appears in that, 1. It has been considered so from the first moment of its promulgation— [Abraham, two thousand years before its promulgation, rejoiced exceedingly in a distant prospect of it [Note: Joh_8:56.]. At the birth of Jesus, our deliverer, a host of angels congratulated the world, saying, “Behold, we bring you glad tidings of great joy, which shall be to all people; for unto you is born a Saviour, which is Christ the Lord [Note: Luk_2:10-11].” As soon as ever the full effects of the Gospel came to be experienced, the converts, filled with every malignant temper just before, were filled with joy, and “ate their bread with gladness and singleness of heart, blessing and praising God [Note: Act_2:46-47.].” No sooner was the Gospel preached in Samaria, than “there was great joy in that city:” and, the instant that the eunuch had embraced it, “he went on his way rejoicing [Note: Act_8:8; Act_8:39.].” Thus it is at this day a healing balm and a reviving cordial to all who understand and receive it.] 2. It is in itself well calculated to create joy in our hearts— [Let but its blessings be felt, and it will be impossible not to rejoice. Did the Jews exult at a deliverance from a cruel yoke, and a restoration to their native country? How much more must a sinner rejoice at his deliverance from death and hell, and his restoration to the forfeited inheritance of heaven! The transports of joy manifested by the cripple whom Peter and John had healed, were the natural effusions of a grateful heart: we should have wondered if he had not so expressed the feelings of his soul [Note: Act_3:8.]: but he had received no benefit in comparison of that which the believer enjoys when he first embraces the Gospel of Christ. Hence our prophet represents the Gospel as invariably producing such sensations as the husbandman feels when bringing home the fruits of the field, or the soldier when dividing the spoils of victory [Note: Isa_9:3; Isa_9:6.].] 3. It is, and ever will be, the one subject of thanksgiving in the realms of glory— [The glorified saints never have their attention diverted from it for one single moment: day and night are they singing to him who loved them, and washed them from their sins in his own blood [Note: Rev_1:5-6.]. And though the angels are less interested in this subject, because they never needed redeeming grace, yet do they join the general chorus, ascribing honour and glory to him that sitteth on the throne, and to the Lamb for ever. Nor will they ever be weary of this subject; such an inexhaustible fund is it of light, and happiness, and glory.] Infer— 1. How strange is it that the Gospel should be treated with indifference! [That it is so treated, needs no proof: but how amazing that it should ever be slighted by those to whom it is sent! that condemned criminals should disregard the offers of pardon sent them by their prince! O that
there might be no more occasion for that complaint, “Who hath believed our report?” Let the very feet of the messengers who bring the tidings be henceforth beautiful in our eyes.] 2. Of what importance is it to distinguish between mere morality, and the Gospel of Christ! [Lectures upon honesty would administer but little comfort to a person about to be executed for breaking the laws of his country: nor can mere discourses on morality administer much comfort to a self- condemning sinner: and if he mistake such discourses for the Gospel, he is fatally deceived. The Gospel is a full and free offer of salvation through the blood of Christ: and this is glad tidings indeed; like “rivers of water in a dry place, or a shadow of a great rock in a weary land.” O that all who are ambassadors of God may remember the great scope of their ministry, and testify the Gospel of the grace of God! And let all who hear the joyful sound, improve the day of their visitation: blessed are they if they receive the truth in the love thereof; but most aggravated will be their condemnation if they despise the mercy so freely offered them.] 8 Listen! Your watchmen lift up their voices; together they shout for joy. When the Lord returns to Zion, they will see it with their own eyes. 1.BARNES, “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, ᆌφθαλµοᆳ πρός ᆆφθαλµοᆷς, 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 Chaldee, ‘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; 1Co_13:12; 2Jo_1:12; 3Jo_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.
2. CLARKE, “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 ‫כל‬‫צפיך‬ col tsophayich, all thy watchmen, instead of ‫קול‬‫צפיך‬ 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 Chaldee: ‫כד‬‫יתיב‬‫שכנתיה‬‫לציון‬ 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. 3. GILL, “The watchmen shall lift up the voice,.... Not the Levites in the temple, nor the prophets of the Old Testament; rather the evangelists and apostles of Christ; best of all Gospel ministers in the latter day, so called in allusion to watch men on the walls of cities looking out, and giving notice of approaching danger; see Isa_62:6. The words may be rendered, "the voice of the watchmen; they shall lift up the voice; together shall they sing"; that is, this is the voice of the watchmen, namely, the voice of peace and salvation, which the bringer of good tidings, the same with these watchmen, publish. "Lifting up" their "voice" denotes the publicness of their ministrations, the vehemency of them, and their importance; "singing together", their joy and cheerfulness, their harmony and unity. For they shall see eye to eye; most clearly, Zion's King reigning before his ancients gloriously; the great doctrines of peace and salvation published by them; and the great and wonderful things God will do for his church, in fulfilling prophecies relating thereunto. So the Targum, "for with their eyes they shall see the great things which the Lord will do;'' and as their light and discerning will be most clear, like the light of seven days, so it will be alike in them; their sentiments and doctrines will exactly agree; there will be no difference nor dissension among them: when the Lord shall bring again Zion: return his church and people to their former state, from whence they were declined; restore them as at the beginning; revive his work among them; cause his Gospel and ordinances to be professed and observed in their purity; call in his ancient people the Jews, and bring in the fulness of the Gentiles; pour out his spirit in a plentiful manner on them, and grant his gracious presence to them; so the Targum, "when he shall return his Shechinah or divine Majesty to Zion.''
This text is by the Jews (n) applied to the times of the Messiah, and to the resurrection of the dead (o). (n) Pesikta in Kettoreth Hassammim in Targ. in Numb. fol. 25. 4. (o) T. Bab. Sanhedrhin. fol. 91. 2. 4. HENRY, “(1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, Isa_52:8. The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, Isa_62:6. They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers (Hab_2:1); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that saw his glory (Joh_1:14) and looked upon it, 1Jo_1:1. They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the foregoing verse, to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that we shall see face to face. 5. JAMISON, “watchmen — set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Isa_21:6-8). The Hebrew is more forcible than English Version, “The voice of thy watchmen” (exclamatory as in Son_2:8). “They lift up their voice! together they sing.” eye to eye — that is, close at hand, and so clearly [Gesenius]; Num_14:14, “face to face”; Num_12:8, “mouth to mouth.” Compare 1Co_13:12; Rev_22:4, of which Simeon’s sight of the Saviour was a prefiguration (Luk_2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Isa_62:6, Isa_62:7), bring again — that is, restore. Or else, “return to” [Maurer].
6. K&D, “How will the prophets rejoice, when they see bodily before them what they have already seen from afar! “Hark, thy watchers! They lift up the voice together; they rejoice: for they see eye to eye, how Jehovah bringeth Zion home.” ‫קוֹל‬ followed by a genitive formed an interjectional clause, and had almost become an interjection itself (see Gen_4:10). The prophets are here called tsophı̄m, spies, as persons who looked into the distance as if from a watch-tower (specula, Isa_21:6; Hab_2:1) just as in Isa_56:10. It is assumed that the people of the captivity would still have prophets among them: in fact, the very first word in these prophecies (Isa_40:1) is addressed to them. They who saw the redemption from afar, and comforted the church therewith (different from me bhasser, the evangelist of the fulfilment), lift up their voice together with rejoicing; for they see Jehovah bringing back Zion, as closely as one man is to another when he looks directly into his eyes (Num_14:14). ְ is the same as in the construction ְָ‫ר‬‫ה‬ፎ ; and ‫שׁוּב‬ has the transitive meaning reducere, restituere (as in Psa_14:7; Psa_126:1, etc.), which is placed beyond all doubt by ‫נוּ‬ ֵ‫שׁוּב‬ in Psa_85:5. 7. CALVIN, “8.The voice of thy watchmen. He continues his argument; for he shews that there shall be such a restoration of the people, that the messengers shall venture boldly to proclaim it. To lift up the voice has the same meaning with the phrase, “ the mountains,” which he formerly employed. (Verse 7.) The matter will not be hidden, but so clear and evident as to draw forth universal admiration. They who speak of what is doubtful matter mutter inaudibly, (41) and do not venture to “ up the voice;” but here there will be nothing doubtful or uncertain. The Prophet borrowed the metaphor from sentries which are commonly placed in cities, though the designation of “” is usually given to all Prophets, because they are placed, as it were, on watch-towers, to keep watch over the safety of the people. When he says that they shall lift up the voice, he means that there will be silence during the captivity, because the voice of the Prophets shall not be heard; for although they warn every one privately, yet there will be no freedom of speech. Hence also Jeremiah says, “ will put my mouth in the dust.” (Lam_3:29) But when the Lord shall be pleased to lead forth the people, the mouth of watchmen, who were formerly dumb, shall be opened to proclaim that they are at liberty to return; for they will not speak within private walls, or impart moderate consolation, but will openly proclaim that salvation. On this subject I have spoken fully at the beginning of the fortieth chapter. (42) Eye to eye; that is, openly. This extends, indeed, to spiritual conversion; but let us not on that account depart from the literal sense, so as not to include also the benefit which the Lord conferred on the ancient people; for, when he restored the Jews to liberty, and employed the ministry of Zerubbabel, Ezra, and Nehemiah, these things were fulfilled. Yet at the same time they ought to be continued down to the coming of Christ, by which the Church was gathered out of all parts of the world. But we ought also to go forward to Christ’ last coming, by which all things shall be perfectly restored. (41) “Murmurent entre les dents.” “ between the teeth.”
(42) See Com. on Isaiah, Vol. 3, p. 197. 8. BI 8-12, “The return from exile From the glowing periods of this paragraph we can reconstruct the picture of the return from exile, as it presented itself to the seer. It was notably the return of the Lord to Zion (Isa_52:8, R.V.). The stately procession moves slowly and fearlessly. It is not the escape of a band of fugitive slaves, dreading pursuit and recapture: “Ye shall not go out in haste, neither shall ye go by flight.” Before it speed the messengers, appearing on the sky-line of the mountains of Zion, with good tidings of good, publishing peace, and publishing salvation. The main body is composed of white-robed priests, bearing with reverent care the holy vessels, which Nebuchadnezzar carried from the temple, which Belshazzar introduced with mockery into his feast, but which Cyrus restored. Their number and weight are carefully specified, 5, 400 in all (Ezr_1:7-11). As the procession emerges from its four months of wilderness march on the mountains which were about Jerusalem, her watchmen, who had long waited for the happy moment, lift up their voice; with the voice together do they sing. They see eye to eye. And the waste places of Jerusalem, with their charred wood and scorched stones, break forth into joy and sing together. The valleys and hills become vocal, constituting an orchestra of praise; and the nations of the world are depicted as coming to behold, and acknowledge that the Lord had made bare His holy arm. But they do not see—what is hidden from all but anointed eyes—that the Lord goes before His people, and comes behind as their rearward; so that their difficulties are surmounted by Him before they reach them, and no foe can attack them from behind. The literal fulfilment of this splendid prevision is described in the Book of Ezra. There we find the story of the return of a little band of Jews, 1,700 only in number. They halted at the River Ahava, the last station before they entered the desert, for three days, to put themselves with fasting and prayer into God’s hand. They had no experience of desert marching. Their caravan was rendered unwieldy by the number of women and children in it. They had to thread a district infested by wild bands of robbers. But they scorned to ask for an escort of soldiers and horsemen to protect them, so sure were they that their God went before them to open up the way, and came behind to defend against attack. In the midst of the march were priests and Levites, with their sacred charge of which Ezra had said, “Watch and keep them, until ye weigh them in the chambers of the house of the Lord.” (F. B. Meyer, B.A.) Expectation and accomplishment In several respects there seems a falling short between the radiant expectations of the prophet, and the actual accomplishment in the story of Ezra: but we must remember that it is the business of the historian to record the facts, rather than the emotions that coloured them, as the warm colours of the sun colour the hard, grey rocks. And is it not always so, that through our want of faith and obedience we come short of the fulness of blessing which our God has prepared for us? (F. B.Meyer, B. A. ) Eye to eye “Eye to eye do they behold the Lord’ s return to Zion.” “Eye to eye” is face to face with the event. (A. B. Davidson, D. D.)
Eye to eye The expression plainly intimates the clear and satisfying manifestations of the presence and glory of Jehovah to be enjoyed by His servants at the period wherein the foundations of the Messiah’s kingdom were to be laid. (R. Macculloch.) Isaiah 52:11-12 Depart ye A peremptory, yet encouraging call 1. Thus peremptorily were the Jewish exiles called home. Nearly three generations had fled since their fathers had been forcibly settled on the plains of Shinar; but during that period the temporal lot of the Jews had been gradually bettering. Time had healed many wounds, a milder administration had weakened the memory of many sorrows. In “the strange land,” strange no longer, homes had been gathered, wealth accumulated, honours won. The land of their fathers was far away, was personally known to few, and lay on the other side of a pathless wilderness. To men so circumstanced, the call to depart was far from welcome. Many ties must be severed if that call were obeyed; many sacrifices made, much travail endured. The present good seemed far better than the future. Besides, who did not know, at least by report, something of the perils of that barren waste over which their march must be made? Who could ensure them, during the progress of that march, against serious harm and loss? Who could demonstrate the certain gain to the majority of exchanging Babylon for Jerusalem, the level land of Shinar for the hill country of Judah? Thus, excuses for remaining sprung readily to their lips; difficulties in obeying the summons grew palpably before their eyes. It was an unwelcome demand, and therefore seemed impossible. 2. But if the prophet s call were peremptory, it was not unsupported by arguments of the weightiest kind. However difficult, the separation must be made, the departure undertaken; but there need be no hurry in their flight, as when Israel went forth from Egypt. The preparation might be deliberate and careful, but one end must be kept steadily in view— return to Palestine. Make all just allowances, meet all just claims, settle all needful matters of business; but still, Prepare to depart. Be ready to leave behind all taint of idolatry. And yet, Take heart, ye fearful ones, and be of good courage. The desert may be trackless, but God shall lead you. The perils of the journey may be numerous, but God shall defend you. The nomadic tribes may harass your hindmost companies, but God shall be your rearward. Such is the interpretation of the original purpose of the prophet s stirring words. (J. J. Goadby.) Spiritual progress Let us take these words as helping to illustrate some of the broader features of spiritual progress.
I. SPIRITUAL PROGRESS DEMANDS SEPARATION AND SACRIFICE. What are some of these things from which we must separate ourselves, even at the cost of sacrifice, if spiritual progress is to be made? 1. It is no uncommon thing to find an easy contentment with the truth already attained. The conceit begotten of little knowledge is a fatal bar to progress. The voice of truth may call loudly at our door, “Depart ye; go ye out from thence;” but to heed that voice sacrifice is inevitable. There is no other method of attaining large spiritual advantage than the destruction of our ignorant self-complacency. 2. Spiritual progress largely depends upon the renunciation of the idea of the present perfection of our character. Many would start back at the notion of laying to claim “being already perfect” who virtually live as though it were the first article of their belief. They merely dream over the possibility of improvement. In some cases the error is traceable to the mistakes committed at the very beginning of their spiritual life. Conversion is made “the be- all and the end-all” of their religion. Life seems to travel upward until it reaches that point, and to travel downward ever afterward. 3. But them is another form in which error crops out in older men. For example, when all the inspiration of life is drawn from the past, not with a view of further advancement, but rather as an apology for present repose. “Our best inspiration is not gained from what is behind, but from what is before, and what is above.” 4. Still further, no spiritual progress is possible unless we are willing to give up our personal indolence. II. SPIRITUAL PROGRESS TOLERATES NO DELAY BUT THAT WHICH IS SPENT IN PREPARATION. It would have been a strange perversion of the prophet’s words if the Jews had regarded the assurance that “they should not go out with haste, neither by flight,” as teaching that they were to protract their preparations indefinitely, protract them so as ultimately to relinquish their journey. They rather encourage them, while not neglecting the judicious settlement of their affairs, to make suitable provision for their march across the wilderness. There need be neither bustle nor confusion, since their exodus will not be either sudden or stealthy. It is Cyrus who reigns, not Pharaoh. But still, it is a journey for which they are to prepare, not a lengthened residence in Babylon. The bearing of all this, as an illustration of spiritual progress, it is not very difficult to see. The delay which is spent in preparation is progress. This may spring, for example, from a careful acquisition of Divine truth. The same thing holds good in regard to character. We cannot force maturity, but we can prepare for it; and all such preparation hastens the desired consummation. Before the Jew reached the land of promise, every stage between Babylon and Jerusalem had to be faithfully traversed. There are stages, also, in the development of character, no one of which can be omitted without subsequent loss. Seasons of suffering of enforced idleness, of dark and apparently irreparable bereavement, are some of the necessary elements out of which real character is born. The time consumed by such discipline is not delay, but progress. All systems, therefore, which attempt to force maturity are as delusive as they are mischievous. Christian work furnishes another illustration of the same general truth. Bracing ourselves up for present duty, and mastering it, is the best qualification for future success. III. SPIRITUAL PROGRESS IS UNDER DIVINE DIRECTION. “The Lord will go before you.” Here was encouragement for the timid Jew. As a general leads his army, and a shepherd his flock, so will Jehovah “go before” the returning exile. Nay more: He shall lead them as a conqueror and a king. But observe more particularly— 1. God has a perfect knowledge of our journey.
2. God is ever near. Whatever the stage, and whatever the necessities of the march, He was nigh at hand, even to the ancient Jew. Much closer has He now come to us, He is Immanuel. Here, then, is most powerful stimulus to the flagging Christian. 3. He never leads us where He has not Himself already been. Are we severely tested? “He was tempted in all points like as we are.” Are we finding that maturity can only come through travail of soul? “He was made perfect through sufferings.” He asks us to undertake no difficult service without first showing us His own obedience. When, therefore, murmurs arise within us, and rebellious feelings agitate and disturb, let this be the sufficient check of them all—“It is enough for the disciple to be as his Master.” 4. He is ever before us. We have One in advance of us who knows the possibilities of our nature; and while never overtaxing us, He expects no relaxation of our effort. Let us, therefore, forget the things that are behind, and reach forth unto those that are before, “looking unto Jesus, the Leader and Perfecter of our faith.” IV. SPIRITUAL PROGRESS IS ASSURED OF DIVINE PROTECTION. “The God of Israel shall be your rereward.” The “rereward” is the hindmost part of the army, where the reserves are stationed. By this arrangement various important ends are served. For one thing, the stragglers who drop out of the line during a long and toilsome march are effectually gathered up and saved. For another, the army is better prepared to meet unexpected attack by being able rapidly to change its front. “The God of Israel shall be your rereward.” Here was the pledge of security for their march across that desert which swarmed, as it swarms now, with scores of robber tribes who have this in common, that they are all equally agile, all equally thirsty for plunder, and all equally unscrupulous. Here, also, lies our truest security in spiritual progress. “The God of Israel is our rereward.” 1. There will, therefore, be no surprises which we are not able to meet, no sudden attack from which He will not prove a sufficient Defender. Our sharpest vigilance will not always serve us; and while sweeping the horizon in one direction, our present danger may approach from another. 2. Then protection is afforded against permanent relapse. If we look forward, our Defender is there. If we look backward, behold, He is there. 3. Then there is a reserve of power and of available help which no saint has ever fully tested. (J. J. Goadby.) The march through, the desert-world to the city of God We may learn some of those qualities which should characterize us in this march. I. THERE SHOULD BE PERPETUAL EXODUS. In all lives there are Babylons, which have no claim on the redeemed of Jehovah. We may have entered them, not without qualms of conscience; but, as time has passed, our reluctance has been overcome. A comradeship has grown up between us and one from whose language and ways we once shrank in horror. An amusement now fascinates us, which we regarded with suspicion and conscientious scruple. A habit of life dominates us from which we once shrank as from infection. A method of winning money now engrosses us; but we can well remember how difficult it was to coax conscience to engage in it. These are Babylons, which cast their fatal spell aver the soul, and against which the voice of God urgently proteste: “Depart ye, depart ye! go ye out from thence.” When stepping out from Babylon to an unwonted freedom, we naturally shrink back before the desert march, the sandy wastes, the ruined remnants of happier days. But we shall receive more than we renounce.
II. IT SHOULD BE WITHOUT HASTE. “Ye shall not go out in haste.” There are many English proverbs which sum up the observation of former days and tell how foolish it is to be in a hurry. But, outside of God, there is small chance of obeying these wise maxims. The age is so feverish. No great picture was ever painted in a hurry. No great book was ever written against time. No great discovery was ever granted to the student who could not watch in Nature’s antechamber for the gentle opening of her door. The greatest naturalist of our time devoted eight whole years almost entirely to barnacles. Well might John Foster long for the power of touching mankind with the spell of “Be quiet, be quiet.” In this our Lord is our best exemplar. This hastelessness was possible to Israel so long as the people believed that God was ordering, preceding, and following their march. III. WE MUST BE AT PEACE ABOUT THE WAY. In early life our path seems clearly defined. We must follow the steps of others, depend on their maxims, act on their advice. It is only when the years grow upon us that this sense of “waylessness,” as it has been termed, oppresses us. So the exiles must have felt when they left Ahava and started on the desert march. At such times the lips of Christ answer, “I am the Way.” His temper, His way of looking at things, His will, resolves all perplexities. All this was set forth in the figure before us. “The Lord will go before yon.” When the people came out of Egypt, Jehovah preceded the march in the Shechinah cloud that moved softly above the ark. There was nothing of this sort when Ezra led the first detachment of exiles to Zion; but, though unseen, the Divine Leader was equally in the forefront of the march. Thus it is also in daily experience. Jesus is ever going before us in every call to duty, every prompting to self-sacrifice, every summons to comfort, help and save. IV. WE MUST BE PURE. “Touch no unclean thing. Be ye clean,” etc. Those vessels were very precious. The enumeration is made with minute accuracy Ezr_8:26). But they were above all things holy unto the Lord. Thus they passed across the desert, holy men bearing the holy vessels. Through this world, unseen by mortal eye, a procession is passing, treading its way across continents of time. It bears holy vessels. Testimony to God’s truth, the affirmation of things unseen and eternal, the announcement of the facts of redemption—such are our sacred charge. What manner of persons ought we not to be, to whom so high a ministry is entrusted! Before that procession we are told that waste places would break forth into song. It is a fair conception, as though their feet changed the aspect of the territories through which they passed. What was desert when they came to it, was paradise as they left it! What were ruins, became walls! Where there had been hostility, suspicion and misunderstanding, there came concord and peace, the watchmen seeing eye to eye. This is a true portraiture of the influence of the religion of Jesus over the hearts and lives of men. But let us never forget the importance of prayer, as a necessary link in the achieving of these marvels. (F. B. Meyer, B.A.) Marching orders We have here, under highly metaphorical forms, the grand ideal of the Christian life. I. We have it set forth as A MARCH OF WARRIOR PRIESTS. Note that phrase, “Ye that bear the vessels of the Lord.” The returning exiles as a whole are so addressed, but the significance of the expression, and the precise metaphor which it is meant to convey, may be questionable. The word rendered “vessels” is a wide expression, meaning any kind of equipment, and in other places of the Old Testament the phrase rendered is translated “armour-bearers.” Such an image would be quite congruous with the context here, in which warlike figures abound. And if so, the picture would be that of an army on the march, each man carrying some of the weapons of the great Captain and Leader. But perhaps the other explanation is more likely, which regards “the vessels of the Lord”as being an allusion to the sacrificial and other implements of worship, which, in the first Exodus, the Levites carried on the march. And if that be the meaning, then the
figure here is that of a company of priests. I venture to throw the two ideas together, and to say that we may here find an ideal of the Christian community as being a great company of warrior priests on the march, guarding a sacred deposit which has been committed to their charge. 1. Look, then, at that combination in the true Christian character of the two apparently opposite ideas of warrior and priest. It suggests that all the life is to be conflict, and that all the conflict is to be worship. It suggests, too, that the warfare is worship, that the office of the priest and of the warrior are one and the same thing, and both consist in their mediating between man and God, bringing God in His Gospel to men, and bringing men through their faith to God. The combination suggests, likewise, how, in the true Christian character, there ought ever to be blended, in strange harmony, the virtues of the soldier and the qualities of the priest; compassion for the ignorant and them that are out of the way with courage; meekness with strength; a quiet placable heart, hating strife, joined to a spirit that cheerily fronts every danger and is eager for the conflict, in which evil is the foe and God the helper. 2. Note, further, that in this phrase we have the old, old metaphor of life as a march, but so modified as to lose all its melancholy and weariness and to turn into an elevating hope. 3. Again, this metaphor suggests that this company of marching, priests have in charge a sacred, deposit. Paul speaks of the “glorious Gospel which was committed to my trust.” And, in like manner, to us Christians is given the charge of God’s great weapons of warfare, with which He contends with the wickedness of the world—viz, that great message of salvation through, and in, the Cross of Jesus Christ. And there are committed to us, further, to guard sedulously, and to keep bright and untarnished and undiminished in weight and worth, the precious treasures of the Christian life of communion with Him. And we may give another application to the figure and think of the solemn trust which is put into our hands, in the gift of our own selves, which we ourselves can either waste, and stain, and lose, or can guard and polish into vessels meet for the Master’s use. Gathering, then, these ideas together, we take this as the ideal of the Christian community—a company of priests on the march, with a sacred deposit committed to their trust. II. THE SEPARATION THAT BEFITS THE MARCHING COMPANY. “Depart ye, depart ye! go ye out from thence,” etc. In the historical fulfilment of my text, separation from Babylon was the preliminary of the march. Our task is not so simple; our separation from Babylon must be the constant accompaniment of our march. The order in the midst of which we live is not organized- on the fundamental laws of Christ’s kingdom. And wheresoever there are men that seek to order their lives as Christ would have them to be ordered, the first necessity for them is, “Come out from amongst them, and be ye separate.” This separation will not only be the result of union with Jesus Christ, but it is the condition of all progress in our union with Him. They that are to travel far and fast have to travel light. Many a caravan has broken down in African exploration for no other reason than because it was too well provided with equipments, and so collapsed of its own,, weight. Therefore, our prophet, in the context, says, “Touch no unclean thing.” There is one of the differences between the new Exodus and the old. When Israel came out of Egypt they spoiled the Egyptians, and came away laden with gold and jewels; but it is dangerous work bringing anything away from Babylon with us. Its treasure has to be left if we would march close behind our Lord and Master. We must touch “no unclean thing,” because our hands are to be filled with the “vessels of the Lord.” It is man’s world that we have to leave, but the loftiest sanctity requires no abstention from anything that God has ordained. III. THE PURITY WHICH BECOMES THE BEARERS OF THE VESSELS OF THE LORD. “Be ye clean.” The priest’s hands must be pure, which figure, being translated, is, transparent purity of conduct and character is demanded from all Christian men who profess to carry God’s sacred deposit. You cannot carry it unless your hands are clean, for all the gifts that God gives us glide from our grasp if our hands be stained. Monkish legends tell of sacred pictures and vessels
which, when an impure touch was laid upon them, refused to be lifted from the place, and grew there, as rooted, in spite of all efforts to move them. Whosoever seeks to hold the gifts of God in His Gospel in dirty hands will fail miserably, in the attempt; and all the joy and peace of communion, the assurance of God’s love, and the calm hope of immortal life, will vanish as a soap bubble, grasped by a child, turns into a drop of foul water on its palm, if we try to hold them in foul hands. And, further, remember no priestly service and no successful warfare for Jesus Christ is possible, except on the same condition. One sin, as well as one sinner, destroys much good, and a little inconsistency on the part of us professing Christians neutralizes all the efforts that we may ever try to put forth for Him. IV. THE LEISURELY CONFIDENCE WHICH SHOULD MARK THE MARCH THAT IS GUARDED BY GOD. “Ye shall not go out with haste, nor go by flight,” etc. This is partly an analogy and partly a contrast with the story of the first Exodus. The unusual word translated “with haste” is employed in the Pentateuch to describe the hurry and bustle, not altogether due to the urgency of the Egyptians, but partly also due to the terror of Israel with which that first flight was conducted. And, says my text, in this new coming out of bondage there shall be no need for tremor or perturbation, lending wings to any man’s feet; but, with quiet deliberation, like that with which Peter was brought out of his dungeon, because God knew that He could bring him out safely, the new Exodus shall be carried on. “He that believeth shall not make haste.” There is a very good reason why we need not be in any haste due to alarm. For, as in the first Exodus, the guiding pillar led the march, and sometimes, when there were foes behind, as at the Red Sea, shifted its place to the rear, so “the Lord will go before you, and the God of Israel will be your rereward.” (A Maclaren, D.D.) All the life for God I have seen in a shop window, “The bulk of our goods are of English manufacture.” Not the bulk only, but all our life must be given over to God. (E. E. Marsh.) Isaiah 52:12 For ye shall not go out with haste Seemly and unseemly haste They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom; but they were not to go with a diffident, distrustful haste, as if they were afraid of being pursued, as when they came out of Egypt, or of having the orders for their release recalled and countermanded. (M. Henry.) The Lord shall go before you No beaten rout of fugitives, but a band of kingly conquerors, robed and crowned, will assemble in heaven. I. THE ESSENTIALLY SYMBOLIC CHARACTER OF THE CAPTIVITIES AND DELIVERANCES OF THE JEWISH PEOPLE. The history of Israel is the Divine key to the history of man. Through all the confusion of human society, its wars, its movements, its industries, its woes, that history, rightly read, will guide us. There is no crisis, no confusion, no sad experience of society,
of which we have not the pattern and the explanation in the Word of God. The history of their captivities is the history of man’s captivity. There were two great captivities and two great deliverances. The people were born in the one captivity—it was the dark accident of nature; the other they earned by sin. These represent our natural bondage, and the self-earned serfdom of the soul. There is one Deliverer and one deliverance from both. The method of His deliverance was the same out of both captivities; a glorious manifestation of the might of the redeeming arm of God. But at first sight there is a contrast here as well as a likeness. Taking a superficial view of the Exodus, we should say that they did go out with haste and go forth by flight; and this visible contrast was before the prophet’s mind when he wrote the words of our text (Deu_16:3; Exo_12:31-39). But from Babylon they went forth in orderly array, with the king’s good-will, by his royal command (Ezr_1:1-11). Yet under the surface the grand features were identical. In neither case did they steal away. They went because God would have them go; the Angel of His presence guided them, and His shattering judgments were on all who sought to withstand their march to their promised land. If the contrast occurred to the prophet as he wrote the first clause, surely the likeness stands out in the last, “The Lord shall go before you, and the God of Israel shall be your rereward” Exo_13:21-22; Exo_14:19-20). II. WE HAVE THE IMAGE HERE OF THE GREAT DELIVERANCE WHICH IS FREELY OFFERED IN THE GOSPEL, wrought for us by His redeeming hand who “rules in righteousness, mighty to save.” 1. The reason of our protracted discipline. God will not have us “Go out with haste, nor go forth by flight.” I dare say there are few Christians of any earnestness who do not look back to some past season in their experience, and say, Would God that I had then been taken home. The soul was then full of a Divine serenity, with the clear heaven of God’s love above it, and a clear assurance that the Rock was beneath it. It seemed to be attuned to heavenly fellowship. But it had been a young and immature deliverance, had God caught you then in the first freshness of your joy and hope to His home in heaven; not by the short, straight way, but by the long, weary, desert path God led His pilgrims; a band of trained veterans they entered at length into Canaan; able to hold it, and to hold to the national unity, through the stormy, struggling ages in which, but for their desert nurture and discipline, they must have been shattered to fragments, and lost to history for ever. It is this experience which at sore cost of pain God is laying up within us. 2. The Lord will go before you, and the God of Israel will be your rereward. The Lord has gone before us. It is this which makes our progress a triumph. He has gone before us (1) In bearing to the uttermost the penalty of sin. (2) In breaking the power of evil (Joh_14:27; Joh_16:33). (3) In the way of the wilderness, through life’s protracted discipline, to Heb_5:7-9). And the God of Israel shall be your rereward. He shall gather up the stragglers of the host. This promise seems to run parallel with Isa_40:10-11. It shall be no crush or throng in whichthe weak ones shall be down-trodden, and the halting left hopelessly in the rear. The Lord has special tenderness for the timid, the trembling, the fainting; He is behind them to guard them from every pursuing foe. If you have faith but as a grain of mustard seed, fear not. (J. B. Brown, B.A.) For the Lord will go before you The vanguard and rereward of the Church
The Church of Christ is continually represented under the figure of an army; yet its Captain is the Prince of Peace; its object is the establishment of peace, and its soldiers are men of a peaceful disposition. Nevertheless, the Church on earth has, and until the second advent must be, the Church militant, the Church armed, the Church warring, the Church conquering. It is in the very order of things that so it must be. Truth could not be truth in this world if it were not a warring thing. How comforting is this text to the believer who recognizes himself as a soldier, and the whole Church as an army! The Church has its vanguard: “Jehovah will go before you.” The Church is also in danger behind; enemies may attack her m her hinder part, and the God of Israel shall be her rereward.” I. Consider THE WHOLE CHURCH OF GOD AS AN ARMY. Remember that a large part of the army are standing this day upon the hills of glory; having overcome and triumphed. As for the rear, it stretches far into the future; some portions are as yet uncreated. Now, cast your eyes forward to the front of the great army of God’s elect, and you see this great truth coming up with great brilliance before you: “Jehovah shall go before you.” Is not this true? Have you never heard of the eternal counsel and the everlasting covenant? Did that not go before the Church?. Has Jehovah not gone before His Church in act and deed? Perilous has been the journey of the Church from the day when first it left Paradise even until now. Why need I go through all the pages of the history of the Church of God in the days of the old dispensation? Hath it not been true from the days of John the Baptist until now? How can ye account for the glorious triumphs of the Church if ye deny the fact that God has gone before her! God had gone beforehand with his Church, and provided stores of grace for stores of trouble, shelter and mercy for tempests and persecution, abundance of strength for a superfluity of trial. “And the God of Israel shall be the rereward.” The original Hebrew is, “God of Israel shall gather you up.” Armies in the time of war diminish by reason of stragglers, some of whom desert, and others of whom are overcome by fatigue; but the army of God is “gathered up;” none desert from it if they be real soldiers of the Cross, and none drop down upon the road. The Church of Christ has been frequently attacked in the rear. It often happens that the enemy, tired of opposing the onward march by open persecution, attempts to malign the Church concerning something that has either been taught, or revealed, or done in past ages. Now, the God of Israel is our rereward. I am never at trouble about the attacks of infidels or heretics, however vigorously they may assault the doctrines of the Gospel. If they look to be resisted by mere reason, they look in vain. If they must attack the rear let them fight with Jehovah Himself. But I am thinking that perhaps the later trials of the Church may represent the rereward. There are to come, perhaps, to the Church, fiercer persecutions than she has ever known. But however fierce those troubles shall be, God, who has gone before His Church in olden times, will gather up the rear, and she who has been Ecclesia victrix—the Church, the conqueror, will still be the same, and her rear shall constitute at last a part of the Church triumphant, even as already glorified. Can you now conceive the last great day when Jehovah, the rereward, shall gather up His people? II. AS IT RESPECTS US, AS INDIVIDUAL BELIEVERS. Two troubles present themselves, the future and the past. Remember, you are not a child of chance. 1. Stop and realize the idea that God has gone before, mapping the way. (1) God has gone before you in the decree of His predestination. (2) In the actual preparations of His providence. (3) In the incarnation of Christ. As to our future troubles Jesus Christ has borne them all before. As for temptation, He “has been tempted in all points like as we are, yet without sin.” As for trials and sorrows, He has felt all we can possibly feel, and infinitely more. As for our difficulties, Christ has trodden the road before. We may rest quite sure that we shall not go anywhere where Christ has not gone.
(4) There is this reflection also, that, inasmuch as Christ has gone before us, He has done something in that going before, for He has conquered every foe that lies in his way. 2. I hear one say, “The future seldom troubles me; it is the past—what I have done and what I have not done—the years that are gone—how I have sinned, and how I have not served my Master as I ought. The God of Israel shall be your rereward. Notice the different titles. The first is “Jehovah”—“Jehovah will go before you.” That is the I AM, full of omniscience and omnipotence. The second is “God of Israel,” that is to say, the God of the Covenant. We want the God of the Covenant behind, because it is not in the capacity of the I AM, the omnipotent, that we require Him. Let me always think, that I have God behind me as well as before me. Let not the memories of the past, though they cause me grief, cause me despair. (C. H. Spurgeon.) God our Guard and Guide I. THE GOOD MAN’S PATH IS BESET WITH PERIL. 1. There are perils that come up from behind. The deadliest foes are those that attack us in the rear. The traveller may be overtaken by pestilence and death, that lay all unsuspected in the very places he passed in laughter and in song. Man never gets away from his past. (1) Perils come upon us from the mistakes of the past. Mistakes may be innocent enough, but unfortunately for us, Nature punishes blunders as though they were crimes. Fire burns just the same, whether it be kindled innocently or of malice. Water drowns irrespective of the way people get in. Accident or crime, it is all the same to Nature. An indiscretion may ruin your health, bring your business to the dust, and wreck the peace of your home, just aa surely as deliberate sin. Sheer inexperience is responsible for many a disaster. And every blunder of to-day sends forward an enemy to imperil the life of to- morrow. Further complications arise from the fact that much of our life is bound up with the lives of others. The follies as well as the sins of the fathers are visited to the third or fourth generation. (2) Perils come upon us from the sins of the past. “It’s the eleventh commandment I’m most afraid of,” hiccoughed a drunken man to an evangelist one day. “And what is that? asked the seeker of souls. “Be sure your sin will find you out.” And if sheer mistakes survive and pursue, how much more our sins. There is no greater delusion than to imagine that sin can be committed, covered up, forgotten, and done with. Sin breeds. And its progeny slays the transgressor. The sowing of wild oats is followed by the inevitable harvest. An evil deed once done can never be undone: not even by the grace of God. And in it there may lurk an enemy that years after may rise up and strike his deadly weapon in your back. Old age may find you full of the sins of your youth. Sins long left behind may live on in your memory. Man never forgets, A chance word, an unconscious look, an innocent gesture may strike a slumbering chord, and the whole scene lives as vividly as ever. Neither remorse nor repentance can blot out the horrid thing from before your eyes. It will startle you in the very holy of holies, and disturb your very communion with God. If unpardoned it will fill your old age with terror, and your dying moments with the horrors of hell. The most terrible temptations lurk in the memory of past transgression, even after the sin is forsaken and forgiven. I have known a saint turned eighty lament with tears that, while he was forgetting the hymns which had been his delight for sixty years, the lewd songs of his teens came back upon him with overwhelming vividness and force. He couldn’t pray, but some rollicking, filthy chorus would insist on being sung. It is from behind that the devil strikes home, and strikes
hard. Look at the consequences of sin if you would realize the terrible forces that come up from behind. The devil persuaded you there would be no consequences. It was a passing pleasure. You were all right in the morning, and thought it was all over. It is never over. That was only the beginning. Drink, gambling, lust, passion, and greed, have followed stealthily for years, and sprung upon men unawares. The terrible results of sin may pursue you in your body. A man who never but once went into the house of the woman of whom Solomon says such terrible things, for nearly half a century went through the world crooked and in pain. The most awful thing I know that can come to a man out of his past, is to see his own sin working ruin in the soul of another. What a host follows hard after us! All the way is crowded with malignant and vicious enemies that seek to destroy us. And nearly all, if not every one of them, our own creation. They are the offspring of our folly, our sin, our shame. 2. There are perils ahead. Happily no man can see very far ahead. II. THE GOOD MAN’S PATH IS ALSO BESET WITH GOD. The Lord is in the rear to protect, and in the van to guide. 1. God stands between us and our past. (1) To forgive its sin. (2) To cut off our retreat. The old Egyptian life had a strange fascination over the delivered people. The backsliding tendency is in us all. But the Rearguard is between us and Egypt. He will prevent our retreat, and by a sharp command urge us forward to the land of grapes. We need to be saved from ourselves, and He will so completely deliver us that the last longing for Egypt shall die, and all our desire shall be for the Canaan of perfect love. (3) To de-fend against its assaults. Our worst enemies are at our backs, where we are most helpless The devil strikes from behind. But be not afraid, God is in the rear. (4) To make our enemies His slaves. The forces of hell as well as the hosts of heaven are under His control. 2. God goes before us in all the way of the future. We don’t know the way, but He does— every inch of it. For he prepared and appointed it. And more than that. He has trodden and tested it before our feet touch it. He knows. That is enough. He leads. I follow. We tread the same path. We share the same road. Why should I fear? He goes before us in all our service for Him. Philip found the eunuch already prepared for his message. And Ananias found Saul waiting to receive his ministrations. So as we go to our service we shall find the Lord has been there before us preparing our way. The Divine movement is always forward. God is behind, but He never turns back. He goes before, and the whole host moves forward. Our only safety is in progress. (S. Chadwick.)
9 Burst into songs of joy together, you ruins of Jerusalem, for the Lord has comforted his people, he has redeemed Jerusalem. 1.BARNES, “Break forth into joy - Jerusalem, at the time here referred to, was lying waste and in ruins. This call on the waste places of Jerusalem to break out into expressions of praise, is in accordance with a style which frequently occurs in Isaiah, and in other sacred writers, by which inanimate objects are called on to manifest their joy (see the notes at Isa_14:7- 8; Isa_42:11). For the Lord hath comforted his people - That is, he does comfort his people, and redeem them. This is seen by the prophet in vision, and to his view it is represented as if it were passing before his eyes. He hath redeemed Jerusalem - On the meaning of the word ‘redeemed,’ see the notes at Isa_43:1-3. The idea here is, that Yahweh was about to restore his people from their long captivity, and again to cause Jerusalem to be rebuilt. 2. CLARKE, “He hath redeemed Jerusalem “He hath redeemed Israel” - For the word ‫ירושלם‬ yerushalaim, which occurs the second time in this verse, MS. Bodleian and another read ‫ישראל‬ yisrael. It is upon a rasure in a third; and left unpointed at first, as suspected, in a fourth. It was an easy mistake, by the transcriber casting his eye on the line above: and the propriety of the correction, both in regard to sense and elegance, is evident. 3. GILL, “Break forth into joy, sing together, ye waste places of Jerusalem,.... This is what the watchmen shall say when they lift up their voice; this will be one part of their song, and the intent of it; to observe to the members of the churches, which shall be constituted in those parts which were formerly barren and desolate, what wonderful things the Lord has done in bringing again Zion; in building up the ruins of it; in the clear light of the Gospel he has caused to break forth, and in the good tidings of peace and salvation published; on account of all which they are called upon to express the greatest joy in a social manner, with the utmost unanimity, as having everyone a concern therein: for the Lord hath comforted his people; with his divine presence, and the light of his countenance; with the discoveries of his love; with the joys of his salvation by Christ; with the comforts of his Spirit; with the doctrines of the Gospel, and the exceeding great and precious
promises of it; with the ordinances of his house, those breasts of consolation; and by enlarging his kingdom and interest with the conversion of Jews and Gentiles; and particularly by the donation and application of the various blessings of grace through Christ, and especially that which follows: he hath redeemed Jerusalem; the same with his people, particularly the Jews, now converted; who will have the blessing of redemption, obtained by the Messiah, made known and applied unto them; which will be matter of comfort to them: as it is to all sensible sinners, who see themselves lost and undone; liable to the wrath of God, and curses of the law; under a sentence of condemnation; the captives of sin and Satan, and prisoners of law and justice; unable to redeem themselves, or any creature capable of giving a ransom for them. 4. HENRY, “Zion's waste places shall then rejoice because they shall be surprisingly comforted (Isa_52:9): Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Psa_126:1, Psa_126:2. Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving. He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Luk_2:38. 5. JAMISON, “(Isa_14:7, Isa_14:8; Isa_42:11). redeemed — spiritually and nationally (Isa_48:20). 6. K&D, “Zion is restored, inasmuch as Jehovah turns away her misery, brings back her exiles, and causes the holy city to rise again from her ruins. “Break out into exultation, sing together, ye ruins of Jerusalem: for Jehovah hath comforted His people, He hath redeemed Jerusalem.” Because the word of consolation has become an act of consolation, i.e., of redemption, the ruins of Jerusalem are to break out into jubilant shouting as they rise again from the ground. 7. CALVIN, “9.Praise ye, rejoice together. He exhorts believers to thanksgiving, but chiefly confirms them in the hope and confidence of this salvation; as if the actual enjoyment of it already called them to thank God for it. (43) We are not sufficiently moved, when the Lord testifies that he will assist us, and think that we are deceived, if he do not actually show it. On this account the Prophets insist much on strengthening the hearts of believers, and placing the fact almost before their eyes. Although it appears to be unreasonable and inappropriate to prescribe a song of joy in the midst of grief, yet we have elsewhere seen that this form of expression is well fitted to arouse those who groan under the burden of sorrow, fear, and cares.
Ye wildernesses of Jerusalem. He calls them “” or waste places “ Jerusalem,” that, notwithstanding its ruin and destruction, they might still hope that it would be restored. And this appellation is better adapted for shaking off fear than if he had called her prosperous or flourishing; for, in consequence of their condition being very wretched, nothing would have led them to think that these promises related to them except a description of their misery, against which they needed to be fortified, in order that, though they beheld nothing but desolation and hideous ruin, still they might look for restoration with assured confidence. For Jehovah hath comforted his people. The Lord hath changed the mourning of the people into joy, and out of captivity hath made them free. Yet some person will say (44) that this had not yet happened. But in the promises of God, as in a mirror, we ought to behold those things which are not yet visible to our eyes, even though they appear to us to be contrary to reason. He hath redeemed Jerusalem. Here we see that to deliver the Church is God’ own work. And if we ought to judge thus of the redemption from Babylon, which was but of a shadowy nature, what shall we say of the spiritual redemption? Can it be ascribed to men without grossly insulting God? As it belongs to God alone to deliver the Church, so to him it likewise belongs to defend its liberty. 10 The Lord will lay bare his holy arm in the sight of all the nations, and all the ends of the earth will see the salvation of our God. 1.BARNES, “The Lord hath made bare his holy arm - That is, in delivering his people from bondage. This metaphor is taken from warriors, who made bare the arm for battle; and the sense is, that God had come to the rescue of his people as a warrior, and that his interpositions would be seen and recognized and acknowledged by all the nations. The metaphor is derived from the manner in which the Orientals dressed. The following extract from Jowett’s Christian
Researches will explain the language: ‘The loose sleeve of the Arab shirt, as well as that of the outer garment, leaves the arm so completely free, that in an instant the left hand passing up the right arm makes it bare; and this is done when a person, a soldier, for example, about to strike with the sword, intends to give the arm full play. The image represents Yahweh as suddenly prepared to inflict some tremendous, yet righteous judgment, so effectual “that all the ends of the earth shall see the salvation of God.”’ The phrase ‘holy arm,’ seems to mean that God would be engaged in a holy and just cause. It would not be an arm of conquest, or of oppression; but it would be made bare in a holy cause, and all its inflictions would be righteous. And all the ends of the earth - For an explanation of the phrase ‘the ends of the earth,’ see the notes at Isa_40:28. The meaning here is, that the deliverance of his people referred to would be so remarkable as to be conspicuous to all the world. The most distant nations would see it, and would be constrained to recognize his hand. It was fulfilled in the rescue of the nation from the captivity at Babylon. The conquest of Babylon was an event that was so momentous in its consequences, as to be known to all the kingdoms of the earth; and the proclamation of Cyrus Ezr_1:1-2, and the consequent restoration of his people to their own land, were calculated to make the name of Yahweh known to all nations. 2. PULPIT, “The nations the ends of the earth. It may well add to the general joy that the work wrought for Israel is not "a thing done in a corner," but one on which the eyes of the" nations" have been turned. and to which the attention of" the ends of the earth" has been called (comp. Isa_41:5). The holy arm of Jehovah, made bare for battle, has been seen far and wide. The world has stood to gaze at the contest between Persia and Babylon. 3. GILL, “The Lord hath made bare his holy arm in the eyes of all the nations,.... Revealed his Gospel, which is a system of holy doctrines, and is the power of God unto salvation, openly, in the sight of all men, and given it a general spread all the world over; and with it has exerted his almighty power, in the marvellous conversion of multitudes of souls everywhere, in which his holiness, as well as his power, is displayed: or else Christ is here meant, who is the power of God; by whom he has made the world, and upholds it; by whom he has redeemed his people, and saved them; and by whom he keeps and preserves them; and by whom he will raise them from the dead at the last day; and who is holy in his nature, and in his works: this arm of his was made bare or revealed at his incarnation; is evidently seen in his word and ordinances; and will be more clearly revealed therein in the latter day, as he will be most fully manifested in person at the last day, even in the eyes of the whole world. The allusion is to military persons preparing for battle, especially in the eastern countries, where they wore loose and long garments, which they tucked up on their arms, that they might be more expeditious in it, and so in any other service. Scanderbeg used to fight the Turks with his arm bare, as the writer of his life observes. And all the ends of the earth shall see the salvation of our God; the salvation which Christ, God manifest in the flesh, has wrought out: the people of God, in the several parts of the world, shall see their need of this salvation; the suitableness of it to them; the necessity of going to Christ for it; their interest in it; and shall partake of the blessings of it: or Christ himself is meant, the Saviour of God's providing, sending, and giving; of whom multitudes, in the several parts of the world, shall have a spiritual sight, by faith, in the latter day; and all shall have a corporeal sight of him, when he comes in person, or appears a second time, without sin unto salvation.
4. HENRY, “God will have the glory of it, Isa_52:10. He has made bare his holy arm (manifested and displayed his power) in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Luk_3:6, All flesh shall see the salvation of God, that great salvation. 5. JAMISON, “made bare ... arm — metaphor from warriors who bare their arm for battle (Eze_4:7). all ... earth ... see ... salvation of ... God — The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord (Isa_66:18-20). The partial fulfillment (Luk_3:6) is a forerunner of the future complete fulfillment. 6. K&D, “Jehovah has wrought out salvation through judgment in the sight of all the world. “Jehovah hath made bare His holy arm before the eyes of all nations, and all the ends of the earth see the salvation of our God.” As a warrior is accustomed to make bare his right arm up to the shoulder, that he may fight without encumbrance (exsertare humeros nudamque lacessere pugnan, as Statius says in Theb. i. 413), so has Jehovah made bare His holy arm, that arm in which holiness dwells, which shines with holiness, and which acts in holiness, that arm which has been hitherto concealed and therefore has appeared to be powerless, and that in the sight of the whole world of nations; so that all the ends of the earth come to see the reality of the work, which this arm has already accomplished by showing itself in its unveiled glory - in other words, “the salvation of our God.” 7. CALVIN, “10.Jehovah hath made bare the arm of his holiness. The Prophet has borrowed this comparison from soldiers who stretch out their arms when they make ready for the battle. To “ bare” does not here mean to hold out the naked arm, but to exert it; because, when we sit in idleness, we either have our arms folded or conceal them; and in like manner, we conceive of God according to the grossness of our senses, and think that, like a wearied or indolent man, he does not move a finger till he publicly displays his power. The Prophet calls it “ arm of holiness,” because he intended to display his power for the salvation of the people. This implies a mutual relation between God and the Church which the Lord has consecrated to himself. True, “ maketh bare his arm” in the government of the whole world; but he does not call it “ arm of holiness,” as in this passage, when he renders peculiar assistance to his Church. There are two points of view in which the power of God ought to be regarded; first, universally, in preserving all the creatures; next, specially, in defending the Church; for there is a peculiar care which he exercises about his own people, and which the rest do not share with them. Before the eyes of all nations. He means that this deliverance shall be worthy of so great admiration that
it shall be visible even to the blind. The extension of this magnificent spectacle to the very ends of the earth makes it evident that the Prophet does not speak of the return of the people, which would take place a few years afterwards, but of the restoration of the whole Church. This prophecy is maliciously restricted by the Jews to the deliverance from Babylon, and is improperly restricted by Christians to the spiritual redemption which we obtain through Christ; for we must begin with the deliverance which was wrought under Cyrus, (2Ch_36:22,) and bring it down to our own time. Thus the Lord began to display his power among the Medes and Persians, but afterwards he made it visible to all the nations. 11 Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure, you who carry the articles of the Lord’s house. 1.BARNES, “Depart ye, depart ye - This is a direct address to the exiles in their captivity. The same command occurs in Isa_48:20 (see the notes on that place). It is repeated here for the sake of emphasis; and the urgency of the command implies that there was some delay likely to be apprehended on the part of the exiles themselves. The fact seems to have been, that though the captivity was at first attended with every circumstance suited to give pain, and though they were subjected to many privations and sorrows in Babylon (see Psa_137:1-9), yet that many of them became strongly attached to a residence there, and were strongly indisposed to return. They were there seventy years. Most of those who were made captive would have died before the close of the exile. Their children, who constituted the generation to whom the command to return would be addressed, would have known the land of their fathers only by report. It was a distant land; and was to be reached only by a long and perilous journey across a pathless desert. They had been born in Babylon. It was their home; and there were the graves of their parents arid kindred. Some had been advanced to posts of office and honor: many, it is probable, had lands, and friends, and property in Babylon. The consequence would, therefore, be, that there would be strong reluctance on their part to leave the country of their exile, and to encounter the perils and trials incident to a return to their own land. It is not improbable, also, that many of them may have formed improper connections and attachments in that distant land, and that they would be unwilling to relinquish them, and return to the land of their fathers. It was necessary, therefore, that the most urgent commands should be addressed to them, and the strongest motives presented to them, to induce them to return to the country of their fathers. And after all, it is evident that but comparatively a small portion of the exile Jews ever were prevailed on to leave Babylon, and to adventure upon the perilous journey of a return to Zion.
Touch no unclean thing - Separate yourselves wholly from an idolatrous nation, and preserve yourselves pure. The apostle Paul 2Co_6:17-18 has applied this to Christians, and uses it as expressing the obligation to come out from the world, and to be separate from all its influences. Babylon is regarded by the apostle as not an unapt emblem of the world, and the command to come out from her as not an improper expression of the obligation to the friends of the Redeemer to be separate from all that is evil. John Rev_18:4 has applied this passage also to denote the duty of true Christians to separate themselves from the mystical Babylon - the papal community - and not to be partaker of her sins. The passage is applied in both these instances, because Babylon, in Scripture language, is regarded as emblematic of whatever is oppressive, proud, arrogant, persecuting, impure, and abominable. That bear the vessels of the Lord - That bear again to your own land the sacred vessels of the sanctuary. It is to be remembered that when the Jews were taken to Babylon, Nebuchadnezzar carried there all the sacred utensils of the temple, and that they were used in their festivals as common vessels in Babylon 2Ch_36:18; Dan_5:2-5. These vessels Cyrus commanded to be again restored, when the exiles returned to their own land Ezr_1:7-11. They whose office it was to carry them, were the priests and Levites Num_1:50; Num_4:15; and the command here pertains particularly to them. They were required to be holy; to feel the importance of their office, and to be separate from all that is evil. The passage has no original reference to ministers of the gospel, but the principle is implied that they who are appointed to serve God as his ministers in any way should be pure and holy. 2. CLARKE, “Depart ye, depart ye, go ye out from thence - The Prophet Jeremiah seems to have had his eye on this passage of Isaiah, and to have applied it to a subject directly opposite. It is here addressed by the prophet in a way of encouragement and exhortation to the Jews coming out of Babylon. Jeremiah has given it a different turn, and has thrown it out, as a reproach of the heathen upon the Jews when they were driven from Jerusalem into captivity: - “Depart; ye are polluted, depart; depart ye, forbear to touch. Yea, they are fled, they are removed: they shall dwell here no more.” Lam_4:15. Of the metrical distribution of these lines, see the Prelim. Dissert., p. 58 note. 3. GILL, “Depart ye, depart ye,.... Not from Jerusalem, as some, for that is now said to be redeemed, and its waste places made joyful; but Babylon, even mystical Babylon. The Targum is, "be ye separated, be ye separated": and so the apostle, 2Co_6:17. It denotes a separation from the idolatrous church of Rome; and the exhortation is repeated, to hasten the thing, to urge the necessity of it, and point at the danger of delaying it; and it may be it may respect a two fold separation, one that has been already at the time of the Reformation, and another that will be just before the destruction of Babylon, Rev_18:4, go ye out from thence: not only protest against the false doctrines, idolatries, and superstitions of that apostate church, but entirely relinquish her communion: touch no unclean thing; have no fellowship with her in any of her unclean and idolatrous actions, and bring none of her abominations along with you. It was the fault of the first
reformers from Popery, that they brought so many of the impurities of the church of Rome along with them, which are retained to this day; in this last separation, care is to be taken, and will be taken, that those that come out keep clear of all her defilements; see Rev_14:4, go ye out of the midst of her; which signifies much the same as before, and is repeated again and again, to show the importance of it: be ye clean that bear the vessels of the Lord; not the vessels of the Lord's sanctuary, as the Targum, restored by Cyrus to the Jews, at their return from the Babylonish captivity, Ezr_1:7, and so Jarchi interprets it of the priests and Levites that bore the vessels of the Lord in the wilderness; but Kimchi of the mercies and kindnesses of the Lord; Aben Ezra of the law: but it may much better be understood of the ministers of the Gospel, and of the treasure of the Gospel which they have in their earthen vessels; or the name of the Lord, which they are chosen vessels to bear and carry in the world; who ought to be pure from false doctrine, superstitious worship, and an evil conversation: though it may be applied to every Christian, since all true believers are priests under the Gospel dispensation; and as they bear the whole armour of God, and it is their duty to attend all the ordinances of the Gospel, they ought to have their conversation as becomes it. In Zohar (p), these vessels are interpreted of the righteous, brought as a gift to the King Messiah. (p) In Exod. fol. 87. 4. 4. HENRY, “It is here spoken of as a great business, which ought to be managed with abundance of care and circumcision. When the liberty is proclaimed, 1. Let the people of God hasten out of Babylon with all convenient speed; though they are ever so well settled there, let them not think of taking root in Babylon, but Depart, depart (Isa_52:11), go out from the midst of her; not only those that are in the borders, but those that are in the midst, in the heart of the country, let them be gone. Babylon is no place for Israelites. As soon as they have leave to let go, let them lose no time. With this word God stirred up the spirits of those that were moved to go up, Ezr_1:5. And it is a call to all those who are yet in the bondage of sin and Satan to make use of the liberty which Christ has proclaimed to them. And, if the Son make them free, they shall be free indeed. 2. Let them take heed of carrying away with them any of the pollutions of Babylon: Touch no unclean thing. Now that God makes bare his holy arm for you, be you holy as he is, and keep yourselves from every wicked thing. When they came out of Egypt they brought with them the idolatrous customs of Egypt (Eze_23:3), which were their ruin; let them take heed of doing so now that they come out of Babylon. Note, When we are receiving any special mercy from God we ought more carefully than ever to watch against all impurity. But especially let those be clean who bear the vessels of the Lord, that is, the priests, who had the charge of the vessels of the sanctuary (when they were restored by a particular grant) to carry them to Jerusalem, Ezr_1:7; Ezr_8:24, etc. Let them not only avoid touching any unclean thing, but be very careful to cleanse themselves according to the purification of the sanctuary. Christians are made to our God spiritual priests, Rev_1:6. They are to bear the vessels of the Lord, are entrusted to keep the ordinances of God pure and entire; it is a good thing that is committed to them, and they ought to be clean, to wash their hands in innocency and so to compass God's altars and carry his vessels, and keep themselves pure 5. JAMISON, “(Isa_48:20; Zec_2:6, Zec_2:7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Rev_18:4).
ye ... that bear ... vessels of the Lord — the priests and Levites, whose office it was to carry the vessels of the temple (Jer_27:18). Nebuchadnezzar had carried them to Babylon (2Ch_36:18). Cyrus restored them (Ezr_1:7-11). be ... clean — by separating yourselves wholly from Babylonian idolaters, mystical and literal. 6. K&D, “This salvation in its immediate manifestation is the liberation of the exiles; and on the ground of what the prophet sees in spirit, he exclaims to them (as in Isa_48:20), in Isa_52:11, Isa_52:12 : “Go ye forth, go ye forth, go out from thence, lay hold of no unclean thing; go ye out of the midst of her, cleanse yourselves, ye that bear the vessels of Jehovah. For ye shall not go out in confusion, and ye shall not go forth in flight: for Jehovah goeth before you, and the God of Israel is your rear-guard.” When they go out from thence, i.e., from Babylon, they are not to touch anything unclean, i.e., they are not to enrich themselves with the property of their now subjugated oppressors, as was the case at the exodus from Egypt (Exo_12:36). It is to be a holy procession, at which they are to appear morally as well as corporeally unstained. But those who bear the vessels of Jehovah, i.e., the vessels of the temple, are not only not to defile themselves, but are to purify themselves (hibbaru with the tone upon the last syllable, a regular imperative niphal of barar). This is an indirect prophecy, and was fulfilled in the fact that Cyrus directed the golden and silver vessels, which Nebuchadnezzar had brought to Babylon, to be restored to the returning exiles as their rightful property (Ezr_1:7-11). It would thus be possible for them to put themselves into the right attitude for their departure, since it would not take place in precipitous haste (be chippazon), as the departure from Egypt did (Deu_16:3, cf., Exo_12:39), nor like a flight, but they would go forth under the guidance of Jehovah. ‫ם‬ ֶ‫כ‬ ְ‫פ‬ ִ ፍ ְ‫מ‬ (with the e changed into the original ı ) does not man, “He bringeth you, the scattered ones, together,” but according to Num_10:25; Jos_6:9, Jos_6:13, “He closes your procession,” - He not only goes before you to lead you, but also behind you, to protect you (as in Exo_14:19). For the me 'asseph, or the rear-guard of an army, is its keystone, and has to preserve the compactness of the whole. The division of the chapters generally coincides with the several prophetic addresses. But here it needs emendation. Most of the commentators are agreed that the words “Behold my servant,” etc. (hinneh yaskı̄l ‛abhdı̄) commence a new section, like hen ‛abhdı̄ (behold my servant) in Isa_42:1. 7. CALVIN, “11.Depart ye, depart ye. He now exhorts the people to be always ready to set out, and at the same time to bear their misery with patience. As the excessive haste of the people needed to be restrained, so it was also proper to shake off their slothfulness; for, before the time of deliverance arrived, they burned with extravagant eagerness to depart; but when the period of the captivity was fulfilled, they had grown languid through long delay, and had thrown away all hope and wish to return, so that there were few who returned to Judea. (45) They had mingled with the Babylonians, whose customs had captivated and depraved them so much that they disregarded their native country; and therefore they needed to be aroused and admonished, that they might not lose heart through long expectation, and might not suffer themselves to be corrupted by the pollutions of the Babylonians.
Touch not what is unclean. (46) This expresses more clearly what we have already said. He bids them keep themselves pure and free from the defilements with which the Babylonians polluted themselves; for there was a risk of their being corrupted by the pollutions of the Gentiles, as we are all prone to evil, and easily led away by bad examples. Accordingly, he exhorts them, though they are captives, not to do anything for the purpose of pleasing their masters, or of having their condition improved; not to allow themselves to be drawn aside from the pure worship of God; not to be polluted by their idolatries; not to pretend that they worship idols or approve of their religion; for this is detestable “” which the Prophet bids them shun. Captives and those who groan under tyranny meet with temptations of this kind, under which they frequently sink so as to allow themselves to do many things that are unlawful and base, under the pretense of wishing to mitigate the rage of tyrants. But how frivolous their excuse is we see in this passage; for the Prophet does not exhort the Jews to be clean when they shall be free, but so long as they shall be held captive, and even when their life shall be in danger. These words undoubtedly relate to us also, whom Paul exhorts to be unpolluted, not only “ spirit,” but also “ the flesh.” (2Co_7:1). Be ye clean, that bear the vessels of Jehovah. This exhortation is especially directed to the priests and Levites, who, being standard ought to maintain greater integrity; not that others have a right to pollute themselves, but he addresses them chiefly, that they may give an example to others, to whom they have been appointed to be guides. Besides, we must bear in remembrance what we have already seen, and what Isaiah will again repeat at the end of this book, that there will be a new priesthood among a redeemed people. (Isa_66:21.) Yet I approve of the simple meaning, that the Levites and ministers of the temple are put, by way of eminence, ( κατ᾿ ἐξοχὴν) for the whole of the people. This doctrine, therefore, relates in the present day, not only to ministers of the word, but to all Christians, who are also called “ royal priesthood,” (1Pe_2:9,) and not only are appointed to carry the vessels of the temple, but are themselves “ of God.” (1Co_3:16.) Thus Ezekiel has predicted that at the restoration of the Church the Levites shall be high priests, and the whole people shall be admitted into the order of the Levites. Seeing, therefore, that the Lord has raised all to so high a rank of dignity, it follows that this “” is demanded from all without exception; and on this account also Paul has applied this passage to the whole Church. (45) “Tellement que le nombre de ceux qui revindrent en Judee fut bien petit.” “ that the number of those who returned to Judea was very small.” (46) “Ne touchcz point la souillure.” “ not defilement.” 8. SBC, “I. Consider the essentially symbolic character of the captivities and deliverances of the Jewish people. The history of Israel is the Divine key to the history of man. In that history there were two great captivities and two great deliverances. The people were born in the one captivity—it was the dark accident of nature; the other they earned by sin. These represent our natural bondage, and the self-earned serfdom of the soul. There is one Deliverer and one deliverance from both. The method of His deliverance was the same out of both captivities—a glorious manifestation of the might of the redeeming arm of God. II. We have the image here of the great deliverance which is freely offered in the Gospel. It furnishes (1) the key to our protracted discipline. God will not have us "go out with haste, nor go forth by flight." These long wanderings, this patient waiting, is a store of power and wisdom,
whose worth you will never estimate till your footsteps press the borders of your Canaan. (2) "The Lord will go before you." He has gone before us (a) in bearing to the uttermost the penalty of sin; (b) in breaking the power of evil; (c) in the way of the wilderness, through life’s protracted discipline, to glory. J. Baldwin Brown, The Sunday Afternoon, p. 419. 9. MACLAREN, “MARCHING ORDERS These ringing notes are parts of a highly poetic picture of that great deliverance which inspired this prophet’s most exalted strains. It is described with constant allusion to the first Exodus, but also with significant differences. Now no doubt the actual historical return of the Jews from the Babylonish captivity is the object that fills the foreground of this vision, but it by no means exhausts its significance. The restriction of the prophecy to that more immediate fulfilment may well seem impossible when we note that my text follows the grand promise that ‘all the ends of the earth shall see the salvation of our God,’ and immediately precedes the Messianic prophecy of the fifty-third chapter. Egypt was transparent, and through it shone Babylon; Babylon was transparent, and through it shone Christ’s redemption. That was the real and highest fulfilment of the prophet’s anticipations, and the trumpet-calls of my text are addressed to all who have a share in it. We have, then, here, under highly metaphorical forms, the grand ideal of the Christian life; and I desire to note briefly its various features. I. First, then, we have it set forth as a march of warrior priests. Note that phrase-’Ye that bear the vessels of the Lord.’ The returning exiles as a whole are so addressed, but the significance of the expression, and the precise metaphor which it is meant to convey, may be questionable. The word rendered ‘vessel’ is a wide expression, meaning any kind of equipment, and in other places of the Old Testament the whole phrase rendered here, ‘ye that bear the vessels,’ is translated ‘armour-bearers.’ Such an image would be quite congruous with the context here, in which warlike figures abound. And if so, the picture would be that of an army on the march, each man carrying some of the weapons of the great Captain and Leader. But perhaps the other explanation is more likely, which regards ‘the vessels of the Lord’ as being an allusion to the sacrificial and other implements of worship, which, in the first Exodus, the Levites carried on the march. And if that be the meaning, as seems more congruous with the command of purity which is deduced from the function of bearing the vessels, then the figure here, of course, is that of a company of priests. I venture to throw the two ideas together, and to say that we may here find an ideal of the Christian community as being a great company of warrior-priests on the march, guarding a sacred deposit which has been committed to their charge. Look, then, at that combination in the true Christian character of the two apparently opposite ideas of warrior and priest. It suggests that all the life is to be conflict, and that all the conflict is to be worship; that everywhere, in the thick of the fight, we may still bear the remembrance of the ‘secret place of the most High.’ It suggests, too, that the warfare is worship, that the offices of the priest and of the warrior are one and the same thing, and both consist in their mediating between man and God, bringing God in His Gospel to men, and bringing men through their faith to God. The combination suggests, likewise, how, in the true Christian character, there ought ever to be blended, in strange harmony, the virtues of the soldier and the qualities of the priest; compassion for the ignorant and them that are out of the way, with courage; meekness with strength; a quiet, placable heart hating strife, joined to a spirit that cheerily fronts every danger and is eager for the conflict in which evil is the foe and God the helper. The old Crusaders went
to battle with the Cross on their hearts, and on their shoulders, and on the hilts of their swords; and we, too, in all our warfare, have to remember that its weapons are not carnal but spiritual, and that only then do we fight as the Captain of our salvation fought, when our arms are meekness and pity, and our warfare is waged in gentleness and love. Note, further, that in this phrase we have the old, old metaphor of life as a march, but so modified as to lose all its melancholy and weariness and to become an elevating hope. The idea which runs through all poetry, of life as a journey, suggests effort, monotonous change, a uniform law of variety and transiency, struggle and weariness, but the Christian thought of life, while preserving the idea of change, modifies it into the blessed thought of progress. Life, if it is as Christ meant it to be, is a journey in the sense that it is a continuous effort, not unsuccessful, toward a clearly discerned goal, our eternal home. The Christian march is a march from slavery to freedom, and from a foreign land to our native soil. Again, this metaphor suggests that this company of marching priests have in charge a sacred deposit. Paul speaks of the ‘glorious Gospel which was committed to my trust.’ ‘That good thing which was committed unto thee by the Holy Ghost, keep.’ The history of the return from Babylon in the Book of Ezra presents a remarkable parallel to the language of my text, for there we are told how, in the preparation for the march, the leader entrusted the sacred vessels of the temple, which the liberality of the heathen king had returned to him, to a group of Levites and priests, weighing them at the beginning, and bidding them keep them safe until they were weighed again in the courts of the Lord’s house in Jerusalem. And, in like manner, to us Christians is given the charge of God’s great weapons of warfare, with which He contends with the wickedness of the world-viz. that great message of salvation through, and in, the Cross of Jesus Christ. And there are committed to us, further, to guard sedulously, and to keep bright and untarnished and undiminished in weight and worth, the precious treasures of the Christian life of communion with Him. And we may give another application to the figure and think of the solemn trust which is put into our hands, in the gift of our own selves, which we ourselves can either waste, and stain, and lose, or can guard and polish into vessels ‘meet for the Master’s use.’ Gathering, then, these ideas together, we take this as the ideal of the Christian community-a company of priests on the march, with a sacred deposit committed to their trust. If we reflected more on such a conception of the Christian life, we should more earnestly hearken to, and more sedulously discharge, the commands that are built thereon. To these commands I now turn. II. Note the separation that befits the marching company. ‘Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her.’ In the historical fulfilment of my text, separation from Babylon was the preliminary of the march. Our task is not so simple; our separation from Babylon must be the constant accompaniment of our march. And day by day it has to be repeated, if we would lift a foot in advance upon the road. There is still a Babylon. The order in the midst of which we live is not organised on the fundamental laws of Christ’s Kingdom. And wherever there are men who seek to order their lives as Christ would have them to be ordered, the first necessity for them is, ‘Come out from amongst them, and be ye separate, saith the Lord.’ There is no need in this day to warn Christian people against an exaggerated interpretation of these commandments. I almost wish there were more need. We have been told so often, in late years, of how Christian men ought to mingle with all the affairs of life, and count nothing that is human foreign to themselves, that it seems to me there is vast need for a little emphasis being put on the other side of the truth, and for separation being insisted upon. Wherever there is a real grasp of Jesus Christ for a man’s own personal Saviour, and a true submission to Him as the Pattern and Guide of life, a broad line of demarcation between that man and the irreligious life round him will draw
itself. If the heart have its tendrils twined round the Cross, it will have detached them from the world around. Separation by reason of an entirely different conception of life, separation because the present does not look to you as it looks to the men who see only it, separation because you and they have not only a different ideal and theory of life, but are living from different motives and for different ends and by different powers, will be the inevitable result of any real union with Jesus Christ. If I am joined to Him I am separated from the world; and detachment from it is the simple and necessary result of any real attachment to Him. There will always be a gulf in feeling, in purpose, in view, and therefore there will often have to be separation outward things. ‘So did not I because of the fear of the Lord’ will have to be said over and over again by any real and honest follower of the Master. This separation will not only be the result of union with Jesus Christ, but it is the condition of all progress in our union with Him. We must be unmoored before we can advance. Many a caravan has broken down in African exploration for no other reason than because it was too well provided with equipments, and so collapsed of its own weight. Therefore, our prophet in the context says, ‘Touch no unclean thing.’ There is one of the differences between the new Exodus and the old. When Israel came out of Egypt they spoiled the Egyptians, and came away laden with gold and jewels; but it is dangerous work bringing anything away from Babylon with us. Its treasure has to be left if we would march close behind our Lord and Master. We must touch ‘no unclean thing,’ because our hands are to be filled with the ‘vessels of the Lord.’ I am preaching no impossible asceticism, no misanthropical withdrawal from the duties of life, and the obligations that we owe to society. God’s world is a good one; man’s world is a bad one. It is man’s world that we have to leave, but the lofties, sanctity requires no abstention from anything that God has ordained. Now, dear friends, I venture to think that this message is one that we all dreadfully need to-day. There are a great many Christians, so-called, in this generation, who seem to think that the main object they should have in view is to obliterate the distinction between themselves and the world of ungodly men, and in occupation and amusements to be as like people that have no religion as they possibly can manage. So they get credit for being ‘liberal’ Christians, and praise from quarters whose praise is censure, and whose approval ought to make a Christian man very uncomfortable. Better by far the narrowest Puritanism-I was going to say better by far monkish austerities-than a Christianity which knows no self-denial, which is perfectly at home in an irreligious atmosphere, and which resents the exhortation to separation, because it would fain keep the things that it is bidden to drop. God’s reiteration of the text through Paul to the Church in luxurious, corrupt, wealthy Corinth is a gospel for this day for English Christians, ‘Come out from among them, and I will receive you.’ III. Further, note the purity which becomes the bearers of the vessels of the Lord. ‘Be ye clean.’ The priest’s hands must be pure, which figure, being translated, is that transparent purity of conduct and character is demanded from all Christian men who profess to bear God’s sacred deposit. You cannot carry it unless your hands are clean, for all the gifts that God gives us glide from our grasp if our hands be stained. Monkish legends tell of sacred pictures and vessels which, when an impure touch was laid upon them, refused to be lifted from their place, and grew there, as rooted, in spite of all efforts to move them. Whoever seeks to hold the gifts of God in His Gospel in dirty hands will fail miserably in the attempt; and all the joy and peace of communion, the assurance of God’s love, and the calm hope of immortal life will vanish as a soap bubble, grasped by a child, turns into a drop of foul water on its palm, if we try to hold them in foul hands. Be clean, or you cannot bear the vessels of the Lord. And further, remember that no priestly service nor any successful warfare for Jesus Christ is possible, except on the same condition. One sin, as well as one sinner, destroys much good, and a little inconsistency on the part of us professing Christians neutralises all the efforts that we
may ever try to put forth for Him. Logic requires that God’s vessels should be carried with clean hands. God requires it, men require it, and have a right to require it. The mightiest witness for Him is the witness of a pure life, and if we go about the world professing to be His messengers, and carrying His epistle in our dirty fingers, the soiled thumb-mark upon it will prevent men from caring for the message; and the Word will be despised because of the unworthiness of its bearers. ‘Be ye clean that bear the vessels of the Lord.’ IV. Lastly, notice the leisurely confidence which should mark the march that is guarded by God. ‘Ye shall not go out with haste, nor go by flight, for the Lord will go before you, and the God of Israel will be your reward.’ This is partly an analogy and partly a contrast with the story of the first Exodus. The unusual word translated ‘with haste’ is employed in the Pentateuch to describe the hurry and bustle, not altogether due to the urgency of the Egyptians, but partly also to the terror of Israel, with which that first flight was conducted. And, says my text, in this new coming out of bondage there shall be no need for tremor or perturbation, lending wings to any man’s feet; but, with quiet deliberation, like that with which Peter was brought out of his dungeon, because God knew that He could bring him out safely, the new Exodus shall be carried on. ‘He that believeth shall not make haste.’ Why should he? There is no need for a Christian man ever to be flurried, or to lose his self-command, or ever to be in an undignified and unheroic hurry. His march should be unceasing, swift, but calm and equable, as the motions of the planets, unhasting and unresting. There is a very good reason why we need not be in any haste due to alarm. For, as in the first Exodus, the guiding pillar led the march, and sometimes, when there were foes behind, as at the Red Sea, shifted its place to the rear, so ‘the Lord will go before you, and the God of Israel will be your rereward.’ He besets us behind and before, going in front to be our Guide, and in the rear for our protection, gathering up the stragglers, so that there shall not be ‘a hoof left behind,’ and putting a wall of iron between us and the swarms of hovering enemies that hang on our march. Thus encircled by God, we shall be safe. Christ fulfils what the prophet pledged God to do; for He goes before us, the Pattern, the Captain of our salvation, the Forerunner, ‘the Breaker is gone up before them ‘; and He comes behind us to guard us from evil; for He is ‘the Alpha and Omega, the beginning and the ending, the Almighty.’ Dear brethren, life for us all must be a weary pilgrimage. We cannot alter that. It is the lot of every son of man. But we have the power of either making it a dreary, solitary tramp over an undefended desert, to end in the great darkness, or else of making it a march in which the twin sisters Joy and Peace shall lead us forth, and go out with us, and the other pair of angel-forms, ‘Goodness and Mercy,’ shall follow us all the days of our lives. We may make it a journey with Jesus for Guide and Companion, to Jesus as our Home. ‘The ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads.’ 12 But you will not leave in haste or go in flight;
for the Lord will go before you, the God of Israel will be your rear guard. The Suffering and Glory of the Servant 1.BARNES, “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 'asaph) 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’ (ᆇ ᅚπισυνάγων ᆓµᇰς ho episunagon humas), that is, brings up the rear. The Chaldee, ‘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. 2. SBC, “I. Consider the essentially symbolic character of the captivities and deliverances of the Jewish people. The history of Israel is the Divine key to the history of man. In that history there were two great captivities and two great deliverances. The people were born in the one captivity—it was the dark accident of nature; the other they earned by sin. These represent our natural bondage, and the self-earned serfdom of the soul. There is one Deliverer and one deliverance from both. The method of His deliverance was the same out of both captivities—a glorious manifestation of the might of the redeeming arm of God. II. We have the image here of the great deliverance which is freely offered in the Gospel. It furnishes (1) the key to our protracted discipline. God will not have us "go out with haste, nor go forth by flight." These long wanderings, this patient waiting, is a store of power and wisdom, whose worth you will never estimate till your footsteps press the borders of your Canaan. (2) "The Lord will go before you." He has gone before us (a) in bearing to the uttermost the penalty of sin; (b) in breaking the power of evil; (c) in the way of the wilderness, through life’s protracted discipline, to glory. J. Baldwin Brown, The Sunday Afternoon, p. 419. 3. GILL, “For ye shall not go out with haste, nor go by flight,.... As persons afraid of their enemies, of being pursued, overtaken, and detained by them; privily or by stealth, like fugitives, as the Oriental versions render it; in like manner as the Israelites went out of Egypt: but it signifies, that they should go out openly, boldly, quietly, and safely, and without fear of their enemies; yea, their enemies rather being afraid of them. So the witnesses, when they shall rise, will ascend to heaven in the sight of their enemies; which will be followed with a great slaughter of some, and the terror of others, Rev_11:12, for the Lord will go before you, and the God of Israel will be your rearward; the Lord will be their Captain, and will lead the van, so that they shall follow in order, and without any tumult or fear; and though they shall make all necessary dispatch, yet no more haste than good speed; the Lord, going before, will check all tumultuous and disorderly motions; and he also will bring up the rear, so that they shall be in no fear of the enemy attacking them behind, and where generally the weaker and more feeble part are; but the Lord will be gathering them up, or closing them, as the word (q) signifies; so that they shall be in the utmost safety, and march out of Babylon with the greatest ease and freedom, without any molestation or disturbance. The allusion may be to the Lord's going before, and sometimes behind Israel, in a pillar of fire and cloud by night and day, as they passed through the wilderness. 4. HENRY, “. Let them depend upon the presence of God with them and his protection in their removal (Isa_52:12): You shall not go out with haste. They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom, but they were not to go with a diffident distrustful haste, as if they were afraid of being pursued (as when they came out of Egypt) or of having the orders for their release recalled and countermanded: no, they shall find that, as for God, his
work is perfect, and therefore they need not make more haste than good speed. Cyrus shall give them an honourable discharge, and they shall have an honourable return, and not steal away; for the Lord will go before them as their general and commander-in-chief, and the God of Israel will be their rearward, or he that will gather up those that are left behind. God will both lead their van and bring up their rear; he will secure them from enemies that either meet them or follow them, for with his favour will he compass them. The pillar of cloud and fire, when they came out of Egypt, sometimes went behind them, to secure their rear (Exo_14:19), and God's presence with them would now be that to them which that pillar was a visible token of. Those that are in the way of their duty are under God's special protection; and he that believes this will not make haste. 5. JAMISON, “not ... with haste — as when ye left Egypt (Exo_12:33, Exo_12:39; Deu_16:3; compare Note, see on Isa_28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure. Lord — Jehovah, as your Leader in front (Isa_40:3; Exo_23:20; Mic_2:13). rereward — literally, “gather up,” that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come. 6. PULPIT, “ With haste by flight. As at the going forth from Egypt (Exo_12:33; Exo_16:5). Then they were "thrust out;" now there would be no need of hurry. They would have the free permission of their sovereign to depart at their own time, and might proceed with calm deliberateness. God would go before them, as he did on that former occasion (Exo_13:21), though not now visibly; and he would also defend them from attacks by the way, being at once their Guide and their Rereward, or Rearguard. 7. CALVIN, “12.For not in haste shall ye go out. The Prophet again magnifies that benefit of redemption, for it appeared to be incredible, so deep was the despair with which almost all of them had been seized; for he chiefly addresses those who would be led into captivity, that they might not lose courage in that wretched condition. He promises that this deliverance shall not resemble a flight such as that of Egypt; for there is an implied contrast between the deliverance from Egypt. and the deliverance from Babylon. They fled “ night” out of Egypt, (Exo_12:31,) having pretended that they were only performing “ journey of three days to offer sacrifice to God.” (Exo_5:3.) They went out “ haste” (Exo_12:33) and bustle, as they were told to do, and Pharaoh pursued them in their journey and attempted to destroy them. But the Prophet declares that the present case shall be totally different, and that they shall go away like conquerors, so that none shall venture to give them any annoyance, or, as we commonly say, “ will go out with flying colors,” (Ils s’ iront a enseigne desployee,) so that this deliverance will be more excellent and wonderful. Jehovah will go before you; that is, will be the leader of your journey. It will be said that God was also the leader of his ancient people when he led them out of Egypt. This is undoubtedly true; but he did not at
that time display his majesty, as now, when, like a general, he brought back his army, after having vanquished his enemies. And the God of Israel will assemble you. The word “” will confirm the interpretation now given; for there will be no scattering such as usually takes place when men are under the influence of terror, nor will they wander about here and there, but will march, as under banners, in a regular and ordinary manner. As if he had said, “ will bring you out as a band or army drawn up; one shall not follow another, like those who steal away secretly; but ye shall be openly gathered in troops, and shall depart without any fear. None shall molest you; for you will be assembled under God as your leader, that you may return into your native country. 13 See, my servant will act wisely[b]; he will be raised and lifted up and highly exalted. 1.BARNES, “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; 1Pe_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 Chaldee - 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 Chaldee 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 ᅻνα πληρωθᇿ hina plerothe - ‘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; 1Co_15:3; 2Co_5:21; 1Pe_1:19; 1Pe_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'akal, 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; 2Ki_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 ᆇ πα ሏς µοሞ Sunesei ho pais mou - ‘My servant shall be intelligent.’ The Chaldee 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 nas'a'), 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’ 1Pe_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 Chaldee. But the authority is not sufficient to justify a change in the text, nor is it necessary. In the word rendered ‘astonished’ (‫שׁממוּ‬ shammu), 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 'ehu. 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 mishe chath). 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 me'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'aro). This word denotes a form or a figure of the body 1Sa_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 ken). This word corresponds to ‘as’ (‫כאשׁר‬ ka'asher) 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 Chaldee, ‘So shall he scatter,’ or dissipate (‫יבדר‬ ye baddar) ‘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 shamam, ‘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 nazah) 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; 2Ki_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 zaraq), ‘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. 2. CLARKE, “My servant shall deal prudently - ‫ישכיל‬ yaskil, shall prosper, or act prosperously. The subject of Isaiah’s prophecy, from the fortieth chapter inclusive, has hitherto been, in general, the deliverance of the people of God. This includes in it three distinct parts; which, however, have a close connection with one another; that is, 1. The deliverance of the Jews from the captivity of Babylon; 2. The deliverance of the Gentiles from their miserable state of ignorance and idolatry; and, 3. The deliverance of mankind from the captivity of sin and death. These three subjects are subordinate to one another; and the two latter are shadowed out under the image of the former. They are covered by it as by a veil; which however is transparent, and suffers them to appear through it. Cyrus is expressly named as the immediate agent of God in effecting the first deliverance. A greater person is spoken of as the Agent who is to effect the two latter deliverances, called the servant, the elect, of God, in whom his soul delighteth; Israel, in whom God will be glorified. Now these three subjects have a very near relation to one another; for as the Agent who was to effect the two latter deliverances, - that is, the Messiah, - was to be born a Jew, with particular limitations of time, family, and other circumstances; the first deliverance was necessary in the order of providence, and according to the determinate counsel of God, to the accomplishment of the two latter deliverances; and the second deliverance was necessary to the third, or rather was involved in it, and made an essential part of it. This being the case, Isaiah has not treated the three subjects as quite distinct and separate in a methodical and orderly manner, like a philosopher or a logician, but has taken them in their connective veiw. He has handled them as a prophet and a poet; he has allegorized the former, and under the image of it has shadowed out the two latter: he has thrown them all together, has mixed one with another, has passed from this to that with rapid transitions, and has painted the whole with the strongest and boldest imagery. The restoration of the Jews from captivity, the call of the Gentiles, the redemption by Messiah, have hitherto been handled interchangeably and alternately. Babylon has hitherto been kept pretty much in sight; at the same time, that strong intimations of something much greater have frequently been thrown in. But here Babylon is at once dropped, and I think hardly ever comes in sight again; unless perhaps in Isa_55:12, and Isa_57:14. The prophet’s views are almost wholly engrossed by the superior part of his subject. He introduces the Messiah as appearing at first in the lowest state of humiliation, which he had just touched upon before, (Isa_50:5, Isa_50:6), and obviates the offense which would be occasioned by it, by declaring the important and necessary cause of it, and foreshowing the glory which should follow it. This seems to me to be the nature and the true design of this part of Isaiah’s prophecies; and this view of them seems to afford the best method of resolving difficulties, in which expositors are frequently engaged, being much divided between what is called the literal and the mystical
sense, not very properly; for the mystical or spiritual sense is very often the most literal sense of all. Abarbanel seems to have had an idea of this kind, as he is quoted by Vitringa on Isa_49:1, who thus represents his sentiments: Censet Abarbanel prophetam hic transitum facere a liberatione ex exilio Babylonico ad liberationem ex exilio Romano; et, quod hic animadversu dignum est, observat liberationem ex exilio Babylonico esse ‫אות‬‫וראיה‬ oth veraayah, signum et argumentum liberationis futurae; atque adeo orationem prophetae de duabus hisce liberationibus in superioribus concionibus saepe inter se permisceri. Verba ejus: “Et propterea verba, sive res, in prophetic superiore inter se permixtae occurrunt; modo de liberatione Babylonica, modo de liberatione extrema accipiendae, ut orationis necessitas exigit.” Nullum hic vitium, nisi quod redemptionem veram et spiritualem a Messia vero Jesu adductam, non agnoscat. “Abarbanel supposes that the prophet here makes a transition from the deliverance from the Babylonish captivity to the deliverance from the Roman captivity; and (which is worthy of particular note) he observes that the deliverance from the Babylonish captivity is a sign and pledge of the future redemption; and that on this account it is we find in the preceding prophecies the circumstances of the two captivities intimately blended together. His words are the following: ‘And, therefore, the words or subjects in the foregoing prophecy are very much intermixed; in one passage the redemption from the Babylonish captivity being treated of, in another the redemption from the general dispersion, as may be collected from the obvious import of the words.’ No fault can be found with the above remark, except that the true and spiritual redemption procured by Jesus the Messiah is not acknowledged.” - L. 3. GILL, “Behold, my servant shall deal prudently,.... Here properly a new chapter should begin, these three last verses treating of the same person and subject as the following chapter; even of Christ, his person, offices, humiliation, and exaltation, and the effects and fruits thereof; for of him undoubtedly the whole is to be understood. The Jews say it is a difficult prophecy; and so it is to them, being contrary to their notions and schemes, or otherwise it is plain and easy, respecting the Messiah; but rather than he should be thought to be meant, the modern ones have invented a variety of interpretations. Some apply this prophecy to Abraham; others to Moses; others to Ezra; others to Zerubbabel; and others to any righteous person: the more principal and prevailing opinions among them are, that it is to be understood either of the whole body of the people of Israel in captivity, as Jarchi, Aben Ezra, and Kimchi; or of King Josiah, slain by Pharaohnecho, as Abarbinel; or of Jeremiah, as Saadiah Gaon; all which are weak and impertinent, and, as they disagree with each other, show the perplexity they are under (r). The Targum interprets it of the Messiah; and so did the ancient Rabbins, as Aben Ezra and Alshech confess; and several parts of the prophecy are applied to him, both by ancient and modern ones, as will be seen in the exposition of it. Christ, as man and Mediator, is the servant of God, of his choosing and calling, sending, bringing forth, and supporting; see Isa_42:1, from whom he had both his work and his wages: the principal part of his service lay in working out the redemption and salvation of his people, in which he willingly and cheerfully engaged, and which he diligently and faithfully performed; in which he showed a regard to his Father's will, love to his people, and great condescension, as well as wisdom; for, as it is here promised he
would, so he did deal "prudently": as in his infancy, when he disputed with the doctors in the temple, so throughout the whole of his public life, in preaching the Gospel, in answering the questions of his enemies, and in his behaviour at his apprehension, arraignment, condemnation, and crucifixion: or "he shall cause to understand (s)"; make others wise and prudent; he caused them to understand his Father's mind and will, the Scriptures, and the Gospel in them; he made men wise unto salvation, and instructed in those things which belong to their peace; and he still does by his spirit, through the ministry of the word: or "he shall prosper" (t); the pleasure of the Lord prospered in his hands; he rode forth prosperously, destroying his and our enemies was very successful in working out salvation, as he is in his advocacy and intercession for his people, and in the ministration of his Gospel; and is the author of all prosperity in his churches, and to particular believers. The Targum is, "behold, my servant the Messiah shall prosper;'' and so another Jewish writer says (u), that the section which begins with these words is concerning the Messiah: he shall be exalted and extolled, and be very high; as he has been exalted by his Father, by raising him from the dead, and giving him glory; by placing him at his own right hand, and giving him all power in heaven and in earth; by committing all judgment into his hands, that all men may honour him as they do the Father: and he is "extolled" by his people, in his person and offices, by giving him the glory of their salvation, in their hearts, thoughts, and affections, with their mouths and lips; and so he is in his house and ordinances, by his ministers and churches: and is made "very high"; higher than the kings of the earth; higher than the angels of heaven; higher than the heavens themselves. The Jews (w) say of the Messiah, in reference to these words, that he is exalted above Abraham, extolled above Moses, and made higher than the ministering angels; and in another ancient book (x) of theirs it is said, the kingdom of Israel shall be exalted in the days of the Messiah, as it is written, he shall be exalted and extolled, &c. 4. HENRY 13-15, “Here, as in other places, for the confirming of the faith of God's people and the encouraging of their hope in the promises of temporal deliverances, the prophet passes from them to speak of the great salvation which should in the fulness of time be wrought out by the Messiah. As the prophecy of Christ's incarnation was intended for the ratification of the promise of their deliverance from the Assyrian army, so this of Christ's death and resurrection is to confirm the promise of their return out of Babylon; for both these salvations were typical of the great redemption and the prophecies of them had a reference to that. This prophecy, which begins here and is continued to the end of the next chapter, points as plainly as can be at Jesus Christ; the ancient Jews understood it of the Messiah, though the modern Jews take a great deal of pains to pervert it, and some of ours (no friends therein to the Christian religion) will have it understood of Jeremiah; but Philip, who hence preached Christ to the eunuch, has put it past dispute that of him speaks the prophet this, of him and of no other man, Act_8:34, Act_8:35. Here, I. God owns Christ to be both commissioned and qualified for his undertaking. 1. He is appointed to it. “He is my servant, whom I employ and therefore will uphold.” In his undertaking he does his Father's will, seeks his Father's honour, and serves the interests of his Father's kingdom. 2. He is qualified for it. He shall deal prudently, for the spirit of wisdom and understanding shall rest upon him, Isa_11:2. The word is used concerning David when he behaved himself wisely, 1Sa_18:14. Christ is wisdom itself, and, in the contriving and carrying
on the work of our redemption, there appeared much of the wisdom of God in a mystery, 1Co_2:7. Christ, when he was here upon earth, dealt very prudently, to the admiration of all. II. He gives a short prospect both of his humiliation and his exaltation. See here, 1. How he humbled himself: Many were astonished at him, as they were at David when by reason of his sorrows and troubles he became a wonder unto many, Psa_71:7. Many wondered to see what base usage he met with, how inveterate people were against him, how inhuman, and what indignities were done him: His visage was marred more than any man's when he was buffeted, smitten on the cheek, and crowned with thorns, and hid not his face from shame and spitting. His face was foul with weeping, for he was a man of sorrows; he that really was fairer than the children of men had his face spoiled with the abuses that were done him. Never was man used so barbarously; his form, when he took upon him the form of a servant, was more mean and abject than that of any of the sons of men. Those that saw him said, “Surely never man looked so miserably, a worm and no man,” Psa_22:6. The nation abhorred him (Isa_49:7), treated him as the off-scouring of all things. Never was sorrow like unto his sorrow. 2. How highly God exalted him, and exalted him because he humbled himself. Three words are used for this (Isa_52:13): He shalt be exalted and extolled and be very high. God shall exalt him, men shall extol him, and with both he shall be very high, higher than the highest, higher than the heavens. He shall prosper in his work, and succeed in it, and that shall raise him very high. (1.) Many nations shall be the better for him, for he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in his death there was a fountain opened, Zec_13:1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew. Moses's did so only on one nation (Deu_32:2), but Christ's on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb_10:22. So that this promise had its accomplishment when Christ sent his apostles to disciple all nations, by baptizing or sprinkling them. (2.) The great ones of the nation shall show him respect: Kings shall shut their mouths at him, that is, they shall not open their mouths against him, as they have done, to contradict and blaspheme his sacred oracles; nay, they shall acquiesce in, and be well pleased with, the methods he takes of setting up his kingdom in the world; they shall with great humility and reverence receive his oracles and laws, as those who, when they heard Job's wisdom, after his speech spoke not again, Job_29:9, Job_29:22. Kings shall see and arise, Isa_49:7. (3.) The mystery which was kept secret from the beginning of the world shall by him be made known to all nations for the obedience of faith, as the apostle speaks, Rom_16:25, Rom_16:26. That which had not been told them shall they see; the gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the gospel in the Gentile world, Rom_15:21. These words are there quoted according to the Septuagint translation: To whom he was not spoken of they shall see, and those that have not heard shall understand. As the things revealed had long been kept secret, so the persons to whom they were revealed had long been kept in the dark; but now they shall see and consider the glory of God shining in the face of Christ, which before they had not been told of - they had not heard. That shall be discovered to them by the gospel of Christ which could never be told them by all the learning of their philosophers, or the art of their diviners, or any of their pagan oracles. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it. But, as the queen of Sheba found concerning Solomon, what they shall see in him, when he comes, shall far exceed what had been told them.
Christ disappointed the expectations of those who looked for a Messiah according to their fancies, as the carnal Jews, but outdid theirs who looked for such a Messiah as was promised. According to their faith, nay, and beyond it, it was to them. 5. JAMISON, “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 fulfillment 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; 1Pe_2:21- 25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mar_9:12; Rom_4:25; 1Co_15:3; 2Co_5:21; 1Pe_1:19; 1Pe_2:21-25; 1Jo_3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are “our librarians” [Paley]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). Hillel maintained that Messiah has already come in the person of Hezekiah. Buxtorf states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see Hengstenberg, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [Gesenius], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Isa_53:4-6, Isa_53:9, Isa_53:11; contrast Jer_20:7; Jer_15:10-21; Psa_137:8, Psa_137:9). 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, Isa_53:12) 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; 1Pe_3:22). 6. K&D, “In this sense there follows here, immediately after the cry. “Go ye out from Babylon,” an index pointing from the suffering of the Servant to His reward in glory. “Behold, my servant will act wisely; he will come forth, and arise, and be very high.” Even apart from
Isa_42:1, hinneh (hen) is a favourite commencement with Isaiah; and this very first v. contains, according to Isaiah's custom, a brief, condensed explanation of the theme. The exaltation of the Servant of Jehovah is the theme of the prophecy which follows. In v. 13a the way is shown, by which He reaches His greatness; in v. 13b the increasing greatness itself. ‫ל‬ִ‫י‬ⅴ ְ‫שׂ‬ ִ‫ה‬ by itself means simply to gain, prove, or act with intelligence (lxx συνήσει); and then, since intelligent action, as a rule, is also effective, it is used as synonymous with ‫ח‬ַ‫י‬ ִ‫ל‬ ְ‫צ‬ ִ‫,ה‬ ‫היר‬ ִ‫שׁ‬ ְ‫כ‬ ִ‫,ה‬ to act with result, i.e., so as to be successful. Hence it is only by way of sequence that the idea of “prosperously” is connected with that of “prudently” (e.g., Jos_1:8; Jer_10:21). The word is never applied to such prosperity as a man enjoys without any effort of his own, but only to such as he attains by successful action, i.e., by such action as is appropriate to the desired and desirable result. In Jer_23:2, where hiskı̄l is one feature in the picture of the dominion exercised by the Messiah, the idea of intelligent action is quite sufficient, without any further subordinate meaning. But here, where the exaltation is derived from ‫ישׂכיל‬ as the immediate consequence, without any intervening ‫,על־כן‬ there is naturally associated with the idea of wise action, i.e., of action suited to the great object of his call, that of effective execution or abundant success, which has as its natural sequel an ever-increasing exaltation. Rosenmüller observes, in Isa_52:13, “There is no need to discuss, or even to inquire, what precise difference there is in the meaning of the separate words;” but this is a very superficial remark. If we consider that rum signifies not only to be high, but to rise up (Pro_11:11) and become exalted, and also to become manifest as exalted (Ps. 21:14), and that ‫א‬ ָ ִ‫,נ‬ according to the immediate and original reflective meaning of the niphal, signifies to raise one's self, whereas gabhah expresses merely the condition, without the subordinate idea of activity, we obtain this chain of thought: he will rise up, he will raise himself still higher, he will stand on high. The three verbs (of which the two perfects are defined by the previous future) consequently denote the commencement, the continuation, and the result or climax of the exaltation; and Stier is not wrong in recalling to mind the three principal steps of the exaltatio in the historical fulfilment, viz., the resurrection, the ascension, and the sitting down at the right hand of God. The addition of the word ‫ּד‬‫א‬ ְ‫מ‬ shows very clearly that ַ‫ב‬ָ‫ג‬ְ‫ו‬ is intended to be taken as the final result: the servant of Jehovah, rising from stage to stage, reaches at last an immeasurable height, that towers above everything besides (comp. ᆓπερύψωσε in Phi_2:9, with ᆓ ψωθείς in Act_2:33, and for the nature of the ᆓπερύψωσε, Eph_1:20-23). 6B. CHARLES SIMEON, “Isa_52:13. Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. IN the writings of Moses, the enjoyment of the land of Canaan was held forth as the great incentive to obedience; and spiritual blessings were but obscurely intimated. But in the prophetic writings, the greatest of temporal blessings were promised rather as pledges of infinitely richer benefits, which they typically represented: and frequently the very language in which they were promised, clearly shewed, that their mystical sense was, in fact, the most literal. Sometimes, as in the prophecy before us, the inspired writer entirely loses sight of all temporal considerations, and is wholly wrapt up in the contemplation of that spiritual kingdom, which the Messiah was in due season to erect. From the redemption of the Jews out of their captivity in Babylon, he goes on to speak of a more glorious redemption to be effected for all the nations of the world from the dominion of sin and Satan, of death and hell. The means of its accomplishment are described at large from this verse to the end of the following chapter. The Messiah, by whom it was to be effected, is set forth in all that variety of character which he was to assume, and in those diversified states of humiliation and glory which he was to pass through, in order to fulfil the work
assigned him. That a passage so decisive for the establishment of Christianity should be wrested by the Jews, and be applied to any one rather than to Christ, is nothing more than what might be expected. But so harsh and incongruous are their interpretations, that they need only to be stated, and the absurdity of them immediately appears. Besides, the numerous applications of this prophecy to Christ, which occur in the New Testament, leave us no room to doubt respecting its true import. The portion, which now demands our attention, declares to us, I. The success with which he executed the work assigned him— The office which Christ sustained was that of a “servant.” He was to do his Father’s will, to seek his Father’s glory, and to advance the interests of his Father’s kingdom. On this account the Scriptures frequently speak of him as a servant: “Behold my servant whom I uphold;” “by his knowledge shall my righteous servant justify many;” “I will bring forth my servant the Branch [Note: Isa_42:1; Isa_53:11 and Zec_3:8.].” Our Lord himself also often speaks of himself under this character: “I have not spoken of myself, says he, but the Father who sent me, he gave me a commandment what I should say, and what I should speak [Note: Joh_12:49.].” In above thirty other passages in St. John’s gospel he represents himself as sent by the Father, and as receiving a commandment from him. We must not, however, conceive from hence that he is only a creature; for though in his official capacity he was inferior to the Father, in his own nature he was equal to the Father, as St. Paul tells us; “He was in the form of God, and thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant [Note: Php_2:6-7.].” Christ’s work as a servant was, to reveal the Father’s will to mankind, to make atonement for their sins, and to reduce them to a state of holy obedience; or, in other words, to execute the offices of a prophet, a priest, and a king, in compliance with the Father’s appointment, and in subserviency to his honour. Now that he delivered his doctrines in the capacity of a servant, is evident from his own repeated confessions; “My doctrine is not mine, but his that sent me:” “Whatsoever I speak, even as the Father said unto me, so I speak [Note: Joh_7:16; Joh_12:50].” It was also in obedience to his Father’s will that he offered himself a sacrifice for sin. Our Lord himself says, “Therefore doth my Father love me, because I lay down my life that I might take it again: no man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again: this commandment have I received of the Father [Note: Joh_10:17- 18.]:” and St. Paul also says, that “being found in fashion as a man, he became obedient unto death, even the death of the cross [Note: Php_2:8.].” Thus also in the manifold exercises of his regal power, whether he cured diseases, rectified abuses, or forgave sins, he acted by an authority delegated to him for that purpose. When, at the very beginning of his ministry he took the sacred volume into his hands to read out of it to the people in the synagogue, he selected this passage, which fully declared to them by what authority he acted; “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor, he hath sent me to heal the broken-hearted:” and at another time he told his disciples, that “the Father had appointedunto him a kingdom.” Thus plain is it, that whether he executed the office of a prophet, priest, or king, he acted in the capacity of a servant. In the whole of his work he prospered. The text says, “My servant shall deal prudently;” but in the margin of the Bible it is put, “shall prosper.” This rendering of the word seems rather better to agree with the context, and with that expression in the following chapter, “the pleasure of the Lord shall prosper in his hand.” The very same word also is used in reference to Christ by Jeremiah, where our translators have given this sense to it; “I will raise unto David a righteous Branch, and a King shall reign and prosper [Note: Jer_23:5.].” Let us view this servant of Jehovah in the various offices he performed, and we shall see that he prospered in them all. Was he teaching the people? behold, what wonderful things he brought to light; things, which from eternity had been hidden in the bosom of the Father! How did the clouds of ignorance and superstition vanish before him! the corrupt glosses, with which the Jewish doctors had obscured the law, were refuted: the truths of God were established on the firmest basis; the most subtle objectors were put to silence; the most ignorant were instructed in the deepest mysteries; and all, with such condescension, such ease, such wisdom, and such authority, that his very enemies were constrained to say, “Never man spake like this man.” Was he setting up his kingdom? he rejected with disdain the pomp of earthly monarchs, and laid the foundations of his throne in the hearts of his people. Nor did he bring any into subjection by outward force: a single word was sufficient to subdue the stoutest
heart. If he said to Matthew, “Follow me,” not all the wealth of kingdoms could detain the willing captive. If he said, “Come down, Zaccheus,” behold, a covetous extortioner is instantly transformed into a benevolent and obedient servant. Whomsoever he would, he called: and such was the constraining power of his voice, that, without hesitation, they left all that they had, and followed him. And though he commanded his subjects to make no account even of their own lives when standing in competition with his will, and promised them nothing but poverty and persecution in this world, yet they all delighted in his law, and gloried in the cross for his sake. So entirely did they yield up themselves to him, that opposition served but to rivet their affections to him, and to confirm them in their determination to live and die in his service. Did he expiate his people’s sins? behold, there was not any thing wanting either to complete his obedience, or to fill up the measure of his sufferings. He “fulfilled all righteousness,” even though by so doing he made himself appear to be a sinner like unto us: he not only was circumcised by his parents, but voluntarily submitted to the ordinance of baptism, as though he had needed it for the washing away of his own iniquities. Nor was there any kind of suffering which he did not endure, that he might fully expiate our guilt by bearing in our stead all that our sins had merited. He never ceased from his labours, till he could say in reference to all that he had undertaken to do or suffer for us, “It is finished.” But must we confine our views of his success to past or future times? Are there not many living witnesses of his power and grace? Is he not teaching some amongst us by his good Spirit, and “revealing unto babes the things that are hidden from the wise and prudent?” Do not many of us also experience the virtue of his blood, and reap the fruits of his continual intercession? Is not his almighty arm yet stretched out to deliver us from our spiritual enemies, and to bring our hearts into captivity to his will? Wherever there is one who is brought out of darkness into marvellous light, one who enjoys peace with God through the blood of sprinkling, and whose corruptions are mortified through the influence of divine truth, there is a monument of our Lord’s success, “an epistle of Christ known and read of all men.” We might further illustrate his success by enumerating the benefits which his mediation has procured: but as these constituted a part of that reward which was conferred on him, we shall wave the mention of them in this place, and proceed to consider, II. The recompence that was awarded him for his fidelity— Our Lord, as a servant, “had respect unto the recompence of reward:” “for the joy that was set before him he endured the cross and despised the shame.” Nor was this reward withheld from him, when he had finished his work. St. Paul tells us expressly, that his resurrection and consequent ascension are to be regarded in this view: “He became obedient unto death, even the death of the cross; therefore God hath highly exalted him.” Of this also the prophet spake in the words before us: “he shall be exalted, and extolled, and be very high.” Whether the prophet meant to point out three different steps of our Lord’s advancement, we cannot positively say: but his words may well bear that interpretation; “he shall be exalted” by God to a throne of glory; “he shall be extolled” by men with adoration and thanksgiving; and he shall “be very high,” reigning as Head over men and angels for ever and ever. In this view his advancement may be considered as immediate, progressive, final. His immediate advancement consisted in his resurrection from the dead, and his elevation to the right hand of the Majesty on high, according to what is said by the Apostle; “God hath highly exalted him, and given him a name that is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” He, who left his glory for our good, resumed it again; and his human nature is made to participate his glory: yes; that very body, which endured fatigue and hunger, which was torn with scourges, and pierced with nails, which agonized in the garden, and expired on the cross, is now at the right hand of God in the highest seat of dignity and honour. That human soul also, that once was harassed with the temptations of Satan, and that endured the wrath of a sin-avenging God, is now assumed into such an union with the godhead, as to be exalted infinitely above the highest archangel. It is in his human nature that the brightest effulgence of the Deity is seen: so that, while he appears as a lamb that has been slain, he is the very joy and glory of heaven, the sun that illumines the regions of the blest; “the glory of God doth lighten them, and the Lamb is the light thereof.” And who does not rejoice that the Saviour should be thus glorified? Who does not even leap for joy at the
thought, that he, who loved us unto death, should be thus exalted far above all principalities and powers? Surely, independent of the interest which we ourselves have in his advancement, we ought to be exceeding glad that our greatest friend and benefactor should be thus gloriously rewarded. The next, and more remote step of his advancement was, the progressive extending of his kingdom throughout the earth. It is true that, in a very short space of time, there were thousands of souls subjected to his dominion; and gradually his empire was enlarged among the Gentile world: multitudes in every place took, as it were, an oath of allegiance to him, and were made willing even to lay down their lives for his sake. But yet his kingdom has hitherto been only partially established: there is a time coming when, in the most literal sense, that prophecy of Daniel shall be accomplished, and “there shall be given him dominion and glory, and a kingdom; and all people, nations, and languages shall serve him.” This methinks is that prospect, to which our Lord looked forward, with peculiar delight as to “the joy set before him.” When he shall see the whole human race bowing before his footstool, and hear them “extolling” and magnifying his name, he will look back upon the travail of his soul with pleasure and satisfaction, and account himself amply recompensed for all that he has done and suffered. O that this glorious season might speedily begin; that his kingdom might come, and his will be done on earth as it is in heaven! But if we be not favoured to behold this period, let us at least make him the most acceptable return we can for his kindness, by devoting ourselves to his service, and endeavouring to bring others to the obedience of faith. The final step of his advancement will be, when he shall come again to judge the world, and reign over his elect for ever and ever. What he has already received is only a pledge and earnest of what he will hereafter enjoy. At a future period, fixed in the divine counsels, but known to no creature either in heaven or earth, he is to come in his own glory, and in the glory of his Father, surrounded with all the holy angels. He is then to summon the whole universe before him: all, in one vast assembly, will stand at his tribunal, and be judged by him according to their works: those that were his enemies, and would not that he should reign over them, he will cast, together with the fallen angels, into the lake of fire; but his faithful servants he will take, together with the holy angels, to dwell with him, that they may be one fold under one shepherd for evermore. His mediatorial office indeed he will then lay down, as having no more need to exercise it; and in this sense, “he will deliver up the kingdom to God, even the Father, that God may be all in all.” But he will not cease to reign as a king over his people; for the prophet expressly says, that “of his kingdom there shall be no end.” To all eternity therefore will he be the Head of the church; to all eternity the one source of their joy, the one object of their adoration. As the glorified saints and angels are already singing, so will they never cease to sing, “Worthy is the Lamb that was slain to receive power and riches, and wisdom and strength, and glory and honour and blessing; therefore blessing and honour, and glory and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.” In improving this subject, we shall find abundant matter of reproof to the ungodly, of encouragement to the humble, and of direction to all. 1. Reproof to the ungodly— On the most diligent inquiry into the life and conduct of our Lord, we shall find that he omitted nothing that was necessary for the effecting of our reconciliation with God. Yet how ill is he requited by the generality of mankind I Notwithstanding he has come down from heaven for our salvation, and accomplished the work which had been given him to do, the ungodly world will scarcely bestow a thought upon him. Instead of “exalting” him in their minds, and “extolling” him with their lips, and setting him “very high” in their affections, they regard him little more, than if all that is related of him were a mere fable. Every earthly vanity can fix their attention, and engage their favour; but he, whose condescension and grace have filled all heaven with wonder, can attract no notice. What base ingratitude is this on the part of man! What is it but practically to deny the Redeemer’s excellency, and to frustrate, as far as in us lies, the purposes of God respecting him? It is, in fact, to say that, whatever reward God has decreed to give him for his services, he shall receive no part of it from us. And who amongst us has not been guilty of this conduct? Who has not passed months and years without any admiration of his love, any zeal for his honour? If he were as much forgotten by all, as he has been by the generality, his very name would soon be put out of
remembrance. What more awful proof of our fallen nature can we have; what greater evidence of our apostasy from God? “If God were our Father, we should love Christ; if we were true believers, he would be precious to our souls.” And if God has said that “all who forget him shall be turned into hell,” shall our forgetfulness of his dear Son involve us in no danger? Is it without reason that the Apostle asks, “How shall we escape, if we neglect so great salvation?” Surely if we exalt him not willingly, he shall be exalted against our will; for “he will reign, till he has put every enemy under his feet.” If we will not bow to the sceptre of his grace, we shall be broken in pieces with the rod of his indignation. 2. Encouragement to the humble— They who are humbly endeavouring to serve God, may, on the other hand, derive from this subject much comfort and encouragement. As Christ was, so are all his followers, servants of the most high God. Like him too, in spite of men and devils, they prosper in their work. And is there no reward prepared for them? Shall they not, like him, be exalted to thrones of glory? Shall they not be extolled by men, as the excellent of the earth; and by God, as good and faithful servants? Shall they not be very high, even “heirs of God, and joint-heirs with Christ?” Yes; God is not ashamed to be called their God: and, as soon as they have overcome, they shall be carried by angels into Abraham’s bosom, and inherit the glory prepared for them. Let the believer then look forward to the recompence of reward. Let him rest assured that the felicity which awaits him will abundantly compensate his labours and sufferings in the pursuit of it: let him “be faithful unto death, and God will give him a crown of life.” In the meantime, however, they who expect the wages, must be careful to execute the work assigned them. They must “deal prudently,” that they may prosper; and “prosper,” that they may obtain the crown of righteousness, which the Lord, the righteous Judge, shall give them. But it is not in their own strength that they are to proceed, but in the strength of their exalted Saviour; of him, who, having endured the same trials, can sympathize with them; and, having all power in heaven and in earth committed to him, can succour them. To him then let every eye be directed; to him, in whom all fulness is deposited, and our life itself is hid: and “when Christ, who is our life, shall appear, then shall we also appear with him in glory.” 3. Direction to all— While the words before us prophetically declare what Christ shall receive as the reward of his labours, they serve as a direction to every one that names the name of Christ: they virtually enjoin us to pay him the tribute which is so justly due. “What shall I render unto the Lord,” was the reflection that inspired the breast of David on a review of the mercies which he had experienced. And can we call to mind what our blessed Lord has done, and is yet doing, for our salvation, and not feel the liveliest emotions of gratitude in our hearts? Are we not constrained to break forth in the language of the Psalmist, “Bless the Lord, O my soul, and forget not all his benefits; bless the Lord, O my soul, and let all that is within me bless his holy name?” Yes; “let us abundantly utter the memory of his great goodness, and sing of his praise without ceasing.” It is the most reasonable, and surely the most delightful, of all duties to exalt his name, and magnify it with thanksgiving. Let this then be the disposition of our minds, and the practice of our lives. Let us say, “Awake up, my glory, awake, lute and harp, I myself will awake right early;” “I will sing of his righteousness all the day long;” “I will praise his name while I have my being.” Then, at whatever period we shall be summoned into his immediate presence, we shall change our place, but not our employment; for the song, which we began on earth, shall be continued by us to all eternity: “To him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God, and the Father, to him be glory and dominion for ever and ever. Amen.” 7. CALVIN, “13.Behold, my servant shall have prosperous success (47) After having spoken of the restoration of the Church, Isaiah passes on to Christ, in whom all things are gathered together. Some explain ‫ישכיל‬ (yashkil) to mean shall “ prudently;” but, as it is immediately added that he shall be exalted,
the context appears to demand that we shall rather understand it to denote “ success,” for ‫שכל‬ (shakal) also signifies “ be prosperous.” He speaks, therefore, of the prosperity of the Church; and as this was not visible, he draws their attention to the supreme King, by whom all things shall be restored, and bids them wait for him. And here we ought carefully to observe the contrasts which the Prophet lays down; for the mightiness of this king whom the Lord will exalt is contrasted by him with the wretched and debased condition of the people, who were almost in despair. He promises that this king will be the head of the people, so that under him as the leader the people shall flourish, though they be now in a state of the deepest affliction and wretchedness; because he shall have a prosperous course. He calls Christ “ Servant,” on account of the office committed to him. Christ ought not to be regarded as a private individual, but as holding the office to which the Father has appointed him, to be leader of the people and restorer of all things; so that whatever he affirms concerning himself we ought to understand as belonging also to us. Christ has been given to us, and therefore to us also belongs his ministry, for the Prophet might have said, in a single word, that Christ will be exalted and will be highly honored; but, by giving to him the title of “” he means that he will be exalted for our sake. (47) “ some begin the 53d chapter, and Salmeron says it is so divided in some copies which he had seen; the subject is new, and has nothing ‘ smacks of Babylon,’ (quod Babylonium olet,) according to the expression of Sanctius, and is to be literally understood of the Messiah, as all expositors that I have met with agree, except Grotius, who thinks the words may in the first lower sense of them be understood of Jeremiah the prophet, considered as a type of Christ.” — White. 8. EBC, “Isaiah 52:13-53:12 THE SUFFERING SERVANT WE are now arrived at the last of the passages on the Servant of the Lord. It is known to Christendom as the Fifty-third of Isaiah, but its verses have, unfortunately, been divided between two chapters, Isa_52:13-15; Isa_53:1-12. Before we attempt the interpretation of this high and solemn passage of Revelation, let us look at its position in our prophecy, and examine its structure. The peculiarities of the style and of the vocabulary of Isa_52:13-15; Isa_53:1-12, along with the fact that, if it be omitted, the prophecies on either side readily flow together, have led some critics to suppose it to be an insertion, borrowed from an earlier writer. The style-broken, sobbing, and recurrent-is certainly a change from the forward, flowing sentences, on which we have been carried up till now, and there are a number of words that we find quite new to us. Yet surely both style and words are fully accounted for by the novel and tragic nature of the subject to which the prophet has brought us: regret and remorse though they speak through the same lips as hope and the assurance of salvation, must necessarily do so with a very different accent and set of terms. Criticism surely overreaches itself, when it suggests that a writer, so versatile and dramatic as our prophet, could not have written Isa_52:13-15 through Isa_53:1-12 along with, say, chapter 50 or Isa_52:1-12 or chapter 54. We might as well be asked to assign to different authors Hamlet’s soliloquy, and the King’s conversation, in the same play, with the ambassadors from Norway. To aver that if Isa_52:13-15 through Isa_53:1-12 were left out, no one who had not seen it would miss it, so closely does chapter 54. follow on to Isa_52:12, is to aver what means nothing. In any dramatic work you may leave out the finest passage, -from a Greek tragedy its grandest chorus, or from a play of Shakespeare’s the hero’s soliloquy, -without seeming, to eyes that have not seen what you have done, to have disturbed the connection of the
whole. Observe the juncture in our prophecy at which this last passage on the Servant appears. It is one exactly the same as that at which another great passage on the Servant was inserted, (Isa_49:1-9) viz., just after a call to the people to seize the redemption achieved for them and to come forth from Babylon. It is the kind of climax or pause in their tale, which dramatic writers of all kinds employ for the solemn utterance of principles lying at the back, or transcending the scope, of the events of which they treat. To say the least, it is surely more probable that our prophet himself employed so natural an opportunity to give expression to his highest truths about the Servant, than that some one else took his work, broke up another already extant work on the Servant and thrust the pieces of the latter into the former. Moreover, we shall find many of the ideas, as well as of the phrases, of Isa_52:13-15 through Isa_53:1-12 to be essentially the same as some we have already encountered in our prophecy. There is then no evidence that this singular prophecy ever stood apart from its present context, or that it was written by another writer than the prophet, by whom we have hitherto found ourselves conducted. On the contrary, while it has links with what goes before it, we see good reasons why the prophet should choose just this moment for uttering its unique and transcendent contents, as well as why he should employ in it a style and a vocabulary so different from his usual. Turning now to the structure of Isa_52:13-15 through Isa_53:1-12, we observe that, as arranged in the Canon, there are fifteen verses in the prophecy. These fifteen verses fall into five strophes of three verses each, as printed by the Revised English Version. When set in their own original lines, however, the strophes appear, not of equal, but of increasing length. As will be seen from the version given below, the first (Isa_52:13-15) has nine lines, the second (Isa_53:1-3) has ten lines, the third (Isa_53:4-6) has eleven lines, the fourth (Isa_53:7-9) thirteen lines, the fifth (Isa_53:10-12) fourteen lines. This increase would be absolutely regular, if, in the fourth strophe, we made either the first two lines one, or the last two one, and if in the fifth again we ran the first two lines together, -changes which the metre allows and some translators have adopted. But, in either case, we perceive a regular increase from strophe to strophe, that is not only one of the many marks with which this most artistic of poems has been elaborated, but gives the reader the very solemn impression of a truth that is ever gathering more of human life into itself, and sweeping forward with fuller and more resistless volume. Each strophe, it is well to notice, begins with one word or two words which summarise the meaning of the whole strophe and form a title for it. Thus, after the opening exclamation "Behold," the words "My Servant shall prosper" form, as we shall see, not only a summary of the first strophe, in which his ultimate exaltation is described, but the theme of the whole prophecy. Strophe 2 begins "Who hath believed," and accordingly in this strophe the unbelief and thoughtlessness of them who saw the Servant without feeling the meaning of his suffering is confessed. "Surely our sicknesses" fitly entitles strophe 3, in which the people describe how the Servant in his suffering was their substitute. "Oppressed yet he humbled himself" is the headline of strophe 4, and that strophe deals with the humility and innocence of the Servant in contrast to the injustice accorded him; while the headline of strophe 5, "But Jehovah had purposed," brings us back to the main theme of the poem, that behind men’s treatment of the Servant is God’s holy will; which theme is elaborated and brought to its conclusion in strophe 5. These opening and entitling words of each strophe are printed, in the following translation, in larger type than the rest. As in the rest of Hebrew poetry, so here, the measure is neither regular nor smooth, and does not depend on rhyme. Yet there is an amount of assonance which at times approaches to rhyme. Much of the meaning of the poem depends on the use of the personal pronouns-we and he stand contrasted to each other-and it is these coming in a lengthened form at the end of many of the lines that suggest to the ear something like rhyme. For instance, in Isa_53:5-6, the second and
third verses of the third strophe, two of the lines run out on the bi-syllable enu, two on inu, and two on the word lanu, while the third has enu, not at the end, but in the middle; in each case, the pronominal suffix of the first person plural. We transcribe these lines to show the effect of this. Wehu’ meholal mippesha ‘enu Medhukka’ me’ awonothenu Musar shelomenu ‘alaw Ubhahabhuratho nirpa’-lanu Kullanu kass-ss’on ta’inu ‘ish ledharko paninu Wa Jahweh hiphgi ‘a bo eth’awon kullanu. This is the strophe in which the assonance comes oftenest to rhyme; but in strophe 1 ehu ends two lines, and in strophe 2 it ends three. These and other assonants occur also at the beginning and in the middle of lines. We must remember that in all the cases quoted it is the personal pronouns, which give the assonance, -the personal pronouns on which so much of the meaning of the poem turns; and that, therefore, the parallelism primarily intended by the writer is one rather of meaning than of sound. The pair of lines, parallel in meaning, though not in sound, which forms so large a part of Hebrew poetry, is used throughout this poem; but the use of it is varied and elaborated to a unique degree. The very same words and phrases are repeated, and placed on points, from which they seem to call to each other; as, for instance, the double "many" in strophe 1, the "of us all "in strophe 3, and "nor opened he his mouth" in strophe 4. The ideas are very few and very simple: the words "he, we, his, ours, see, hear, know, bear, sickness, strike, stroke," and "many" form, with prepositions and participles, the bulk of the prophecy. It will be evident how singularly suitable this recurrence is for the expression of reproach, and of sorrowful recollection. It is the nature of grief and remorse to harp upon the one dear form, the one most vivid pain. The finest instance of this repetition is verse 6, with its opening keynote "kullanu" "of us all like sheep went astray," with its close on that keynote "guilt of us all," "kullanu." But throughout notes are repeated, and bars recur, expressive of what was done to the Servant, or what the Servant did for man, which seem in their recurrence to say, You cannot hear too much of me: I am the very Gospel. A peculiar sadness is lent to the music by the letters h and i in "holie" and "hehelie," the word for sickness or ailing (ailing is the English equivalent in sense and sound), which happens so often in the poem. The new words, which have been brought to vary this recurrence of a few simple features, are mostly of a sombre type. The heavier letters throng the lines: grievous bs and ms are multiplied, and syllables with long vowels before m and w. But the words sob as well as tramp; and here and there one has a wrench and one a cry in it. Most wonderful and mysterious of all is the spectral fashion in which the prophecy presents its Hero. He is named only in the first line and once again: elsewhere He is spoken of as He. We never hear or see Himself. But all the more solemnly is He there: a shadow upon countless faces, a grievous memory on the hearts of the speakers. He so haunts all we see and all we hear, that we feel it is not Art, but Conscience, that speaks of Him. Here is now the prophecy itself, rendered into English quite literally, except for a conjunction here and there, and, as far as possible, in the rhythm of the original. A few necessary notes on difficult words and phrases are given. I. Isa_52:13 : Behold, my Servant shall prosper,
Shall rise, be lift up, be exceedingly high Like as they that were astonied before thee were many, -So marred from a man’s was his visage, And his form from the children of men! -So shall the nations he startles be many, Before him shall kings shut their mouths. For that which had never been told them they see, And what they had heard not, they have to consider. II. Who gave believing to that which we heard, And the arm of Jehovah to whom was it bared? For he sprang like a sapling before Him, As a root from the ground that is parched; He had no form nor beauty that we should regard him, Nor aspect that we should desire him. Despised and rejected of men Man of pains and familiar with ailing, And as one we do cover the face from, Despised, and we did not esteem him. III. Surely our ailments he bore, And our pains he did take for his burden. But we-we accounted him stricken, Smitten of God and degraded. Yet he-he was pierced for crimes that were ours, He was crushed for guilt that was ours, The chastisement of our peace was upon him, By his stripes healing is ours. Of us all like to sheep went astray, Every man to his way we did turn, And Jehovah made light upon him The guilt of us all. IV. Oppressed, he did humble himself, Nor opened his mouth-
As a lamb to the slaughter is led. As a sheep ’fore her shearers is dumb- Nor opened his mouth. By tyranny and law was he taken; And of his age who reflected, That he was wrenched from the land of the living, For My people’s transgressions the stroke was on him? So they made with the wicked his grave, Yea, with the felon his tomb. Though never harm had he done, Neither was guile in his mouth. V. But Jehovah had purposed to bruise him, Had laid on him sickness; if his life should offer guilt offering, A seed he should see, he should lengthen his days. And the purpose of Jehovah by his hand should prosper, From the travail of his soul shall he see, By his knowledge be satisfied. My Servant, the Righteous, righteousness wins he for many, And their guilt he takes for his load. Therefore I set him a share with the great, Yea, with the strong shall he share the spoil: Because that he poured out his life unto death, Let himself with transgressors be reckoned; Yea, he the sin of the many hath borne, And for the transgressors he interposes. Let us now take the interpretation strophe by strophe. 1. Isa_52:13-15. When last our eyes were directed to the Servant, he was suffering unexplained and unvindicated. (Isa_50:4-6) His sufferings seemed to have fallen upon him as the consequence of his fidelity to the Word committed to him; the Prophet had inevitably become the Martyr. Further than this his sufferings were not explained, and the Servant was left in them, calling upon God indeed, and sure that God would hear and vindicate him, but as yet unanswered by word of God or word of man. It is these words, words both of God and of man, which are given in Isa_52:13-15 through Isa_53:1-12. The Sufferer is explained and vindicated, first by God in the first strophe, Isa_52:13-15, and then by the Conscience of Men, His own people, in the second and third; (Isa_53:1-6) and then, as it appears, the Divine Voice, or the Prophet speaking for it, resumes in strophes 4 and 5, and concludes in a strain similar to strophe 1.
God’s explanation and vindication of the Sufferer is, then, given in the first strophe. It is summed up in the first line, and in one very pregnant word. Jeremiah had said of the Messiah, "He shall reign as a King and deal wisely" or "prosper"; (Jer_23:5) and so God says here of the Servant, "Behold he shall deal wisely" or "prosper." The Hebrew verb does not get full expression in any English one. In rendering it "shall deal wisely" or "prudently" our translators undoubtedly touch the quick of it. For it is originally a mental process or quality: "has insight, understands, is farseeing." But then it also includes the effect of this-"understands so as to get on, deals wisely so as to succeed, is practical" both in his way of working and in being sure of his end. Ewald has found an almost exact equivalent in German, "hat Geschick"; for Geschick means both "skill" or "address" and "fate" or "destiny." The Hebrew verb is the most practical in the whole language, for this is precisely the point which the prophecy seeks to bring out about the Servant’s sufferings. They are practical. He is practical in them. He endures them, not for their own sake, but for some practical end of which he is aware and to which they must assuredly bring him. His failure to convince men by his word, the pain and spite which seem to be his only wage, are not the last of him, but the beginning and the way to what is higher. So "shall he rise and be lift up and be very high." The suffering, which in chapter 1 seemed to be the Servant’s misfortune, is here seen as his wisdom which shall issue in his glory. But of themselves men do not see this, and they need to be convinced. Pain, the blessed means of God, is man’s abhorrence and perplexity. All along the history of the world the Sufferer has been the astonishment and stumbling-block of humanity. The barbarian gets rid of him; he is the first difficulty with which every young literature wrestles; to the end he remains the problem of philosophy and the sore test of faith. It is not native to men to see meaning or profit in the Sufferer; they are staggered by him, they see no reason or promise in him. So did men receive this unique Sufferer, this Servant of Jehovah. The many were astonied at him; his visage was so marred more than men, and his form than the children of men. But his life is to teach them the opposite of their impressions, and to bring them out of their perplexity into reverence before the revealed purpose of God in the Sufferer. "As they that were astonied at thee were many, so shall the nations he startles be many; kings shall shut their mouths at him, for that which was not told them they see, and that which they have heard not they have to consider,"-viz., the triumph and influence to which the Servant was consciously led through suffering. There may be some reflection here of the way in which the Gentiles regarded the Suffering Israel, but the reference is vague, and perhaps purposely so. The first strophe, then, gives us just the general theme. In contrast to human experience God reveals in His servant that suffering is fruitful, that sacrifice is practical. Pain, in God’s service, shall lead to glory. II. Isa_53:1-3. God never speaks but in man He wakens conscience, and the second strophe of the prophecy (along with the third) is the answer of conscience to God. Penitent men, looking back from the light of the Servant’s exaltation to the time when his humiliation was before their eyes, say, "Yes; what God has said is true of us. We were the deaf and the indifferent. We heard, but ‘who of us believed what we heard, and to whom was the arm of the Lord’-His purpose, the hand He had in the Servant’s sufferings-‘revealed?"’ Who are these penitent speakers? Some critics have held them to be the heathen, more have said that they are Israel. But none have pointed out that the writer gives himself no trouble to define them, but seems more anxious to impress us with their consciousness of their moral relation to the Servant. On the whole, it would appear that it is Israel, whom the prophet has in mind as the speakers of Isa_53:1-6. For, besides the fact that the Old Testament knows nothing of a bearing by Israel of the sins of the Gentiles, it is expressly said in Isa_53:8, that the sins for which the Servant was stricken were the sins of "my people"; which people must be the same as the speakers, for they own in Isa_53:4-6 that the Servant bore their sins. For these and other reasons the mass of Christian critics at the present day are probably right when they assume that Israel are the speakers in
Isa_53:1-6; but the reader must beware of allowing his attention to be lost in questions of that kind. The art of the poem seems intentionally to leave vague the national relation of the speakers to the Servant, in order the more impressively to bring out their moral attitude towards him. There is an utter disappearance of all lines of separation between Jew and Gentile, -both in the first strophe, where, although Gentile names are used, Jews may yet be meant to be included, and in the rest of the poem, -as if the writer wished us to feel that all men stood over against that solitary Servant in a common indifference to his suffering and a common conscience of the guilt he bears. In short, it is no historical situation, such as some critics seem anxious to fasten him down upon, that the prophet reflects; but a certain moral situation, ideal in so far as it was not yet realised, -the state of the quickened human conscience over against a certain Human Suffering, in which, having noted it at the time, that conscience now realises that the purpose of God was at work. In Isa_53:2 and Isa_53:3 the penitent speakers give us the reasons of their disregard of the Servant in the days of his suffering. In these reasons there is nothing peculiar to Israel, and no special experience of Jewish history is reflected by the terms in which they are conveyed. They are the confession, in general language, of a universal human habit, -the habit of letting the eye cheat the heart and conscience, of allowing the aspect of suffering to blind us to its meaning; of forgetting in our sense of the ugliness and helplessness of pain, that it has a motive, a future, and a God. It took ages to wean mankind from those native feelings of aversion and resentment, which caused them at first to abandon or destroy their sick. And, even now, scorn for the weak and incredulity in the heroism or in the profitableness of suffering are strong in the best of us. We judge by looks; we are hurried by the physical impression which the sufferer makes on us, or by our pride that we are not as he is, into peremptory and harsh judgments upon him. Every day we allow the dulness of poverty, the ugliness of disease, the unprofitableness of misfortune, the ludicrousness of failure, to keep back conscience from discovering to us our share of responsibility for them, and to repel our hearts from that sympathy and patience with them, which along with conscience would assuredly discover to us their place in God’s Providence and their special significance for ourselves. It is this original sin of man, of which these penitent speakers own themselves guilty. But no one is ever permitted to rest with a physical or intellectual impression of suffering. The race, the individual, has always been forced by conscience to the task of finding a moral reason for pain and nothing so marks man’s progress as the successive solutions he has attempted to this problem. The speakers, therefore, proceed in the next part of their confession, strophe 3., to tell us what they first falsely accounted the moral reason of the Servant’s suffering and what they afterwards found to be the truth. III. Isa_53:4-6. The earliest and most common moral judgment which men pass upon pain is that which is implied in its name-that it is penal. A man suffers because God is angry with him and has stricken him. So Job’s friends judged him, and so these speakers tell us they had at first judged the Servant. "We had accounted him stricken, smitten of God and afflicted,"-"stricken," that is, with a plague of sickness, as Job was, for the simile of the sick man is still kept up; "smitten of God and degraded" or "humbled," for it seemed to them that God’s hand was in the Servant’s sickness, to punish and disgrace him for his own sins. But now they know they were wrong. The hand of God was indeed upon the Servant, and the reason was sin; yet the sin was not his, but theirs. "Surely our sicknesses he bore, and our pains he took as his burden. He was pierced for iniquities that were ours. He was crushed for crimes that were ours." Strictly interpreted, these verses mean no more than that the Servant was involved in the consequences of his people’s sins. The verbs "bore" and "made his burden" are indeed taken by some to mean, necessarily, removal or expiation; but in themselves, as is clear from their application to Jeremiah, Ezekiel, and the whole of the generation of Exile, they mean no more than implication in the reproach and the punishment of the people’s sins. Nevertheless, as we have explained in a
note below, it is really impossible to separate the suffering of a Servant, who has been announced as practical and prosperous in his suffering, from the end for which it is endured. We cannot separate the Servant’s bearing of the people’s guilt from his removal of it. And, indeed, this practical end of his passion springs forth, past all doubt, from the rest of the strophe, which declares that the Servant’s sufferings are not only vicarious but redemptive; "The discipline of our peace was upon him, and with his stripes we are healed." Translators agree that "discipline of our peace" must mean discipline which procures our peace. The peace, the healing, is ours, in consequence of the chastisement and the scourging that was his. The next verse gives us the obverse and complement of the same thought. The pain was his in consequence of the sin that was ours. "All we like sheep had gone astray, and the Lord laid on him the iniquity of us all,"- literally "iniquity," but inclusive of its guilt and consequences. Nothing could be plainer than these words. The speakers confess that they know that the Servant’s suffering was both vicarious and redemptive. But how did they get this knowledge? They do not describe any special means by which it came to them. They state this high and novel truth simply as the last step in a process of their consciousness. At first they were bewildered by the Servant’s suffering; then they thought it contemptible, thus "passing upon it an intellectual judgment"; then, forced to seek a moral reason for it, they accounted it as penal and due to the Servant for his own sins; then they recognised that. its penalty was vicarious, that the Servant was suffering for them; and finally, they knew that it was redemptive, the means of their own healing and peace. This is a natural climax, a logical and moral progress of thought. The last two steps are stated simply as facts of experience following on other facts. Now our prophet usually publishes the truths, with which he is charged, as the very words of God, introducing them with a solemn and authoritative "Thus saith Jehovah." But this novel and supreme truth of vicarious and redemptive suffering, this passion and virtue which crowns the Servant’s office, is introduced to us, not by the mouth of God, but by the lips of penitent men; not as all oracle, but as a confession; not as the commission of Divine authority laid beforehand upon the Servant like his other duties, but as the conviction of the human conscience after the Servant has been lifted up before it. In short, by this unusual turn of his art, the prophet seeks to teach us that vicarious suffering is not a dogmatic, but an experimental truth. The substitution of the Servant for the guilty people, and the redemptive force of that substitution, are no arbitrary doctrine, for which God requires from man a mere intellectual assent; they are no such formal institution of religion as mental indolence and superstition delight to have prepared for their mechanical adherence: but substitutive suffering is a great living fact of human experience, whose outward features are not more evident to men’s eyes than its inner meaning is appreciable by their conscience, and of irresistible effect upon their whole moral nature. Is this lesson of our prophet’s art not needed? Men have always been apt to think of vicarious suffering, and of its function in their salvation, as something above and apart from their moral nature, with a value known only to God and not calculable in the terms of conscience or of man’s moral experience; nay, rather as something that conflicts with man’s ideas of morality and justice; whereas both the fact and the virtue of vicarious suffering come upon us all, as these speakers describe the vicarious sufferings of the Servant to have come upon them, as a part of inevitable experience, If it be natural, as we saw, for men to be bewildered by the first sight of suffering, to scorn it as futile and to count it the fault of the sufferer himself, it is equally natural and inevitable that these first and hasty theories should be dispelled by the longer experience of life and the more thorough working of conscience. The stricken are not always bearing their own sin. "Suffering is the minister of justice. This is true in part, yet it also is inadequate to explain the facts. Of all the sorrow which befalls humanity, how small a part falls upon the specially guilty; how much seems rather to seek out the good! We might almost ask whether it is not weakness rather than wrong that is punished in this world." In every nation, in every family, the
innocent suffer for the guilty. Vicarious suffering is not arbitrary or accidental; it comes with our growth; It is of the very nature of things. It is that part of the Service of Man, to which we are all born, and of the reality of which we daily grow more aware. But even more than its necessity life teaches us its virtue. Vicarious suffering is not a curse. It is Service-Service for God. It proves a power where every other moral force has failed. By it men are redeemed, on whom justice and their proper punishment have been able to effect nothing. Why this should be is very intelligible. We are not so capable of measuring the physical or moral results of our actions upon our own characters or in our own fortunes as we are upon the lives of others; nor do we so awaken to the guilt and heinousness of our sin as when it reaches and implicates lives which were not partners with us in it. Moreover, while a man’s punishment is apt to give him an excuse for saying, I have expiated my sin myself, and so to leave him self- satisfied and with nothing for which to be grateful or obliged to a higher will; or while it may make him reckless or plunge him into despair; so, on the contrary, when he recognises that others feel the pain of his sin and have come under its weight, then shame is quickly born within him, and pity and every ether passion that can melt a hard heart. If, moreover, the others who bear his sin do so voluntarily and for love’s sake, then how quickly on the back of shame and pity does gratitude rise, and the sense of debt and of constraint to their will! For all these very intelligible reasons, vicarious suffering has been a powerful redemptive force in the experience of the race. Both the fact of its beneficence and the moral reasons for this are clear enough to lift us above a question, which sometimes gives trouble regarding it, -the question of its justice. Such a question is futile about any service for man, which succeeds as this does where all others have failed, and which proves itself so much in harmony with man’s moral nature. But the last shred of objection to the justice of vicarious suffering is surely removed when the sufferer is voluntary as well as vicarious. And, in truth, human experience feels that it has found its highest and its holiest fact in the love that, being innocent itself, stoops to bear its fellows’ sins, -not only the anxiety and reproach of them, but even the cost and the curse of them. "Greater love hath no man than this, that a man lay down his life for his friends"; and greater service can no man do to men than to serve them in this way. Now in this universal human experience of the inevitableness and the virtue of vicarious suffering, Israel had been deeply baptised. The nation had been "served" by suffering in all the ways we have just described. Beginning with the belief that all righteousness prospered, Israel had come to see the righteous afflicted in her midst; the best Israelites had set their minds to the problem, and learned to believe, at least, that such affliction was of God’s will, -part of His Providence, and not an interruption to it. Israel, too, knew the moral solidarity of a people: that citizens share each other’s sorrows, and that one generation rolls over its guilt upon the next. Frequently had the whole nation been spared for a pious remnant’s sake; and in the Exile, while all the people were formally afflicted by God, it was but a portion of them whose conscience was quick to the meaning of the chastisement, and of them alone, in their submissive and intelligent sufferance of the Lord’s wrath, could the opening gospel of the prophecy be spoken, that they "had accomplished their warfare, and had received of the Lord’s hands double for all their sins." But still more vivid than these collective substitutes for the people were the individuals, who, at different points in Israel’s history, had stood forth and taken up as their own the nation’s conscience and stooped to bear the nation’s curse. Far away back, a Moses had offered himself for destruction, if for his sake God would spare his sinful and thoughtless countrymen. In a psalm of the Exile it is remembered that, He said, that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn away His wrath, lest He should destroy.
And Jeremiah, not by a single heroic resolve, but by the slow agony and martyrdom of a long life, had taken Jerusalem’s sin upon his own heart, had felt himself forsaken of God, and had voluntarily shared his city’s doom, while his generation, unconscious of their guilt and blind to their fate, despised him and esteemed him not. And Ezekiel, who is Jeremiah’s far-off reflection, who could only do in symbol what Jeremiah did in reality, was commanded to lie on his side for days, and so "bear the guilt" of his people. But in Israel’s experience it was not only the human Servant who served the nation by suffering, for God Himself had come down to "carry" His distressed and accursed people, and "to load Himself with them." Our prophet uses the same two verbs of Jehovah as are used of the Servant. (Isa_46:3-4) Like the Servant, too, God "was afflicted in all their affliction"; and His love towards them was expended in passion and agony for their sins. Vicarious suffering was not only human, it was Divine. Was it very wonderful that a people with such an experience, and with such examples, both human and Divine, should at last be led to the thought of One Sufferer, who would exhibit in Himself all the meaning, and procure for His people all the virtue, of that vicarious reproach and sorrow, which a long line of their martyrs had illustrated, and which God had revealed as the passion of His own love? If they had had every example that could fit them to understand the power of such a sufferer, they had also every reason to feel their need of Him. For the Exile had not healed the nation; it had been for the most of them an illustration of that evil effect of punishment to which we alluded above. Penal servitude in Babylon had but hardened Israel. "God poured on him the fury of anger, and the strength of battle: it set him on fire round about, yet he knew not, and it burned him, yet he laid it not to heart." (Isa_42:25) What the Exile, then, had failed to do, when it brought upon the people their own sins, the Servant, taking these sins upon himself, would surely effect. The people, whom the Exile had only hardened, his vicarious suffering should strike into penitence and lift to peace. IV. Isa_53:7-9. It is probable that with Isa_53:6 the penitent people have ceased speaking, and that the parable is now taken up by the prophet himself. The voice of God, which uttered the first strophe, does not seem to resume till Isa_53:11. If strophe 3 confessed that it was for the people’s sins the Servant suffered, strophe 4 declares that he himself was sinless, and yet silently submitted to all which injustice laid upon him. Now Silence under Suffering is a strange thing in the Old Testament-a thing absolutely new. No other Old Testament personage could stay dumb under pain, but immediately broke into one of two voices, -voice of guilt or voice of doubt. In the Old Testament the sufferer is always either confessing his guilt to God, or, when he feels no guilt, challenging God in argument. David, Hezekiah, Jeremiah, Job, and the nameless martyred and moribund of the Psalms, all strive and are loud under pain. Why was this Servant the unique and solitary instance of silence under suffering? Because he had a secret which they had not. It had been said of him: "My Servant shall deal wisely" or "intelligently," shall know what he is about. He had no guilt of his own, no doubts of his God. But he was conscious of the end God had in his pain, an end not to be served in any other way, and with all his heart he had given himself to it. It was not punishment he was enduring; it was not the throes of the birth into higher experience, which he was feeling: it was a Service he was performing, -a service laid on him by God, a service for man’s redemption, a service sure of results and of glory. Therefore "as a lamb to the slaughter is led, and as a sheep before her shearers is dumb, he opened not his mouth." The next two verses (Isa_53:8-9) describe how the Servant’s Passion was fulfilled. The figure of a sick man was changed in Isa_53:5 to that of a punished one, and the punishment we now see carried on to death. The two verses are difficult, the readings and renderings of most of the words being very various. But the sense is clear. The Servant’s death was accomplished, not on some far hill top by a stroke out of heaven, but in the forms of human law and by men’s hands. It
was a judicial murder. "By tyranny and by judgment,"-that is, by a forced and tyrannous judgment, -"he was taken." To this abuse of law the next verse adds the indifference of public opinion: "and as for his contemporaries, who of them reflected that he was cut off from," or "cut down in, the land of the living,"-that in spite of the form of law that condemned him he was a murdered man, -that "for the transgression of my people the stroke was his?" So, having conceived him to have been lawfully put to death, they consistently gave him a convict’s grave: "they made his grave with the wicked, and he was with the felon in his death," though-and on this the strophe emphatically ends-he was an innocent man, "he had done no harm, neither was guile in his mouth." Premature sickness and the miscarriage of justice, -these to Orientals are the two outstanding misfortunes of the individual’s life. Take the Psalter, set aside its complaints of the horrors of war and of invasion, and you will find almost: all the rest of its sighs rising either from sickness or from the sense of injustice. These were the classic forms of individual suffering in the age and civilisation to which our prophet belonged, and it was natural, therefore, that when he was describing an Ideal or Representative Sufferer, he should fill in his picture with both of them. If we remember this, we shall feel no incongruity in the sudden change of the here from a sick man to a convict, and back again in Isa_53:10 from a convict to a sick man. Nor, if we remember this, shall we feel disposed to listen to those interpreters who hold that the basis of this prophecy was the account of an actual historical martyrdom. Had such been the case the prophet would surely have held throughout to one or the other of the two forms of suffering. His sufferer would have been either a leper or a convict, hut hardly both. No doubt the details in Isa_53:8-9 are so realistic that they might well be the features of an actual miscarriage of justice; but the like happened too frequently in the Ancient East for such verses to be necessarily any one man’s portrait. Perverted justice was the curse of the individual’s life-perverted justice and that stolid, fatalistic apathy of Oriental public opinion, which would probably regard such a sufferer as suffering for his sins the just vengeance of heaven, though the minister of this vengeance was a tyrant and its means were perjury and murder. "Who of his generation reflected that for the transgression of my people the stroke was on him!" V. Isa_53:10-12. We have heard the awful tragedy. The innocent Servant was put to a violent and premature death. Public apathy closed over him and the unmarked earth of a felon’s grave. It is so utter a perversion of justice, so signal a triumph of wrong over right, so final a disappearance into oblivion of the fairest life that ever lived, that men might be tempted to say, God has forsaken His own. On the contrary-so strophe 5 begins-God’s own will and pleasure have been in this tragedy: "Yet it pleased the Lord to bruise him." The line as it thus stands in our English version has a grim, repulsive sound. But the Hebrew word has no necessary meaning of pleasure or enjoyment." All it says is, God so willed it. His purpose was in this tragedy. Deus vult! It is the one message which can render any pain tolerable or light up with meaning a mystery so cruel as this: "The Lord" Himself" had purposed to bruise His Servant, "the Lord Himself had laid on him sickness" (the figure of disease is resumed). God’s purpose in putting the Servant to death is explained in the rest of the verse. It was in order that "through his soul making a guilt-offering, he might see a seed, prolong his days, and that the pleasure of the Lord might prosper by his hand." What is a guilt-offering? The term originally meant guilt, and is so used by a prophet contemporary to our own. (Jer_51:4) In the legislation, however, both in the Pentateuch and in Ezekiel, it is applied to legal and sacrificial forms of restitution or reparation for guilt. It is only named in Ezekiel along with other sacrifices. (Eze_40:39; Eze_42:13; Eze_44:29; Eze_46:20) Both Numbers and Leviticus define it, but define it differently. In Numbers (Num_5:7-8) it is the payment, which a transgressor has to make to the human person offended, of the amount to Which he has harmed that person’s property: it is what we call damages. But in Leviticus it is the ram, exacted over and above damages to the injured party, (Lev_5:14-16; Lev_6:1-7) or in cases
where no damages were asked, (Lev_5:17-19) by the priest; the representative of God, for satisfaction to His law; and it was required even where the offender had been an unwitting one. By this guilt-offering "the priest made atonement" for the sinner and "he was forgiven." It was for this purpose of reparation to the Deity that the plagued Philistines sent a guilt-offering back with the ark of Jehovah, which they had stolen. (1Sa_6:13) But there is another historical passage, which though the term "guilt-offering" is not used in it, admirably illustrates the idea. A famine in David’s time was revealed to be due to the murder of certain Gibeonites by the house of Saul. David asked the Gibeonites what reparation he could make. They said it was not a matter of damages. But both parties felt that before the law of God could be satisfied and the land relieved of its curse, some atonement, some guilt-offering, must be made to the Divine Law. It was a wild kind of satisfaction that was paid. Seven men of Saul’s house were hung up before the Lord in Gibeon. But the instinct, though satisfied in so murderous a fashion, was a true and a grand instinct, -the conscience of a law above all human laws and rights, to which homage must be paid before the sinner could come into true relations with God, or the Divine curse be lifted off. It is in this sense that the word is used of the Servant of Jehovah, the Ideal, Representative Sufferer. Innocent as he is, he gives his life as satisfaction to the Divine law for the guilt of his people. His death was no mere martyrdom or miscarriage of human justice: in God’s intent and purpose, but also by its own, voluntary offering, it was an expiatory sacrifice. By his death the Servant did homage to the law of God. By dying for it He made men feel that the supreme end of man was to own that law and be in a right relation to it, and that the supreme service was to help others to a right relation. As it is said a little farther down, "My Servant, righteous himself, wins righteousness for many, and makes their iniquities his load." It surely cannot be difficult for anyone, who knows what sin is, and what a part vicarious suffering plays both in the bearing of the sin and in the redemption of the sinner, to perceive that at this point the Servant’s service for God and man reaches its crown. Compare his death and its sad meaning, with the brilliant energies of his earlier career. It is a heavy and an honourable thing to come from God to men, laden with God’s truth for your charge and responsibility; but it is a far heavier to stoop and take upon your heart as your business and burden men’s suffering and sin. It is a needful and a lovely thing to assist the feeble aspirations of men, to put yourself on the side of whatever in them is upward and living, -to be the shelter, as the Servant was, of the bruised reed and the fading wick; but it is more indispensable, and it is infinitely heavier, to seek to lift the deadness of men, to take their guilt upon your heart, to attempt to rouse them to it, to attempt to deliver them from it. It is a useful and a glorious thing to establish order and justice among men, to create a social conscience, to inspire the exercise of love and the habits of service, and this the Servant did when "he set Law on the Earth, and the Isles waited for his teaching"; but after all man’s supreme and controlling relation is his relation to God, and to this their "righteousness" the Servant restored guilty men by his death. And so it was at this point, according to our prophecy, that the Servant, though brought so low, was nearest his exaltation: though in death, yet nearest life, nearest the highest kind of life, "the seeing of a seed," the finding of himself in others; though despised, rejected, and forgotten of men, most certain of finding a place among the great and notable forces of life, -"therefore do I divide him a share with the great, and the spoil he shall share with the strong." Not because as a prophet he was a sharp sword in the hand of the Lord, or a light flashing to the ends of the earth, but in that-as the prophecy concludes, and it is the prophet’s last and highest word concerning him-in that "he bare the sin of the many, and interposed for the transgressors." We have seen that the most striking thing about this prophecy is the spectral appearance of the Servant. He haunts, rather than is present in, the chapter. We hear of him, but he himself does not speak. We see faces that he startles, lips that the sight of him shuts, lips that the memory of
him, after he has passed in silence, opens to bitter confession of neglect and misunderstanding; but himself we see not. His aspect and his bearing, his work for God and his influence on men, are shown to us, through the recollection and conscience of the speakers, with a vividness and a truth that draw the consciences of us who hear into the current of the confession, and take our hearts captive. But when we ask, Who was he then? What was his name among men? Where shall we find himself? Has he come, or do you still look for him?-neither the speakers, whose conscience he so smote, nor God, whose chief purpose he was, give us here any answer. In some verses he and his work seem already to have happened upon earth, but again we are made to feel that he is still future to the prophet, and that the voices, which the prophet quotes as speaking of having seen him and found him to be the Saviour, are voices of a day not yet born while the prophet writes. But about five hundred and fifty years after this prophecy was written, a Man came forward among the sons of men.-among this very nation from whom the prophecy had arisen; and in every essential of consciousness and of experience He was the counterpart, embodiment, and fulfilment of this Suffering Servant and his Service. Jesus Christ answers the questions which the prophecy raises and leaves unanswered. In the prophecy we see one who is only a spectre, a dream, a conscience without a voice, without a name, without a place in history. But in Jesus Christ of Nazareth the dream becomes a reality: He, whom we have seen in this chapter only as the purpose of God, only through the eyes and consciences of a generation yet unborn, -He comes forward in flesh and blood; He speaks, He explains Himself, He accomplishes almost to the last detail the work, the patience, and the death that are here described as Ideal and Representative. The correspondence of details between Christ’s life and this prophecy, published five hundred and fifty years before He came, is striking; if we encountered it for the first time, it would be more than striking, it would be staggering. But do not let us do what so many have done-so fondly exaggerate it as to lose in the details of external resemblance the moral and spiritual identity. For the external correspondence between this prophecy and the life of Jesus Christ is by no means perfect. Every wound that is set down in the fifty-third of Isaiah was not reproduced or fulfilled in the sufferings of Jesus. For instance, Christ was not the sick, plague-stricken man whom the Servant is at first represented to be. The English translators have masked the leprous figure, that stands out so clearly in the original Hebrew.-for "acquainted with grief, bearing our griefs, put him to grief," we should in each case read "sickness." Now Christ was no Job. As Matthew points out, the only way He could be said "to bear our sicknesses and to carry our pains" was by healing them, not by sharing them. And again, exactly as the judicial murder of the Servant, and the entire absence from his contemporaries of any idea that he suffered a vicarious death, suit the case of Christ, the next stage in the Servant’s fate was not true of the Victim of Pilate and the Pharisees. Christ’s grave was not with the wicked. He suffered as a felon without the walls on the common place of execution, but friends received the body and gave it an honourable burial in a friend’s grave. Or take the clause, "with the rich in his death." It is doubtful whether the word is really "rich," and ought not to be a closer synonym of "wicked" in the previous clause; but if it be "rich," it is simply another name for "the wicked," who in the East, in cases of miscarried justice, are so often coupled with the evildoers. It cannot possibly denote such a man as Joseph of Arimathea; nor, is it to be observed, do the Evangelists in describing Christ’s burial in that rich and pious man’s tomb take any notice of this line about the Suffering Servant. But the absence of a complete incidental correspondence only renders more striking the moral and spiritual correspondence, the essential likeness between the Service set forth in chapter 53 and the work of our Lord.
The speakers of chapter 53 set the Servant over against themselves, and in solitariness of character and office. They count him alone sinless where all they have sinned, and him alone the agent of salvation and healing where their whole duty is to look on and believe. But this is precisely the relation which Christ assumed between Himself and the nation. He was on one side, all they on the other. Against their strong effort to make Him the First among them, it was, as we have said before, the constant aim of our Lord to assert and to explain Himself as The Only. And this Onlyness was to be realised in suffering. He said, "I must suffer"; or again, "It behoves the Christ to suffer." Suffering is the experience in which men feel their oneness with their kind. Christ, too, by suffering felt His oneness with men; but largely in order to assert a singularity beyond. Through suffering He became like unto men, but only that He might effect through suffering a lonely and a singular service for them. For though He suffered in all points as men did, yet He shared none of their universal feelings about suffering. Pain never drew from Him either of those two voices of guilt or of doubt. Pain never reminded Christ of His own past, nor made Him question God. Nor did He seek pain for any end in itself. There have been men who have done so; fanatics who have gloried in pain; superstitious minds that have fancied it to be meritorious; men whose wounds have been as mouths to feed their pride, or to publish their fidelity to their cause. But our Lord shrank from pain; if it had been possible He would have willed not to bear it: "Father, save Me from this hour; Father, if it be Thy will, let this cup pass from Me." And when He submitted and was under the agony, it was not in the feeling of it, nor in the impression it made on others, nor in the manner in which it drew men’s hearts to Him, nor in the seal it set on the truth, but in something beyond it, that He found His end and satisfaction. Jesus "looked out of the travail of His soul and was satisfied." For, firstly, He knew His pain to be God’s will for and outside Himself, -"I have a baptism to be baptised with, and how am I straitened till it be accomplished: Father, save Me from this hour, yet for this cause came I to this hour: Father, Thy will be done,"-and all opportunities to escape as temptations. And, secondly, like the Servant, Jesus "dealt prudently, had insight." The will of God in His suffering was no mystery to Him. He understood from the first why He was to suffer. The reasons He gave were the same two and in the same order as are given by our prophet for the sufferings of the Servant, -first, that fidelity to God’s truth could bring with it no other fate in Israel, then that His death was necessary for the sins of men, and as men’s ransom from sin. In giving the first of these reasons for His death, Christ likened Himself to the prophets who had gone before Him in Jerusalem; but in the second He matched Himself with no other, and no other has ever been known in this to match himself with Jesus. When men, then, stand up and tell us that Christ suffered only for the sake of sympathy with His kind, or only for loyalty to the truth, we have to tell them that this was not the whole of Christ’s own consciousness, this was not the whole of Christ’s own explanation. Suffering, which leads men into the sense of oneness with their kind, only made Him, as it grew the nearer and weighed the heavier, more emphatic upon His difference from other men. If He Himself, by His pity, by His labours of healing (as Matthew points out), and by all His intercourse with His people, penetrated more deeply into the participation of human suffering, the very days which marked with increasing force His sympathy with men, only laid more bare their want of sympathy with Him, their incapacity to follow into that unique conscience and understanding of a Passion, which He bore not only "with," but, as He said, "for" His brethren. "Who believed that which we heard, and to whom was the arm of the Lord revealed? As to His generation, who reflected that for the transgression of my people He was stricken?" Again, while Christ indeed
brought truth to earth from heaven, and was for truth’s sake condemned by men to die, the burden which He found waiting Him on earth, man’s sin, was ever felt by Him to be a heavier burden and responsibility than the delivery of the truth; and was in fact the thing, which, apart from the things for which men might put Him to death, remained the reason of His death in His own sight and in that of His Father. And He told men why He felt their sin to be so heavy, because it kept them so far from God, and this was His purpose, He said, in bearing it-that He might bring us back to God; not primarily that He might relieve us of the suffering which followed sin, though He did so relieve some when He pardoned them, but that He might restore us to right relations with God, -might, like the Servant, "make many righteous." Now it was Christ’s confidence to be able to do this, which distinguished Him from all others, upon whom has most heavily fallen the conscience of their people’s sins, and who have most keenly felt the duty and commission from God of vicarious suffering. If, like Moses, one sometimes dared for love’s sake to offer his life for the life of his people, none, under the conscience and pain of their people’s sins, ever expressed any consciousness of thereby making their brethren righteous. On the contrary, even a Jeremiah, whose experience, as we have seen, comes so wonderfully near the picture of the Representative Sufferer in chapter 53, -even a Jeremiah feels, with the increase of his vicarious pain and conscience of guilt, only the more perplexed, only the deeper in despair, only the less able to understand God and the less hopeful to prevail with Him. But Christ was sure of His power to remove men’s sins, and was never more emphatic about that power than when He most felt those sins’ weight. And "He has seen His seed"; He "has made many righteous." We found it to be uncertain whether the penitent speakers in chapter 53 understood that the Servant by coming under the physical sufferings, which were the consequences of their sins, relieved them of these consequences; other passages in the prophecy would seem to imply that, while the Servant’s sufferings were alone valid for righteousness, they did not relieve the rest of the nation from suffering too. And so it would be going beyond what God has given us to know, if we said that God counts the sufferings on the Cross, which were endured for our sins, as an equivalent for, or as sufficient to do away with, the sufferings which these sins bring upon our minds, our bodies, and our social relations. Substitution of this kind is neither affirmed by the penitents who speak in the fifty-third of Isaiah, nor is it an invariable or essential part of the experience of those who have found forgiveness through Christ. Everyday penitents turn to God through Christ, and are assured of forgiveness, who feel no abatement in the rigour of the retribution of those laws of God, which they have offended; like David after his forgiveness, they have to continue to bear the consequences of their sins. But dark as this side of experience undoubtedly is, only the more conspicuously against the darkness does the other side of experience shine. By "believing what they have heard," reaching this belief through a quicker conscience and a closer study of Christ’s words about His death, men, upon whom conscience by itself and sore punishment have worked in vain, have been struck into penitence, have been assured of pardon, have been brought into right relations with God, have felt all the melting and the bracing effects of the knowledge that another has suffered in their stead. Nay, let us consider this-the physical consequences of their sins may have been left to be endured by such men, for no other reason than in order to make their new relation to God more sensible to them, while they feel those consequences no longer with the feeling of penalty, but with that of chastisement and discipline. Surely nothing could serve more strongly than this to reveal the new conscience towards God that has been worked within them. This inward "righteousness" is made more plain by the continuance of the physical and social consequences of their sins than it would have been had these consequences been removed. Thus Christ, like the Servant, became a force in the world, inheriting in the course of Providence a "portion with the great" and "dividing the spoils" of history "with the strong." As has often been said, His Cross is His Throne, and it is by His death that He has ruled the ages. Yet we
must not understand this as if His Power was only or mostly shown in binding men, by gratitude for the salvation He won them, to own Him for their King. His power has been even more conspicuously proved in making His fashion of service the most fruitful and the most honoured among men. If men have ceased to turn from sickness with aversion or from weakness with contempt; if they have learned to see in all pain some law of God, and in vicarious suffering God’s most holy service; if patience and self-sacrifice have come in any way to be a habit of human life, -the power in this change has been Christ. But because these two-to say, "Thy will be done," and to sacrifice self-are for us men the hardest and the most unnatural of things to do, Jesus Christ, in making these a conscience and a habit upon earth, has indeed shown Himself able to divide the spoil with the strong, has indeed performed the very highest Service for Man of which man can conceive. 9. BI, “The humiliation and exaltation of Christ I. THE STATE OF CHRIST’S HUMILIATION. “As many were astonied at Thee,” etc. 1. Consider His outward or bodily sufferings. 2. His inward sorrows, the agonies of His mind, have no parallel. II. OUR SAVIOUR’S EXALTATION. Behold, My Servant shall deal prudently, etc. The exaltation of Christ may be considered under four particulars. 1. His resurrection from the dead. 2. His ascension into heaven. 3. His glorification at the Father’s right hand. 4. His coming again to judgment. Practical improvement: 1. What hath been said on the subject of the Redeemer s sufferings, should excite all our gratitude and love to Him, who readily entered upon, and went through, all this scene of sorrow for our sake. 2. Let this excite us to greater zeal and diligence in His service; as the best expression of our gratitude and love. 3. The consideration of Christ’s love and sufferings for us should inspire us with the firmest fortitude and fidelity, in defending His cause and the honour of His Gospel against all opposition, and in suffering for it. 4. Under every affliction of life let us turn our eyes to our suffering Redeemer, as a perfect pattern of patience. 5. Let us triumph in the faith and views of a triumphant Saviour. (A. Mason, M.A.) The sure triumph of the crucified One I. THE CHARACTER OF OUR LORD’S DEALINGS. He is called “My Servant,” a title as honourable as it is condescending, and it is said that He deals prudently. He who took upon Him
the form of a servant acts as a wise servant in everything; and indeed it could not be otherwise, for “in Him are hid all the treasures of wisdom and knowledge.” 1. This prudence was manifest in the days of His flesh, from His childhood among the doctors in the temple on to His confession before Pontius Pilate. Our Lord was enthusiastic; but that enthusiasm never carried Him into rashness. Our Saviour was full of love, and that love made Him frank and open-hearted; but for all that He was ,ever prudent, and “committed Himself unto no man, for He knew what was in man.” Too many who aspire to be leaders of the people study policy, craft and diplomacy. The Friend of sinners had not a fraction of that about Him; and yet He was wiser than if diplomacy had been His study from His youth up. 2. He who on earth became obedient unto death has now gone into the glory, but He is still over the house of God, conducting its affairs; He deals prudently still. Our fears lead us to judge that the affairs of Christ’s kingdom are going amiss, but we may rest assured that all is well, for the Lord hath put all things under the feet of Jesus. All along through the history of the Church the dealings of the Lord Jesus with His people have been very remarkable. The wisdom in them is often deep, and only discoverable by those who seek it out, and yet frequently it sparkles upon the surface like gold in certain lands across the sea. Note how the Lord has made His Church learn truth by degrees, and purified her first of one error and then of another. The wise physician tolerates disease until it shall have reached the point at which he can grapple with it, so as to eradicate it from the system, so has the good Lord allowed some ills to fester in the midst of His Church, that He may ultimately exterminate them. Study the pages of ecclesiastical history, and you will see how Jesus Christ has dealt wisely in the raising up of fitting men for all times. I could not suppose a better man for Luther’s age than Luther, yet Luther alone would have been very incomplete for the full service needed had it not been for Calvin, whose calm intellect was the complement of Luther’s fiery soul. 3. Another translation of the passage is, “My Servant shall have prosperous success.” Let us append that meaning to the other. Prosperity will grow out of our Lord prudent dealings. 4. In consequence of this the Lord shall he exalted and extolled. II. THE STUMBLING-BLOCK IN THE WAY OF OUR LORD. It is His Cross, which to Jew and Greek is ever a hindrance. As if the prophet saw Him in vision, he cries out, “As many were astonied at Thee,” etc. 1. He has risen from the grave and gone into His glory, but the offence of the Cross has not ceased, for upon His Gospel there remains the image of His marred visage, and therefore men despise it. The preaching of the Cross is foolishness to many. 2. The practical part of the Gospel is equally a stumbling-block to ungodly men, for when men inquire what they must do to be saved, they are told that they must receive the Gospel as little children, that they must repent of sin, and believe in the Lord Jesus Christ. Very humbling precepts for human self-sufficiency! And after they are saved, if they inquire what they should do, the precepts are not those which commend themselves to proud human nature—for they are such as these—“Be ye kindly affectioned one to another,” “forbearing one another and forgiving one another even as God for Christ’s sake has forgiven you.” To the world which loves conquerors, and blasts of trumpets, and chaplets of laurel, this kind of teaching has a marred visage, and an uncomely form. 3. Then, what seems even more humbling, the Lord Jesus Christ in His prudent dealing sends this Gospel among us by men who are neither great nor noble, nor even among the wise of this world.
4. Worse still, if worse can be, the people who become converted and follow the Saviour are generally of the poorer sort, and lightly esteemed. III. THE CERTAINTY OF THE REMOVAL OF THIS STUMBLING-BLOCK and the spread of Christ’s kingdom. As His face was marred, so surely “shall He sprinkle many nations;” by which we understand, first, that the doctrines of the Gospel are to fall in a copious shower over all lands. This sprinkling we must interpret according to the Mosaic ceremonies. There was a sprinkling with blood, to set forth pardon of sin, and a sprinkling with water to set forth purification from the power of sin. The influence of His grace and the power of His work shall be extended not over the common people only, but over their leaders and rulers. “The kings shall shut their mouths at Him;” they shall have no word to say against Him; they shall be so subdued by the majesty of His power that they shall silently pay Him reverence, and prostrate themselves before His throne. IV. THE MANNER OF ITS ACCOMPLISHMENT. How will it come to pass? Will there be a new machinery? Will the world be converted, and the kings be made to shut their mouths by some new mode of operation? I do not think so. Will the saints take the sword one day? No, the way which has been from the beginning of the dispensation will last to its close. It pleases God by the foolishness of preaching to save them that believe. 1. According to this passage, these kings and nations are first of all to hear. “Faith coming by hearing.” If they are to hear, we must preach and teach, so that our clear line of duty is to go on spreading the Gospel. 2. These people appear not only to have heard, but to have seen. “That which had not been told them shall they see.” This seeing is not with their bodily eyes but by the perceptions of their minds. Faith comes by the soul perceiving what the Gospel means. 3. After they had seen, it appears from the text that they considered. “That which they had not heard shall they consider.” This is how men are saved: they hear the Gospel, they catch the meaning of it, and then they consider it. When they had seen and considered silently, they accepted the Lord as their Lord, for they shut their mouths at Him; they ceased from all opposition; they quietly resigned their wills, and paid allegiance to the great King of kings. (C. H. Spurgeon.) The character and work of the Messiah I. THE INTRODUCTION OF CHRISTIANITY INTO THE WORLD, BY THE MYSTERIOUS SUFFERINGS OF ITS DIVINE FOUNDER. “Behold, My Servant!” The “astonishment of many” evidently refers to the inconsistency apparent between the high pretensions and the depressed condition of this Servant of God. In truth, the plan of Christianity, with its introduction into the world, is far above the calculations of human sagacity. II. THE DECLARATION OF THE PROPHET WITH REGARD TO THE UNIVERSAL DIFFUSION OF THE RELIGION OF CHRIST ON THE EARTH. “My Servant shall deal prudently. He shall be exalted, and extolled, and be very high.” 1. The expression, “He shall deal prudently,” is, in the margin, translated, “He shall prosper;” and thus the whole clause is declarative of the same truth—the triumph and success of the Son of God. If many were astonished at His humiliation, a far greater number shall be astonished at His exaltation. 2. This grand and glorious achievement He effected by means that came not within the range of mortal discernment. It was by death that He conquered death. It was by a perfect obedience in action and in suffering, that He became the second Adam—the spiritual Head
of a new and happier race. He planted His religion in the earth, opposed by hostile scorn and relentless malice and despotic power. The cause of Christ achieved its victories by its own inherent power. Its adherents were, indeed, strong; but it was in faith, and purity, and charity. Thus the Servant of God prospered, and was extolled, and became very high. 3. But His reign on the earth is yet very limited, and His conquests incomplete. III. WHAT WE MAY GATHER FROM THIS PROPHETIC ACCOUNT RESPECTING THE PROCESS BY WHICH THE KINGDOM OF THE MESSIAH SHALL THUS BE FULLY AND FINALLY ESTABLISHED. “As many were astonied at Thee: so shall He sprinkle many nations; the kings,” etc. We are led to infer— 1. That there shall be a wide dispersion of Divine knowledge over heathen and Mohammedan nations; for men cannot see or consider that which is not first presented to their notice. 2. The nations shall fix their anxious attention on the truths declared to them. 3. Impressed with holy awe, they shall assume the attitude of abasement and submission. I apprehend that the expression, the “kings shall shut their mouths at Him,” implies the submission of whole nations, here represented by kings; for, as the reception of Christianity on the part of the rulers of a country requires the overthrow of every system of religious polity previously established, such a reception publicly made, implies, more or less, the submission of the mass of the people. 4. He shall forgive their iniquities and sanctify their hearts. “He shall sprinkle many nations;” that is, in allusion to the aspersions under the law, by which the people were sanctified, the Son of God shall apply to the souls of regenerated multitudes the blood of His great atonement, and the sacred influences of His Holy Spirit. Then, “a nation shall be born in a day.” (G. T. Noel, M. A.) A threefold view of the Person and work of Jesus Christ 1. HIS WORK BELOW. He is called the “Servant” of the Lord. “As many were astonied at Thee,” etc. The disciples saw Him on the Cross; they gazed on Him with amazement, and scarcely recovered themselves by the third day. The women who followed Him from Galilee to Jerusalem, stood afar off, and smote their breasts as they killed Him; and the thousands of men whom He had healed and cured, looked with astonishment at the ignominious termination of such a life. Even the elements seemed to join in the universal consternation; the sun refused to shine, and hid himself in darkness; the light of the moon was clouded. II. THINK OF HIM SITTING IN GLORY UPON HIS THRONE. “He shall be exalted and extolled, and be very high.” 1. He shall be exalted. This relates to His authority and power. Verily, a name is written in His vesture and on His thigh, and that name is “KING OF KINGS, AND LORD OF LORDS.” 2. He shall be extolled. It has been the delight of every apostle, of every evangelist, of every missionary, of every minister, of every Christian, to extol Him; and when we have done our best, it is our grief and shame and humility that we cannot extol Him more. 3. “He shall be very high,” or, if you prefer the language of the apostle, “In all things He shall have the pre-eminence.” III. The works of mercy which the Saviour is accomplishing IN HIS EXALTED STATE. He sets forth His Gospel according to His promise. “He shall sprinkle many nations.” This denotes the
office of Christ. “The kings shall stop their mouths at Him. This text is best explained by quoting, a passage in which Job, speaking of himself as the chief magistrate, says, “When I went out to the gate through the city, when I prepared my seat in the street! the young men saw me,” etc. (Job_29:7-10). Such was the respect for the dignity of this man of God, that in his presence the nobles and the elders spake not, but imposed silence on their lips; so shall it be with the potentates and monarchs of the earth in the presence of Him “who is greater than all.” (J. Stratten.) The face of Christ Our Lord Jesus Christ bore from of old the name of “Wonderful,” and the word seems all too poor to set forth His marvellous person and character. It is an astonishing thing that there should have been a Christ at all; the Incarnation is the miracle of miracles; that He who is the Infinite should become an infant. I. HE WAS A GREAT WONDER IN HIS GRIEFS. II. HE WAS A GREAT WONDER IN HIS GLORY. (C. H. Spurgeon.) He shall be exalted and extolled, and be very high The Saviour’s exaltation We obtain the following series of thoughts, “He will rise, He will be still more exalted, He will stand high.” The three verbs thus signify beginning, progress and result, or the climax of the exaltation. (F. Delitzsch, D.D.) Isaiah 52:14-15 As many were astonied at Thee The abasement of Christ and its consequences I. THE UNEQUALLED ABASEMENT AND SORROW OF THE MESSIAH. Unequalled— 1. Because of the previous dignity from which He descended. 2. If we trace the various stages of His humiliation. Was He born? It was of no opulent parents. As He grew up he became the object of envy. When He sprang into youth, it was not to sway a sceptre or to govern millions, but to work with His reputed father. As He went on in His course He was exposed to the scoffs and malice of Jews and Gentiles, etc. Eye the Saviour’s sufferings in what light you please, and you will find His sufferings were various as well as intense. He suffered as a man; from want—from fatigue—from poverty—from the crown of thorns placed onHis head, etc. He suffered civilly, as a member of society. An insurrectionist and a murderer was preferred before Him. He suffered spiritually—from the thick volleys of fiery darts which were showered at Him, and from the hidings of His Father’s countenance. And observe the associations which were likely to aggravate His sufferings. “They all forsook Him and fled.”
3. Our Saviour’s sufferings and woes derived additional poignancy and exquisiteness from the very character which He bare. “Many were astonied at Thee.” The spectators were so, who smote upon their breasts, and returned, after having seen these things. Devils were astonished, when they saw how all the shafts of their malice recoiled. Angels were astonished as they ministered unto Him. So He is still a wonder unto many; and if He be not so to us, it is because of our criminal insensibility and indifference. II. THE MOMENTOUS CONSEQUENCES BY WHICH HIS SUFFERINGS AND SORROWS WERE TO BE FOLLOWED. “So shall He sprinkle many nations.” There is a direct reference to the various aspersions and ablutions under the law of Moses. These were of three kinds— 1. An aspersion of the blood of atonement once a year. 2. An aspersion of water on the unclean person, called the water of separation, by which a person was separated to a holy purpose. 3. An aspersion both of water and of blood on the leper, by which he was pronounced clean, and needed no longer to remain without the camp. Combine these ideas, and they will give the two grand designs of our Saviour’s death—a propitiation, and a purification. And recollect that these two great and important ends of our Saviour’s death must always be associated. Here we see their superiority over the legal aspersions. (J. Clayton, ,M.A.) A twofold wonder I. THE ASTONISHMENT PRODUCED BY OUR SAVIOUR’S HUMILIATION. 1. “Many were astonied at Thee”—astonished, doubtless, at the disappointment of their expectations. They had looked for a second Joshua, who should march at their head, and lead them forth from victory to victory till all their enemies should have fallen beneath their feet. They had expected another son of Jesse, who should make the name of Israel terrible to surrounding nations. And when they saw the world’s Redeemer, and found Him possessed of none of those external attributes which they deemed essential to His character, they were offended at Him, and their astonishment was that of indignation and bitter disappointment. “Is not this the carpenter’s son?” 2. But our text goes on to describe some special causes of this astonishment. “His visage was so marred, more than any man, and His form more than the sons of men.” Whilst further on the prophet adds, “He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him.” I do not believe that such expressions as these are intended to represent the person of the Saviour as naturally defective in comeliness or dignity, though they have been oftentimes so understood, for we may reasonably conclude that the form which God gave His own Son was one of the best and the most perfect, and that the features of His countenance were as expressive as human features could be of intelligence, of dignity, and of love. Yet there was a marvellous mixture of meekness with this intelligence, of abasement with this dignity, and of sorrow with this love. Never was there a countenance which so beamed with holiness; yet never was there one so deeply furrowed with the lines the curse had made. Unrepenting sinners, like the Jews of old, are to this day astonished “without” being benefited at the sight, of the Redeemer’s sufferings. II. The text says, alluding to the ceremonial law, He shall sprinkle many nations,” etc. We here perceive THE DIFFERENCE OF EFFECT produced by that astonishment which flows from contempt, and that which is produced by reverential regard for an object of infinite worth and dignity. The first opens the lips, and the latter seals them. The first accumulates epithets of
scorn. But very different shall be the result of that wonder which shall fill the breast when the Saviour begins to give convincing proof of the greatness, and universality of His triumph.. “Kings shall then shut their mouths at Him.” “Seeing the progress of His kingdom,” says Vitrings, “they shall revoke their edicts against it, and thus shut their mouths at Him.” The wonder shall then become too great for expression. Again, “That which had not been told them shall they see.” The general ignorance which prevails amongst men, even the most noble and the most educated, on religious subjects, is oftentimes most astounding. To cleanse the heart, to sanctify the soul, there is no power but of God; and so, whenever a sinner is converted from the error of his ways, he is brought to acknowledge, “this is the Lord’s doing.” But the true accomplishment of the prediction before us requires greater things than these. There shall be a time when high and low, rich and poor, kings and subjects, shall all stand in amazement at the triumphs of the Cross of Christ. “What they had not heard shall they consider.” They shall lay to heart those things which shall arrest their attention. It will not be enough for them to be mere spectators of the Saviour’s triumph; they shall become deeply interested in it; all their thoughts, affections, efforts, shall tend towards it. (S. Bridge, M.A.) Christ’s endurance and success I. THE SAVIOUR’S ENDURANCE. II. THE SAVIOUR’S SUCCESS. (S. Bridge, M. A.) His visage was so marred more than any man The marred face I. CHRIST’S FACE BEING SO BEAUTIFUL WAS EASILY MARRED. The perfect beauty of God was the reflected loveliness of Christ. Perfection is easily blemished; the more beautiful anything is, the more easily it is injured. II. CHRIST’S FACE WAS AN INDEX OF HIS LIFE AND WORK. His face told the story of His inner life. This was the chief reason for the loveliness of Jesus’ face. His heart was full of pure, white thoughts, and consequently rays of beauty shot out through His gentle eyes. There burned within Him the light of tranquillity, which found expression in His calm, peaceful countenance. All the grandest virtues of this life could be seen in Jesus’ face. And yet this beauty was marred, the light from His inner light suffered a black eclipse. His face was also an index of His work. When you see a man in the street you can often tell whether he is student, artist or working-man. The employment makes a certain impression upon the face. Christ s employment must have told upon His countenance. In His compassion for souls “He sighed deeply in spirit,” “He groaned and was troubled.” Words such as these convey some idea of the wear and tear Jesus had to endure. III. THERE ARE SPECIAL INSTANCES GIVEN OF THE MARRING OF HIS FACE. At the grave of Lazarus, when the sisters were lamenting for their dead brother, Christ joined in the sorrow and wept, His face being stained with tears. On the brow of Olivet as He stood looking at the beloved city He began to weep, and in the garden of Gethsemane as the sweat dropped from Him in drops like blood, He fell on His face and prayed; in the judgment-hall when standing in the presence of His accusers, we read, “And some began to spit on Him and to cover His face, and to buffet Him, and to say unto Him, Prophesy, and the servants did strike Him with the palms of their hands.” They degraded Jesus as much as possible, directing their blows and insults to His face; such treatment would tell heavily upon His appearance.
IV. THERE MUST HAVE BEEN SOMETHING ATTRACTIVE IN THE FACE OF JESUS. The average man could see no beauty in Jesus; still, the children were attracted by Him, and children as a rule are either repelled or won by a look. It was by a look that Jesus won Peter from a state of backsliding. In conclusion, we like to think of God as having a face the same as that of Jesus. Scientists talk of “an essence,” “a great first cause,” “something in the abstract,” but with such definitions we wander and cannot understand God. By faith, as Dr. Saphir says, “we see the face of our dear God and seek Him as a friend” or, like one of old, we say, “Thy face, Lord, will I seek.” We look forward to one day seeing the face of Jesus. (W. K. Bryce.) 14 Just as there were many who were appalled at him[c]— his appearance was so disfigured beyond that of any human being and his form marred beyond human likeness— 1.PULPIT COMMENTARY, “As many were astonied at thee. The world was "astonied" to see, in One come to deliver it, no outward show of grandeur or magnificence, no special beauty or "comeliness" (Isa_53:2), but a Presence unattractive to the mass of men at all times, and in the end so cruelly marred and disfigured as to retain scarcely any resemblance to the ordinary form and face of man. The prophet, as Delitzsch says, sits at the foot of the cross on Calvary, and sees the Redeemer as he hung upon the accursed tree, after he had been buffeted, and crowned with thorns, and smitten, and scourged, and crucified, when his face was covered with bruises and with gore, and his frame and features distorted with agony. 2. CLARKE, “As many were astonished at thee “As many were astonished at him” - For ‫עליך‬ aleicha read ‫עליו‬ alaiv. So the Syriac, Chaldee, 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. 3. GILL, “As many were astonished at thee,.... Not so much at the miracles he wrought, the doctrines he taught, and the work he did; or at his greatness and glory, at his exaltation and dignity, though very wonderful; as at his humiliation, the mean appearance he made, the low estate he was brought into; the sufferings and death which he underwent. These words are placed between the account of his exaltation and humiliation, and may be thought to have respect to both; and indeed it is astonishing that one so great as he was, and is, should become so low as he did; and also that one that was brought so low should be raised so high: his visage was so marred more than any man, and his form more than the sons of men; though fairer than the children of men, as he was the immediate workmanship of the divine Spirit, and without sin; yet, what with his griefs and sorrows he bore, and troubles he met with; what with watchings and fastings, with laborious preaching, and constant travelling about to do good; what with sweat and blood, with buffetings and scourgings, never was any man's face more marred, or his form more altered, than his was. 4. CHARLES SIMEON, “.—As many were astonished at thee [Note: Should be “him,” Bishop Lowth.]; (his visage was so marred, more than any man, and his form more than the sons of men:) so shall he sprinkle many nations. OF all the subjects that ever engaged the attention of the human mind, there is none so important as that which the prophet is now opening: the Scriptures both of the Old and New Testament are full of it: it was exhibited in the first promise that was given to man after his fall: it was continued from that period with increasing clearness in the prophecies: it was set before the eyes of men in the sacrifices that were offered: and memorials of it are yet preserved in all Christian churches in the sacrament of the Lord’s supper. Our Lord himself frequently introduced it in his discourses: it was the one topic of conversation when he talked with Moses and Elias on the mount of transfiguration. The Apostles in their sermons and epistles represent it as the foundation of all their hopes. Paul found it to be such an irresistable weapon, and so mighty to destroy the strong holds of sin and Satan, that he determined to know nothing among his people but Jesus Christ and him crucified. This is that mystery, in which are contained all the treasures of wisdom and knowledge. It is so extensive a field for meditation, that, though we traverse it ever so often, we need never resume the same track: and it is such a marvellous fountain of blessedness to the soul, that, if we have ever drunk of its refreshing streams, we shall find none other so pleasant to our taste; or rather, we shall never wish to taste any other. To the consideration of this subject, we are immediately led by the words before us, in which we may observe both our Lord’s unparalleled humiliation, and the ends for which he submitted to it. I. His unparalleled humiliation— In order to mark this the more distinctly, we will briefly notice the different steps of it from his cradle to his grave. Notwithstanding he was the Creator of the universe, he had no fitter place for his reception than a stable, no better accommodation than a manger: nor had he long made his appearance in the world before his life was sought, and he was driven a fugitive from his native country. Till the age of thirty his occupation was that of a carpenter, at which business he worked with his reputed father. And during the four last years of his life, nothing could exceed the contempt and ignominy with which he was treated. He
was called a deceiver, a gluttonous man, and a wine-bibber: he was said to be in league with Satan himself: and the people thought they spake well and properly concerning him, when they said, He hath a devil, and is mad [Note:Joh_8:48.]: yea, they even called him Beelzebub, the prince of the devils [Note: Mat_10:25.]. But, most of all, when the time of his crucifixion drew nigh, then all ranks of people seemed to vie with each other in insulting him. They arrayed him in mock majesty with a purple robe, a crown of thorns on his head, and a reed or cane in his hand for a sceptre. They spat on him, they smote him, they plucked off his beard, according to that prediction, “I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting [Note: Isa_50:6.].” Nor was this the conduct of a few only: for he was universally execrated; he was considered as “a worm and no man, the very scorn of men, and the outcast of the people:” he was “one, whom man despised, and whom the nation abhorred.” Having loaded him with all manner of indignities, and “plowed up his back with scourges, so as to make long furrows” in it, they nailed him to the cross, and left him to hang there, till exhausted nature should sink under the torments inflicted on him. But, as others of mankind have been called to endure many things, let us particularly notice wherein his sufferings were unparalleled; for it is certain that “his visage was marred more than any man’s.” And here we shall find that both in variety and intenseness, they infinitely surpassed all that ever were sustained by any human being. In his civil state, as a member of society, he was degraded so low, that even a murderer was preferred before him. In his natural state, as a man, he was eminently distinguished above all the human race as “a man of sorrows, and acquainted with grief.” He suffered much in his body, from labours, watchings, fastings; from the want even of a place where to lay his head; from the wounds made in it from head to foot, by the thorns, the scourges, and the nails. We may judge of this by what is said of him in the Psalms; “I am poured out like water, and all my bones are out of joint: my heart is like wax, it is melted in the midst of my bowels: my strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death [Note: Psa_22:14-15.].” The troubles of his soul were yet greater still. Of these he himself frequently complained: “Now is my soul troubled; my soul is exceeding sorrowful even unto death.” To such a degree was he agitated by internal conflicts, that, before he was even apprehended by his enemies, he was in an agony, and sweat great drops of blood from every pore of his body. Moreover, as his sufferings were thus various, so did they also spring from a variety of sources, from men, from devils, and from God himself. Men laboured to the utmost to torment him by calumnies and reproaches, by taunts and revilings, and by all the cruelties that the most inveterate malice could devise and execute. Satan assaulted him with fiery temptations in the wilderness; and all the powers of darkness conflicted with him at the close of life. His heavenly Father too hid his face from him in the hour of his greatest extremity, and “bruised him” for the iniquities of his people, and called forth the sword of vengeance to slay “the man that was his fellow [Note: Zec_13:7.].” Together with this variety of sufferings, let us take a view also of their intenseness. In drinking this bitter cup, he found nothing to mitigate his sorrows, but every thing to aggravate them to the uttermost. If we except the sympathy of a few women, he met with nothing but scorn and contempt from all who beheld him. Not even his beloved disciples afforded him any comfort; on the contrary, he was betrayed by one, denied by another, and forsaken by all. All orders and degrees of men were alike inveterate and devoid of mercy. Of this he himself complains by the prophet, “I looked for some to take pity on me, but there was none; and for comforters, but I found none; they gave me also gall for my meat, and in my thirst they gave me vinegar to drink [Note: Psa_69:20-21.].” When, in the depth of his dereliction he cried, “Eli, Eli! lama sabacthani? My God, my God! why hast thou forsaken me?” so far from pitying, they, with unexampled cruelty, played or punned, as it were, upon his words, and mocked him as idolatrously calling upon Elias, instead of upon God; and, when he complained of thirst, they gave him vinegar, to increase his anguish, instead of a draught calculated to assuage it. Nor did he receive consolation from God, any more than pity from men. On the contrary, his heavenly Father now hid his face from him, and thereby extorted from him that bitter complaint which we have just recited. The united efforts of men and devils could not shake his constancy: but the hidings of his Father’s face seemed more than he could endure; so painful was it to find an estrangement there, where he could alone look for comfort and support. There were many things also which concurred to aggravate his sufferings beyond measure. It is not improbable that the perfection of his nature rendered him more susceptible of pain than other men: but however this might be, certainly his zeal for God must have given a tenfold poignancy to all his anguish. Consider that immaculate Lamb tempted by Satan to distrust his Father’s care, and turn the stones into bread for his
support; then to presume upon his Father’s care, and cast himself down from a pinnacle of the temple; and then to deny his Father altogether, and to worship the devil in preference to him; how horrible must such suggestions be to his holy soul! Peculiar stress is laid on this by the Apostle, who says, “He suffered, being tempted:” and we are told, he was so distressed by the conflict, that an angel was sent from heaven to strengthen him. The dereliction also before mentioned, must have been afflictive in proportion to the regard which he bore towards his heavenly Father. His love for men must also have been a source of inconceivable trouble to his mind. If “Lot vexed his righteous soul from day to day;” and David had “rivers of waters running down his eyes;” and Isaiah exclaimed, “Look away from me, I will weep bitterly, labour not to comfort me;” and Jeremiah cried, “My bowels, my bowels! I am pained at my very heart;” on account of the ungodliness they beheld, and the consequences they foresaw; what must Jesus have felt when he saw, not only the wickedness of men’s actions, but all the enmity of their hearts against God, and knew the full extent of those judgments which were soon to come upon them? How must the pride of the Pharisees, the unbelief of the Sadducees, the cruelty of the Herodians, and the stupidity of his own disciples wound his soul! The foresight which he had of his own sufferings must have been a still further aggravation of them. In many instances the expectation of pain is even worse than the pain itself; what then must he have endured, when, from the very beginning, he foresaw every thing that should come upon him! To complete the whole, the accumulation of all his sorrows at once must have added so greatly to their weight, that, if he had not been God as well as man, he could never have sustained the load. See then whether “the visage of any man was ever so marred as his?” Others, if they have been tried in body, have had comfort in their soul: if they have been persecuted by man, they have received succour from God: or if their trials have been of a diversified nature, still they have found some to commiserate, and, by a tender sympathy at least, to participate their lot: but he trod the wine-press of God’s wrath alone, and drank, even to the dregs, that cup of bitterness, which the sins of the whole world had prepared for him, and which could not be removed consistently with God’s honour and man’s salvation. Well therefore may we put into his mouth those words of the prophet, “Behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger [Note:Lam_1:12.].” Well too, as the text observes, might “many be astonished at him;” for whether we consider the innocence of him on whom these sufferings were inflicted, or the greatness of him who submitted to them, or his meekness and patience in enduring them, we are equally lost in wonder and astonishment. Upon a view of our Lord’s unparalleled humiliation, we are naturally led to inquire into, II. The end for which he submitted to it— Moses, speaking of the truths which he was inspired to proclaim, says, “My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass; because I will publish the name of the Lord [Note: Deu_32:2.].” By a similar figure “the sprinkling of the nations” may be understood as relating to the publication of the Gospel to the whole world. And doubtless this was, in a general view, the end for which our Saviour died. But the term “sprinkling” alludes more particularly to the sprinklings which were made under the law. These were sometimes of blood, as when the mercy-seat was sprinkled with the blood of bulls and goats on the great day of annual expiation [Note: Lev_16:15.]. Sometimes the sprinkling was of water, as when a person ceremonially unclean was purified from his defilement by water of separation [Note: Num_19:13.]. Sometimes the sprinkling was both of water and blood, as when the leper was cleansed by the blood of a bird mixed with running water [Note: Lev_14:6-7.]. To all of these there is a reference in the text: and from these ceremonial observances, especially as they are more fully opened to us in the New Testament, we learn distinctly the ends of the Redeemer’s sufferings. He suffered, first, that he might purge us from the guilt of sin by his blood. To this the inspired writers bear witness with one consent. They declare that he was a propitiation for our sins; that we are reconciled to God by his death, and that we have redemption through his blood, even the forgiveness of sins. Even the saints that are in heaven are represented as singing praises to him that loved them, and washed them from their sins in his own blood, and as ascribing their salvation wholly to the Lamb that was slain. Behold
then, ye who are bowed down under a sense of guilt; draw nigh to Calvary, and see the provision made for your salvation: God had ordained, that without shedding of blood there should be no remission; and behold, here is the blood of that spotless Lamb once offered for you on the cross. Take of this by faith, and sprinkle it on your hearts and consciences; and you shall find it effectual to cleanse from sins of deepest die. The true Christian is characterized by the Apostle as having “come to the blood of sprinkling [Note: Heb_12:24.].” Let us then answer to this character: so shall we be protected from the sword of the destroying angel [Note: Heb_11:28.], and sing for ever the song of Moses, and possess the white and spotless robes in which the redeemed are arrayed before the throne of God [Note: Rev_7:14-15.]. The other end of Christ’s suffering was, that he might cleanse us from the power and pollution of sin by his Spirit. It had been promised by the prophet, “I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you [Note:Eze_36:25.].” And it was to procure this benefit for us, that Christ submitted to his sufferings; “He gave himself for us,” says the Apostle, “that he might sanctify and cleanse us with the washing of water, by the word, that he might present us to himself holy and without blemish [Note:Eph_5:25-27.].” Let us then draw near to him, “having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” “Since he bare our sins in his own body, on purpose that we, being dead unto sin, might live unto righteousness,” let us not be unmindful of our duty and our privilege. Let us seek “the washing of regeneration, and the renewing of the Holy Ghost,” and labour to “cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God.” It is of great importance to observe, that though, under the law, these two kinds of sprinkling were often separated, they are invariably united under the Gospel. St. John particularly notices, that “Christ came by water and blood; not by water only, but by water and blood [Note:1Jn_5:6.].” By this we understand, that the water and blood, which flowed in one united stream from the wounded side of the Redeemer, were significant of the united blessings which we should receive from him, namely, of justification by his blood, and sanctification by his Spirit. And St. Peter expressly declares, that these ends were united in the eternal counsels of the Deity, by whom we were “elected through sanctification of the Spirit unto obedience, and to the sprinkling of the blood of Jesus Christ [Note: 1Pe_1:2.].” What God therefore has joined together, let us never presume to separate: for, as there is no “redemption but by the blood” of Jesus, so “without holiness no man shall see the Lord.” The connexion between these blessings, and the means used for the procuring of them, is frequently mentioned in the ensuing chapter, and therefore need not be insisted on in this place. Suffice it therefore at present to say, that the sprinkling of the nations is the fruit and consequence of our Lord’s astonishing, unparalleled humiliation [Note: “As,” “so.”]. Neither could he have had a right to communicate salvation, if he had not first suffered for our sins; nor can we enjoy his salvation, unless we receive it as the purchase of his blood. To conclude— The blessings mentioned in the text were not procured for one nation only, but for “many” even for all, to the remotest ends of the earth. And as no nation is excluded, so neither is any individual in any nation. The fountain is opened for all; and will cleanse from sin and uncleanness all who wash in it. As “Moses took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled all the people [Note: Heb_9:19.],” so now may every sinner in the universe have his heart and conscience sprinkled through faith in God’s promises. None can say, ‘I am too vile; the blood of Christ can never cleanse from such guilt as mine:’ nor can they say, ‘My lusts are so inveterate, that the Spirit of Christ can never purify my polluted heart;” for, “if the blood of bulls and of goats, and the ashes of an heifer sanctified, in any instance, to the purifying of the flesh, much more shall the blood of Christ, who, through the Eternal Spirit, offered himself without spot to God, purge, in every instance, our conscience from dead works to serve the living God.”
5. JAMISON, “Summary of Messiah’s history, which is set forth more in detail in the fifty- third chapter. “Just as many were astonished (accompanied with aversion, Jer_18:16; Jer_19:8), etc.; his visage, etc.; so shall He sprinkle,” etc.; Israel in this answers to its antitype Messiah, now “an astonishment and byword” (Deu_28:37), hereafter about to be a blessing and means of salvation to many nations (Isa_2:2, Isa_2:3; Mic_5:7). thee; his — Such changes of persons are common in Hebrew poetry. marred — Hebrew, “disfigurement”; abstract for concrete; not only disfigured, but disfigurement itself. more than man — Castalio translates, “so that it was no longer that of a man” (compare Psa_22:6). The more perfect we may suppose the “body prepared” (Heb_10:5) for Him by God, the sadder by contrast was the “marring” of His visage and form. 6. K&D, “The prophecy concerning him passes now into an address to him, as in Isa_49:8 (cf., Isa_49:7), which sinks again immediately into an objective tone. “Just as many were astonished at thee: so disfigured, his appearance was not human, and his form not like that of the children of men: so will he make many nations to tremble; kings will shut their mouth at him: for they see what has not been told them, and discover what they have not heard.” Both Oehler and Hahn suppose that the first clause is addressed to Israel, and that it is here pointed away from its own degradation, which excited such astonishment, to the depth of suffering endured by the One man. Hahn's principal reason, which Oehler adopts, is the sudden leap that we should otherwise have to assume from the second person to the third - an example of “negligence” which we can hardly impute to the prophet. But a single glance at Isa_42:20 and Isa_1:29 is sufficient to show how little force there is in this principal argument. We should no doubt expect ‫ם‬ ֶ‫יכ‬ ֵ‫ל‬ ַ‫ע‬ or ִ‫י‬ ַ‫ל‬ ָ‫ע‬ְ‫ך‬ after what has gone before, if the nation were addressed; but it is difficult to see what end a comparison between the sufferings of the nation and those of the One man, which merely places the sufferings of the two in an external relation to one another, could be intended to answer; whilst the second ken (so), which evidently introduces an antithesis, is altogether unexplained. The words are certainly addressed to the servant of Jehovah; and the meaning of the sicut (just as) in Isa_52:14, and of the sic (so) which introduces the principal sentence in Isa_52:15, is, that just as His degradation was the deepest degradation possible, so His glorification would be of the loftiest kind. The height of the exaltation is held up as presenting a perfect contrast to the depth of the degradation. The words, “so distorted was his face, more than that of a man,” form, as has been almost unanimously admitted since the time of Vitringa, a parenthesis, containing the reason for the astonishment excited by the servant of Jehovah. Stier is wrong in supposing that this first “so” (ken) refers to ka'asher (just as), in the sense of “If men were astonished at thee, there was ground for the astonishment.” Isa_52:15 would not stand out as an antithesis, if we adopted this explanation; moreover, the thought that the fact corresponded to the impression which men received, is a very tame and unnecessary one; and the change of persons in sentences related to one another in this manner is intolerably harsh; whereas, with our view of the relation in which the sentences stand to one another, the parenthesis prepares the way for the sudden change from a direct address to a declaration. Hitherto many had been astonished at the servant of Jehovah: shamem, to be desolate or waste, to be thrown by anything into a desolate or benumbed condition, to be startled, confused, as it were petrified, by paralyzing astonishment (Lev_26:32; Eze_26:16). To such a degree (ken,
adeo) was his appearance mishchath me'ı̄sh, and his form mibbe ne 'adam (sc., mishchath). We might take mishchath as the construct of mishchath, as Hitzig does, since this connecting form is sometimes used (e.g., Isa_33:6) even without any genitive relation; but it may also be the absolute, syncopated from ְ‫ת‬ ַ‫ח‬ ְ‫שׁ‬ ִ‫מ‬ = ‫ת‬ ֶ‫ת‬ ֶ‫ח‬ ְ‫שׁ‬ ִ‫מ‬ (Hävernick and Stier), like moshchath in Mal_1:14, or, what we prefer, after the form mirmas (Isa_10:6), with the original a, without the usual lengthening (Ewald, §160, c, Anm. 4). His appearance and his form were altogether distortion (stronger than moshchath, distorted), away from men, out beyond men, i.e., a distortion that destroys all likeness to a man; (Note: The church before the time of Constantine pictured to itself the Lord, as He walked on earth, as repulsive in His appearance; whereas the church after Constantine pictured Him as having quite an ideal beauty (see my tract, Jesus and Hillel, 1865, p. 4). They were both right: unattractive in appearance, though not deformed, He no doubt was in the days of His flesh; but He is ideally beautiful in His glorification. The body in which He was born of Mary was no royal form, though faith could see the doxa shining through. It was no royal form, for the suffering of death was the portion of the Lamb of God, even from His mother's womb; but the glorified One is infinitely exalted above all the idea of art.) 'ı̄sh does not signify man as distinguished from woman here, but a human being generally. The antithesis follows in Isa_52:15 : viz., the state of glory in which this form of wretchedness has passed away. As a parallel to the “many” in Isa_52:14, we have here “many nations,” indicating the excess of the glory by the greater fulness of the expression; and as a parallel to “were astonished at thee,” “he shall make to tremble” (yazzeh), in other words, the effect which He produces by what He does to the effect produced by what He suffers. The hiphil hizzah generally means to spirt or sprinkle (adspergere), and is applied to the sprinkling of the blood with the finger, more especially upon the capporeth and altar of incense on the day of atonement (differing in this respect from zaraq, the swinging of the blood out of a bowl), also to the sprinkling of the water of purification upon a leper with the bunch of hyssop (Lev_14:7), and of the ashes of the red heifer upon those defiled through touching a corpse (Num_19:18); in fact, generally, to sprinkling for the purpose of expiation and sanctification. And Vitringa, Hengstenberg, and others, accordingly follow the Syriac and Vulgate in adopting the rendering adsperget (he will sprinkle). They have the usage of the language in their favour; and this explanation also commends itself from a reference to ‫גוַּע‬ָ‫נ‬ in Isa_53:4, and ‫ע‬ַ‫ג‬ֶ‫נ‬ in Isa_53:8 (words which are generally used of leprosy, and on account of which the suffering Messiah is called in b. Sanhedrin 98b by an emblematical name adopted from the old synagogue, “the leper of Rabbi's school”), since it yields the significant antithesis, that he who was himself regarded as unclean, even as a second Job, would sprinkle and sanctify whole nations, and thus abolish the wall of partition between Israel and the heathen, and gather together into one holy church with Israel those who had hitherto been pronounced “unclean” (Isa_52:1). But, on the other hand, this explanation has so far the usage of the language against it, that hizzah is never construed with the accusative of the person or thing sprinkled (like adspergere aliqua re aliquem; since 'eth in Lev_4:6, Lev_4:17 is a preposition like ‛al, ‛el elsewhere); moreover, there would be something very abrupt in this sudden representation of the servant as a priest. Such explanations as “he will scatter asunder” (disperget, Targum, etc.), or “he will spill” (sc., their blood), are altogether out of the question; such thoughts as these would be quite out of place in a spiritual picture of
salvation and glory, painted upon the dark ground we have here. The verb nazah signified primarily to leap or spring; hence hizzah, with the causative meaning to sprinkle. The kal combines the intransitive and transitive meanings of the word “spirt,” and is used in the former sense in Isa_63:3, to signify the springing up or sprouting up of any liquid scattered about in drops. The Arabic naza (see Ges. Thes.) shows that this verb may also be applied to the springing or leaping of living beings, caused by excess of emotion. And accordingly we follow the majority of the commentators in adopting the rendering exsilire faciet. The fact that whole nations are the object, and not merely individuals, proves nothing to the contrary, as Hab_3:6 clearly shows. The reference is to their leaping up in amazement (lxx θαυµάσονται); and the verb denotes less an external than an internal movement. They will tremble with astonishment within themselves (cf., pachadu ve rage zu in Jer_33:9), being electrified, as it were, by the surprising change that has taken place in the servant of Jehovah. The reason why kings “shut their mouths at him” is expressly stated, viz., what was never related they see, and what was never heard of they perceive; i.e., it was something going far beyond all that had ever been reported to them outside the world of nations, or come to their knowledge within it. Hitzig's explanation, that they do not trust themselves to begin to speak before him or along with him, gives too feeble a sense, and would lead us rather to expect ‫יו‬ָ‫נ‬ ָ‫פ‬ ְ‫ל‬ than ‫יו‬ ָ‫ל‬ ָ‫.ע‬ The shutting of the mouth is the involuntary effect of the overpowering impression, or the manifestation of their extreme amazement at one so suddenly brought out of the depths, and lifted up to so great a height. The strongest emotion is that which remains shut up within ourselves, because, from its very intensity, it throws the whole nature into a suffering state, and drowns all reflection in emotion (cf., yacharı̄sh in Zep_3:17). The parallel in Isa_49:7 is not opposed to this; the speechless astonishment, at what is unheard and inconceivable, changes into adoring homage, as soon as they have become to some extent familiar with it. The first turn in the prophecy closes here: The servant of Jehovah, whose inhuman sufferings excite such astonishment, is exalted on high; so that from utter amazement the nations tremble, and their kings are struck dumb. 7. CALVIN, “14.As many. He makes use of an anticipation; for the exalted state of Christ was not visible at first sight, and on this pretense it might be rejected. On this account, he informs them that Christ must first be rejected and humbled, and anticipates that doubt which might have arisen from his singularly debased and unseemly condition. As if he had said, “ is no reason why men should be shocked at that unseemliness and disgrace which will be speedily followed by eternal happiness.” So marred by men. I have translated ‫כן‬ (ken) as meaning so; for it is a mistake to suppose that it opens the second part of the comparison. (48) I consider ‫מאיש‬ (meish) to mean “ men;” for I do not consider ‫מ‬ (mem) to be a particle denoting comparison, as others explain it; that is “ than” men, or “” what is usually found among men; but I adopt a simpler meaning, which is, that Christ was disfigured among men, or that his beauty was defaced by the perverse judgment of men. Were amazed. (49) This “” is considered by some commentators to denote the astonishment with which men were seized on account of the miracles performed by Christ, and next, that, when he must come to the cross, he was immediately rejected by them. But they have not caught the Prophet’ meaning; for he says that Christ will be such that all men will be shocked at him. He came into the world so as to be everywhere despised; his glory lay hid under the humble form of the flesh; for though a majesty worthy of
“ only Son of God” (Joh_1:14) shone forth in him, yet the greater part of men did not see it, but, on the contrary, they despised that deep abasement which was the veil or covering of his glory. The cause of their astonishment was this, that he dwelt among men without any outward show; and the Jews did not think that the Redeemer would come in that condition or attire. When he came to be crucified, their horror was greatly increased. Paul describes this humiliation and subsequent exaltation of Christ, when he says, “ being in the form of God, thought it not robbery to make himself equal to God, but emptied himself, taking upon him the form of a servant, made in the likeness of man, and found in fashion as a man, humbled himself, being made obedient even to death, and the death of the cross. Wherefore also God hath raised him to the highest exaltation, and hath given him a name which is above every name; that at the name of Jesus should bow every knee of those that are in heaven and in earth and in hell; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Phi_2:6) It was therefore necessary that Christ should first be humbled and covered with shame, and that exaltation to which he was about to be raised was not all at once visible; but the shame of the cross was followed by a glorious resurrection attended by the highest honor. (48) Our author’ meaning is, that he has rendered the clause, “ was so (much) marred,” while others render it, “ he was marred;” making the So to correspond to the As in the former clause, which he pronounces to be a mistake. Ed. (49) “Comme plusieurs t’ eu en horreur.” “ many were shocked at thee.” 15 so he will sprinkle many nations,[d] and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand.
1.PULPIT COMMENTARY, “ So shall he sprinkle many nations. The Septuagint has, "So shall many nations marvel at him;" and this translation is followed by Gesenius and Ewald. Mr. Cheyne thinks that the present Hebrew text is corrupt, and suggests that a verb was used antithetical to the "astonied" ofIsa_52:14, expressing "joyful surprise." It is certainly hard to see how the idea of "sprinkling," even if it can mean "purifying," comes in here. Kings shall shut their mouths at him; rather, because of him. In reverential awe of his surpassing greatness (comp. Mic_7:16). That which had not been told them shall they see. They will learn the facts of Christ's humiliation, sufferings, death, resurrection, and ascension to heaven—events that it had never entered into the heart of man to conceive, and of which, therefore, no tongue had ever spoken. 2. CLARKE, “So shall he sprinkle many nations - I retain the common rendering, though I am by no means satisfied with it. “‫יזה‬ yazzeh, frequent in the law, means only to sprinkle: but the water sprinkled is the accusative case; the thing on which has ‫על‬ al or ‫אל‬ el. Θα υµασονται, ό, makes the best apodosis. ‫ינהג‬ yenahag would do. ‫ינהרו‬ yinharu is used Isa_2:2; Jer_31:12; Jer_51:14, but is unlike. ‘Kings shall shut,’ etc., is good, but seems to want a first part.” - Secker. Munster translates it, faciet loqui, (de se); and in his note thus explains it: ‫יזה‬ yazzeh proprie significat spargere et stillas disseminare; hic hero capitur pro loqui, et verbum disseminare. “‫יזה‬ yazzeh properly signifies to sprinkle, and to scatter about drops; but it here means to speak, and to disseminate the word.” This is pretty much as the Rabbins Kimchi and Sal. ben Belec explain it, referring to the expression of “dropping the word.” But the same objection lies to this as to the common rendering; it ought to be ‫על‬‫גוים‬ (‫)דבר‬ ‫יזה‬ yazzeh (debar) al goyim. Bishop Chandler, Defence, p. 148, says, “that to sprinkle is used for to surprise and astonish, as people are that have much water thrown upon them. And this sense is followed by the Septuagint.” This is ingenious, but rather too refined. Dr. Duress conjectures that the true reading may be ‫יהזו‬ yechezu, they shall regard, which comes near to the θαυµασονται of the Septuagint, who seem to give the best sense of any to this place. “I find in my papers the same conjecture which Dr. Durell made from θαυµασονται in the Septuagint. And it may be added that ‫חזה‬ chazah is used to express ‘looking on any thing with admiration,’ Psa_11:7; Psa_17:15; Psa_27:4; Psa_63:2; Son_6:13. It is particularly applied to ‘looking on God,’ Exo_24:11, and Job_19:26. Gisbert Cuper, in Observ. lib. Job_2:1, though treating on another subject, has some observations which show how nearly ᆇραω and θαυµαζω are allied, which, with the peculiar sense of the verb ‫חזה‬ chazah above noted, add to the probability of θαυµασονται being the version of ‫יחזו‬ yechezu in the text: οᅷ δε νυ λαοι Παντες ες αυτ ον ᆇρωσι. Hesiod., id est. cum veneratione quadam adminantur. Hinc ᆇραω et θαυµαζω junxit Themistius Or. 1: Ειτα παυσονται οᅷ ανθρωποι προς σε µονον ᆇρωνες, και σε µονον θαυµαζοντες. Theophrastus in Charact. c. 3. Ενθυµη ᆞς αποβλεπουσιν εις σε οᅷ ανθρωποι. Hence the rendering of this verse seems to be - “So many nations shall look on him with admiration Kings shall stop their mouths.” Dr. Jubb.
Does not sprinkling the nations refer to the conversion and baptism of the Gentiles? Many nations shall become proselytes to his religion. Kings shall shut their mouths at him - His Gospel shall so prevail that all opposition shall be finally overcome; and kings and potentates shall be overwhelmed with confusion, and become speechless before the doctrines of his truth. When they hear these declared they shall attentively consider them, and their conviction of their truth shall be the consequence. For that which had not been told them - The mystery of the Gospel so long concealed. See Rom_15:21; Rom_16:25. Shall they see - With the eyes of their faith; God enlightening both organ and object. And that which they had not heard - The redemption of the world by Jesus Christ; the conversion of the Gentiles, and making them one flock with the converted Jews. - Trapp 3. GILL, “So shall he sprinkle many nations,.... This is not to be understood of water baptism, for though this has been administered in many nations, yet not by Christ, nor done by sprinkling; rather of the grace of the Spirit, which is expressed by water, and its application by sprinkling, and is of a cleansing and sanctifying nature, and which Gentiles are made partakers of; but better of the blood of Christ, called the blood of sprinkling, by which the conscience is purged from dead works, and the heart from an evil conscience, and by which multitudes of many nations are justified and sanctified; though it seems best of all to interpret it of the doctrine of Christ, which is compared to rain and dew, and is dropped, distilled, and sprinkled, and falls gently upon the souls of men, and has been published in many nations, with good effect and success. So Kimchi and Ben Melech say the phrase is expressive of speaking. This passage is applied to the Messiah by a Jewish writer (y). The Targum is, "he will scatter many people;'' and Aben Ezra interprets it of pouring out their blood and taking vengeance on them. The kings shall shut their mouths at him; astonished at the glories and excellencies of his person and office, as outshining theirs; at his wonderful works of grace and salvation, and as having nothing to object to his doctrines; and if they do not profess them, yet dare not blaspheme them. It seems to denote a reverent attention to them, and a subjection to Christ and his ordinances; and must be understood of their subjects as well as of themselves. For that which had not been told them shall they see, and that which they had not heard shall they consider; or "understand" (z); this is applied to Christ and his Gospel, in the times of the apostles, Rom_15:20. The Gentiles had not the oracles of God committed to them; could not be told the things of the Gospel, and what relate to Christ, by their oracles, or by their philosophers; nor could they be come at by the light of nature, or by carnal reason; such as the doctrines of a trinity of Persons in the Godhead; of the deity, sonship, and incarnation of Christ; of salvation by him; of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; of the resurrection of the dead, and eternal life: but now Christ and his Gospel are seen and understood by spiritual men; who, besides having a revelation given them, and the Gospel preached unto them, have their eyes opened, and indeed new eyes and understandings given them; so that they have a sight of Christ, of the glory, beauty, and fulness of his person by faith, through the glass of the word, so as to approve of him, appropriate him, and become like unto him; and of his Gospel, and the doctrines of it, so as to like and esteem them, believe them, distinguish them, and look upon them with wonder and pleasure.
4. CALVIN, “15.So shall he sprinkle many nations. Some explain it, “ cause to drop,” which they take to be a metaphorical expression for “ speak.” But since ‫נזה‬ signifies “ sprinkle,” and is commonly found to have this sense in Scripture, I choose rather to adopt this interpretation. He means that the Lord will pour out his Word over “ nations.” He next mentions the effect of doctrine, that kings shall shut their mouth, that is, in token of astonishment, but a different kind of astonishment from that which he formerly described. Men “ their mouths,” and are struck with bewilderment, when the vast magnitude of the subject is such that it cannot be expressed, and that it exceeds all power of language. What they have not heard. He means that this astonishment will not arise merely from Christ’ outward appearance, but, on the contrary, from the preaching of the Gospel; for, though he had risen from the dead, yet all would have thought that he was still a dead man, if the glory of his resurrection had not been proclaimed. By the preaching of the Gospel, therefore, were revealed those things which formerly had neither been seen nor heard; for this doctrine was conveyed to kings and nations that were very far off, and even to the very ends of the world. Paul quotes this passage, and shows that it was fulfilled in his ministry, and glories on this ground, that he proclaimed the doctrine of the Gospel to those who had never heard of it at all. (Rom_15:21) This belongs to the office of an Apostle, and not to the office of every minister. He means that the kingdom of Christ is more extensive than merely to embrace Judea, and that it is not now confined within such narrow limits; for it was proper that it should be spread through all nations, and extended even to the ends of the world. The Jews had heard something of Christ from the Law and the Prophets, but to the Gentiles he was altogether unknown; and hence it follows that these words relate strictly to the Gentiles. They shall understand. By this word he shows that faith consists in certainty and clear understanding. Wherever, therefore, knowledge of this kind is wanting, faith is unquestionably wanting. Hence it is evident how idle is the notion of the Papists about implicit faith, which is nothing else than gross ignorance, or rather a mere creature of imagination. 5. CHARLES SIMEON, “Isa_52:15. Kings shall shut their mouths at him: for that which had not been told them, shall they see; and that which they had not heard, shall they consider. MANY are advocates for the preaching of morality in preference to the unfolding of the mysteries of the Gospel, because they think that men will be more easily influenced by what they know and understand, than by any thing which surpasses their comprehension. But to judge thus is to be wiser than God, who has commanded his Gospel to be preached to all nations, and has appointed it as the means of converting the world unto himself. The most wonderful effects have been produced by it, not only on the vulgar, who might be thought open to deception, but on persons of the most cultivated minds, and most extensive influence. From the first promulgation of it to the present moment, events have justified the prediction before us; for “kings,” on hearing of a crucified Saviour, have “shut their mouths before him,” and acknowledged him as the foundation of all their hopes. The terms in which this prophecy is expressed will lead us to consider, The means of conversion, and, The fruit and evidence of it: I. The means of conversion—
God is not limited to the use of any means. He, who by a word brought the universe into existence, can, with a simple act of his will, produce any change in the state and condition of his creatures, or do whatsoever pleaseth him. Nevertheless he has appointed a method of converting souls to the knowledge of himself: and though we presume not to say what changes he may effect in the minds of unenlightened heathens, yet we have no reason to expect that he will dispense with the means where he has sent the light of his Gospel. The means which God has appointed for the conversion of men may be considered either as external or internal; the external is, The preaching of the Gospel; the internal is, The seeing and considering of that Gospel. With respect to the external mean, the prophet speaks of it as “that which kings had not heard.” He has just intimated that the sufferings of the Messiah should exceed all that ever were experienced by man; but that, at the same time, they should avail for the expiating of our guilt, and the purifying of our souls from sin. He then adds, that the great and mighty of the earth should he made to consider these glad tidings; and that, after some opposition for a season, they should become the willing subjects of the Messiah’s kingdom. In this way St. Paul himself understood the words of our text; for he quotes them exactly in this sense; “So have I strived,” says he, “to preach the Gospel, not where Christ was named, lest I should build upon another man’s foundation; but as it is written, To whom he was not spoken of, they shall see, and they that have not heard, shall understand [Note: Rom_15:20-21.].” And, indeed, this is a very just description of the Gospel; for, the productions of human wisdom were open to the view of kings: but the Gospel was far out of their sight; it was “a mystery hid in the bosom of the Father from the foundation of the world.” This was the weapon which the apostles used in their warfare. They preached Christ in every place: Jesus and the resurrection were their constant theme: and so effectual did St. Paul find it for the conversion of men, that “he determined to know nothing, and to preach nothing, but Jesus Christ, and him crucified.” The same must be the constant tenour of our ministrations: there is no other subject that we can insist upon with equal effect. Philosophy leaves men as it finds them: it may afford some glimmering light to their minds; but it can never influence their hearts. Nothing can pull down the strong holds of sin, but that which points out a refuge for sinners. But besides this external mean of conversion there is another no less necessary, the operation of which is altogether internal. Many hear the Gospel, and, instead of receiving benefit from it, have only their latent enmity brought forth, and their hearts made more obdurate. To feel its full effect, we must “see and consider it.” There are many things of which we may have but dark and confused views without sustaining any loss; but in our views of the Gospel we should be clear. Our minds must be enlightened to see the ends and reasons of Christ’s death. To know the fact, That he did suffer, will be of no more use than any other historical knowledge: we must know why he suffered; what necessity there was for his coming in the flesh; what need of his atonement; and what the virtue of his sacrifice. It is not necessary indeed that we should be able to descant upon these subjects for the instruction of others; but we must have such a knowledge of them as leads us to renounce every false ground of hope, and to rely on Christ alone for the salvation of our souls. We must so discern their excellence, as to be induced to “consider” them; to consider the death of Christ as the only sacrifice for sin; and to consider an interest in it as the only means for salvation. Thus, in order to our being effectually converted to God, Christ must become our meditation and delight. The height and depth, and length and breadth of his unsearchable love must occupy our minds, and inflame our hearts with love to him. Nor is it in our first conversion only, but in every subsequent period of our lives, that we must thus have respect to his death. In all our approaches to God we must come,
pleading the merits of the Redeemer’s blood, and trusting only in his all-sufficient atonement. It is this alone that will preserve our souls in peace, or enable us to manifest to others, II. The fruit and evidence of conversion— The hearts of men are the same in all ages; and the effects produced on them by the Gospel are the same: the very first fruit and evidence of our conversion by it is, that our “mouths are shut at, or before the Lord Jesus.” First, with respect to the vindicating of ourselves. Natural men, according to the external advantages they have enjoyed, will acknowledge more or less the depravity of their hearts. But, whatever difference there may be in their outward confessions, there is very little in their inward convictions. All entertain a favourable opinion of themselves: they cannot unfeignedly, and with the full consent of their minds, acknowledge their desert of God’s wrath: they have some hidden reserves: they secretly think that God would be unjust if he were to condemn them: they cannot persuade themselves that their iniquities merit so severe a doom. They pretend to hope in God’s mercy; but their hope does not really arise from an enlarged view of his mercy, so much as from contracted views of their own sinfulness. But, in conversion, these “high imaginations are cast down.” The soul, enlightened to behold its own deformity, dares no longer rest on such a sandy foundation. Others may go presumptuously into God’s presence, “thanking him that they are not as other men;” but the true convert “stands afar off,” and, with an unfeigned sense of his own unworthiness, “smites on his breast, and cries for mercy.” Instead of preferring himself before others, he now “prefers others before himself,” and accounts himself “the very chief of sinners.” Nor, however eminent his attainments afterwards may be, will he ever exalt himself. Paul indeed, when compelled to assert the dignity of his apostolic office, did declare that he was “not a whit behind the very chiefest apostles: ”but, to shew how far such declarations were from being either agreeable to himself, or voluntary, he repeatedly called himself “a fool in boasting,” and said, that, after all, “he was nothing.” Thus any other Christian may be necessitated on some occasion to vindicate his own character; but, so far from priding himself in it, he will lothe himself in dust and ashes, crying with the convicted leper, “Unclean, unclean!” The habitual frame of his mind will be like that of Job, “Behold, I am vile.” Further, the mouth of every true convert will be shut with respect to the raising of objections against the Gospel. The doctrine of the cross is foolishness in the eyes of the natural man. To renounce all dependence on our works, and rely wholly on the merits of another, is deemed absurd. The way of salvation by faith alone is thought to militate against the interests of morality, and to open a door to all manner of licentiousness. On the other hand, the precepts of the gospel appear too strict; and the holiness and self-denial required by it are judged impracticable, and subversive both of the comforts and duties of social life. But real conversion silences these objections. When the Gospel is “seen and considered” in its true light, Christ is no longer made “a butt of contradiction [Note: Luk_2:34.]:” the glory of God as shining in his face is both seen and admired, and the union of the divine perfections as exhibited in the mystery of redemption is deemed the very masterpiece of divine wisdom. The believer finds no disposition to open his mouth against these things, but rather to open it in devoutest praises and thanksgivings forthem. As for the way of salvation by faith alone, how suitable, how delightful does it appear! He is convinced that, if salvation were less free or less complete than the Gospel represents it, he must for ever perish. He sees that it is exactly such a salvation as was most fit for God to give, and for man to receive; for that, if it were not altogether of grace, man would have whereof to boast before God; and that, if one sinless work were required of him, he must for ever sit down in utter despair. Nor does he now think the precepts of the Gospel too strict: there is not so much as one of them that he would dispense with; not one which he would have relaxed. He would account it an evil, rather than a benefit, to be released from his obligation to obey them. He never now complains, “How strict are the commandments!” but rather, “How vile am I, that I cannot yield to them a more cordial and unreserved
obedience!” And so far is he from condemning those who are most holy and heavenly in their deportment, he wishes that he were like them; and strives to follow them as they follow Christ. Such are the fruits that are found on all true converts without exception; even “Kings shut their mouths.” They indeed, from their high station, are less under the controul of human laws, and are ready on that account to suppose themselves less amenable also to the laws of God: but, when the Gospel comes with power to their souls, they no longer ask, “Who is Lord over us?” but prostrate themselves before the Saviour with unreserved submission both to his providence and grace. Let us learn then from hence, 1. The evil and danger of prejudice— It is difficult to conceive what destruction this evil principle brings upon the world. Thousands of persons in every place take exceptions against Christ and his Gospel without ever examining for themselves: they even shut their ears against every thing which may be said in vindication of the truth; and thus harden themselves in their iniquities, till they perish without a remedy. Whence is it that so many have their mouths opened against the followers of Christ, stigmatizing every godly person as an enthusiast or deceiver? Have they searched into, and acquainted themselves with the real effects of the Gospel? And have they been careful to distinguish between the tendency of the Gospel itself, and the faults of those who embrace it? No: they have never considered, never seen, perhaps scarcely ever so much as heard, the Gospel: they have listened to some vague reports; they have gladly entertained every story which could in any wise confirm their aversion to the truth; and then they think they cannot exclaim too bitterly against it. But let us guard against indulging such an unreasonable disposition: let us hear and examine candidly for ourselves: let us consider whether the Gospel be not suited to our own particular case: and let us beg of God to open our eyes, and to “give us a right judgment in all things.” If we use not these means of conversion, we shall be utterly inexcusable before God: but if we use them in dependence upon God, we shall surely be brought at last to the knowledge of the truth, and to the enjoyment of those blessings which that truth is sent to convey. Let us further learn from this subject, 2. The excellency of the Gospel— If we compare the effects of the Gospel with those wrought by philosophy, we shall see that the latter never was able to produce any general reformation, while the former, in the space of a few years, triumphed over all the lusts and prejudices of mankind. And, at this hour, the Gospel has the same power, wherever it is faithfully preached, and cordially received: there is no lust, however inveterate, which it will not subdue; no enmity, however rooted, which it will not slay; no pride, however stubborn, which it will not humble. The more it is examined, the more it prevails: it needs only to be “seen and considered;” and it will soon remove every objection, and commend itself with irresistible evidence to the soul. Let us then consider, and reflect upon this glorious subject: let us meditate on it, till our hearts are inflamed with love towards our adorable Redeemer: and let our mouths be never opened more, but in thanksgivings to God and to the Lamb.
Footnotes: Isaiah 52:5 Dead Sea Scrolls and Vulgate; Masoretic Text wail Isaiah 52:13 Or will prosper Isaiah 52:14 Hebrew you Isaiah 52:15 Or so will many nations be amazed at him (see also Septuagint) New International Version (NIV) Holy Bible, New International Version®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

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Isaiah 52 commentary

  • 1.
    ISAIAH 52 COMMENTARY EDITEDBY GLENN PEASE Awake, awake, O Zion, clothe yourself with strength. Put on your garments of splendor, Jerusalem, the holy city. The uncircumcised and defiled will not enter you again. 1.BARNES, “Awake, awake - (See the notes at Isa_51:9). This address to Jerusalem is intimately connected with the closing verses of the preceding chapter. Jerusalem is there represented as down-trodden in the dust before her enemies. Here she is described under the image of a female that had been clad in the habiliments of mourning, and she is now called on to arise from this condition, and to put on the garments that would be indicative of gladness and of joy. The idea is, that the time had come now in which she was to be delivered from her long captivity, and was to be restored to her former prosperity and splendor. Put on thy strength - Hebrew, ‘Clothe thyself with thy strength.’ The idea is, exert thyself, be strong, bold, confident; arise from thy dejection, and become courageous as one does when he is about to engage in an enterprise that promises success, and that demands effort. Put on thy beautiful garments - Jerusalem is here addressed, as she often is, as a female (see the note at Isa_1:8). She was to lay aside the garments expressive of grief and of captivity, and deck herself with those which were appropriate to a state of prosperity. The uncircumcised and the unclean - The idea is, that those only should enter Jerusalem and dwell there who would be worshippers of the true God. The uncircumcised are emblems of the impure, the unconverted, and the idolatrous; and the meaning is, that in future times the church would be pure and holy. It cannot mean that no uncircumcised man or idolater would ever again enter the city of Jerusalem, for this would not be true. It was a fact that Antiochus and his armies, and Titus and his army entered Jerusalem, and undoubtedly hosts of others did also who were not circumcised. But this refers to the future times, when the church of God would be pure. Its members would, in the main, be possessors of the true religion, and would adorn it. Probably, therefore, the view of the prophet extended to the purer and happier times under the Messiah, when the church should be characteristically and eminently holy, and when, as a great law of that church, none should be admitted, who did not profess that they were converted.
  • 2.
    2. CLARKE, “Thereshall no more come into thee - For ‫יבא‬ yabo, “shall come,” ‫לבא‬ lebo, “to come,” is the reading of five of Kennicott’s and two of De Rossi’s MSS. This is the better reading, ‫כי‬‫לא‬‫יוסיף‬‫לבא‬ ki lo yosiph lebo, “There shall not add to come.” The uncircumcised and the unclean - Christians have turned many passages of the prophets against the Jews; and it is not to be wondered at, that in support of their obstinate and hopeless cause, they should press a prophecy into their service, and make it speak against the Christians. This Kimchi does in this place; for he says, by the uncircumcised, the Christians are meant; and by the unclean the Turks. The Christians are uncircumcised and the Turks, though circumcised, and using many ablutions, are unclean in their works. 3. GILL, “Awake, awake, put on thy strength, O Zion,.... Aben Ezra says, all interpreters agree that this prophecy is yet to be fulfilled, and so it is: by Zion is meant the church in Gospel times, in the latter day glory, which is called upon to awake out of sleep; and this repeated to show what a deep sleep had fallen on her, the danger she was in through it, and the vehemency of the speaker, or the great concern the Lord had for her; and this is the very state and case of the church of Christ now, and the prophecy respects our times, and what follow. There is a general carnal security, and spiritual drowsiness, which has seized the people of God; a non- exercise of grace among them, at least it is not a lively one; a sluggishness to and in duty; a contentment in the external performance of it; an indifference about the cause of Christ, and power of religion; and an unconcernedness about the truths and ordinances of the Gospel, the discipline of Christ's house, and the honour of it; which the enemy takes the advantage of, and sows his tares of false doctrine and worship; wherefore it is high time to "awake" out of sleep, and to "put on strength", or "clothe" (e) with it, and do the Lord's will, and work and oppose the enemy. Saints are weak in themselves, but they have strength in Christ, and on him should they wait, to him should they look, and on him should they exercise faith for it; they should put on the whole armour of God, clothe themselves with it, resume courage, pluck up a good heart and spirit, and not fear any difficulties, dangers, and enemies. Put on thy beautiful garments, O Jerusalem, the holy city; another name for the Gospel church, see Heb_12:22, and which is called "the holy city"; referring to the times in the latter day, when holiness shall more appear and prevail in the churches; when saints shall be built up in their holy faith, and more closely attend to holy ordinances, and walk in an holy conversation and godliness; and especially the New Jerusalem church state will answer to this name, and so it is called, Rev_21:2, and when the saints will "put on" their "beautiful garments", as on holy days, and times of rejoicing; their mourning will be over, and all signs of it shall be laid aside; the witnesses will no more prophesy in sackcloth; the marriage of the Lamb will be come; the bride made ready, being clothed with fine linen, clean and white, the righteousness of the saints, the garments of Christ's salvation, and the robe of his righteousness; which are the beautiful garments here meant, which serve for many, and answer all the purposes of a garment; as to cover nakedness, preserve from the inclemency of the weather, keep warm and comfortable, beautify and adorn; and beautiful they are, being all of a piece, large and long, pure and spotless, rich and glorious, and which make those beautiful that wear them; and though, being once on, they are never off again; yet saints sometimes are remiss in their acts of faith in putting them on, to which they are here exhorted; see Rev_19:7,
  • 3.
    for henceforth thereshall no more come into thee the uncircumcised and the unclean; this shows that the prophecy cannot be understood of Jerusalem literally, nor of the times of the Babylonish captivity, and deliverance from it, since after this the uncircumcised and the unclean did enter into it, Antiochus Epiphanes, Pompey, and the Romans; but of the mystical Jerusalem, the church of Christ, in the latter day, the spiritual reign of Christ; when the Gentiles, the Papists, meant by the uncircumcised and the unclean, shall no more "come against" them, as the words (f) may be rendered, and persecute them; and when there will be no more a mixture of Papists and Protestants, of heretics and orthodox, of hypocrites and saints; and when there will be few or none under a profession but will have the truth of grace in them; when every pot and vessel in Jerusalem will be holiness to the Lord, and the Heathen will be perished out of the land, Zec_14:21, and especially this will be true in the personal reign of Christ, in the New Jerusalem church state, into which nothing shall enter that defiles, or makes an abomination, and a lie, Rev_21:27. 4. HENRY, “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
  • 4.
    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. 5. JAMISON, “Isa_52:1-15. First through thirteen verses connected with fifty-first chapter. Zion long in bondage (Isa_51:17-20) is called to put on beautiful garments appropriate to its future prosperity. strength — as thy adornment; answering to “beautiful garments” in the parallel clause. Arouse thyself from dejection and assume confidence. the holy city — (Neh_11:1; Rev_21:2). no more ... unclean — (Isa_35:8; Isa_60:21; Joe_3:17; Rev_21:27). A prophecy never yet fulfilled. uncircumcised — spiritually (Eze_44:9; Act_7:51). 6. K&D, “The same call, which was addressed in Isa_51:9 to the arm of Jehovah that was then represented as sleeping, is here addressed to Jerusalem, which is represented as a sleeping woman. “Awake, awake; clothe thyself in thy might, O Zion; clothe thyself in thy state dresses, O Jerusalem, thou holy city: for henceforth there will no more enter into thee one uncircumcised and unclean! Shake thyself from the dust; arise, sit down, O Jerusalem: loose thyself from the chains of thy neck, O captive daughter of Zion!” Jerusalem is lying upon the ground stupefied with the wrath of God, and exhausted with grief; but this shameful prostration and degradation will now come to an end. She is to rise up and put on her might, which has long been broken down, and apparently has altogether disappeared, but which can and must be constantly renewed, because it rests upon the foundation of an inviolable promise. She is to wake up and recover her ancient power, and put on her state robes, i.e., her priestly and royal ornaments, which belong to her as a “royal city,” i.e., as the city of Jehovah had His anointed one. For henceforth she will be what she was always intended to be, and that without any further desecration. Heathen, uncircumcised, and those who were unclean in heart and flesh (Eze_44:9), had entered her by force, and desecrated her: heathen, who had no right to enter the congregation of Jehovah as they were (Lam_1:10). But she should no longer be defiled, not to say conquered, by such invaders as these (Joe_3:17; Nah_2:1; compare Joe_3:7 with Nah_2:1). On the construction non perget intrabit = intrare, see Ges. §142, 3, c. In Isa_52:2 the idea of the city falls into the background, and that of the nation takes its place. ‫ירולשׁם‬ ‫י‬ ִ‫ב‬ ְ‫שׁ‬ does not mean “captive people of Jerusalem,” however, as Hitzig supposes, for this would require ‫ה‬ָ‫י‬ ִ‫ב‬ ְ‫שׁ‬ in accordance with the personification, as in Isa_52:2. The rendering supported by the lxx is the true one, “Sit down, O Jerusalem;” and this is also the way in which it is accentuated. The exhortation is the counterpart of Isa_47:1. Jerusalem is sitting upon the ground as a prisoner,
  • 5.
    having no seatto sit upon; but this is only that she may be the more highly exalted; - whereas the daughter of Babylon is seated as a queen upon a throne, but only to be the more deeply degraded. The former is now to shake herself free from the dust, and to rise up and sit down (viz., upon a throne, Targum). The captive daughter of Zion (she bhiyyah, αᅶχµάλωτος, Exo_12:29, an adjective written first for the sake of emphasis, as in Isa_10:30; Isa_53:11) is to undo for herself (sibi laxare according to p. 62, note, like hithnachel, Isa_14:2, sibi possidendo capere) the chains of her neck (the chethib ‫,התפתחו‬ they loosen themselves, is opposed to the beautiful parallelism); for she who was mourning in her humiliation is to be restored to honour once more, and she who was so shamefully laden with fetters to liberty. 7. CALVIN, “1.Awake, awake. He confirms the former doctrine, in order still more to arouse the people who had been weighed down by grief and sorrow. These things were necessary to be added as spurs, that the doctrine might more easily penetrate into their drowsy and stupified hearts; for he addresses the Church, which appeared to be in a benumbed and drowsy condition, and bids her “” that she may collect her strength and revive her courage, he repeats it a second time, and with great propriety; for it is difficult to arouse and reanimate those whose hearts have been struck, and even laid prostrate, by a sense of God’ anger. Put on thy strength. As if he had said, “ thou wast dejected, and wallowedst in filth and pollution; now prepare for a happy and prosperous condition, to which the Lord will restore thee.” Thus he contrasts “” with despondency, such as is usually found when affairs are desperate; and he contrasts garments of beauty with filth and pollution. For henceforth there shall not come to thee. The reason assigned by him is, that henceforth God will not permit wicked men to indulge their sinful inclinations for destroying it. Freed from their tyranny, the Church already has cause to rejoice; and security for the future holds out solid ground for joy and gladness. Yet Isaiah exhorts us to mutual congratulation when God is reconciled to his Church; and indeed if we have any piety in us, we ought to be deeply affected by her condition, that we may rejoice in her prosperity, and be grieved in her adversity. (37) In short, it ought to be the height of our gladness, as also the Psalmist says, “ my tongue cleave to my jaws, if I remember not thee, and if thou be not the crown of my gladness.” (Psa_137:6.) By the word come, he means what we commonly express by the phrase, (Avoir e entree,) “ have access.” By the uncircumcised and unclean, he means all irreligious persons who corrupt the worship of God and oppress consciences by tyranny. It was customary to apply the term “” to all who were estranged from the Church, which had for its symbol “” by which all believers were distinguished. But as very many persons, though they bore this outward mark of the covenant, were not better than others, in order to remove all doubt, he added the word “” for the mark of “ is nothing in itself,” (Gal_5:6,) and (unless, as Paul says, there be added purity of heart) “ even reckoned uncircumcision.” (Rom_2:25,) Accordingly, he declares that henceforth such persons shall not be admitted into the Church, in order that, by the removal of corruptions, and the restoration of the worship of God, she may possess perfect joy. Yet I do not object to
  • 6.
    viewing these wordsas applied to outward foes, whom he calls by hateful names, that even the severity of the punishment may warn the Jews of the heinousness of their offenses. (37) “Pour rire et chanter quand elle florit, et pleurer lors qu’ est persecutee.” “ laugh and sing when she is flourishing, and to weep when she is persecuted.” 8. SBC, “I. The occurrence in the Church’s history of successive periods of energy and of languor. The uninterrupted growth would be best; but if that has not been, then the ending of winter by spring, and the supplying of the dry branches, and the resumption of the arrested growth is the next best and the only alternative to rotting away. We ought to desire such a merciful interruption of the sad continuity of our languor and decay. The surest sign of its coming would be a widespread desire and expectation of its coming, joined with a penitent consciousness of our heavy and sinful slumber. And another sign of its approach is the extremity of the need. "If winter come, can spring be far behind?" II. The twofold explanation of these variations. (1) It is true that God’s arm slumbers, and is not clothed with power. There are, as a fact, apparent variations in the energy with which He works in the Church and in the world. And they are real variations, not merely apparent. The might with which God works in the world through His Church varies according to the Church’s receptiveness and faithfulness. (2) If God’s arm seems to slumber, and really does so, it is because Zion sleeps. The law has ever been, "According to your faith be it unto you." God gives as much as we will, as much as we can hold, as much as we use, and far more than we deserve. III. The beginning of all awaking is the Church’s earnest cry to God. Look at the passionate earnestness of Israel’s cry, thrice repeated, as from one in mortal need, and see to it that our drowsy prayers be like it. Look at the grand confidence with which it founds itself on the past, recounting the mighty deeds of ancient days; and looking back, not for despair, but for joyful confidence on the generations of old; and let our faint-hearted faith be quickened by the example to expect great things of God. IV. The answering call from God to Zion. Our truest prayers are but the echo of God’s promises. God’s best answers are the echoes of our prayers. (1) The chief means of quickened life and strength is deepened communion with Christ. (2) This summons calls us to the faithful use of the power which, on condition of that communion, we have. A. Maclaren, The Secret of Power, p. 58. References: Isa_51:9.—A. Rowland, Christian World Pulpit, vol. xxviii., p. 264. Isa_51:9, Isa_51:10.—G. H. Wilkinson, Penny Pulpit, No. 1038 (see also Old Testament Outlines, p. 214). Isa_51:11.—Clergyman’s Magazine, vol. xvi., p. 15; Preacher’s Monthly, vol. v., p. 25. Isaiah 52:1 I. Consider God’s command to His people, "Awake, awake." (1) Certain objects of vision are important to the Church of God, and that these may be kept in view, God saith, "Awake, awake." The objects which I would name are ever-existent and ever-present spiritual objects—God, our one Father; the Son of God, our only Saviour; and the Comforter, who proceedeth from the
  • 7.
    Father and theSon. (2) Certain sources of supply and fountains of pleasure and means of help are important to the Church of God, and that these may be possessed and enjoyed and used, God saith, "Awake, awake." (3) There is good and godly work to be done by Zion; therefore God saith, "Awake, awake." There are two objects in the sphere of our present thought, towards which the Church of God requires to be faithful, and therefore wakeful. (a) Her own endowments, and (b) her opportunities. (4) There are battles which Zion is called to fight, and victories to be won which Zion alone can win; therefore God bids Zion awake. II. Having interpreted the voice, let us note some of its features and characteristics. (1) The voice that would awaken us is divine. (2) The voice that would awaken us is powerful and full of majesty—a voice, therefore, that stirs and that strengthens, while it stirs him who listens to it. (3) The voice that would awaken us has in it a tone of reproach. The cry, "Awake, awake," corrects and rebukes, while it stimulates and exhorts. (4) This voice is a gracious voice. It is the voice of Him who has called His people to be His people, and who will not cast off His people; it is a voice that woos and wins, while it stimulates and arouses. (5) The voice that cries "Awake, awake," is the voice of Zion’s God. He who calls Zion His own, and possesses her as a bridegroom his bride, calls, "Awake, awake." S. Martin, Rain upon the Mown Grass, p. 85. Isaiah 52:1 I. The word "strength" represents those properties and qualities which are developed in endurance and in action, also a very high degree of active force and enduring power. The strength of any community is primarily in the individuals who constitute it; so that the strength of the Church of God is not entirely, but first of all, in the separate members of that body. (1) The strength of Zion is the strength of human nature. (2) The strength of Zion is also the power of every religious principle. (3) There is strength in all life, and Zion lives with the rich and full and eternal life of God within her. (4) The strength of Zion is the power of certain agencies and influences. The Church has power in her testimony to truth, in her intercession before God, and in her character as the leaven of society and the salt of the nations. II. God saith, "Put on thy strength, O Zion." If a man puts out his strength, he puts on strength; he appears clothed with strength, as with a garment. The text assumes that Zion’s strength is not put out. The terms in which she is addressed prove this. "Awake, awake, O Zion." In sleep all the members of the body put on weakness. Now God is not satisfied with this, and He cries, "Awake, awake; put on thy strength, O Zion." III. Notice some reasons why God should thus speak to His Church. (1) God bids Zion put on her strength for self-manifestation. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Strong winds make themselves heard. Strong sunshine makes itself felt. Strong life shows itself, whether in the animal or vegetable kingdom. And the Church, to be heard and seen and felt and known, must be strong. (2) God bids Zion put on her strength that He may be glorified. A redeemed man is a new creation and a Divine workmanship. On the principle involved in the words, "This people have I formed for Myself; they shall show forth My praise," Zion is required to put on her strength. (3) God requires Zion to put out her strength for the sake of her own well-being. If the powers of the Church be inactive, they will decline. Unmanifested religious life, whether in the person or the community, soon subsides. (4) Zion is required to put on her strength in order to meet the claims of a sinful and suffering world. Zion’s mission demands Zion’s strength. (5) God directs Zion to put on her strength, because strength has been given her to put on. Whatever God makes us be, He would
  • 8.
    have us appearto be. Whatever God endows us with, He would have us use and employ. (6) Is not this putting on of strength as essential to Zion’s peace and joy as to her outward prosperity? The Church of the living God can only have rest and be joyful as she does put on strength. Sleep is not always sweet. There is a kind of sleep that is most uneasy, and the misery of idleness and inactivity is proverbial. S. Martin, Rain upon the Mown Grass, p. 98. Isaiah 52:1 Men can rouse themselves to action. There is more power in man than he may be aware of, and he should inquire what objects and pursuits are worthy of his enthusiastic devotion. I. No object which bears upon this world only is worthy of the supreme energy of man. II. Spiritual objects are alone worthy of the supreme energy of man. (1) They are akin to his own nature. (2) They touch every point of his being. (3) They prepare him for the solemnity and service of the future. III. The fact that spiritual objects alone are worthy of the supreme energy of man should impel to decisive action. (1) "Put on thy strength"—for the time is short. (2) "Put on thy strength"—for the enemy is on the alert. (3) "Put on thy strength"—for the Master is worthy. Parker, City Temple, vol. ii., p. 67 (see also Pulpit Notes, p. 81). 8B. CHARLES SIMEON 1-3, “DESPONDENCY REPROVED Isa_52:1-3. Awake, awake; put on thy strength, O Zion: put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. For thus saith the Lord, Ye have sold yourselves for nought; and ye shall be redeemed without money. NOTHING is more common, than for men to cast reflections upon God, when the fault is wholly in themselves. The ungodly world, when urged to devote themselves to God, agreeably to the divine commands, will allege, that those commands are themselves unreasonable, because it is not in their power to obey them. Thus they cast the blame, not on themselves, for the inveteracy of their evil habits and the alienation of their hearts from God, but upon God himself, as requiring so much at their hands. It were well if this disposition were not found also amongst persons professing godliness. But the godly themselves, under the power of temptation, are apt to complain of God, as unwilling to hear their prayer, and to deliver them from their troubles; when, in fact, they neglect to use the means through which alone they are authorized to expect success. This the Jewish Church had done; saying, in a querulous tone, to God, “Awake, awake; put on strength, O arm of the Lord!” But the Lord retorts upon them the accusation, and says, “Awake, awake; put on thy strength, O Zion!” that is, ‘Do not stand complaining of me, as if I were inattentive to your welfare; but exert the powers which ye have; and, in the diligent use of them, expect my promised blessing.’ The words thus explained will give me a just occasion to observe, I. That we should exert ourselves, as if all depended on our own efforts— To this the Jews were called, in the midst of all their discouragements—
  • 9.
    [In the Babylonishcaptivity, despondency prevailed amongst them, as if it were not possible for them ever to be delivered. But it became them, like Daniel, to study the prophecies relating to their captivity; and, in a state of holy preparation, confidently to expect deliverance at God’s appointed time. “Be ye clean, that bear the vessels of the Lord; for ye shall not go out with haste, nor go by flight: for the Lord will go before you; and the God of Israel will be your rere-ward [Note: ver. 11, 12.].” The promise, that “there should no more come into Jerusalem the uncircumcised and the unclean,” evidently directs our minds to a period yet future: for not only was Jerusalem invaded after their return from Babylon, but the very worship of the temple was suspended by Antiochus: their city also, and temple, und polity, were subsequently destroyed by the Romans; and their whole nation have now remained above seventeen hundred years in a state of utter desolation and dispersion. But they must not on that account despond. The prophecies relating to their future restoration shall surely be fulfilled: and it becomes them all to be in a state of holy expectation; just as Abraham was, when, at the distance of two thousand years, “he saw the day of Christ, and rejoiced.” This gives us what I apprehend to be the true view of our text: God directs his complaining people to anticipate with joy that blissful period: “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; (even as a bride expecting the speedy arrival of the bridegroom:) for there shall no more come into thee the uncircumcised and the unclean: (after their restoration, no Chaldean, or other foe, shall ever overwhelm them more.) Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.”] To this also every desponding saint is called— [There is no condition that can justify a desponding inactivity. The word of God is full of exceeding great and precious promises, which shall all be fulfilled in their season, to those who rely upon them. These we should contemplate: we should treasure them up in our minds: we should plead them before God in prayer: we should expect assuredly the fulfilment of them: however long or dark our night may be, we should look with confidence for the returning light of day: we should know, that “the goings forth of Jehovah” for the salvation of his people “are prepared as the morning;” and that he will appear at the appointed hour. However frequently vanquished by our spiritual foes, we should return to the charge, “strong in the Lord, and in the power of his might.” We should never, for a moment, suffer the thought of our weakness to discourage us: we should rather make it a reason for exertion, in the full confidence, that “when we are weak, then are we strong;” and that “God will perfect his strength in our weakness.” This is the very instruction which an inspired Apostle gives us: “Work out,” says he, “your own salvation with fear and trembling; for it is God that worketh in you both to will and to do of his good pleasure [Note: Php_2:12-13.].” The man with the withered hand is a fit example for us to follow. The command given him by our Lord was, “Stretch forth thine hand.” He did not indolently reply, ‘I cannot; but immediately made an effort to comply; and, in the attempt, he was strengthened to perform the deed [Note: Mat_12:13.]. So would it be with us, if, in Obedience to God’s word, and in dependence on his grace, we addressed ourselves to the duties which we have to perform: “our light would soon rise in obscurity, and our darkness be as the noon-day.” The very exhibition of a lamp from a broken pitcher, if done in faith, should be sufficient to overcome the strongest foe [Note: Jdg_7:16-21.].] From God’s reply to his complaining people we learn, II. That we should expect every thing from God, as if there were no need of personal exertions— Such was the instruction given to the Jews— [Captives are wont to be redeemed with money. But what prospect had the Jews of being liberated from captivity on such terms as these? They were despoiled of every thing; and had no friend to interpose in their behalf, and to pay a ransom for them. But, says God, “Ye have sold yourselves for nought; and ve shall be redeemed without money.” Look back, and see, What did ye ever gain by all the transgressions by which ye provoked me to cast you off? Know then, that as ye never received any thing in return for your souls, so shall ye never be called upon togive any thing for the liberation of them. This was
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    specifically promised; andthe very person who should liberate them was proclaimed by name three hundred years before any such person existed in the world [Note: Isa_44:28; Isa_45:13.]: and it was fulfilled at the time predicted; yea, so literally fulfilled, that not only were they permitted to return to their native land, but means were afforded them for rebuilding their city and temple; and the vessels which had been taken away by the Chaldean monarch, were restored to them, for the service of the sanctuary, and the worship of their God [Note: 2Ch_36:22-23 and Ezr_1:2-11.]. In what precise manner their future restoration shall be accomplished, we do not exactly know: but sure we are, that it shall “not be by price or reward” given to the various potentates who rule over them: no; it shall be in a way not less wonderful than their deliverance from Egypt or from Babylon; a way that shall leave no doubt, upon the minds of any, that the hand of the Lord hath done it [Note: ver. 6.]. To this the whole nation may look forward with confidence; for “the mountains shall depart,” saith God, “and the hills be removed; but my kindness shall not depart from thee; neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee.”] Such, too, is the lesson that must be learned by us— [“We have sold ourselves for nought.” I will appeal to every one amongst you; What have you ever gained by sin? What has the world ever done for you? What have you ever found in it, but “vanity and vexation of spirit?” Truly it may be said of you also, that you have never receivedany thing in return for your souls. To you also may it be said, that neither are ye called to give any thing for their redemption. The price has been already paid, even “the precious blood of God’s only dear Son, as of a lamb without blemish and without spot [Note: 1Pe_1:18-19.]:” and all that remains for you is, to receive freely what your God so freely bestows [Note: Rom_3:24.]. The proclamation has gone forth: it is already issued from the court of heaven: the jubilee-trumpet has announced it long: “Shake yourselves from the dust: loose yourselves from the bands of your necks, ye captive daughters of Zion:” return ye, every one, from your sore bondage, and take possession of your forfeited inheritance: receive all the blessings of salvation “freely, without money, and without price [Note: Isa_55:1.].” Sit not, any of you, in a desponding frame, crying, “Awake, awake, O arm of the Lord!” but hear your God saying to you, “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for there shall no more come into thee the uncircumcised and unclean.” Complete deliverance is at hand, for all that truly desire it; for all that are willing to receive it. Do not imagine that it is any mark of humility to doubt: it is no virtue in you; but rather a grievous insult to your God. So God himself represents it: “Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint [Note:Isa_40:27-31.].” As for seeking to justify your despondency. by any peculiarities in your state, it is all folly; it is all impiety; it is all a forgetfulness of God. “Shall the prey be taken from the mighty, or the lawful captive delivered? Yes: thus saith the Lord; even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee; and I will save thy children [Note: Isa_49:24-25.].” Fear not, then, thou desponding soul; but commit thy cause to God: and know assuredly, that the more simple thine affiance is in him, and the more confident thine expectation of his effectual help, the more speedy and manifest shall be his interpositions in thy behalf. Only believe in him; and he will glorify himself in thy complete and everlasting deliverance.] 9. BI 1-6, “The essential elements of a Church’s strength
  • 11.
    I. THE CONSTITUTIONAL ELEMENTSOF STRENGTH. I use the word constitution in a legitimate sense, as including both the creed and the polity of a Church. 1. The creed. As a man’s life is the outcome of what he believes, or does not believe, precisely so is the Church’s. But is not the Bible the acknowledged creed of all the Churches? No; no more than the stars are astronomy, or the flowers botany. The Bible is the source of the creed of all, but it is the creed of none, for the simple reason that the Bible, like every other writing, must be construed; and on many points it cannot be construed in the same way by all. 2. The government. Hers also that which is true of man is true of the Church. An army is stronger than a mob. II. ADMINISTRATIVE ELEMENTS. But a Church is not only obliged to have certain constitutional and other laws, it is also obliged to administer them for the twofold purpose— 1. Of protecting itself against corruption and disintegration. 2. In order that it may efficiently fulfil its mission of witnessing for Christ, whereunto it was Divinely called. III. SPIRITUAL ELEMENTS OF STRENGTH. 1. Peace. There must be battles with the common enemy, but no battles with itself. 2. Unity. 3. Co-operation. 4. Purity. 5. The Holy Spirit. (R. V. Foster, D.D.) God’s call to a sleeping Church 1. This chapter is a trumpet-call to holiness. Jerusalem is called the holy city, and yet the passage is full of her sins. She was holy in the intention of God. So we are called not to be famous or wealthy but to be holy. 2. Her condition was characterized by— (1) Unhallowed intercourse with the world (Isa_52:1). The uncircumcised and unclean in her midst. (2) Slavish subserviency to the world (Isa_51:23). The moment the world sees Christians turning to it for pleasure or patronage, It becomes a very tyrant, over them. (3) Utter helplessness and impotence. The figure of a “wild bull in a net” means strength reduced to helplessness by little things. Satan forged fetters of persecutions in early days, now he tries the “net business.” Many Christians are worthless because caught in a net of little compromises with the world and with conscience. The “fainting” (verse 20) points to the helplessness of the Christian Church in the presence of the moral and social evils of the day. (4) They were asleep to it all. 3. The man who called “Awake” to Zion, had previously cried “Awake” to Isa_51:9).
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    4. To beawakened is not enough. If we go no further we shall go back either into indifference, or into rebellion, or into despair. The call is “put on thy strength, put on thy beautiful garments.” Garments of praise, cloth of zeal, beautiful covering of humility. In this the Christian must be always arrayed, for we are children of a King, and God wants us always to appear in Court dress. (C. Inwood.) Awake, O Zion “O Zion!” This is a case in which a place is named for the inhabitants. Leaving what is local and temporary and particular in the reference of these words, we proceed to consider them as addressed by the redeeming God to His Church now, and as calling upon.Christians to arouse themselves and revive, to bestir themselves, and to rise into a state of intelligent and Godlike activity. These words assume the presence of life in the people addressed. Those called to awake are not dead, but they sleep; and they sleep, so far as inactivity is concerned, as though they were dead. I. CERTAIN OBJECTS OF VISION ARE IMPORTANT TO THE CHURCH OF GOD, and that these may be kept in view, God saith, “Awake awake!” Among the objects which we need to see are things behind us; and things before us; such things as are presented by sacred history and by inspired promise and prophecy. But the objects which I would now emphatically name, are ever- existent and ever-present spiritual objects—God our one Father, the Son of God our only Saviour, and the Comforter, who proceedeth from the Father and the Son—especially the Son of God, as the brightness of the Father’s glory, and as the propitiation which God has set forth. The things we need to see are the wondrous things contained in God’s Word, things of God and of man, things which accompany salvation, things of angels and of devils, things of Christ, things of the world around us and above us and beneath us. The Church of God maybe awake to lower and inferior things, and may be asleep to these highest things, or, if not asleep, but half awake, so that men seem like trees walking. II. CERTAIN SOURCES OF SUPPLY AND FOUNTAINS OF PLEASURE AND MEANS OF HELP ARE IMPORTANT TO THE CHURCH OF GOD, and that these may be possessed and enjoyed and used, God saith, “Awake, awake!” III. THERE IS GOOD AND GODLY WORK TO BE DONE BY ZION, therefore God saith, “Awake, awake.” Zion is like a nursing mother, with her heart full of cares and her hands full of work. Zion is a worshipper, and she has the incense of prayer and the sacrifices of thanksgiving to provide and to offer; Zion is an intercessor, and it is expected that in ceaseless prayer she will keep no silence, nor give the hearer of prayer rest; Zion is an almoner, and it is expected that having freely received she will freely give; Zion is a servant of the most high God, and she is bound to do all that her hands find to do with all her might. Her work is so various that Zion is as a husbandman, and as a builder, and as a vine-dresser. For work and service Zion is Divinely endowed, taught of God that she may teach godliness, consoled by God that she may comfort others, guided by God that she may lift up her voice with strength, and cry to the bewildered and the lost, “This is the way, walk ye in it.” There are two objects in the sphere of our present thought, toward which the Church of God requires to be faithful and therefore wakeful. 1. Her own endowments. 2. Her opportunities. IV. THERE ARE BATTLES WHICH ZION IS CALLED TO FIGHT, AND VICTORIES TO BE WON WHICH ZION ALONE CAN WIN; therefore God bids Zion awake. Having interpreted the voice, let us note some of its features and characteristics—
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    1. The voicethat would awaken us is Divine. It is the voice of a Ruler to His subjects, of a Master to His servants, of a Parent to His sons, of a Redeemer to His Redeemed. 2. The voice that would awaken us is powerful and full of majesty, a voice therefore that stirs, and that strengthens while it stirs him who listens to it. S. The voice that would awaken us has in it a tone of reproach. It seems tosay, “What! Zion asleep! Zion, already and recently quickened from the death of sin? Zion, who can see God, and the things that are eternal? Zion, who can possess the exceeding riches of God’s grace? Zion, who can handle as her own the things which angels desire to look into? Zion asleep in the day of her work, and in the hour of her conflict?” 4. Yet this is a gracious voice. It is a voice that woos and wins while it stimulates and arouses. 5. The voice that cries, “Awake, awake,” is the voice of Zion’s God. There are degrees of wakefulness; and regarding the text as calling us to the most complete open-eyedness and watchfulness, let us arouse ourselves at God’s bidding. (S. Martin.) The Church asleep Look at this solemn fact—the Church of the living God asleep! Here are they who have been quickened from the death of sin into newness of life, and who have been called to walk with the living God, asleep. The people who are summoned to work in the field of the world, and to labour in the vineyard of the kingdom of heaven, asleep. The only people who can reasonably be expected to be awake and wide-awake, are asleep. Asleep, not in healthful, seasonable, necessary slumber, but asleep in the slumber of the sluggard, or the sleep of the drunkard, or the torpor of one smitten by atrophy or by apoplexy, or of one in a fatal swoon. (S. Martin.) What sends the Church to sleep? The intoxicating draught of some sinful carnal pleasure, or the opiate of some false doctrine, or the quietude of sinful inertness, or the darkness of cherished ignorance, or the monotony of formality, or the syren music of false teaching, hath sent Zion to sleep. (S. Martin.) The sleeping Church Thus sleeping, Zion doth not sympathize with the circumstances by which she is surrounded, she does not see the objects within range of her vision, she does not feel the influences which are moving and working around her, she does not meet the claims made for exertion, she does not enjoy her mercies, or take possession of her lawful inheritance. (S. Martin.) The Church: its strength and its weakness I. The text is a forcible reminder of the fact that THE CHURCH OF GOD, IN ALL AGES, MAY HAVE ITS TIMES OF WEAKNESS AS WELL AS ITS TIMES OF POWER. When the Church first went forth from Jerusalem, a little flock, scattered hither and thither by the storm of persecution, it was a time of power. It was then but an infant of days, but it sprang into a giant of strength. It was a day of power when the Church of Christ, as Paul Richter has said, “lifted empires off their hinges, and turned the stream of centuries out of its channel. But a thousand
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    years roll on,and a time of weakness follows this era of power. The giant sleeps; his strength is put off; he reposes amidst the scarlet trappings and gilded blazonry of the Papacy, and seems to have wilted into a senile imbecility. But again there came a time of power when, on the morning of the Reformation, the Church heard the cry, “Awake, awake!” and, springing up with renewed youth, it put on its strength. There was a time of weakness when the chill of formalism followed in the track of the Reformation, and the Church sank into the coma of a widespread paralysis; again, when a disguised Romanism riveted her fetters; and still again when the Socinian apostasy spread its blight over Great Britain. But then came times of power when the Church arose in quickened majesty to smite the tyrant with the broken fetters which had eaten into its own soul; and still again, times of wondrous spiritual revival, when the call sounded by Wesley and Whitefield, like the voice of the prophet in the valley of vision, seemed to awake the dead. Why these periods of weakness? The principle is plain: Divine power and human strength must work together, each in its appropriate sphere. As the terror of the iron chariots of the enemy paralyzed the strength of Judah, so that, the human part being wanting, the victory was lost; so, in the Church, if any cause supervenes to weaken, or render ineffective, the strength which God expects us to put forth, He will not depart from His plan, or interpose to save us from the results of our own weakness, or to hide us from the scorn and derision of the world. II. WHAT IS THE STRENGTH OF THE CHURCH, AND WHEN IS IT PUT OFF? In other words, what causes may supervene to weaken or render it ineffective? 1. The first element of power is the Gospel, the Word, the truth of God. If the truth of God is the instrument of power, and the human part of the work is simply its manifestation, then the strength of the Church must be weakened whenever the Gospel is subordinated to human themes. 2. Let us pass to the second element of the Church s power—the ministry. The Church is a giant; the Gospel is the instrument of his work—the weapon of his warfare. But what wields the weapon? The giant’s arm—this is the ministry. It is not an original power inherent in itself, but adelegated power. This is the power that, beginning at Jerusalem, went forth upon its mission of conquest—that made the heathen cry: “These men that have turned the world upside down are come hither also!” (1) The ministry, as an arm of power, may be withered by a perfunctory education. (2) The ministry may be ineffective from misdirected effort. (3) The ministry must be a source of weakness instead of power to the Church, if it is not in sympathy with the hearts of the people, and the souls of perishing men. 3. The third and principal element of the Church’s power is the Holy Ghost. Since, then, the Spirit s power is the strength of the Church, the want of the Spirit is the weakness of the Church. If the Church is not an effective, aggressive power in the world, it is because it puts off or puts away the strength of the Spirit. This is done when we subordinate the Divine Spirit to human agency; when, by organization or by human eloquence, or by methods and appliances, or by running the Church on business principles, we seek to effect that which it is the special office of the Spirit to accomplish. It is greatly to be feared that we put away the strength of the Spirit when the Church—the whole Church, the ministry and the people, fail to realize our profound and absolute dependence upon the power of the Spirit for success in all work. III. Let us listen to GOD’S CALL TO THE CHURCH TO PUT ON AND TO PUT FORTH HER STRENGTH. How shall we put on this strength? Power with God, in its first element, is the sense of our own weakness. How, then, shall we put on strength? 1. On our knees.
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    2. Let usput on the strength of the Word, as the apostle did, when he shunned not to declare the whole counsel of God. 3. Let us put on the strength of the ministry, as Paul did when he went forth in the fulness of the blessing of the Gospel of peace. 4. Let us put on the strength of the Spirit, as the early Church did when it was endued with power from on high. Then shall our work be “mighty, through God, to the pulling down of strongholds.” (W. M. Paxton, D. D.) “Awake, Awake!” Let us take the central paragraph first (Isa_51:17). There Jerusalem is addressed as stupefied by some intoxicating potion. But her drunkenness is not of wine, nor of strong drink; she has drunk at the hand of the Lord “the cup of His fury.” Such imagery is often used by the prophets, of the cup of God’s wrath drunk down by those on whom it descends, and inflicting on them the insensibility and stupefaction with which we are but too familiar as the effect of excessive drinking. The whole city has succumbed under the spell. Her sons have fainted, and lie strewn in all the streets, like antelopes snared in the hunters’ nets, from which their struggles have failed to extricate them. Amid such circumstances, the servant of Jehovah is introduced, crying, “Awake, awake! stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of His fury.” There are other soporifics than the wrath of God: the air of the enchanted ground; the laudanum of evil companionship; the drugs of worldly pleasure, of absorption in business, of carnal security. The army of the Lord is too apt to put off the armour of light, and resign itself to heavy slumbers, till the clarion voice warns it that it is high time to awake. I. ZION S APPEAL TO GOD. “Awake, awake! put on strength, O arm of the Lord.” 1. The first symptom of awaking is a cry. It is so with a child. It is so with the soul. When Saul of Tarsus was converted, the heavenly watchers said, “Behold, he prayeth.” It is so with the Church. 2. The cry in this case was founded on a mistake. If there are variations in our inner life, it is because our rate of reception differs from time to time. It is not God who sleeps, but we. It is not for God to awake, but for us. It is not necessary for the Divine arm to gird on strength, but for the human to take that which is within its easy reach. 3. The cry is short and earnest. Earnestness is good, even though at first it may be in a wrong direction. 4. The best basis for our cry is memory of the past. “Art thou not it that cut Rahab (i.e., Egypt) in pieces, that pierced the dragon” (i.e., of the Nile) ? It is well to quote past experiences as arguments for faith. 5. The arm of God is strong (Isa_51:13). 6. The arm of God is far-reaching. However low we sink, underneath are the everlasting arms. 7. The arm of God is tender (Isa_51:12). II. THE APPEAL TO ZION. It is blessed to be awaked out of sleep. Life is passing by so rapidly; the radiant glory of the Saviour may be missed unless we are on the alert, or we may fail to give Him the sympathy He needs, and an angel will be summoned to do our work. Besides, the world needs the help of men who give no sleep to their eyes nor slumber to their eyelids, but are always
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    eager to helpit in its need. Being awake, we shall discover two sets of attire awaiting us. The first is strength, the other beauty; and each has its counterpart in the New Testament (Eph_6:1-24; Col_3:1-25). Put on the whole armour of God. Put on the Lord Jesus Christ—His temper, spirit, and character. 1. We must put on our beautiful garments. We cannot weave these. We are not able to spin such a cocoon out of our own nature, nor are we required to do so. They are all prepared for us in Jesus; we have only to put them on, by putting Him on. This can only be done when the heart is at leisure. 2. We must put on strength. We are not bidden to purchase strength, or generate it by our resolutions, prayers, and agonizings: but to “put it on.” It is already prepared, and only awaits appropriation. 3. We must expect to be delivered from the dominion of sin. Babylon had been bidden to descend from her throne and sit in the dust; Jerusalem is commanded to arise from the dust and sit on her throne. (F. B. Meyer, B.A.) A call to exertion I. THE CONSIDERATIONS WHICH JUSTIFY THIS APPEAL. 1. It is obvious that the passage assumes the possession of sufficient strength for accomplishing the end designed. As to effectual agency, all things are of God. With respect to our own province, that of instrumental action—our strength is ample, though the conversion of the world be the object of it. But wherein does our strength for the reconciliation of the world consist? Strength, in all cases, is the possession of adapted and sufficient means. Now the means of converting a sinner is the truth of the Gospel. Is Divine truth adapted and sufficient to this end? To this point inspired testimony is most direct and express. Matters of fact bring us to the same point. If any attempt should be made to evade the argument, by referring to the necessity of Divine influence, we reply that Divine influence is undoubtedly necessary to give the Gospel success. But it is also necessary to give success to the use of means in every other case. If there be in our hands adapted and sufficient means for bringing about the universal triumphs of the Gospel, there is manifest justice in the stirring appeal by which we are roused into action. “Awake, awake, put on thy strength, O Zion!” Persons who would reply to such a call, “What is the use of telling me to labour?—it is God who must do everything,” would merely subject themselves to a severe reproof, and a direct charge of making their pretended want of power a pretext for their love of sloth. 2. The text assumes the existence of inadequate exertion. It is appropriate only to a state of comparative indolence and slumber. The language calls not for a partial, but for an entire employment of our resources. “Put on thy strength.” The meaning cannot be less than this: The scenes which are in prospect will require your utmost efforts; the victory will be quite as much as you will be able to win; put into requisition, therefore, all your powers, and exert your whole strength. II. THE TOPICS BY WHICH THIS CALL MAY BE ENFORCED. 1. Notice the interesting character of the object to be attained. The end contemplated in the text was personally and directly interesting to the parties addressed. Zion was called to exert herself for her own triumphs. It was for their restoration to the land of their fathers that the slumbering exiles were summoned to awake. We also should remember that the triumphs of Christianity are our triumphs, and the increase of the Church is our enlargement. Are we willing that the Church should continue to be small and despised, or do we really wish to see
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    her arrayed incelestial beauty, and the joy of the whole earth? The interests of Zion are identified with those of a guilty and perishing world. The advancement of Zion is identified with the glory of her Lord. 2. The proximity of the most blessed results. Triumphs, and even our ultimate triumphs are at hand. The prospect of success is one of the most natural stimulants to exertion. 3. The necessity of exertion in order to the expected results. 4. The actual suspension of the issue upon our obedience. It suggests the animating sentiment, that the final glories of the Church are waiting for her awaking, and for that alone. (J. H. Hinton, M.A.) The Church’s duty towards the world In Isa_52:9, of the former chapter, the Church prays God to interfere on her behalf, to exert His omnipotent arm. In the seventeenth verse He calls upon the Church to do something to gain this object. And in my text, which is connected with, that exhortation, He repeats it: “Awake, awake, put on thy strength, O Zion,” etc. If then, we would have the arm of the Lord with us in anything we do for His cause, we must do more than pray. I. THE SPIRIT WHICH GOD ENJOINS HIS CHURCH TO EVINCE. The language of the text is metaphorical, and highly poetical; but it inculcates upon us, that we put on— 1. A spirit of wakefulness. Wakefulness is opposed to indifference and sloth. 2. A spirit of agression. “Put on thy strength, O Zion.” For what purpose? Certainly to oppose her foes; to make aggressions on the territory of the master spirit of evil. And what is the Church’s “strength,” which she is to put on! It consists in a large measure of Divine influences. The Church’s “strength” consists in spiritual wisdom and spiritual courage. The “strength” of the Church consists in the cheerful assurance of God’s love to us individually— in having it “shed abroad in our hearts by the Holy Ghost which is given unto us.” “The joy of the Lord is your strength.” And it consists in daily communion with God. Come with me back to Pentecostal days, and see how the Church acted when thus equipped. She “put on her strength,” anal went forth in a spirit of aggression. 3. A spirit of piety. “Put on thy beautiful garments, O Jerusalem, the holy city.” (1) What are the “beautiful garments” of the Church? Let the prophet expound his own language (Isa_61:10). These they are to “put on,” as on marriage days, as on holy-days, as on days of rejoicing. (2) As garments are for dignity and beauty, so the Church is only beautiful when thus clothed. They are for defence and protection also, and in them as in a movable garrison we go about, resisting the inclemency of the weather; and these guard us against the curses of God’s law, and all the evils resulting from our misery and wretchedness; They distinguish between the sexes, and denote the station, and so the Church s garments distinguish her from the world. (3) The Church puts on these garments, when she applies to Christ by faith and exhibits the fruits of His salvation in her life and conduct. Our Lord so interprets it: “Thou hast a few names even in Sardis, which have not defiled their garment.” And when holiness and faith meet in the character, how beautiful is it, and how fit for action! II. THE EFFECTS WHICH WILL NECESSARILY AND CERTAINLY RESULT IF THE CHURCH OBEYS THE INJUNCTION OF HER LORD.
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    1. The conversionof souls. “There shall no more come into thee the uncircumcised and the unclean;” metaphors descriptive of pollution arising from an unconverted state. Unregenerate souls shall not be found within her borders. This has been the result everywhere. 2. The union of the ministers of the Gospel. “Thy watchmen shall lift up the voice; with the voice together shall they sing. 3. The renovation of the world (Isa_52:10). (J. Sherman.) The Church’s strength Strength is that which resides in a man, but is not exhibited save in so far as it is exercised and produces results. His garments, on the other hand, are visible to those who look at him; they constitute his outward appearance. So that this text refers both to the inward powers and capabilities of Christ’s Church, and to the visible aspect which it presents to the world. Zion has strength. The Church has sufficient means and power at its disposal to effect the purposes for which the Lord founded it. Those purposes are various in form, but perhaps they may be all summed up in the phrase—to impart to men the knowledge of their Saviour. I. Let me mention one or two THINGS WHICH ARE GOOD AND USEFUL FOR THEIR PROPER WORK, BUT OF WHICH IT CANNOT BE SAID THAT ZION’S STRENGTH LIES IN THEM. 1. The recognition of religion by the State and its establishment by law. We find, as a matter of history, that in many cases when the favour of the governing powers has been most decided, the efficacy of the Church in converting sinners and spreading the Gospel has been feeble and languid; while, on the other hand, some of Zion’s most energetic and successful efforts have been made without any support at all from the secular authority, and even in spite of its opposition. 2. An active ministry. There are two aspects of this activity—by activity I understand diligence in preaching, in visiting the sick, in holding services, and so on. If the clergy are active because the people are zealous, then it is altogether well: it is a mark of strength. But if the clergy are active because no one else is, then it is a mark of weakness. 3. The multiplication of religious societies and other machinery. They are good, useful, necessary things. But they are too often made the excuse for serving God by proxy. The strength of the Church lies in the zeal for Christ of its individual members. II. “Put on the garments of thy dignity,” continues the prophet, “O Jerusalem, the Holy City.” THE OUTWARD APPEARANCE OF THE CHURCH OUGHT TO BE SUCH AS TO COMMAND THE ADMIRATION EVEN OF THOSE WHO DO NOT BELONG TO IT. We may instance— 1. The garment of righteousness. The people of God ought to present unmistakably the aspect of a righteous people. 2. The garment of unity. It must be confessed that the servants of God do not present to the world the aspect of a united people. It is not simply difference of opinion that separates them: but there are slanders, mutual recriminations, misrepresentations of motives and conduct, suspicions, jealousies, party-spirit in all its hideous forms, combining to rend and ruin the beautiful garment of brotherhood in which Jerusalem ought to be clad. 3. The garment of worship. The Church ought to appear before all men as a city wherein the Lord is worshipped, where He receives the honour due unto His name. The true beauty of holiness is the sincere devotion of the people, and the natural result of such devotion, viz a
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    really united offeringof prayer and praise ascending to the throne of the heavenly grace. (J. C. Rust, M.A.) Relapses in the history of the Church Only two or three centuries after the death of the last of the apostles, history informs us, Christians were scarcely distinguishable from pagans. The golden-tongued and spiritually- minded Chrysostom would go home on Sundays from his pulpit in Antioch in Syria only to weep bitterly over the indifference of the Church and its defection from its first love. One has only to glance at the history of the Church during the Middle Ages to see that, through all those dark centuries, the Church was about as dark as the world, and but little less corrupt. The common people universally were forbidden to read the Bible, and would not have been able to read it had they been permitted to do so. Popes and cardinals, archbishops and bishops and all the lower orders of clergy had but little more hesitancy in committing murder, and all the sins in the decalogue, than they had in attending mass. The Savonarolas who stood up here and there and preached a better morality and a purer Gospel may be counted on the fingers of one hand. And the Church manifested its gratitude to them by burning them at the stake. (R. V. Foster, D.D.) The Church tenacious of its life The Church, by reason of the heavenly element in it, like a tree of the forest—tenacious of its life; when the old trunk dies a fresh twig springs from its roots; and when this decays another fresh twig aprils up in its turn. So Luther and his collaborators, by the grace of God, evoked from the dead Church of the Middle Ages a fresh and vigorous Protestantism. So Wesley and his co- workers evoked from the deadness of the later Anglicanism a still fresh and vigorous Methodism. The Presbyterian Church of John Knox also grew old, and has had its athletic offshoots. “Awake, awake, put on thy strength, O Zion”—and Zion after the awakening is never the Zion of the pro-awakening. (R. V. Foster, D. D.) Zion’s awakening Is the injunction obsolete? By no means. And the Church-catholic to-day is in the set of obeying it. Let us notice two or three significant indications— 1. Never in any period of the world’s history has the Bible been more universally and intensely studied than it is now. And the study of it is far, very far, from being prevailingly hostile. 2. As another indication of this fact I quote the old saying, “In union there is strength;” especially is it true when other essential elements of strength are not wanting. In this day there is a visible tendency towards union. 3. Another indication is the rapid progress in mission work. (R. V. Foster, D. D.) Put on thy strength, O Zion Zion’s strength What is the strength of Zion? The strength of any community is primarily in the individuals who constitute it; so that the strength of the Church of God is, not entirely, but first of all, in the
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    separate members ofthat body. The strength of Zion is also the power of every religious principle. It is the power of faith and hope and love; the power of patience and perseverance and courage and meekness. There is strength in all life, and Zion lives with the rich and full and eternal life of God within her. Knowledge is power, and the Church of the living God has the highest kind of knowledge. A settled faith is power, and Zion has a fixed and positive belief. Confidence and trust are power, and the Church of God relies upon God. Hope is power, and the hope of the Church is as an anchor sure and steadfast. Love is power, and godly charity never faileth. Patience, perseverance and courage are powers, before which obstacles yield and dangers flee away, and the Church of God is trained to be patient and steadfast and brave. The strength of Zion is the power of certain agencies and influences. The Church has power in her testimony to truth, in her intercession before God, and in her character as the leaven of society and the salt of the nations. Union is strength where alliance is wise and entire; where heart sympathizes with heart and hand joins in hand. We proceed to state reasons why God should thus speak to His Church. I. GOD BIDS ZION PUT ON HER STRENGTH FOR SELF-MANIFESTATION. Not for self- magnification. Self-magnification is disloyal, traitorous and impious; self-manifestation is a plain duty (Mat_5:16). The Church of God can walk and work and endure; then why appear impotent and helpless? Strong winds make themselves heard. Strong sunshine makes itself felt. Strong life shows itself, whether in the animal or vegetable kingdom. And the Church, to be heard and seen and felt and known, must be strong. II. GOD BIDS ZION PUT ON HER STRENGTH THAT HE MAY BE GLORIFIED. A redeemed man is a new creation and a Divine workmanship. A congregation of believing men, and the whole visible Church, are of God s founding. Ye are God’s husbandry; ye are God s building. Now if the husbandry appear as the field of the slothful, and as the vineyard of the man void of understanding; if it be all grown over with thorns, and nettles cover the face thereof, and the stone wall thereof be broken down; if the building appear to be defective in foundation, imperfect in construction, and framed together with bad material—the name of God, instead of being honoured, will be blasphemed (1Pe_2:9-10; Isa_43:21). III. GOD REQUIRES ZION TO PUT OUT HER STRENGTH FOR THE SAKE OF HER OWN WELL-BEING. If the powers of the Church be inactive, they will decline. The staff faith, if never used, will decay, etc. IV. ZION IS REQUIRED TO PUT ON HER STRENGTH IN ORDER TO MEET THE CLAIMS OF A SINFUL AND SUFFERING WORLD. V. GOD DIRECTS ZION TO PUT ON HER STRENGTH BECAUSE STRENGTH HAS BEEN GIVEN HER TO PUT ON. VI. IS NOT THIS PUTTING ON OF STRENGTH AS ESSENTIAL TO ZION’S PEACE AND JOY AS TO HER OUTWARD PROSPERITY? (S. Martin.) Thy strength of Zion Thy strength of Zion is the strength of human nature. It is masculine energy, feminine susceptibility, the vivacity of childhood, the buoyancy of youth, and the force of maturity. It is the power of body, soul and spirit, it is intellectual power, emotional force, and moral strength. It is the strength of regenerated humanity, therefore spiritual and religious power; the strength of man redeemed unto God, and as redeemed, allied to God, dwelt in by God, and made strong by union with God. The strength of Zion is the strength of all that redeemed humanity is, and of all that is within human nature when regenerated and sanctified by the grace of God. (S. Martin.)
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    Strength put onby being put out If a man put out his strength, he puts on strength, he appears clothed with strength as with a garment. Virgil furnishes us with an illustration: AEneas visits Drepanum in Sicily, and them by various games celebrates the anniversary of his father’s death. The combatants with the cestus are described. Dares first shows his face with strength prodigious, and rears himself amid loud murmurs from the spectators. He uplifts his lofty head, presents his broad shoulders, brandishes his arms and beats the air with his fists. And Entellus accepted his challenge, flung from his shoulders his vest, bared his huge limbs, his big bones and sinewy arms, and stood forth of mighty frame in the middle of the field. Forthwith each on his tiptoes stood erect, and undaunted raised his arms aloft in the air. Dares and Entellus, as they put out strength, put on strength. A working-man and a trained athlete, when asleep or otherwise in repose, appear clothed with weakness. All the muscles are relaxed, and the limbs are motionless and apparently powerless, as the parts of a marble statue. But when the athlete is engaged in some bodily exercise, or the working-man is handling his tools and lifting his materials, his appearance is that of one arrayed with power. As he puts out strength he puts on strength, nor can he put it out without putting it on. Adapting the expression of the idea to common utterance, we may read our text, “Put out thy strength, O Zion.” (S. Martin.) Injunctions to be strong My text harmonizes with words frequently addressed to Zion and to her sons (1Ki_2:2; Isa_35:4; Isa_40:9; Isa_40:31; Hag_2:4; Zec_8:9-13; 1Co_16:13; Eph_6:10; 2Ti_2:1). (S. Martin.) God’s call to be strong It is interesting to observe by how many voices God speaks as in our text. By the smarting of the conscience when the strength is withheld, and by the glowing of the conscience when the strength is consecrated; by the breadth of love which God’s law requires, and by the depth of privilege which the Gospel provides; by the correction administered when we are inactive and inert, and by the blessedness experienced when we abound in the work of the Lord, God is continually saying, “Put on thy strength, O Zion.” (S. Martin.) Some elements of Church strength 1. Soundness in doctrine. 2. Purity of life among the members of the Church. 3. Thoroughness of organization for Church work. 4. Faithfulness in individual effort to do good. 5. Regularity of attendance upon the services of the Church. 6. Pecuniary liberality. 7. Unity among the members.
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    8. A prayerfulspirit. 9. An abiding faith in the presence of God with the Church. Where these are to be found the Church will be strong. (D. Winters.) The elements of the Church’s strength I. THE GREATNESS OF HER AIMS. Great aims enthused great souls, and the Church proposed the conquest of the world for Christ. II. THE MATCHLESS POWER OF CHRISTIAN TRUTH, which may be illustrated by the distinctively Christian doctrines of our moral ruin, redemption through a Divine-human Saviour, the possibility of a regenerate life, and the blessedness of an immortal hope. III. But these doctrines needed a voice; hence another element of the Church’s strength is A WITNESSING MEMBERSHIP. All Christians may witness for the truth by the testimony of the lips, and also by the silent but potent ministry of the life. IV. Another mighty force in the service of the Church is A CO-OPERATIVE PROVIDENCE. V. THE ENDOWMENT OF THE HOLY GHOST. (Bp. W. X. Winde.) The supreme point of energy Men can rouse themselves to action. We cannot live continuously in ecstasy; we must live under ourselves, so to speak, or life will become a pain and a failure. We are, however, to have periods of special effort, hours of rapture, times of inspiration and sense of mightiness beyond all that is ordinary. There is more power in man than he may be aware of, and he should inquire what objects and pursuits are worthy of his enthusiastic devotion. Drive a horse from home, and in the course of the day he will show weariness which you may regard as a sign of utter exhaustion; but turn his head homeward, and see what a change takes place! How willingly he runs! How swiftly! He has “put on his strength”! Work for a person who is not a favourite, and the hands soon tire: every effort is a weariness to the flesh, every thought wears the mind; on the other hand, serve a person who is beloved, etc. Undertake any engagement which does not excite the interest of the heart, and how soon it becomes irksome. The mother waits upon her sick child, and wonders how she can endure so much. The mystery is in the love. We are strong when we work in the direction of our will. Where the will is right, the strength will assert itself. The question is not one of muscle but of purpose. What objects, then, are worthy of “all our strength, all our mind, and all our heart”? We may get at the answer negatively as well as positively. I. NO OBJECT WHICH BEARS UPON THIS WORLD ONLY IS WORTHY OF THE SUPREME ENERGY OF MAN. Even in secular affairs we work by laws of proportion and adaptation. If a man employed a steam-engine to draw a cork, we should justly accuse him of wasting power. If a man spent his days and nights in carving cherry-stones, we should say he was wasting his life. We have a common saving—“the game is not worth the candle”—showing that in common affairs we do recognize the law of proportion, and the law that results do determine the value of processes. If, then, in the lower, how much more in the higher! Think of a being like man spending his lifetime in writing his name in the dust! There is a success which is not worth securing. Suppose a man should get all the money he can possibly accumulate; all the fame; all the luxury—what does it amount to? II. SPIRITUAL OBJECTS ARE ALONE WORTHY OF THE SUPREME ENERGY OF MAN. “Thou shalt love the Lord thy God with all thy heart,” etc.
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    1. They areakin to his own nature. 2. They touch every point of his being. 3. They prepare him for the solemnity and service of the future. Boundless are the prospects of the spiritual thinker! His library, the universe! His companions, the angels! His Teacher, God! In view of such prospects, how time dwindles, and how earth passes as a wreath of smoke! The spiritual thinker is independent of all the influences which make up the small world of the materialist—his citizenship is in heaven. III. THE FACT THAT SPIRITUAL OBJECTS ALONE ARE WORTHY OF THE SUPREME ENERGY OF MAN SHOULD IMPEL TO DECISIVE ACTION. Put on thy strength— 1. For the time is short. 2. For the enemy is on the alert. 3. For the Master is worthy. The text addresses a call to the Church. The call is to activity. He who gives the call will give the grace. The Church is not to be feeble and tottering; it is to be strong, valiant, heroic. He who can do without the help of the strongest is graciously pleased to accept the service of the meanest. (J. Parker, D.D.) Effort gives strength I. PUT ON STRENGTH BY WAKEFULNESS. A slumbering life results in moral death. II. PUT ON STRENGTH BY ACTIVITY. Activity imparts physical strength. We have only to look, at the compact and knotted lump of muscle on the blacksmith s forearm. The rower s chest is expanded by his exertions. The practised wrestler grips with an ironlike grasp the limbs of his opponent. Even a Samson is divested of his prowess by lolling in the lap of a Delilah. We put on intellectual strength by keeping the brain forces constantly moving. But most of all the moral and spiritual nature is strengthened by exercise. Great is the power of habit. It is a kind of second nature, and is the grand resultant of repeated acts. III. PUT ON STRENGTH BY DEVELOPMENT. Art thou but a bruised reed, put on thy strength! Hast thou but one talent, put it out to usury. Moral and spiritual strength may be developed to the latest hour of a Methuselah’s life, and eternity will be but an ampler sphere for the enlargement of the soul’s vast powers. IV. PUT ON STRENGTH BY JOYFULNESS. Joy begets strength, and strength increases joy. V. PUT ON STRENGTH BY HOPEFULNESS. The despairing are weak; but the hopeful are strong. I will endeavour, is the inspiring language of the hopeful. The Church may well be hopeful, for God’s promise is given for her encouragement. VI. PUT ON STRENGTH BY UNITED PRAYER. The Church’s prosperous times are the praying times. The praying man is the strong man. (W. Burrows, B.A.) Strength increased by use A lady was watching a potter at his work, whose one foot was kept with “never-slackening speed turning at swift wheel round,” while the other rested patiently on the ground. When the lady said to him, in a sympathizing tone, “How tired your foot must be!” the man raised his eyes and said, “No, ma’am; it isn’t the foot that works that’s tired; it’s the foot that stands. That s it.” If you want to keep your strength, use it; if you want to get tired, do nothing. (Christian Budget.)
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    The danger ofinaction A magnet is sometimes seen in a chemist’s laboratory, suspended against a wall, and loaded heavily with weights. We ask the reason, and the scientist replies, “The magnet was losing power, because it had not been used for some time. I am restoring its force by giving it something to do.” (Sunday School Chronicle.) 2 Shake off your dust; rise up, sit enthroned, Jerusalem. Free yourself from the chains on your neck, Daughter Zion, now a captive. 1.BARNES, “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 Chaldee 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.
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    Europeans would requirea 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. 2. CLARKE, “Sit down, O Jerusalem “Ascend thy lofty seat, O Jerusalem” - The literal rendering here is, according to our English translation, “arise, sit;” on which a very learned person remarks: “So the old versions. But sitting is an expression of mourning in Scripture and the ancients; and doth not well agree with the rising just before.” It does not indeed agree, according to our ideas; but, considered in an oriental light, it is perfectly consistent. The common manner of sitting in the eastern countries is upon the ground or the floor with the legs crossed. The people of better condition have the floors of their chambers or divans covered with carpets for this purpose; and round the chamber broad couches, raised a little above the floor, spread with mattresses handsomely covered, which are called sofas. When sitting is spoken of as a posture of more than ordinary state, it is quite of a different kind; and means sitting on high, on a chair of state or throne called the musnud; for which a footstool was necessary, both in order that the person might raise himself up to it, and for supporting the legs when he was placed in it. “Chairs,” says Sir John Chardin, “are never used in Persia, but at the coronation of their kings. The king is seated in a chair of gold set with jewels, three feet high. The chairs which are used by the people in the east are always so high as to make a footstool necessary. And this proves the propriety of the style of Scripture, which always joins the footstool to the throne.” (Isa_66:1; Psa_105:1.) Voyages, tom. 9 p. 85, 12mo. Besides the six steps to Solomon’s throne, there was a footstool of gold fastened to the seat, 2Ch_9:18, which would otherwise have been too high for the king to reach, or to sit on conveniently. When Thetis comes to wait on Vulcan to request armor for her son, she is received with great respect, and seated on a silver-studded throne, a chair of ceremony, with a footstool: - Την µεν επειτα καθεισεν επι θρονου αργυροηλου, Καλου, δαιδαλεου· ᆓπο δε θρηνυς ποσιν ηεν. Iliad 18:389. “High on a throne, with stars of silver graced, And various artifice, the queen she placed; A footstool at her feet.” Pope.
  • 26.
    ᆍ γαρ θρονοςαυτος µονον ελευθεριος εστι καθεδρα συν ᆓποποδιሩ. Athenaeus, 5:4. “A throne is n othing more than a handsome sort of chair with a footstool.” - L. 3. GILL, “Shake thyself from the dust,.... Or "the dust from thee" (g), in which she had sat, or rolled herself as a mourner; or where she had been trampled upon by her persecutors and oppressors; but now being delivered from them, as well as from all carnal professors and false teachers, she is called upon to shake herself from the dust of debasement and distress, of false doctrine, superstition, and will worship, in every form and shape, a great deal of which adheres to those churches called reformed. Arise, and sit down, O Jerusalem; or "sit up", as it may be rendered; arise from thy low estate, from the ground and dust where thou art cast; "and sit upon the throne of thy glory,'' so the Targum: it denotes the exaltation of the church from a low to a high estate, signified by the ascension of the witnesses to heaven, Rev_11:12. Some render it, "arise, O captivity"; or "captive" (h); so the word is used in Isa_49:24 and agrees with what follows: loose thyself from the bands of thy neck, O captive daughter of Zion; or loose thou "the bands off thy neck from thee"; which seems to denote the people of God in mystical Babylon, a little before its destruction, who will be called out of it, as they afterwards are in this chapter; and to throw off the Romish yoke, and release themselves from that captivity and bondage they have been brought into by the man of sin, who now himself shall be led captive, Rev_13:10. 4. JAMISON, “from the dust — the seat of mourners (Job_2:12, Job_2:13). arise, and sit — namely, in a more dignified place: on a divan or a throne [Lowth], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, “Arise, and sit erect” [Maurer]. bands of ... neck — the yoke of thy captivity. 5. PULPIT, “Shake thyself from the dust (compare the opposite command given to Babylon, "Come down, sit in the dust" Isa_47:1). Zion was to arise, shake from her all trace of the dust in which she had been so long lying, and then calmly seat herself upon a seat of dignity. Loose thyself from the bands of thy neck. The Hebrew text has. "The bands of thy neck are unloosened;" i.e. I have caused thy chains to fall from thee—thou hast only to "rise," and thou wilt find thyself free. Captives in ancient times were often fastened together by a thong or chain passed round their necks.Daughter of Zion. The
  • 27.
    prophet passes, byan easy transition, from the city to the nation, which continues to be the object of address in the remainder of the discourse. 6. CALVIN, “2.Shake thyself from the dust; arise. He explains more fully the deliverance of the Church, and exhibits it prominently by ὑποτύπωσιν “ lively description.” When he bids her “ off the dust and arise,” let us not on that account think that our liberty is in our power, so that we can obtain it whenever we think fit; for it belongs to God alone to raise us from the dust, to lift us up when we are prostrate, and, by breaking or loosing our chains, to set us at liberty. Why then does the Prophet make use of the imperative mood? for it is unreasonable to demand what we cannot perform. I reply, the imperative form of address has a much more powerful tendency to arouse than if he had employed plain narrative; and therefore he declares that, when God shall have restored her to her former freedom, she shall come out of the mire. Sit, O Jerusalem,. The word “” denotes a flourishing condition, and is contrasted with the word “ lie,” which denotes the lowest calamity. Sometimes indeed it means “ be prostrate,” as when he formerly said to Babylon, “ in the dust.” (Isa_47:1.) But here the meaning is different; for, after ordering her to arise, he likewise adds, “ she may sit;” that is, that she may no longer lie down, but may regain her former condition, and not be in future laid prostrate by enemies. 3 For this is what the Lord says: “You were sold for nothing, and without money you will be redeemed.” 1.BARNES, “Ye have sold yourselves for nought - You became captives and prisoners without any price being paid for you. You cost nothing to those who made you prisoners. The idea is, that as they who had made them prisoners had done so without paying any price for them, it was equitable that they should be released in the same manner. When their captors had paid nothing for them, God would suffer nothing to be paid for them in turn; and they should be released, as they had been sold, without a price paid for them. Perhaps God intends here to reproach them for selling themselves in this manner without any compensation of any kind, and to show them the folly of it; but, at the same time, he intends to assure them that no price would be paid for their ransom. Ye shall be redeemed - You shall be delivered from your long and painful captivity without any price being paid to the Babylonians. This was to be a remarkable proof of the power of God.
  • 28.
    Men do notusually give up captives and slaves, in whatever way they may have taken them, without demanding a price or ransom. But here God says that he designs to effect their deliverance without any such price being demanded or paid, and that as they had gone into captivity unpurchased, so they should return unpurchased. Accordingly he so overruled events as completely to effect this. The Babylonians, perhaps, in no way could have been induced to surrender them. God, therefore, designed to raise up Cyrus, a mild, just, and equitable prince; and to dispose him to suffer the exiles to depart, and to aid them in their return to their own land. In this way, they were rescued without money and without price, by the interposition of another. 2. PULPIT, “Ye have sold yourselves for nought; rather, for nought were ye sold. God received nothing when he allowed his people to become the slaves of the Babylonians. He took no price for them (see Isa_50:1), and therefore is free to claim them back without payment (comp. Isa_45:13). He has but to say the word; and he is about to say it. 3. GILL, “For thus saith the Lord, ye have sold yourselves for nought,.... As Ahab did to work wickedness; as men do freely, and get nothing by it; for there is nothing got in the service of sin, Satan, and antichrist, or by being slaves and vassals to them; not profit, but loss; not pleasure, but pain; not honour, but shame; not liberty, but bondage; not riches and wealth, but poverty and want, which Popery always brings into those countries and people where it obtains. And ye shall be redeemed without money; in like manner as our spiritual and eternal redemption from sin, Satan, and the law, the world, death, and hell, is obtained; not without the price of the precious blood of the Lamb, but without such corruptible things as silver and gold, 1Pe_1:18 and without any price paid to those by whom we are held captive, but to God, against whom we have sinned, whose law we have broken, and whose justice must be satisfied; and the blood of Christ is a sufficient price to answer all: hence redemption, though it cost Christ much, is entirely free to us; so will the redemption of the church, from the bondage and slavery of antichrist, be brought about by the power of God undeserved by them; not through their merits, and without any ransom price paid to those who held them captives. 4. HENRY, “That the Chaldeans 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. 5. JAMISON, “As you became your foes’ servants, without their paying any price for you (Jer_15:13), so they shall release you without demanding any price or reward (Isa_45:13),
  • 29.
    (where Cyrus isrepresented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, “sold under sin,” gratuitously (Rom_7:14), shall be redeemed also gratuitously (Isa_55:1). 6. K&D 3-6, “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 (gur) 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 be phes, i.e., not “at last” (ultimo tempore, as Hävernick renders it), but (as ‫אפס‬ is the synonym of ִ‫ן‬ִ‫י‬ፍ 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 poh (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 poh 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
  • 30.
    of exile anylonger (Targum, Rashi, Rosenmüller, 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, chinnam, i.e., without the Chaldeans having any human claim upon them whatever. The words ‫יילוּ‬ ִ‫יל‬ ֵ‫ה‬ְ‫י‬ ‫יו‬ ָ‫ל‬ ְ‫ּשׁ‬‫מ‬ (‫)משׁלו‬ are not to be rendered, “its singers lament,” as Reutschi and Rosenmüller maintain, since the singers of Israel are called me shore rı̄m; nor “its (Israel's) princes lament,” as Vitringa and Hitzig supposed, since the people of the captivity, although they had still their national sarı̄m, had no other moshe lı̄m than the Chaldean 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 helı̄l (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 ‫ע‬ַ‫י‬ ִ‫ר‬ ֵ‫,ה‬ ‫ן‬ַ‫נ‬ ָ‫,ר‬ ‫זַח‬ ָ‫ר‬ 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: ፎּ ִ‫מ‬‫ץ‬ is a part. hithpoel with an assimilated ‫ת‬ and a pausal a for e, although it might also be a passive hithpoal (for the o in the middle syllable, compare ‫ל‬ፎּ‫ג‬ ְ‫,מ‬ Mal_1:7; ‫ל‬ ָ‫ּה‬‫ב‬ ְ‫,מ‬ 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 lakhen repeated with emphasis, like ‫ל‬ ַ‫ע‬ ְⅴ 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. 7. CALVIN, “3.For thus saith Jehovah. This verse has been badly expounded by many commentators, who have here chosen to enter into philosophical subtleties; for they have dreamed of many things at variance with the Prophet’ meaning. It agrees with what he had formerly stated, “ which of my creditors have I sold you?” (Isa_1:1.) For here, in the same manner, he says,“ have been sold for nought;” as if he had said that he has received no price, and is under no obligations to a creditor who can claim them as having been purchased by him. This tends greatly to confirm the promise; because the Jews might entertain doubts of the liberty which was promised to them, in consequence of their having been long held in possession by the Babylonians, who were the most powerful of all nations. The Lord meets this doubt. “ did not sell or make a conveyance of you to them; for nought were ye sold; and therefore I can justly claim you as nay property and sell you. Do not then consider how great are your difficulties, when I promise you liberty, and do not reason on this matter by human arguments; for the Babylonians have no right to detain you, and cannot prevent your being set at liberty. Therefore shall ye be redeemed without money. Lastly, as he had formerly said, that he is not like a spendthrift, who is compelled to sell his children, or offer them in payment, so in this passage he declares
  • 31.
    that “ noughthe sold” and gave them up to their enemies, for no other reason than because they had provoked him by their sins; and therefore that there will be no greater difficulty in delivering them than in giving them up to their enemies. Some explain it more ingeniously thus, that Christ has redeemed us by free grace. This doctrine must indeed be maintained, but does not agree with the Prophet’ meaning, who intended to correct the distrust of the Jews, that they might have no doubt as to their being set at liberty. Let it suffice to know, that when God shall be pleased to deliver his people, it will not be necessary to make a pecuniary bargain with the Babylonians, whom, in spite of their opposition, he will have no difficulty in driving out of their unjust possession. 4 For this is what the Sovereign Lord says: “At first my people went down to Egypt to live; lately, Assyria has oppressed them. 1.BARNES, “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
  • 32.
    understand it. Theysuppose 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 Chaldeans 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. 2. CLARKE, “Thus saith the Lord God - ‫אדני‬‫יהוה‬ Adonai Jehovah; but Adonai is wanting in twelve of Kennicott’s, five of De Rossi’s, and two of my own MSS.; and by the Septuagint and Arabic. Some MSS. have ‫יהוה‬‫צבאות‬ Jehovah tsebaoth, “Lord of hosts;” and others have ‫יהוה‬‫אלהים‬ Yehovah Elohim, “Lord God.” 3. GILL, “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
  • 33.
    settled in avery 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 Chaldeans: 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. 4. HENRY, “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. 5. JAMISON, “My people — Jacob and his sons. went down — Judea was an elevated country compared with Egypt. sojourn — They went there to stay only till the famine in Canaan should have ceased. Assyrian — Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)? without cause — answering to “for naught” in Isa_52:5; it was an act of gratuitous oppression in the present case, as in that case.
  • 34.
    6. CALVIN, “4.IntoEgypt my people went down aforetime. Here also the commentators touch neither heaven nor earth; for the Jews dream of three captivities, and Christians differ from them by thinking that this denotes a third captivity, which shall be under Antichrist, and from which Christ will deliver them. But the Prophet’ meaning, in my opinion, is quite different; for he argues from the less to the greater, by quoting the instance of the Egyptian captivity, from which the people were formerly recalled by the wonderful power of God. (Exo_14:28.) The argument therefore stands thus: “ the Lord punished the Egyptians because their treatment of his people was harsh and unjust, (Gen_15:14,) much more will he punish the Babylonians, who have cruelly tyrannized over them.” But the Assyrian has oppressed them without cause. There was much greater plausibility in Pharaoh’ claim of dominion over the Jews than in that of the Babylonians; for Jacob, having voluntarily come down to Egypt with his family, (Gen_46:5,) undoubtedly became subject to the power of Pharaoh, who, in return for the kindness received from Joseph, (38) had assigned to him a large country and abundant pasturage. Pharaoh’ successors, ungrateful and forgetful of the benefit conferred on them by Joseph, afflicted all the posterity of Jacob in various ways. This ingratitude and cruelty the Lord severely punished. But far more base and savage was the wickedness of the Babylonians, who drove the Jews out of a lawful possession, and dragged them into bondage. If then the Lord could not bear the Egyptians, who were unthankful and ruled by unjust laws, though in other respects they had a just title to possession, much less will he endure the violent and cruel Babylonians, who have no right to govern his people and oppress them by tyranny. By “ Assyrian,” he means the Babylonians, who were united under the same monarchy with the Assyrians; but he takes special notice of “ Assyrian,” because he was the first that grievously distressed the Jews, and that prepared the way for this captivity. (38) “En recognoissance du bien que Joseph avoit fait au royaume.” “ gratitude for the benefit which Joseph had conferred on the kingdom.” 5 “And now what do I have here?” declares the Lord. “For my people have been taken away for nothing, and those who rule them mock,[a]”
  • 35.
    declares the Lord. “Andall day long my name is constantly blasphemed. 1.BARNES, “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 Chaldeans, 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’ (ᆆλολύζε ε 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.
  • 36.
    2. CLARKE, “Theythat 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 Chaldee 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. 3. GILL, “Now therefore what have I here, saith the Lord, that my people is taken away for nought?.... Or what do I get by it, that my people should be taken and held in captivity without cause? I am no gainer, but a loser by it, as it afterwards appears; and therefore why should I sit still, and delay the deliverance of my people any longer? but as I have delivered Israel out of Egypt, and the Jews from Babylon, so will I deliver my people out of mystical Babylon, spiritually called Sodom and Egypt. They that rule over them cause them to howl, saith the Lord; they that hath carried them captive, and exercised a tyrannical power over them, cause them to howl under their bondage and slavery, as the Israelites formerly in Egypt; wherefore the Lord is moved with compassion to them, and since neither he nor they were gainers, but losers by their captivity, he determines to deliver them: or it may be rendered, "they cause its rulers to howl" (i), or his rulers howl; not the common people only, but their governors, civil and ecclesiastical; so Aben Ezra interprets it not of Heathen rulers, but of the great men of Israel: and my name continually every day is blasphemed; by ascribing their extent of power and authority, their dominions and conquests, not to the Lord, but to their idols, whom they worship, to such or such a saint; opening their mouths in blasphemy against God, his name and tabernacle, and his people, Rev_13:5. The Targum is, "and always, all the day, because of the worship of my name, they provoke.'' The Septuagint is, "for you always my name is blasphemed among the Gentiles"; see Rom_2:24. 4. HENRY, “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
  • 37.
    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. 5. JAMISON, “what have I here — that is, what am I called on to do? The fact “that My people is taken away (into captivity; Isa_49:24, Isa_49:25) for naught” (by gratuitous oppression, Isa_52:4; also see on Isa_52:3) demands My interposition. they that rule — or “tyrannize,” namely, Babylon, literal and mystical. make ... to howl — or, raise a cry of exultation over them [Maurer]. blasphemed — namely, in Babylon: God’s reason for delivering His people, not their goodness, but for the sake of His holy name (Eze_20:9, Eze_20:14). 6. CALVIN, “5.What have I here? He follows out and confirms what I have already said, that it; is not reasonable that he should silently permit his people to be any longer oppressed. By these words he reproves, in some measure, his own delay; as if he had said, “ I not stretch out my hand? Shall I not avenge my people? If Pharaoh did not hinder me, though he was a lawful master, shall the violence of robbers hinder me?” He next enumerates the reasons which ought to move him to bring back the people. That my people should be carried away for nought. There must be understood an implied contrast to the participle “ away;” for the Egyptians did not “ away” Jacob by force; he came down to it of his own accord when he was pressed by famine, yet he was delivered from it; (39) how much more shall he be rescued out of the hand of those who tore him from his native country, and carried him by violence into captivity? That they should cause them to howl. In order to express more forcibly the baseness of this conduct, he says that they are constrained to howl without ceasing. Some translate the vero as neuter; (40) but I think that it is intended to express the strength of their hatred, and therefore I consider it to be an active verb, expressive of the violence which the Babylonians exercised towards the Jews; for they not only ruled unjustly over them, but also treated them harshly. To “” is more than to sigh or weep; for there is reason to believe that the pain which sends forth loud and strong cries is exceedingly severe. The metaphor is taken from wild beasts, and denotes extreme despair. The third and principal reason why the Lord will deliver his people is, that his name is continually exposed to the reproach and blasphemy of wicked men. For the sake of his own honor the Lord preserves the
  • 38.
    Church, and defendsthe pure worship of his name. Because wicked men seize on the Church’ calamitous state as a reason for blasphemy, and insolently mock God, with good reason does he say, that by delivering his people, he will plead his own cause. I do not here relate the various interpretations, or stay to refute them; for it will be enough for me to have briefly explained the Prophet’ real meaning. (39) “Toutes fois sa posterite en a este delivree.” “ his posterity was delivered from it.” (40) That is, that the verb means “ howl,” instead of “ cause to howl.” — Ed. 6 Therefore my people will know my name; therefore in that day they will know that it is I who foretold it. Yes, it is I.” 1.BARNES, “Therefore my people shall know my name - The idea in this verse is, that his people should have such exhibitions of his power as to furnish to them demonstration that he was God. 2. CLARKE, “Therefore my people shall know - The word ‫לכן‬ lachen, occurring the second time in this verse, seems to be repeated by mistake. It has no force nor emphasis as a repetition; it only embarrasses the construction and the sense. It was not in the copies from which the Septuagint, Syriac, and Vulgate were translated; it was not in the copy of the Septuagint from which the Arabic was translated; but in the Aldine and Complutensian editions
  • 39.
    δια τουτο isrepeated; probably so corrected, in order to make it conformable with the Hebrew text. I am he that Moth speak “I am he, Jehovah, that promised” - For ‫הוא‬ hu, the Bodleian MS. and another have ‫,יהוה‬ Jehovah; “For I am Jehovah that promised;” and another ancient MS. adds ‫יהוה‬ Jehovah after ‫הוא‬ hu. The addition of Jehovah seems to be right in consequence of what was said in the preceding line, “My people shall know my name.” 3. GILL, “Therefore my people shall know my name,.... His nature and perfections; his faithfulness in fulfilling his promises to them; his power in delivering them out of their bondage; and his justice in punishing their enemies. Therefore they shall know on that day that I am he that doth speak: behold, it is I; they shall then see, when the people of God are delivered from the antichristian slavery and bondage, and when Babylon is fallen, that all the promises God has spoken are yea and amen; that Jesus Christ is the true and faithful witness; and that these are his true and faithful sayings, which he has spoken. 4. HENRY, “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. 5. JAMISON, “shall know in that day — when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (Psa_102:16; Zec_12:10; Zec_14:5). 5B. PULPIT, “Therefore. Because of the "howling" and the "blasphemy." My people shall know my Name; i.e. "my people shall know by practical experience that I am all that my name of El or Elohim—'the Strong,' ' the Powerful'—implies." They shall know in that day. The "day" when God would come to their help and deliver them from their oppressors—when they would call upon him, and he would manifest himself (Isa_58:9), responding to their appeal as distinctly as though he said, "Here I am."
  • 40.
    6. CALVIN, “6.Thereforeshall my people know. In this verse he concludes what he had glanced at in the two preceding verses, that at length the people must be redeemed by God, who cannot be unlike himself; for, if he redeemed the fathers, if he always assisted the Church, their posterity, whom he has adopted in the same manner, will never be suffered by him to be overwhelmed. We ought carefully to observe the word “” for to “ the name of the Lord” is to lay aside every false opinion, and to know him from his word, which is his true image, and next from his works. We must not imagine God according to the fancy of men, but must comprehend him as he declares himself to us. The Lord, therefore, concludes that he will actually assist them, and will fulfill all that he has promised, that the people may know that their hope has not been without foundation, and that they may be more and more confirmed in the knowledge of his name. We must keep in remembrance what we have elsewhere said about experimental knowledge, which confirms the truth of the word. That it is I who speak. The verb “ speak” relates to the promises. ‫הנני‬ (hinni,) Behold I, relates to actual power; as if he had said, “ now there be nothing more than that there sound in your ears the words by which I promise what is hardly probable, yet you shall speedily obtain it; for I will actually accomplish what I promise.” Hence we ought to draw the universal doctrine, that the promises of God and the fulfillment of them are linked together by an indissoluble bond. Whenever, therefore, Satan tempts and urges us to distrust, as if God had forsaken and abandoned us, we must come back to this point, and place our confidence in God, who never promises anything in vain. “ hitherto he does not perform, yet he will assist in due time.” 7 How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!”
  • 41.
    1.BARNES, “How beautifulupon the mountains - This passage is applied by Paul to the ministers of the gospel (see Rom_10:15). The meaning here seems to be this: Isaiah was describing the certain return of the Jews to their own land. He sees in vision the heralds announcing their return to Jerusalem running on the distant hills. A herald bearing good news is a beautiful object; and he says that his feet are beautiful; that is, his running is beautiful. He came to declare that the long and painful captivity was closed, and that the holy city and its temple were again to rise with splendor, and that peace and plenty and joy were to be spread over the land. Such a messenger coming with haste, the prophet says, would be a beautiful object. Some have supposed (see Campbell on the Gospels, Diss. v. p. 11, Section 3, 4), that the idea here is, that the feet of messengers when they traveled in the dust were naturally offensive and disgusting, but that the messenger of peace and prosperity to those who had been oppressed and afflicted by the ravages of war, was so charming as to transform a most disagreeable into a pleasing object. But I cannot see any such allusion here. It is true that the feet of those who had traveled far in dry and dusty roads would present a spectacle offensive to the beholder; and it is true also, as Dr. Campbell suggests, that the consideration that they who were coming were messengers of peace and safety would convert deformity into beauty, and make us behold with delight this indication of their embassy. But it seems to me that this passage has much higher beauty. The idea in the mind of the prophet is not, that the messenger is so near that the sordid appearance of his feet could be seen. The beholder is supposed to be standing amidst the ruins of the desolated city, and the messenger is seen running on the distant hills. The long anticipated herald announcing that these ruins are to rise, at length appears. Seen on the distant hills, running rapidly, he is a beautiful object. It is his feet, his running, his haste, that attracts attention; an indication that he bears a message of joy, and that the nation is about to be restored. Nahum, who is supposed to have lived after Isaiah, has evidently copied from him this beautiful image: Behold upon the mountains the feet of the joyful messenger, Of him that announceth peace; Celebrate, O Judah, thy festivals; perform thy vows; For no more shall pass through thee the wicked one; He is utterly cut off. Nah_1:15 That publisheth peace - This declaration is general, that the coming of such a messenger would be attended with joy. The particular and special idea here is, that it would be a joyful announcement that this captivity was ended, and that Zion was about to be restored. That bringeth good tidings of good - He announces that which is good or which is a joyful message. That saith unto Zion, thy God reigneth - That is, thy God has delivered the people from their captivity, and is about to reign again in Zion. This was applied at first to the return from the captivity. Paul, as has been already observed, applies it to the ministers of the gospel. That is, it is language which will well express the nature of the message which the ministers of the gospel bear to their fellow-men. The sense is here, that the coming of a messenger bringing good news is universally agreeable to people. And it the coming of a messenger announcing that peace is made, is pleasant; or if the coming of such a messenger declaring that the captivity at Babylon was ended, was delightful, how much more so should be the coming of the herald announcing that man may be at peace with his Maker?
  • 42.
    2. CLARKE, “Howbeautiful - The watchmen discover afar off, on the mountains, the messenger bringing the expected and much-wished-for news of the deliverance from the Babylonish captivity. They immediately spread the joyful tidings, Isa_52:8, and with a loud voice proclaim that Jehovah is returning to Zion, to resume his residence on his holy mountain, which for some time he seemed to have deserted. This is the literal sense of the place. “How beautiful on the mountains are the feet of the joyful messenger,” is an expression highly poetical: for, how welcome is his arrival! how agreeable are the tidings which he brings! Nahum, Nah_1:15, who is generally supposed to have lived after Isaiah, has manifestly taken from him this very pleasing image; but the imitation does not equal the beauty of the original: - “Behold upon the mountain the feet of the joyful messenger, Of him that announceth peace! Celebrate, O Judah, thy festivals; perform thy vows: For no more shall pass through thee the wicked one; He is utterly cut off.” But it must at the same time be observed that Isaiah’s subject is infinitely more interesting and more sublime than that of Nahum; the latter denounces the destruction of the capital of the Assyrian empire, the most formidable enemy of Judah; the ideas of the former are in their full extent evangelical; and accordingly St. Paul has, with the utmost propriety, applied this passage to the preaching of the Gospel, Rom_10:15. The joyful tidings here to be proclaimed, “Thy God, O Zion, reigneth, “are the same that John the Baptist, the messenger of Christ, and Christ himself, published: “The kingdom of heaven is at hand.” From the use made of this by our Lord and the apostles, we may rest assured that the preachers of the Gospel are particularly intended. Mountains are put for the whole land of Judea, where the Gospel was first preached. There seems to be an allusion to a battle fought, and the messengers coming to announce the victory, which was so decisive that a peace was the consequence, and the king’s throne established in the land. There appear to have been two sorts of messengers among the Jews: one sort always employed to bring evil tidings; the other to bring good. The names also and persons of these different messengers appear to have been well known; so that at a distance they could tell, from seeing the messenger, what sort of tidings he was bringing. See a case in point, 2Sa_18:19-27 (note). Ahimaaz and Cushi running to bring tidings of the defeat of Absalom and his rebel army. Ahimaaz is a Good man and bringeth Good tidings. 3. GILL, “How beautiful upon the mountains are the feet of him that bringeth good tidings,.... Not of the messenger that brought the news of Cyrus's proclamation of liberty to the Jews; rather of John the Baptist, the forerunner of our Lord; best of Christ himself, the messenger of the covenant, who was anointed to preach glad tidings to the meek, and by whom grace, peace, life, and salvation came; and also of the apostles of Christ, for to Gospel times are these words applied, and to more persons than one, Rom_10:15, who were not only seen "upon the mountains" of the land of Israel, as the Targum paraphrases it, where both Christ and his apostles preached, but upon the mountains of the Gentile world; and may denote the pains they took, the circuit they made, and the difficulties they had to encounter with; and the publicness of their ministrations, which lay in bringing "good tidings" of the incarnate Saviour, of God manifest in the flesh, for the word (k) here used has the signification of flesh in it; of good things in the heart of God for his people, in the covenant of grace, in the hands of Christ, and as come by him, and to be had from him; as pardon by his blood; justification by his righteousness;
  • 43.
    eternal life andhappiness through him; and of all good things to be enjoyed now and hereafter. It may be applied to all other ministers of the Gospel in later ages, who are bringers of the same good tidings to the children of men, to whom their very feet are beautiful, and even at a distance, upon the high mountains; not to carnal men, but sensible sinners, to whom the good news of salvation by Christ is welcome. Feet are mentioned instead of their whole persons, because the instruments of motion, and so of bringing the tidings, and of running to and fro with them from place to place, and even though they are dirty and defiled with sin; for Gospel ministers are not free from it, and are men of like passions with others; yet are beautiful when their walk and ministry, conversation and doctrine, agree together; and their feet are particularly so, being shod with the preparation of the Gospel of peace. The words may with the greatest propriety, and in agreement with the context, be understood of that angel, or set of Gospel ministers in the latter day, represented as flying in the midst of the heavens, having the everlasting Gospel to preach to all nations, which will precede the fall of Babylon, Rev_14:6, that publisheth peace; peace by the blood of Jesus Christ, a principal article of the Gospel, and of its good news; hence it is called the Gospel of peace, and the word of reconciliation; peace of conscience, which flows from the same blood applied, and of which the Gospel is the means; and peace among the saints one with another, and among men, which shall at this time be enjoyed; there, will be no discord nor animosities among themselves, nor persecution from their enemies: happy times! halcyon days! welcome the publishers of such tidings! that bringeth good tidings of good; or, "that bringeth good tidings" (l); for the original does not require such a tautology; it means the same good tidings as before, and which follow after: that publisheth salvation; by Jesus Christ, as wrought out by him for sinners, which is full, complete, and suitable for them, and to be had of him freely; and what better tidings than this? see Rev_19:1, that sitteth unto Zion, thy God reigneth; that saith to Zion, the church of Christ, that Christ, who is truly God, and their God, has taken to himself, in a more open and visible manner, his great power and reigns as the Lord God omnipotent; and this is good news and glad tidings; see Psa_97:1. The Targum is, "the kingdom of thy God is revealed;'' see Mat_3:2. This passage is interpreted of the Messiah and his times, by many Jewish (m) writers, ancient and modern; See Gill on Rom_10:15. 4. HENRY, “The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of Isa_52:7 to the preaching of the gospel (by the apostle, Rom_10:15) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated. I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable (Isa_52:7): “How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance, how beautiful are their feet, when it is known what tidings they bring!” It is not meant so much of the common posts, or the messengers sent
  • 44.
    express by thegovernment to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion, Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those good tidings (so the original reads it, without the tautology of our translation, good tidings of good), put this construction upon it, O Zion! thy God reigns. Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Psa_146:10; Zec_9:9. The Lord has founded Zion, Isa_14:32. All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first (Luk_4:18, Heb_2:3), and of him the text speaks: How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came leaping upon the mountains (Son_2:8), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be esteemed in love for their work's sake (1Th_5:13), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. 5. JAMISON, “beautiful ... feet — that is, The advent of such a herald seen on the distant “mountains” (see on Isa_40:9; see on Isa_41:27; see on Isa_25:6, Isa_25:7; see on Son_2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Nah_1:15). good tidings — only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Luk_2:10, Luk_2:11), “beginning at Jerusalem” (Luk_24:47), “the city of the great King” (Mat_5:35), where Messiah shall, at the final restoration of Israel, “reign” as peculiarly Zion’s God (“Thy God reigneth”; compare Psa_2:6). 6. K&D, “The first two turns in the prophecy (Isa_52:1-2, Isa_52:3-6) close here. The third turn (Isa_52:7-10) exults at the salvation which is being carried into effect. The prophet sees in spirit, how the tidings of the redemption, to which the fall of Babylon, which is equivalent to the dismission of the prisoners, gives the finishing stroke, are carried over the mountains of Judah to Jerusalem. “How lovely upon the mountains are the feet of them that bring good tidings, that publish peace, that bring tidings of good, that publish salvation, that say unto Zion, Thy God reigneth royally!” The words are addressed to Jerusalem, consequently the mountains are those of the Holy Land, and especially those to the north of Jerusalem: me bhasser is collective (as
  • 45.
    in the primarypassage, Nah_2:1; cf., Isa_41:27; Psa_68:12), “whoever brings the glad tidings to Jerusalem.” The exclamation “how lovely” does not refer to the lovely sound of their footsteps, but to the lovely appearance presented by their feet, which spring over the mountains with all the swiftness of gazelles (Son_2:17; Son_8:14). Their feet look as if they had wings, because they are the messengers of good tidings of joy. The joyful tidings that are left indefinite in me bhasser, are afterwards more particularly described as a proclamation of peace, good, salvation, and also as containing the announcement “thy God reigneth,” i.e., has risen to a right royal sway, or seized upon the government ( ַ‫ל‬ ָ‫מ‬ְ‫ך‬ in an inchoative historical sense, as in the theocratic psalms which commence with the same watchword, or like ᅚβασίλευσε in Rev_19:6, cf., Rev_11:17). Up to this time, when His people were in bondage, He appeared to have lost His dominion (Isa_63:19); but now He has ascended the throne as a Redeemer with greater glory than ever before (Isa_24:23). The gospel of the swift-footed messengers, therefore, is the gospel of the kingdom of God that is at hand; and the application which the apostle makes of this passage of Isaiah in Rom_10:15, is justified by the fact that the prophet saw the final and universal redemption as though in combination with the close of the captivity. 7. CALVIN, “7.How beautiful upon the mountains. The Prophet again confirms believers as to the certainty of the word of God, that they may be fully persuaded that they shall be restored to their former liberty, and may comfort their hearts by assured hope during that hard bondage. He pronounces magnificent commendations on this message, that believers may be convinced that God holds out to them, in their calamity, the hope of future salvation; and indeed, when God speaks, they ought to accept the consolation, that, relying on it, they may calmly and patiently wait for the fulfillment of the promise. Thus, in order that believers may bridle their desires by patience, he splendidly adorns the word of God. “ you be so ungrateful as not to rest satisfied with that incomparable treasure of the word which contains so many benefits? Will you give way to unruly passions? Will you complain of God?” He wishes to guard against distrust the people who were drawn away by various allurements, and did not fully rely on the word of God; and therefore he praises the excellence of the doctrine, and shews that the Lord bestows upon “ more than we can say or think.” (Eph_3:20.) He states that he does not now speak of every kind of doctrine, but of that which is adapted to consolation, and therefore shews that “” and lovely is the approach of those who bring consolation from the mouth of God, which can not only alleviate our grief, but even impart to us abundant joy. Here he speaks of the doctrine of salvation, and consequently says that peace, happiness, salvation, is proclaimed. By the word “” he denotes a prosperous and happy condition, as we have already in other passages explained fully the signification of this term. That saith to Zion. Hence we infer what is the beginning of that doctrine which Isaiah preaches, and what we ought chiefly to desire, namely, that the kingdom of God may be erected among us; for until he reign among us, everything must go in with us, and therefore we must be miserable, as, on the other hand, when God is pleased to take care of us, this of itself is the chief part of salvation; and this, too, is the only way of obtaining peace, though the state of affairs be ruinous and desperate. And let us remember that this message is sent to the Church; for it cannot apply to heathens that know not God. Paul quotes this passage, in order to prove that the preaching of the Gospel proceeds not from men but from God, and that the ministers who bring the message of salvation are sent by him. He employs this
  • 46.
    chain of reasoning,— “ shall call on the name of the Lord shall be saved. But it is impossible for any one to call on God till he know him; for there can be no entrance to calling on him till it is opened up by faith, that, embracing God as our Father, we may familiarly pour our cares into his bosom. Now, the foundation of it is doctrine, by which the Lord has revealed himself to us, and for that purpose employs the agency and ministry of men. Therefore he adds, lastly, that there will be none to preach till he be sent by God.” (Rom_10:15.) But it may be thought that Paul tortures the Prophet’ words; for Isaiah does not say that God sends ministers, but that their approach and presence is desirable. I reply, Paul took this principle for granted, that nothing is desirable but what comes from God. But whence comes salvation? From men? No; for none but God can be the author of such a distinguished benefit. Justly, therefore, does he conclude that it proceeds from God, and not from man. 8. CHARLES SIMEON, “. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! IN order to understand the prophetic writings, we must always bear in mind that they have a spiritual or mystical sense, as well as a plain and literal one. The words before us, in their primary meaning, evidently refer to the joy with which the proclamation of Cyrus, when he permitted the captive Jews to return from Babylon to their native country, would be received. But they certainly relate also to the deliverance announced to us under the Gospel-dispensation; for it is in this view that they are quoted by the Apostle Paul [Note: Rom_10:15.]. We shall take occasion from them to shew, I. What the Gospel is— It is described with sufficient accuracy in the text: it is, 1. A proclamation of “peace and salvation” to man— [The Gospel supposes men to have offended God, and to be obnoxious to his everlasting displeasure. It further supposes that they have no way of conciliating the Divine favour, or of warding off the stroke of his indignation. Coming to men in this helpless and hopeless state, it publisheth tidings of peace and salvation: it represents sin as expiated by the atoning blood of Jesus; and God as reconciled to all who will trust in his meritorious and all-prevailing sacrifice. This is the view which St. Paul himself gives us of the Gospel; in preaching of which Gospel ministers resemble the messengers sent to Babylon, who had nothing to do but to proclaim a full and free deliverance to the wretched captives [Note: 2Co_5:18-20.].] 2. A declaration of Christ’s power and grace— [The Chaldeans, who so grievously oppressed their Jewish captives, may justly represent to us the bitter and tyrannical dominion of sin and Satan: and Cyrus, who, without fee or reward, liberated them from their bondage, may be considered as the agent and representative of the Deity. As therefore the messengers would not fail to remind the Jews, that Cyrus, the one author of their happiness, would continue to them his protection and favour while they maintained their allegiance to him; so, in preaching the Gospel, we are to declare, that Christ, to whom we owe the beginnings of our liberty, will complete our deliverance, and continue to us all the tokens of his love, provided we yield him, as we are in duty bound,
  • 47.
    a willing andunreserved obedience. Thus did Christ himself preach the Gospel, saying. Repent, for the kingdom of heaven is at hand [Note: Compare Mar_1:14-15. with Mat_4:17.].] If we view the Gospel in this light, we shall see immediately, II. That it is a ground of joy— By a beautiful figure, the very steps of the messenger hastening over the distant mountains are represented as inspiring us with joy. That the Gospel itself is a source of joy, appears in that, 1. It has been considered so from the first moment of its promulgation— [Abraham, two thousand years before its promulgation, rejoiced exceedingly in a distant prospect of it [Note: Joh_8:56.]. At the birth of Jesus, our deliverer, a host of angels congratulated the world, saying, “Behold, we bring you glad tidings of great joy, which shall be to all people; for unto you is born a Saviour, which is Christ the Lord [Note: Luk_2:10-11].” As soon as ever the full effects of the Gospel came to be experienced, the converts, filled with every malignant temper just before, were filled with joy, and “ate their bread with gladness and singleness of heart, blessing and praising God [Note: Act_2:46-47.].” No sooner was the Gospel preached in Samaria, than “there was great joy in that city:” and, the instant that the eunuch had embraced it, “he went on his way rejoicing [Note: Act_8:8; Act_8:39.].” Thus it is at this day a healing balm and a reviving cordial to all who understand and receive it.] 2. It is in itself well calculated to create joy in our hearts— [Let but its blessings be felt, and it will be impossible not to rejoice. Did the Jews exult at a deliverance from a cruel yoke, and a restoration to their native country? How much more must a sinner rejoice at his deliverance from death and hell, and his restoration to the forfeited inheritance of heaven! The transports of joy manifested by the cripple whom Peter and John had healed, were the natural effusions of a grateful heart: we should have wondered if he had not so expressed the feelings of his soul [Note: Act_3:8.]: but he had received no benefit in comparison of that which the believer enjoys when he first embraces the Gospel of Christ. Hence our prophet represents the Gospel as invariably producing such sensations as the husbandman feels when bringing home the fruits of the field, or the soldier when dividing the spoils of victory [Note: Isa_9:3; Isa_9:6.].] 3. It is, and ever will be, the one subject of thanksgiving in the realms of glory— [The glorified saints never have their attention diverted from it for one single moment: day and night are they singing to him who loved them, and washed them from their sins in his own blood [Note: Rev_1:5-6.]. And though the angels are less interested in this subject, because they never needed redeeming grace, yet do they join the general chorus, ascribing honour and glory to him that sitteth on the throne, and to the Lamb for ever. Nor will they ever be weary of this subject; such an inexhaustible fund is it of light, and happiness, and glory.] Infer— 1. How strange is it that the Gospel should be treated with indifference! [That it is so treated, needs no proof: but how amazing that it should ever be slighted by those to whom it is sent! that condemned criminals should disregard the offers of pardon sent them by their prince! O that
  • 48.
    there might beno more occasion for that complaint, “Who hath believed our report?” Let the very feet of the messengers who bring the tidings be henceforth beautiful in our eyes.] 2. Of what importance is it to distinguish between mere morality, and the Gospel of Christ! [Lectures upon honesty would administer but little comfort to a person about to be executed for breaking the laws of his country: nor can mere discourses on morality administer much comfort to a self- condemning sinner: and if he mistake such discourses for the Gospel, he is fatally deceived. The Gospel is a full and free offer of salvation through the blood of Christ: and this is glad tidings indeed; like “rivers of water in a dry place, or a shadow of a great rock in a weary land.” O that all who are ambassadors of God may remember the great scope of their ministry, and testify the Gospel of the grace of God! And let all who hear the joyful sound, improve the day of their visitation: blessed are they if they receive the truth in the love thereof; but most aggravated will be their condemnation if they despise the mercy so freely offered them.] 8 Listen! Your watchmen lift up their voices; together they shout for joy. When the Lord returns to Zion, they will see it with their own eyes. 1.BARNES, “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
  • 49.
    also the generaltruth 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, ᆌφθαλµοᆳ πρός ᆆφθαλµοᆷς, 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 Chaldee, ‘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; 1Co_13:12; 2Jo_1:12; 3Jo_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.
  • 50.
    2. CLARKE, “Thywatchmen 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 ‫כל‬‫צפיך‬ col tsophayich, all thy watchmen, instead of ‫קול‬‫צפיך‬ 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 Chaldee: ‫כד‬‫יתיב‬‫שכנתיה‬‫לציון‬ 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. 3. GILL, “The watchmen shall lift up the voice,.... Not the Levites in the temple, nor the prophets of the Old Testament; rather the evangelists and apostles of Christ; best of all Gospel ministers in the latter day, so called in allusion to watch men on the walls of cities looking out, and giving notice of approaching danger; see Isa_62:6. The words may be rendered, "the voice of the watchmen; they shall lift up the voice; together shall they sing"; that is, this is the voice of the watchmen, namely, the voice of peace and salvation, which the bringer of good tidings, the same with these watchmen, publish. "Lifting up" their "voice" denotes the publicness of their ministrations, the vehemency of them, and their importance; "singing together", their joy and cheerfulness, their harmony and unity. For they shall see eye to eye; most clearly, Zion's King reigning before his ancients gloriously; the great doctrines of peace and salvation published by them; and the great and wonderful things God will do for his church, in fulfilling prophecies relating thereunto. So the Targum, "for with their eyes they shall see the great things which the Lord will do;'' and as their light and discerning will be most clear, like the light of seven days, so it will be alike in them; their sentiments and doctrines will exactly agree; there will be no difference nor dissension among them: when the Lord shall bring again Zion: return his church and people to their former state, from whence they were declined; restore them as at the beginning; revive his work among them; cause his Gospel and ordinances to be professed and observed in their purity; call in his ancient people the Jews, and bring in the fulness of the Gentiles; pour out his spirit in a plentiful manner on them, and grant his gracious presence to them; so the Targum, "when he shall return his Shechinah or divine Majesty to Zion.''
  • 51.
    This text isby the Jews (n) applied to the times of the Messiah, and to the resurrection of the dead (o). (n) Pesikta in Kettoreth Hassammim in Targ. in Numb. fol. 25. 4. (o) T. Bab. Sanhedrhin. fol. 91. 2. 4. HENRY, “(1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, Isa_52:8. The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, Isa_62:6. They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers (Hab_2:1); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that saw his glory (Joh_1:14) and looked upon it, 1Jo_1:1. They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the foregoing verse, to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that we shall see face to face. 5. JAMISON, “watchmen — set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Isa_21:6-8). The Hebrew is more forcible than English Version, “The voice of thy watchmen” (exclamatory as in Son_2:8). “They lift up their voice! together they sing.” eye to eye — that is, close at hand, and so clearly [Gesenius]; Num_14:14, “face to face”; Num_12:8, “mouth to mouth.” Compare 1Co_13:12; Rev_22:4, of which Simeon’s sight of the Saviour was a prefiguration (Luk_2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Isa_62:6, Isa_62:7), bring again — that is, restore. Or else, “return to” [Maurer].
  • 52.
    6. K&D, “Howwill the prophets rejoice, when they see bodily before them what they have already seen from afar! “Hark, thy watchers! They lift up the voice together; they rejoice: for they see eye to eye, how Jehovah bringeth Zion home.” ‫קוֹל‬ followed by a genitive formed an interjectional clause, and had almost become an interjection itself (see Gen_4:10). The prophets are here called tsophı̄m, spies, as persons who looked into the distance as if from a watch-tower (specula, Isa_21:6; Hab_2:1) just as in Isa_56:10. It is assumed that the people of the captivity would still have prophets among them: in fact, the very first word in these prophecies (Isa_40:1) is addressed to them. They who saw the redemption from afar, and comforted the church therewith (different from me bhasser, the evangelist of the fulfilment), lift up their voice together with rejoicing; for they see Jehovah bringing back Zion, as closely as one man is to another when he looks directly into his eyes (Num_14:14). ְ is the same as in the construction ְָ‫ר‬‫ה‬ፎ ; and ‫שׁוּב‬ has the transitive meaning reducere, restituere (as in Psa_14:7; Psa_126:1, etc.), which is placed beyond all doubt by ‫נוּ‬ ֵ‫שׁוּב‬ in Psa_85:5. 7. CALVIN, “8.The voice of thy watchmen. He continues his argument; for he shews that there shall be such a restoration of the people, that the messengers shall venture boldly to proclaim it. To lift up the voice has the same meaning with the phrase, “ the mountains,” which he formerly employed. (Verse 7.) The matter will not be hidden, but so clear and evident as to draw forth universal admiration. They who speak of what is doubtful matter mutter inaudibly, (41) and do not venture to “ up the voice;” but here there will be nothing doubtful or uncertain. The Prophet borrowed the metaphor from sentries which are commonly placed in cities, though the designation of “” is usually given to all Prophets, because they are placed, as it were, on watch-towers, to keep watch over the safety of the people. When he says that they shall lift up the voice, he means that there will be silence during the captivity, because the voice of the Prophets shall not be heard; for although they warn every one privately, yet there will be no freedom of speech. Hence also Jeremiah says, “ will put my mouth in the dust.” (Lam_3:29) But when the Lord shall be pleased to lead forth the people, the mouth of watchmen, who were formerly dumb, shall be opened to proclaim that they are at liberty to return; for they will not speak within private walls, or impart moderate consolation, but will openly proclaim that salvation. On this subject I have spoken fully at the beginning of the fortieth chapter. (42) Eye to eye; that is, openly. This extends, indeed, to spiritual conversion; but let us not on that account depart from the literal sense, so as not to include also the benefit which the Lord conferred on the ancient people; for, when he restored the Jews to liberty, and employed the ministry of Zerubbabel, Ezra, and Nehemiah, these things were fulfilled. Yet at the same time they ought to be continued down to the coming of Christ, by which the Church was gathered out of all parts of the world. But we ought also to go forward to Christ’ last coming, by which all things shall be perfectly restored. (41) “Murmurent entre les dents.” “ between the teeth.”
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    (42) See Com.on Isaiah, Vol. 3, p. 197. 8. BI 8-12, “The return from exile From the glowing periods of this paragraph we can reconstruct the picture of the return from exile, as it presented itself to the seer. It was notably the return of the Lord to Zion (Isa_52:8, R.V.). The stately procession moves slowly and fearlessly. It is not the escape of a band of fugitive slaves, dreading pursuit and recapture: “Ye shall not go out in haste, neither shall ye go by flight.” Before it speed the messengers, appearing on the sky-line of the mountains of Zion, with good tidings of good, publishing peace, and publishing salvation. The main body is composed of white-robed priests, bearing with reverent care the holy vessels, which Nebuchadnezzar carried from the temple, which Belshazzar introduced with mockery into his feast, but which Cyrus restored. Their number and weight are carefully specified, 5, 400 in all (Ezr_1:7-11). As the procession emerges from its four months of wilderness march on the mountains which were about Jerusalem, her watchmen, who had long waited for the happy moment, lift up their voice; with the voice together do they sing. They see eye to eye. And the waste places of Jerusalem, with their charred wood and scorched stones, break forth into joy and sing together. The valleys and hills become vocal, constituting an orchestra of praise; and the nations of the world are depicted as coming to behold, and acknowledge that the Lord had made bare His holy arm. But they do not see—what is hidden from all but anointed eyes—that the Lord goes before His people, and comes behind as their rearward; so that their difficulties are surmounted by Him before they reach them, and no foe can attack them from behind. The literal fulfilment of this splendid prevision is described in the Book of Ezra. There we find the story of the return of a little band of Jews, 1,700 only in number. They halted at the River Ahava, the last station before they entered the desert, for three days, to put themselves with fasting and prayer into God’s hand. They had no experience of desert marching. Their caravan was rendered unwieldy by the number of women and children in it. They had to thread a district infested by wild bands of robbers. But they scorned to ask for an escort of soldiers and horsemen to protect them, so sure were they that their God went before them to open up the way, and came behind to defend against attack. In the midst of the march were priests and Levites, with their sacred charge of which Ezra had said, “Watch and keep them, until ye weigh them in the chambers of the house of the Lord.” (F. B. Meyer, B.A.) Expectation and accomplishment In several respects there seems a falling short between the radiant expectations of the prophet, and the actual accomplishment in the story of Ezra: but we must remember that it is the business of the historian to record the facts, rather than the emotions that coloured them, as the warm colours of the sun colour the hard, grey rocks. And is it not always so, that through our want of faith and obedience we come short of the fulness of blessing which our God has prepared for us? (F. B.Meyer, B. A. ) Eye to eye “Eye to eye do they behold the Lord’ s return to Zion.” “Eye to eye” is face to face with the event. (A. B. Davidson, D. D.)
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    Eye to eye Theexpression plainly intimates the clear and satisfying manifestations of the presence and glory of Jehovah to be enjoyed by His servants at the period wherein the foundations of the Messiah’s kingdom were to be laid. (R. Macculloch.) Isaiah 52:11-12 Depart ye A peremptory, yet encouraging call 1. Thus peremptorily were the Jewish exiles called home. Nearly three generations had fled since their fathers had been forcibly settled on the plains of Shinar; but during that period the temporal lot of the Jews had been gradually bettering. Time had healed many wounds, a milder administration had weakened the memory of many sorrows. In “the strange land,” strange no longer, homes had been gathered, wealth accumulated, honours won. The land of their fathers was far away, was personally known to few, and lay on the other side of a pathless wilderness. To men so circumstanced, the call to depart was far from welcome. Many ties must be severed if that call were obeyed; many sacrifices made, much travail endured. The present good seemed far better than the future. Besides, who did not know, at least by report, something of the perils of that barren waste over which their march must be made? Who could ensure them, during the progress of that march, against serious harm and loss? Who could demonstrate the certain gain to the majority of exchanging Babylon for Jerusalem, the level land of Shinar for the hill country of Judah? Thus, excuses for remaining sprung readily to their lips; difficulties in obeying the summons grew palpably before their eyes. It was an unwelcome demand, and therefore seemed impossible. 2. But if the prophet s call were peremptory, it was not unsupported by arguments of the weightiest kind. However difficult, the separation must be made, the departure undertaken; but there need be no hurry in their flight, as when Israel went forth from Egypt. The preparation might be deliberate and careful, but one end must be kept steadily in view— return to Palestine. Make all just allowances, meet all just claims, settle all needful matters of business; but still, Prepare to depart. Be ready to leave behind all taint of idolatry. And yet, Take heart, ye fearful ones, and be of good courage. The desert may be trackless, but God shall lead you. The perils of the journey may be numerous, but God shall defend you. The nomadic tribes may harass your hindmost companies, but God shall be your rearward. Such is the interpretation of the original purpose of the prophet s stirring words. (J. J. Goadby.) Spiritual progress Let us take these words as helping to illustrate some of the broader features of spiritual progress.
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    I. SPIRITUAL PROGRESSDEMANDS SEPARATION AND SACRIFICE. What are some of these things from which we must separate ourselves, even at the cost of sacrifice, if spiritual progress is to be made? 1. It is no uncommon thing to find an easy contentment with the truth already attained. The conceit begotten of little knowledge is a fatal bar to progress. The voice of truth may call loudly at our door, “Depart ye; go ye out from thence;” but to heed that voice sacrifice is inevitable. There is no other method of attaining large spiritual advantage than the destruction of our ignorant self-complacency. 2. Spiritual progress largely depends upon the renunciation of the idea of the present perfection of our character. Many would start back at the notion of laying to claim “being already perfect” who virtually live as though it were the first article of their belief. They merely dream over the possibility of improvement. In some cases the error is traceable to the mistakes committed at the very beginning of their spiritual life. Conversion is made “the be- all and the end-all” of their religion. Life seems to travel upward until it reaches that point, and to travel downward ever afterward. 3. But them is another form in which error crops out in older men. For example, when all the inspiration of life is drawn from the past, not with a view of further advancement, but rather as an apology for present repose. “Our best inspiration is not gained from what is behind, but from what is before, and what is above.” 4. Still further, no spiritual progress is possible unless we are willing to give up our personal indolence. II. SPIRITUAL PROGRESS TOLERATES NO DELAY BUT THAT WHICH IS SPENT IN PREPARATION. It would have been a strange perversion of the prophet’s words if the Jews had regarded the assurance that “they should not go out with haste, neither by flight,” as teaching that they were to protract their preparations indefinitely, protract them so as ultimately to relinquish their journey. They rather encourage them, while not neglecting the judicious settlement of their affairs, to make suitable provision for their march across the wilderness. There need be neither bustle nor confusion, since their exodus will not be either sudden or stealthy. It is Cyrus who reigns, not Pharaoh. But still, it is a journey for which they are to prepare, not a lengthened residence in Babylon. The bearing of all this, as an illustration of spiritual progress, it is not very difficult to see. The delay which is spent in preparation is progress. This may spring, for example, from a careful acquisition of Divine truth. The same thing holds good in regard to character. We cannot force maturity, but we can prepare for it; and all such preparation hastens the desired consummation. Before the Jew reached the land of promise, every stage between Babylon and Jerusalem had to be faithfully traversed. There are stages, also, in the development of character, no one of which can be omitted without subsequent loss. Seasons of suffering of enforced idleness, of dark and apparently irreparable bereavement, are some of the necessary elements out of which real character is born. The time consumed by such discipline is not delay, but progress. All systems, therefore, which attempt to force maturity are as delusive as they are mischievous. Christian work furnishes another illustration of the same general truth. Bracing ourselves up for present duty, and mastering it, is the best qualification for future success. III. SPIRITUAL PROGRESS IS UNDER DIVINE DIRECTION. “The Lord will go before you.” Here was encouragement for the timid Jew. As a general leads his army, and a shepherd his flock, so will Jehovah “go before” the returning exile. Nay more: He shall lead them as a conqueror and a king. But observe more particularly— 1. God has a perfect knowledge of our journey.
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    2. God isever near. Whatever the stage, and whatever the necessities of the march, He was nigh at hand, even to the ancient Jew. Much closer has He now come to us, He is Immanuel. Here, then, is most powerful stimulus to the flagging Christian. 3. He never leads us where He has not Himself already been. Are we severely tested? “He was tempted in all points like as we are.” Are we finding that maturity can only come through travail of soul? “He was made perfect through sufferings.” He asks us to undertake no difficult service without first showing us His own obedience. When, therefore, murmurs arise within us, and rebellious feelings agitate and disturb, let this be the sufficient check of them all—“It is enough for the disciple to be as his Master.” 4. He is ever before us. We have One in advance of us who knows the possibilities of our nature; and while never overtaxing us, He expects no relaxation of our effort. Let us, therefore, forget the things that are behind, and reach forth unto those that are before, “looking unto Jesus, the Leader and Perfecter of our faith.” IV. SPIRITUAL PROGRESS IS ASSURED OF DIVINE PROTECTION. “The God of Israel shall be your rereward.” The “rereward” is the hindmost part of the army, where the reserves are stationed. By this arrangement various important ends are served. For one thing, the stragglers who drop out of the line during a long and toilsome march are effectually gathered up and saved. For another, the army is better prepared to meet unexpected attack by being able rapidly to change its front. “The God of Israel shall be your rereward.” Here was the pledge of security for their march across that desert which swarmed, as it swarms now, with scores of robber tribes who have this in common, that they are all equally agile, all equally thirsty for plunder, and all equally unscrupulous. Here, also, lies our truest security in spiritual progress. “The God of Israel is our rereward.” 1. There will, therefore, be no surprises which we are not able to meet, no sudden attack from which He will not prove a sufficient Defender. Our sharpest vigilance will not always serve us; and while sweeping the horizon in one direction, our present danger may approach from another. 2. Then protection is afforded against permanent relapse. If we look forward, our Defender is there. If we look backward, behold, He is there. 3. Then there is a reserve of power and of available help which no saint has ever fully tested. (J. J. Goadby.) The march through, the desert-world to the city of God We may learn some of those qualities which should characterize us in this march. I. THERE SHOULD BE PERPETUAL EXODUS. In all lives there are Babylons, which have no claim on the redeemed of Jehovah. We may have entered them, not without qualms of conscience; but, as time has passed, our reluctance has been overcome. A comradeship has grown up between us and one from whose language and ways we once shrank in horror. An amusement now fascinates us, which we regarded with suspicion and conscientious scruple. A habit of life dominates us from which we once shrank as from infection. A method of winning money now engrosses us; but we can well remember how difficult it was to coax conscience to engage in it. These are Babylons, which cast their fatal spell aver the soul, and against which the voice of God urgently proteste: “Depart ye, depart ye! go ye out from thence.” When stepping out from Babylon to an unwonted freedom, we naturally shrink back before the desert march, the sandy wastes, the ruined remnants of happier days. But we shall receive more than we renounce.
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    II. IT SHOULDBE WITHOUT HASTE. “Ye shall not go out in haste.” There are many English proverbs which sum up the observation of former days and tell how foolish it is to be in a hurry. But, outside of God, there is small chance of obeying these wise maxims. The age is so feverish. No great picture was ever painted in a hurry. No great book was ever written against time. No great discovery was ever granted to the student who could not watch in Nature’s antechamber for the gentle opening of her door. The greatest naturalist of our time devoted eight whole years almost entirely to barnacles. Well might John Foster long for the power of touching mankind with the spell of “Be quiet, be quiet.” In this our Lord is our best exemplar. This hastelessness was possible to Israel so long as the people believed that God was ordering, preceding, and following their march. III. WE MUST BE AT PEACE ABOUT THE WAY. In early life our path seems clearly defined. We must follow the steps of others, depend on their maxims, act on their advice. It is only when the years grow upon us that this sense of “waylessness,” as it has been termed, oppresses us. So the exiles must have felt when they left Ahava and started on the desert march. At such times the lips of Christ answer, “I am the Way.” His temper, His way of looking at things, His will, resolves all perplexities. All this was set forth in the figure before us. “The Lord will go before yon.” When the people came out of Egypt, Jehovah preceded the march in the Shechinah cloud that moved softly above the ark. There was nothing of this sort when Ezra led the first detachment of exiles to Zion; but, though unseen, the Divine Leader was equally in the forefront of the march. Thus it is also in daily experience. Jesus is ever going before us in every call to duty, every prompting to self-sacrifice, every summons to comfort, help and save. IV. WE MUST BE PURE. “Touch no unclean thing. Be ye clean,” etc. Those vessels were very precious. The enumeration is made with minute accuracy Ezr_8:26). But they were above all things holy unto the Lord. Thus they passed across the desert, holy men bearing the holy vessels. Through this world, unseen by mortal eye, a procession is passing, treading its way across continents of time. It bears holy vessels. Testimony to God’s truth, the affirmation of things unseen and eternal, the announcement of the facts of redemption—such are our sacred charge. What manner of persons ought we not to be, to whom so high a ministry is entrusted! Before that procession we are told that waste places would break forth into song. It is a fair conception, as though their feet changed the aspect of the territories through which they passed. What was desert when they came to it, was paradise as they left it! What were ruins, became walls! Where there had been hostility, suspicion and misunderstanding, there came concord and peace, the watchmen seeing eye to eye. This is a true portraiture of the influence of the religion of Jesus over the hearts and lives of men. But let us never forget the importance of prayer, as a necessary link in the achieving of these marvels. (F. B. Meyer, B.A.) Marching orders We have here, under highly metaphorical forms, the grand ideal of the Christian life. I. We have it set forth as A MARCH OF WARRIOR PRIESTS. Note that phrase, “Ye that bear the vessels of the Lord.” The returning exiles as a whole are so addressed, but the significance of the expression, and the precise metaphor which it is meant to convey, may be questionable. The word rendered “vessels” is a wide expression, meaning any kind of equipment, and in other places of the Old Testament the phrase rendered is translated “armour-bearers.” Such an image would be quite congruous with the context here, in which warlike figures abound. And if so, the picture would be that of an army on the march, each man carrying some of the weapons of the great Captain and Leader. But perhaps the other explanation is more likely, which regards “the vessels of the Lord”as being an allusion to the sacrificial and other implements of worship, which, in the first Exodus, the Levites carried on the march. And if that be the meaning, then the
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    figure here isthat of a company of priests. I venture to throw the two ideas together, and to say that we may here find an ideal of the Christian community as being a great company of warrior priests on the march, guarding a sacred deposit which has been committed to their charge. 1. Look, then, at that combination in the true Christian character of the two apparently opposite ideas of warrior and priest. It suggests that all the life is to be conflict, and that all the conflict is to be worship. It suggests, too, that the warfare is worship, that the office of the priest and of the warrior are one and the same thing, and both consist in their mediating between man and God, bringing God in His Gospel to men, and bringing men through their faith to God. The combination suggests, likewise, how, in the true Christian character, there ought ever to be blended, in strange harmony, the virtues of the soldier and the qualities of the priest; compassion for the ignorant and them that are out of the way with courage; meekness with strength; a quiet placable heart, hating strife, joined to a spirit that cheerily fronts every danger and is eager for the conflict, in which evil is the foe and God the helper. 2. Note, further, that in this phrase we have the old, old metaphor of life as a march, but so modified as to lose all its melancholy and weariness and to turn into an elevating hope. 3. Again, this metaphor suggests that this company of marching, priests have in charge a sacred, deposit. Paul speaks of the “glorious Gospel which was committed to my trust.” And, in like manner, to us Christians is given the charge of God’s great weapons of warfare, with which He contends with the wickedness of the world—viz, that great message of salvation through, and in, the Cross of Jesus Christ. And there are committed to us, further, to guard sedulously, and to keep bright and untarnished and undiminished in weight and worth, the precious treasures of the Christian life of communion with Him. And we may give another application to the figure and think of the solemn trust which is put into our hands, in the gift of our own selves, which we ourselves can either waste, and stain, and lose, or can guard and polish into vessels meet for the Master’s use. Gathering, then, these ideas together, we take this as the ideal of the Christian community—a company of priests on the march, with a sacred deposit committed to their trust. II. THE SEPARATION THAT BEFITS THE MARCHING COMPANY. “Depart ye, depart ye! go ye out from thence,” etc. In the historical fulfilment of my text, separation from Babylon was the preliminary of the march. Our task is not so simple; our separation from Babylon must be the constant accompaniment of our march. The order in the midst of which we live is not organized- on the fundamental laws of Christ’s kingdom. And wheresoever there are men that seek to order their lives as Christ would have them to be ordered, the first necessity for them is, “Come out from amongst them, and be ye separate.” This separation will not only be the result of union with Jesus Christ, but it is the condition of all progress in our union with Him. They that are to travel far and fast have to travel light. Many a caravan has broken down in African exploration for no other reason than because it was too well provided with equipments, and so collapsed of its own,, weight. Therefore, our prophet, in the context, says, “Touch no unclean thing.” There is one of the differences between the new Exodus and the old. When Israel came out of Egypt they spoiled the Egyptians, and came away laden with gold and jewels; but it is dangerous work bringing anything away from Babylon with us. Its treasure has to be left if we would march close behind our Lord and Master. We must touch “no unclean thing,” because our hands are to be filled with the “vessels of the Lord.” It is man’s world that we have to leave, but the loftiest sanctity requires no abstention from anything that God has ordained. III. THE PURITY WHICH BECOMES THE BEARERS OF THE VESSELS OF THE LORD. “Be ye clean.” The priest’s hands must be pure, which figure, being translated, is, transparent purity of conduct and character is demanded from all Christian men who profess to carry God’s sacred deposit. You cannot carry it unless your hands are clean, for all the gifts that God gives us glide from our grasp if our hands be stained. Monkish legends tell of sacred pictures and vessels
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    which, when animpure touch was laid upon them, refused to be lifted from the place, and grew there, as rooted, in spite of all efforts to move them. Whosoever seeks to hold the gifts of God in His Gospel in dirty hands will fail miserably, in the attempt; and all the joy and peace of communion, the assurance of God’s love, and the calm hope of immortal life, will vanish as a soap bubble, grasped by a child, turns into a drop of foul water on its palm, if we try to hold them in foul hands. And, further, remember no priestly service and no successful warfare for Jesus Christ is possible, except on the same condition. One sin, as well as one sinner, destroys much good, and a little inconsistency on the part of us professing Christians neutralizes all the efforts that we may ever try to put forth for Him. IV. THE LEISURELY CONFIDENCE WHICH SHOULD MARK THE MARCH THAT IS GUARDED BY GOD. “Ye shall not go out with haste, nor go by flight,” etc. This is partly an analogy and partly a contrast with the story of the first Exodus. The unusual word translated “with haste” is employed in the Pentateuch to describe the hurry and bustle, not altogether due to the urgency of the Egyptians, but partly also due to the terror of Israel with which that first flight was conducted. And, says my text, in this new coming out of bondage there shall be no need for tremor or perturbation, lending wings to any man’s feet; but, with quiet deliberation, like that with which Peter was brought out of his dungeon, because God knew that He could bring him out safely, the new Exodus shall be carried on. “He that believeth shall not make haste.” There is a very good reason why we need not be in any haste due to alarm. For, as in the first Exodus, the guiding pillar led the march, and sometimes, when there were foes behind, as at the Red Sea, shifted its place to the rear, so “the Lord will go before you, and the God of Israel will be your rereward.” (A Maclaren, D.D.) All the life for God I have seen in a shop window, “The bulk of our goods are of English manufacture.” Not the bulk only, but all our life must be given over to God. (E. E. Marsh.) Isaiah 52:12 For ye shall not go out with haste Seemly and unseemly haste They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom; but they were not to go with a diffident, distrustful haste, as if they were afraid of being pursued, as when they came out of Egypt, or of having the orders for their release recalled and countermanded. (M. Henry.) The Lord shall go before you No beaten rout of fugitives, but a band of kingly conquerors, robed and crowned, will assemble in heaven. I. THE ESSENTIALLY SYMBOLIC CHARACTER OF THE CAPTIVITIES AND DELIVERANCES OF THE JEWISH PEOPLE. The history of Israel is the Divine key to the history of man. Through all the confusion of human society, its wars, its movements, its industries, its woes, that history, rightly read, will guide us. There is no crisis, no confusion, no sad experience of society,
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    of which wehave not the pattern and the explanation in the Word of God. The history of their captivities is the history of man’s captivity. There were two great captivities and two great deliverances. The people were born in the one captivity—it was the dark accident of nature; the other they earned by sin. These represent our natural bondage, and the self-earned serfdom of the soul. There is one Deliverer and one deliverance from both. The method of His deliverance was the same out of both captivities; a glorious manifestation of the might of the redeeming arm of God. But at first sight there is a contrast here as well as a likeness. Taking a superficial view of the Exodus, we should say that they did go out with haste and go forth by flight; and this visible contrast was before the prophet’s mind when he wrote the words of our text (Deu_16:3; Exo_12:31-39). But from Babylon they went forth in orderly array, with the king’s good-will, by his royal command (Ezr_1:1-11). Yet under the surface the grand features were identical. In neither case did they steal away. They went because God would have them go; the Angel of His presence guided them, and His shattering judgments were on all who sought to withstand their march to their promised land. If the contrast occurred to the prophet as he wrote the first clause, surely the likeness stands out in the last, “The Lord shall go before you, and the God of Israel shall be your rereward” Exo_13:21-22; Exo_14:19-20). II. WE HAVE THE IMAGE HERE OF THE GREAT DELIVERANCE WHICH IS FREELY OFFERED IN THE GOSPEL, wrought for us by His redeeming hand who “rules in righteousness, mighty to save.” 1. The reason of our protracted discipline. God will not have us “Go out with haste, nor go forth by flight.” I dare say there are few Christians of any earnestness who do not look back to some past season in their experience, and say, Would God that I had then been taken home. The soul was then full of a Divine serenity, with the clear heaven of God’s love above it, and a clear assurance that the Rock was beneath it. It seemed to be attuned to heavenly fellowship. But it had been a young and immature deliverance, had God caught you then in the first freshness of your joy and hope to His home in heaven; not by the short, straight way, but by the long, weary, desert path God led His pilgrims; a band of trained veterans they entered at length into Canaan; able to hold it, and to hold to the national unity, through the stormy, struggling ages in which, but for their desert nurture and discipline, they must have been shattered to fragments, and lost to history for ever. It is this experience which at sore cost of pain God is laying up within us. 2. The Lord will go before you, and the God of Israel will be your rereward. The Lord has gone before us. It is this which makes our progress a triumph. He has gone before us (1) In bearing to the uttermost the penalty of sin. (2) In breaking the power of evil (Joh_14:27; Joh_16:33). (3) In the way of the wilderness, through life’s protracted discipline, to Heb_5:7-9). And the God of Israel shall be your rereward. He shall gather up the stragglers of the host. This promise seems to run parallel with Isa_40:10-11. It shall be no crush or throng in whichthe weak ones shall be down-trodden, and the halting left hopelessly in the rear. The Lord has special tenderness for the timid, the trembling, the fainting; He is behind them to guard them from every pursuing foe. If you have faith but as a grain of mustard seed, fear not. (J. B. Brown, B.A.) For the Lord will go before you The vanguard and rereward of the Church
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    The Church ofChrist is continually represented under the figure of an army; yet its Captain is the Prince of Peace; its object is the establishment of peace, and its soldiers are men of a peaceful disposition. Nevertheless, the Church on earth has, and until the second advent must be, the Church militant, the Church armed, the Church warring, the Church conquering. It is in the very order of things that so it must be. Truth could not be truth in this world if it were not a warring thing. How comforting is this text to the believer who recognizes himself as a soldier, and the whole Church as an army! The Church has its vanguard: “Jehovah will go before you.” The Church is also in danger behind; enemies may attack her m her hinder part, and the God of Israel shall be her rereward.” I. Consider THE WHOLE CHURCH OF GOD AS AN ARMY. Remember that a large part of the army are standing this day upon the hills of glory; having overcome and triumphed. As for the rear, it stretches far into the future; some portions are as yet uncreated. Now, cast your eyes forward to the front of the great army of God’s elect, and you see this great truth coming up with great brilliance before you: “Jehovah shall go before you.” Is not this true? Have you never heard of the eternal counsel and the everlasting covenant? Did that not go before the Church?. Has Jehovah not gone before His Church in act and deed? Perilous has been the journey of the Church from the day when first it left Paradise even until now. Why need I go through all the pages of the history of the Church of God in the days of the old dispensation? Hath it not been true from the days of John the Baptist until now? How can ye account for the glorious triumphs of the Church if ye deny the fact that God has gone before her! God had gone beforehand with his Church, and provided stores of grace for stores of trouble, shelter and mercy for tempests and persecution, abundance of strength for a superfluity of trial. “And the God of Israel shall be the rereward.” The original Hebrew is, “God of Israel shall gather you up.” Armies in the time of war diminish by reason of stragglers, some of whom desert, and others of whom are overcome by fatigue; but the army of God is “gathered up;” none desert from it if they be real soldiers of the Cross, and none drop down upon the road. The Church of Christ has been frequently attacked in the rear. It often happens that the enemy, tired of opposing the onward march by open persecution, attempts to malign the Church concerning something that has either been taught, or revealed, or done in past ages. Now, the God of Israel is our rereward. I am never at trouble about the attacks of infidels or heretics, however vigorously they may assault the doctrines of the Gospel. If they look to be resisted by mere reason, they look in vain. If they must attack the rear let them fight with Jehovah Himself. But I am thinking that perhaps the later trials of the Church may represent the rereward. There are to come, perhaps, to the Church, fiercer persecutions than she has ever known. But however fierce those troubles shall be, God, who has gone before His Church in olden times, will gather up the rear, and she who has been Ecclesia victrix—the Church, the conqueror, will still be the same, and her rear shall constitute at last a part of the Church triumphant, even as already glorified. Can you now conceive the last great day when Jehovah, the rereward, shall gather up His people? II. AS IT RESPECTS US, AS INDIVIDUAL BELIEVERS. Two troubles present themselves, the future and the past. Remember, you are not a child of chance. 1. Stop and realize the idea that God has gone before, mapping the way. (1) God has gone before you in the decree of His predestination. (2) In the actual preparations of His providence. (3) In the incarnation of Christ. As to our future troubles Jesus Christ has borne them all before. As for temptation, He “has been tempted in all points like as we are, yet without sin.” As for trials and sorrows, He has felt all we can possibly feel, and infinitely more. As for our difficulties, Christ has trodden the road before. We may rest quite sure that we shall not go anywhere where Christ has not gone.
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    (4) There isthis reflection also, that, inasmuch as Christ has gone before us, He has done something in that going before, for He has conquered every foe that lies in his way. 2. I hear one say, “The future seldom troubles me; it is the past—what I have done and what I have not done—the years that are gone—how I have sinned, and how I have not served my Master as I ought. The God of Israel shall be your rereward. Notice the different titles. The first is “Jehovah”—“Jehovah will go before you.” That is the I AM, full of omniscience and omnipotence. The second is “God of Israel,” that is to say, the God of the Covenant. We want the God of the Covenant behind, because it is not in the capacity of the I AM, the omnipotent, that we require Him. Let me always think, that I have God behind me as well as before me. Let not the memories of the past, though they cause me grief, cause me despair. (C. H. Spurgeon.) God our Guard and Guide I. THE GOOD MAN’S PATH IS BESET WITH PERIL. 1. There are perils that come up from behind. The deadliest foes are those that attack us in the rear. The traveller may be overtaken by pestilence and death, that lay all unsuspected in the very places he passed in laughter and in song. Man never gets away from his past. (1) Perils come upon us from the mistakes of the past. Mistakes may be innocent enough, but unfortunately for us, Nature punishes blunders as though they were crimes. Fire burns just the same, whether it be kindled innocently or of malice. Water drowns irrespective of the way people get in. Accident or crime, it is all the same to Nature. An indiscretion may ruin your health, bring your business to the dust, and wreck the peace of your home, just aa surely as deliberate sin. Sheer inexperience is responsible for many a disaster. And every blunder of to-day sends forward an enemy to imperil the life of to- morrow. Further complications arise from the fact that much of our life is bound up with the lives of others. The follies as well as the sins of the fathers are visited to the third or fourth generation. (2) Perils come upon us from the sins of the past. “It’s the eleventh commandment I’m most afraid of,” hiccoughed a drunken man to an evangelist one day. “And what is that? asked the seeker of souls. “Be sure your sin will find you out.” And if sheer mistakes survive and pursue, how much more our sins. There is no greater delusion than to imagine that sin can be committed, covered up, forgotten, and done with. Sin breeds. And its progeny slays the transgressor. The sowing of wild oats is followed by the inevitable harvest. An evil deed once done can never be undone: not even by the grace of God. And in it there may lurk an enemy that years after may rise up and strike his deadly weapon in your back. Old age may find you full of the sins of your youth. Sins long left behind may live on in your memory. Man never forgets, A chance word, an unconscious look, an innocent gesture may strike a slumbering chord, and the whole scene lives as vividly as ever. Neither remorse nor repentance can blot out the horrid thing from before your eyes. It will startle you in the very holy of holies, and disturb your very communion with God. If unpardoned it will fill your old age with terror, and your dying moments with the horrors of hell. The most terrible temptations lurk in the memory of past transgression, even after the sin is forsaken and forgiven. I have known a saint turned eighty lament with tears that, while he was forgetting the hymns which had been his delight for sixty years, the lewd songs of his teens came back upon him with overwhelming vividness and force. He couldn’t pray, but some rollicking, filthy chorus would insist on being sung. It is from behind that the devil strikes home, and strikes
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    hard. Look atthe consequences of sin if you would realize the terrible forces that come up from behind. The devil persuaded you there would be no consequences. It was a passing pleasure. You were all right in the morning, and thought it was all over. It is never over. That was only the beginning. Drink, gambling, lust, passion, and greed, have followed stealthily for years, and sprung upon men unawares. The terrible results of sin may pursue you in your body. A man who never but once went into the house of the woman of whom Solomon says such terrible things, for nearly half a century went through the world crooked and in pain. The most awful thing I know that can come to a man out of his past, is to see his own sin working ruin in the soul of another. What a host follows hard after us! All the way is crowded with malignant and vicious enemies that seek to destroy us. And nearly all, if not every one of them, our own creation. They are the offspring of our folly, our sin, our shame. 2. There are perils ahead. Happily no man can see very far ahead. II. THE GOOD MAN’S PATH IS ALSO BESET WITH GOD. The Lord is in the rear to protect, and in the van to guide. 1. God stands between us and our past. (1) To forgive its sin. (2) To cut off our retreat. The old Egyptian life had a strange fascination over the delivered people. The backsliding tendency is in us all. But the Rearguard is between us and Egypt. He will prevent our retreat, and by a sharp command urge us forward to the land of grapes. We need to be saved from ourselves, and He will so completely deliver us that the last longing for Egypt shall die, and all our desire shall be for the Canaan of perfect love. (3) To de-fend against its assaults. Our worst enemies are at our backs, where we are most helpless The devil strikes from behind. But be not afraid, God is in the rear. (4) To make our enemies His slaves. The forces of hell as well as the hosts of heaven are under His control. 2. God goes before us in all the way of the future. We don’t know the way, but He does— every inch of it. For he prepared and appointed it. And more than that. He has trodden and tested it before our feet touch it. He knows. That is enough. He leads. I follow. We tread the same path. We share the same road. Why should I fear? He goes before us in all our service for Him. Philip found the eunuch already prepared for his message. And Ananias found Saul waiting to receive his ministrations. So as we go to our service we shall find the Lord has been there before us preparing our way. The Divine movement is always forward. God is behind, but He never turns back. He goes before, and the whole host moves forward. Our only safety is in progress. (S. Chadwick.)
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    9 Burst intosongs of joy together, you ruins of Jerusalem, for the Lord has comforted his people, he has redeemed Jerusalem. 1.BARNES, “Break forth into joy - Jerusalem, at the time here referred to, was lying waste and in ruins. This call on the waste places of Jerusalem to break out into expressions of praise, is in accordance with a style which frequently occurs in Isaiah, and in other sacred writers, by which inanimate objects are called on to manifest their joy (see the notes at Isa_14:7- 8; Isa_42:11). For the Lord hath comforted his people - That is, he does comfort his people, and redeem them. This is seen by the prophet in vision, and to his view it is represented as if it were passing before his eyes. He hath redeemed Jerusalem - On the meaning of the word ‘redeemed,’ see the notes at Isa_43:1-3. The idea here is, that Yahweh was about to restore his people from their long captivity, and again to cause Jerusalem to be rebuilt. 2. CLARKE, “He hath redeemed Jerusalem “He hath redeemed Israel” - For the word ‫ירושלם‬ yerushalaim, which occurs the second time in this verse, MS. Bodleian and another read ‫ישראל‬ yisrael. It is upon a rasure in a third; and left unpointed at first, as suspected, in a fourth. It was an easy mistake, by the transcriber casting his eye on the line above: and the propriety of the correction, both in regard to sense and elegance, is evident. 3. GILL, “Break forth into joy, sing together, ye waste places of Jerusalem,.... This is what the watchmen shall say when they lift up their voice; this will be one part of their song, and the intent of it; to observe to the members of the churches, which shall be constituted in those parts which were formerly barren and desolate, what wonderful things the Lord has done in bringing again Zion; in building up the ruins of it; in the clear light of the Gospel he has caused to break forth, and in the good tidings of peace and salvation published; on account of all which they are called upon to express the greatest joy in a social manner, with the utmost unanimity, as having everyone a concern therein: for the Lord hath comforted his people; with his divine presence, and the light of his countenance; with the discoveries of his love; with the joys of his salvation by Christ; with the comforts of his Spirit; with the doctrines of the Gospel, and the exceeding great and precious
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    promises of it;with the ordinances of his house, those breasts of consolation; and by enlarging his kingdom and interest with the conversion of Jews and Gentiles; and particularly by the donation and application of the various blessings of grace through Christ, and especially that which follows: he hath redeemed Jerusalem; the same with his people, particularly the Jews, now converted; who will have the blessing of redemption, obtained by the Messiah, made known and applied unto them; which will be matter of comfort to them: as it is to all sensible sinners, who see themselves lost and undone; liable to the wrath of God, and curses of the law; under a sentence of condemnation; the captives of sin and Satan, and prisoners of law and justice; unable to redeem themselves, or any creature capable of giving a ransom for them. 4. HENRY, “Zion's waste places shall then rejoice because they shall be surprisingly comforted (Isa_52:9): Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Psa_126:1, Psa_126:2. Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving. He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Luk_2:38. 5. JAMISON, “(Isa_14:7, Isa_14:8; Isa_42:11). redeemed — spiritually and nationally (Isa_48:20). 6. K&D, “Zion is restored, inasmuch as Jehovah turns away her misery, brings back her exiles, and causes the holy city to rise again from her ruins. “Break out into exultation, sing together, ye ruins of Jerusalem: for Jehovah hath comforted His people, He hath redeemed Jerusalem.” Because the word of consolation has become an act of consolation, i.e., of redemption, the ruins of Jerusalem are to break out into jubilant shouting as they rise again from the ground. 7. CALVIN, “9.Praise ye, rejoice together. He exhorts believers to thanksgiving, but chiefly confirms them in the hope and confidence of this salvation; as if the actual enjoyment of it already called them to thank God for it. (43) We are not sufficiently moved, when the Lord testifies that he will assist us, and think that we are deceived, if he do not actually show it. On this account the Prophets insist much on strengthening the hearts of believers, and placing the fact almost before their eyes. Although it appears to be unreasonable and inappropriate to prescribe a song of joy in the midst of grief, yet we have elsewhere seen that this form of expression is well fitted to arouse those who groan under the burden of sorrow, fear, and cares.
  • 66.
    Ye wildernesses ofJerusalem. He calls them “” or waste places “ Jerusalem,” that, notwithstanding its ruin and destruction, they might still hope that it would be restored. And this appellation is better adapted for shaking off fear than if he had called her prosperous or flourishing; for, in consequence of their condition being very wretched, nothing would have led them to think that these promises related to them except a description of their misery, against which they needed to be fortified, in order that, though they beheld nothing but desolation and hideous ruin, still they might look for restoration with assured confidence. For Jehovah hath comforted his people. The Lord hath changed the mourning of the people into joy, and out of captivity hath made them free. Yet some person will say (44) that this had not yet happened. But in the promises of God, as in a mirror, we ought to behold those things which are not yet visible to our eyes, even though they appear to us to be contrary to reason. He hath redeemed Jerusalem. Here we see that to deliver the Church is God’ own work. And if we ought to judge thus of the redemption from Babylon, which was but of a shadowy nature, what shall we say of the spiritual redemption? Can it be ascribed to men without grossly insulting God? As it belongs to God alone to deliver the Church, so to him it likewise belongs to defend its liberty. 10 The Lord will lay bare his holy arm in the sight of all the nations, and all the ends of the earth will see the salvation of our God. 1.BARNES, “The Lord hath made bare his holy arm - That is, in delivering his people from bondage. This metaphor is taken from warriors, who made bare the arm for battle; and the sense is, that God had come to the rescue of his people as a warrior, and that his interpositions would be seen and recognized and acknowledged by all the nations. The metaphor is derived from the manner in which the Orientals dressed. The following extract from Jowett’s Christian
  • 67.
    Researches will explainthe language: ‘The loose sleeve of the Arab shirt, as well as that of the outer garment, leaves the arm so completely free, that in an instant the left hand passing up the right arm makes it bare; and this is done when a person, a soldier, for example, about to strike with the sword, intends to give the arm full play. The image represents Yahweh as suddenly prepared to inflict some tremendous, yet righteous judgment, so effectual “that all the ends of the earth shall see the salvation of God.”’ The phrase ‘holy arm,’ seems to mean that God would be engaged in a holy and just cause. It would not be an arm of conquest, or of oppression; but it would be made bare in a holy cause, and all its inflictions would be righteous. And all the ends of the earth - For an explanation of the phrase ‘the ends of the earth,’ see the notes at Isa_40:28. The meaning here is, that the deliverance of his people referred to would be so remarkable as to be conspicuous to all the world. The most distant nations would see it, and would be constrained to recognize his hand. It was fulfilled in the rescue of the nation from the captivity at Babylon. The conquest of Babylon was an event that was so momentous in its consequences, as to be known to all the kingdoms of the earth; and the proclamation of Cyrus Ezr_1:1-2, and the consequent restoration of his people to their own land, were calculated to make the name of Yahweh known to all nations. 2. PULPIT, “The nations the ends of the earth. It may well add to the general joy that the work wrought for Israel is not "a thing done in a corner," but one on which the eyes of the" nations" have been turned. and to which the attention of" the ends of the earth" has been called (comp. Isa_41:5). The holy arm of Jehovah, made bare for battle, has been seen far and wide. The world has stood to gaze at the contest between Persia and Babylon. 3. GILL, “The Lord hath made bare his holy arm in the eyes of all the nations,.... Revealed his Gospel, which is a system of holy doctrines, and is the power of God unto salvation, openly, in the sight of all men, and given it a general spread all the world over; and with it has exerted his almighty power, in the marvellous conversion of multitudes of souls everywhere, in which his holiness, as well as his power, is displayed: or else Christ is here meant, who is the power of God; by whom he has made the world, and upholds it; by whom he has redeemed his people, and saved them; and by whom he keeps and preserves them; and by whom he will raise them from the dead at the last day; and who is holy in his nature, and in his works: this arm of his was made bare or revealed at his incarnation; is evidently seen in his word and ordinances; and will be more clearly revealed therein in the latter day, as he will be most fully manifested in person at the last day, even in the eyes of the whole world. The allusion is to military persons preparing for battle, especially in the eastern countries, where they wore loose and long garments, which they tucked up on their arms, that they might be more expeditious in it, and so in any other service. Scanderbeg used to fight the Turks with his arm bare, as the writer of his life observes. And all the ends of the earth shall see the salvation of our God; the salvation which Christ, God manifest in the flesh, has wrought out: the people of God, in the several parts of the world, shall see their need of this salvation; the suitableness of it to them; the necessity of going to Christ for it; their interest in it; and shall partake of the blessings of it: or Christ himself is meant, the Saviour of God's providing, sending, and giving; of whom multitudes, in the several parts of the world, shall have a spiritual sight, by faith, in the latter day; and all shall have a corporeal sight of him, when he comes in person, or appears a second time, without sin unto salvation.
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    4. HENRY, “Godwill have the glory of it, Isa_52:10. He has made bare his holy arm (manifested and displayed his power) in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Luk_3:6, All flesh shall see the salvation of God, that great salvation. 5. JAMISON, “made bare ... arm — metaphor from warriors who bare their arm for battle (Eze_4:7). all ... earth ... see ... salvation of ... God — The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord (Isa_66:18-20). The partial fulfillment (Luk_3:6) is a forerunner of the future complete fulfillment. 6. K&D, “Jehovah has wrought out salvation through judgment in the sight of all the world. “Jehovah hath made bare His holy arm before the eyes of all nations, and all the ends of the earth see the salvation of our God.” As a warrior is accustomed to make bare his right arm up to the shoulder, that he may fight without encumbrance (exsertare humeros nudamque lacessere pugnan, as Statius says in Theb. i. 413), so has Jehovah made bare His holy arm, that arm in which holiness dwells, which shines with holiness, and which acts in holiness, that arm which has been hitherto concealed and therefore has appeared to be powerless, and that in the sight of the whole world of nations; so that all the ends of the earth come to see the reality of the work, which this arm has already accomplished by showing itself in its unveiled glory - in other words, “the salvation of our God.” 7. CALVIN, “10.Jehovah hath made bare the arm of his holiness. The Prophet has borrowed this comparison from soldiers who stretch out their arms when they make ready for the battle. To “ bare” does not here mean to hold out the naked arm, but to exert it; because, when we sit in idleness, we either have our arms folded or conceal them; and in like manner, we conceive of God according to the grossness of our senses, and think that, like a wearied or indolent man, he does not move a finger till he publicly displays his power. The Prophet calls it “ arm of holiness,” because he intended to display his power for the salvation of the people. This implies a mutual relation between God and the Church which the Lord has consecrated to himself. True, “ maketh bare his arm” in the government of the whole world; but he does not call it “ arm of holiness,” as in this passage, when he renders peculiar assistance to his Church. There are two points of view in which the power of God ought to be regarded; first, universally, in preserving all the creatures; next, specially, in defending the Church; for there is a peculiar care which he exercises about his own people, and which the rest do not share with them. Before the eyes of all nations. He means that this deliverance shall be worthy of so great admiration that
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    it shall bevisible even to the blind. The extension of this magnificent spectacle to the very ends of the earth makes it evident that the Prophet does not speak of the return of the people, which would take place a few years afterwards, but of the restoration of the whole Church. This prophecy is maliciously restricted by the Jews to the deliverance from Babylon, and is improperly restricted by Christians to the spiritual redemption which we obtain through Christ; for we must begin with the deliverance which was wrought under Cyrus, (2Ch_36:22,) and bring it down to our own time. Thus the Lord began to display his power among the Medes and Persians, but afterwards he made it visible to all the nations. 11 Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure, you who carry the articles of the Lord’s house. 1.BARNES, “Depart ye, depart ye - This is a direct address to the exiles in their captivity. The same command occurs in Isa_48:20 (see the notes on that place). It is repeated here for the sake of emphasis; and the urgency of the command implies that there was some delay likely to be apprehended on the part of the exiles themselves. The fact seems to have been, that though the captivity was at first attended with every circumstance suited to give pain, and though they were subjected to many privations and sorrows in Babylon (see Psa_137:1-9), yet that many of them became strongly attached to a residence there, and were strongly indisposed to return. They were there seventy years. Most of those who were made captive would have died before the close of the exile. Their children, who constituted the generation to whom the command to return would be addressed, would have known the land of their fathers only by report. It was a distant land; and was to be reached only by a long and perilous journey across a pathless desert. They had been born in Babylon. It was their home; and there were the graves of their parents arid kindred. Some had been advanced to posts of office and honor: many, it is probable, had lands, and friends, and property in Babylon. The consequence would, therefore, be, that there would be strong reluctance on their part to leave the country of their exile, and to encounter the perils and trials incident to a return to their own land. It is not improbable, also, that many of them may have formed improper connections and attachments in that distant land, and that they would be unwilling to relinquish them, and return to the land of their fathers. It was necessary, therefore, that the most urgent commands should be addressed to them, and the strongest motives presented to them, to induce them to return to the country of their fathers. And after all, it is evident that but comparatively a small portion of the exile Jews ever were prevailed on to leave Babylon, and to adventure upon the perilous journey of a return to Zion.
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    Touch no uncleanthing - Separate yourselves wholly from an idolatrous nation, and preserve yourselves pure. The apostle Paul 2Co_6:17-18 has applied this to Christians, and uses it as expressing the obligation to come out from the world, and to be separate from all its influences. Babylon is regarded by the apostle as not an unapt emblem of the world, and the command to come out from her as not an improper expression of the obligation to the friends of the Redeemer to be separate from all that is evil. John Rev_18:4 has applied this passage also to denote the duty of true Christians to separate themselves from the mystical Babylon - the papal community - and not to be partaker of her sins. The passage is applied in both these instances, because Babylon, in Scripture language, is regarded as emblematic of whatever is oppressive, proud, arrogant, persecuting, impure, and abominable. That bear the vessels of the Lord - That bear again to your own land the sacred vessels of the sanctuary. It is to be remembered that when the Jews were taken to Babylon, Nebuchadnezzar carried there all the sacred utensils of the temple, and that they were used in their festivals as common vessels in Babylon 2Ch_36:18; Dan_5:2-5. These vessels Cyrus commanded to be again restored, when the exiles returned to their own land Ezr_1:7-11. They whose office it was to carry them, were the priests and Levites Num_1:50; Num_4:15; and the command here pertains particularly to them. They were required to be holy; to feel the importance of their office, and to be separate from all that is evil. The passage has no original reference to ministers of the gospel, but the principle is implied that they who are appointed to serve God as his ministers in any way should be pure and holy. 2. CLARKE, “Depart ye, depart ye, go ye out from thence - The Prophet Jeremiah seems to have had his eye on this passage of Isaiah, and to have applied it to a subject directly opposite. It is here addressed by the prophet in a way of encouragement and exhortation to the Jews coming out of Babylon. Jeremiah has given it a different turn, and has thrown it out, as a reproach of the heathen upon the Jews when they were driven from Jerusalem into captivity: - “Depart; ye are polluted, depart; depart ye, forbear to touch. Yea, they are fled, they are removed: they shall dwell here no more.” Lam_4:15. Of the metrical distribution of these lines, see the Prelim. Dissert., p. 58 note. 3. GILL, “Depart ye, depart ye,.... Not from Jerusalem, as some, for that is now said to be redeemed, and its waste places made joyful; but Babylon, even mystical Babylon. The Targum is, "be ye separated, be ye separated": and so the apostle, 2Co_6:17. It denotes a separation from the idolatrous church of Rome; and the exhortation is repeated, to hasten the thing, to urge the necessity of it, and point at the danger of delaying it; and it may be it may respect a two fold separation, one that has been already at the time of the Reformation, and another that will be just before the destruction of Babylon, Rev_18:4, go ye out from thence: not only protest against the false doctrines, idolatries, and superstitions of that apostate church, but entirely relinquish her communion: touch no unclean thing; have no fellowship with her in any of her unclean and idolatrous actions, and bring none of her abominations along with you. It was the fault of the first
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    reformers from Popery,that they brought so many of the impurities of the church of Rome along with them, which are retained to this day; in this last separation, care is to be taken, and will be taken, that those that come out keep clear of all her defilements; see Rev_14:4, go ye out of the midst of her; which signifies much the same as before, and is repeated again and again, to show the importance of it: be ye clean that bear the vessels of the Lord; not the vessels of the Lord's sanctuary, as the Targum, restored by Cyrus to the Jews, at their return from the Babylonish captivity, Ezr_1:7, and so Jarchi interprets it of the priests and Levites that bore the vessels of the Lord in the wilderness; but Kimchi of the mercies and kindnesses of the Lord; Aben Ezra of the law: but it may much better be understood of the ministers of the Gospel, and of the treasure of the Gospel which they have in their earthen vessels; or the name of the Lord, which they are chosen vessels to bear and carry in the world; who ought to be pure from false doctrine, superstitious worship, and an evil conversation: though it may be applied to every Christian, since all true believers are priests under the Gospel dispensation; and as they bear the whole armour of God, and it is their duty to attend all the ordinances of the Gospel, they ought to have their conversation as becomes it. In Zohar (p), these vessels are interpreted of the righteous, brought as a gift to the King Messiah. (p) In Exod. fol. 87. 4. 4. HENRY, “It is here spoken of as a great business, which ought to be managed with abundance of care and circumcision. When the liberty is proclaimed, 1. Let the people of God hasten out of Babylon with all convenient speed; though they are ever so well settled there, let them not think of taking root in Babylon, but Depart, depart (Isa_52:11), go out from the midst of her; not only those that are in the borders, but those that are in the midst, in the heart of the country, let them be gone. Babylon is no place for Israelites. As soon as they have leave to let go, let them lose no time. With this word God stirred up the spirits of those that were moved to go up, Ezr_1:5. And it is a call to all those who are yet in the bondage of sin and Satan to make use of the liberty which Christ has proclaimed to them. And, if the Son make them free, they shall be free indeed. 2. Let them take heed of carrying away with them any of the pollutions of Babylon: Touch no unclean thing. Now that God makes bare his holy arm for you, be you holy as he is, and keep yourselves from every wicked thing. When they came out of Egypt they brought with them the idolatrous customs of Egypt (Eze_23:3), which were their ruin; let them take heed of doing so now that they come out of Babylon. Note, When we are receiving any special mercy from God we ought more carefully than ever to watch against all impurity. But especially let those be clean who bear the vessels of the Lord, that is, the priests, who had the charge of the vessels of the sanctuary (when they were restored by a particular grant) to carry them to Jerusalem, Ezr_1:7; Ezr_8:24, etc. Let them not only avoid touching any unclean thing, but be very careful to cleanse themselves according to the purification of the sanctuary. Christians are made to our God spiritual priests, Rev_1:6. They are to bear the vessels of the Lord, are entrusted to keep the ordinances of God pure and entire; it is a good thing that is committed to them, and they ought to be clean, to wash their hands in innocency and so to compass God's altars and carry his vessels, and keep themselves pure 5. JAMISON, “(Isa_48:20; Zec_2:6, Zec_2:7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Rev_18:4).
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    ye ... thatbear ... vessels of the Lord — the priests and Levites, whose office it was to carry the vessels of the temple (Jer_27:18). Nebuchadnezzar had carried them to Babylon (2Ch_36:18). Cyrus restored them (Ezr_1:7-11). be ... clean — by separating yourselves wholly from Babylonian idolaters, mystical and literal. 6. K&D, “This salvation in its immediate manifestation is the liberation of the exiles; and on the ground of what the prophet sees in spirit, he exclaims to them (as in Isa_48:20), in Isa_52:11, Isa_52:12 : “Go ye forth, go ye forth, go out from thence, lay hold of no unclean thing; go ye out of the midst of her, cleanse yourselves, ye that bear the vessels of Jehovah. For ye shall not go out in confusion, and ye shall not go forth in flight: for Jehovah goeth before you, and the God of Israel is your rear-guard.” When they go out from thence, i.e., from Babylon, they are not to touch anything unclean, i.e., they are not to enrich themselves with the property of their now subjugated oppressors, as was the case at the exodus from Egypt (Exo_12:36). It is to be a holy procession, at which they are to appear morally as well as corporeally unstained. But those who bear the vessels of Jehovah, i.e., the vessels of the temple, are not only not to defile themselves, but are to purify themselves (hibbaru with the tone upon the last syllable, a regular imperative niphal of barar). This is an indirect prophecy, and was fulfilled in the fact that Cyrus directed the golden and silver vessels, which Nebuchadnezzar had brought to Babylon, to be restored to the returning exiles as their rightful property (Ezr_1:7-11). It would thus be possible for them to put themselves into the right attitude for their departure, since it would not take place in precipitous haste (be chippazon), as the departure from Egypt did (Deu_16:3, cf., Exo_12:39), nor like a flight, but they would go forth under the guidance of Jehovah. ‫ם‬ ֶ‫כ‬ ְ‫פ‬ ִ ፍ ְ‫מ‬ (with the e changed into the original ı ) does not man, “He bringeth you, the scattered ones, together,” but according to Num_10:25; Jos_6:9, Jos_6:13, “He closes your procession,” - He not only goes before you to lead you, but also behind you, to protect you (as in Exo_14:19). For the me 'asseph, or the rear-guard of an army, is its keystone, and has to preserve the compactness of the whole. The division of the chapters generally coincides with the several prophetic addresses. But here it needs emendation. Most of the commentators are agreed that the words “Behold my servant,” etc. (hinneh yaskı̄l ‛abhdı̄) commence a new section, like hen ‛abhdı̄ (behold my servant) in Isa_42:1. 7. CALVIN, “11.Depart ye, depart ye. He now exhorts the people to be always ready to set out, and at the same time to bear their misery with patience. As the excessive haste of the people needed to be restrained, so it was also proper to shake off their slothfulness; for, before the time of deliverance arrived, they burned with extravagant eagerness to depart; but when the period of the captivity was fulfilled, they had grown languid through long delay, and had thrown away all hope and wish to return, so that there were few who returned to Judea. (45) They had mingled with the Babylonians, whose customs had captivated and depraved them so much that they disregarded their native country; and therefore they needed to be aroused and admonished, that they might not lose heart through long expectation, and might not suffer themselves to be corrupted by the pollutions of the Babylonians.
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    Touch not whatis unclean. (46) This expresses more clearly what we have already said. He bids them keep themselves pure and free from the defilements with which the Babylonians polluted themselves; for there was a risk of their being corrupted by the pollutions of the Gentiles, as we are all prone to evil, and easily led away by bad examples. Accordingly, he exhorts them, though they are captives, not to do anything for the purpose of pleasing their masters, or of having their condition improved; not to allow themselves to be drawn aside from the pure worship of God; not to be polluted by their idolatries; not to pretend that they worship idols or approve of their religion; for this is detestable “” which the Prophet bids them shun. Captives and those who groan under tyranny meet with temptations of this kind, under which they frequently sink so as to allow themselves to do many things that are unlawful and base, under the pretense of wishing to mitigate the rage of tyrants. But how frivolous their excuse is we see in this passage; for the Prophet does not exhort the Jews to be clean when they shall be free, but so long as they shall be held captive, and even when their life shall be in danger. These words undoubtedly relate to us also, whom Paul exhorts to be unpolluted, not only “ spirit,” but also “ the flesh.” (2Co_7:1). Be ye clean, that bear the vessels of Jehovah. This exhortation is especially directed to the priests and Levites, who, being standard ought to maintain greater integrity; not that others have a right to pollute themselves, but he addresses them chiefly, that they may give an example to others, to whom they have been appointed to be guides. Besides, we must bear in remembrance what we have already seen, and what Isaiah will again repeat at the end of this book, that there will be a new priesthood among a redeemed people. (Isa_66:21.) Yet I approve of the simple meaning, that the Levites and ministers of the temple are put, by way of eminence, ( κατ᾿ ἐξοχὴν) for the whole of the people. This doctrine, therefore, relates in the present day, not only to ministers of the word, but to all Christians, who are also called “ royal priesthood,” (1Pe_2:9,) and not only are appointed to carry the vessels of the temple, but are themselves “ of God.” (1Co_3:16.) Thus Ezekiel has predicted that at the restoration of the Church the Levites shall be high priests, and the whole people shall be admitted into the order of the Levites. Seeing, therefore, that the Lord has raised all to so high a rank of dignity, it follows that this “” is demanded from all without exception; and on this account also Paul has applied this passage to the whole Church. (45) “Tellement que le nombre de ceux qui revindrent en Judee fut bien petit.” “ that the number of those who returned to Judea was very small.” (46) “Ne touchcz point la souillure.” “ not defilement.” 8. SBC, “I. Consider the essentially symbolic character of the captivities and deliverances of the Jewish people. The history of Israel is the Divine key to the history of man. In that history there were two great captivities and two great deliverances. The people were born in the one captivity—it was the dark accident of nature; the other they earned by sin. These represent our natural bondage, and the self-earned serfdom of the soul. There is one Deliverer and one deliverance from both. The method of His deliverance was the same out of both captivities—a glorious manifestation of the might of the redeeming arm of God. II. We have the image here of the great deliverance which is freely offered in the Gospel. It furnishes (1) the key to our protracted discipline. God will not have us "go out with haste, nor go forth by flight." These long wanderings, this patient waiting, is a store of power and wisdom,
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    whose worth youwill never estimate till your footsteps press the borders of your Canaan. (2) "The Lord will go before you." He has gone before us (a) in bearing to the uttermost the penalty of sin; (b) in breaking the power of evil; (c) in the way of the wilderness, through life’s protracted discipline, to glory. J. Baldwin Brown, The Sunday Afternoon, p. 419. 9. MACLAREN, “MARCHING ORDERS These ringing notes are parts of a highly poetic picture of that great deliverance which inspired this prophet’s most exalted strains. It is described with constant allusion to the first Exodus, but also with significant differences. Now no doubt the actual historical return of the Jews from the Babylonish captivity is the object that fills the foreground of this vision, but it by no means exhausts its significance. The restriction of the prophecy to that more immediate fulfilment may well seem impossible when we note that my text follows the grand promise that ‘all the ends of the earth shall see the salvation of our God,’ and immediately precedes the Messianic prophecy of the fifty-third chapter. Egypt was transparent, and through it shone Babylon; Babylon was transparent, and through it shone Christ’s redemption. That was the real and highest fulfilment of the prophet’s anticipations, and the trumpet-calls of my text are addressed to all who have a share in it. We have, then, here, under highly metaphorical forms, the grand ideal of the Christian life; and I desire to note briefly its various features. I. First, then, we have it set forth as a march of warrior priests. Note that phrase-’Ye that bear the vessels of the Lord.’ The returning exiles as a whole are so addressed, but the significance of the expression, and the precise metaphor which it is meant to convey, may be questionable. The word rendered ‘vessel’ is a wide expression, meaning any kind of equipment, and in other places of the Old Testament the whole phrase rendered here, ‘ye that bear the vessels,’ is translated ‘armour-bearers.’ Such an image would be quite congruous with the context here, in which warlike figures abound. And if so, the picture would be that of an army on the march, each man carrying some of the weapons of the great Captain and Leader. But perhaps the other explanation is more likely, which regards ‘the vessels of the Lord’ as being an allusion to the sacrificial and other implements of worship, which, in the first Exodus, the Levites carried on the march. And if that be the meaning, as seems more congruous with the command of purity which is deduced from the function of bearing the vessels, then the figure here, of course, is that of a company of priests. I venture to throw the two ideas together, and to say that we may here find an ideal of the Christian community as being a great company of warrior-priests on the march, guarding a sacred deposit which has been committed to their charge. Look, then, at that combination in the true Christian character of the two apparently opposite ideas of warrior and priest. It suggests that all the life is to be conflict, and that all the conflict is to be worship; that everywhere, in the thick of the fight, we may still bear the remembrance of the ‘secret place of the most High.’ It suggests, too, that the warfare is worship, that the offices of the priest and of the warrior are one and the same thing, and both consist in their mediating between man and God, bringing God in His Gospel to men, and bringing men through their faith to God. The combination suggests, likewise, how, in the true Christian character, there ought ever to be blended, in strange harmony, the virtues of the soldier and the qualities of the priest; compassion for the ignorant and them that are out of the way, with courage; meekness with strength; a quiet, placable heart hating strife, joined to a spirit that cheerily fronts every danger and is eager for the conflict in which evil is the foe and God the helper. The old Crusaders went
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    to battle withthe Cross on their hearts, and on their shoulders, and on the hilts of their swords; and we, too, in all our warfare, have to remember that its weapons are not carnal but spiritual, and that only then do we fight as the Captain of our salvation fought, when our arms are meekness and pity, and our warfare is waged in gentleness and love. Note, further, that in this phrase we have the old, old metaphor of life as a march, but so modified as to lose all its melancholy and weariness and to become an elevating hope. The idea which runs through all poetry, of life as a journey, suggests effort, monotonous change, a uniform law of variety and transiency, struggle and weariness, but the Christian thought of life, while preserving the idea of change, modifies it into the blessed thought of progress. Life, if it is as Christ meant it to be, is a journey in the sense that it is a continuous effort, not unsuccessful, toward a clearly discerned goal, our eternal home. The Christian march is a march from slavery to freedom, and from a foreign land to our native soil. Again, this metaphor suggests that this company of marching priests have in charge a sacred deposit. Paul speaks of the ‘glorious Gospel which was committed to my trust.’ ‘That good thing which was committed unto thee by the Holy Ghost, keep.’ The history of the return from Babylon in the Book of Ezra presents a remarkable parallel to the language of my text, for there we are told how, in the preparation for the march, the leader entrusted the sacred vessels of the temple, which the liberality of the heathen king had returned to him, to a group of Levites and priests, weighing them at the beginning, and bidding them keep them safe until they were weighed again in the courts of the Lord’s house in Jerusalem. And, in like manner, to us Christians is given the charge of God’s great weapons of warfare, with which He contends with the wickedness of the world-viz. that great message of salvation through, and in, the Cross of Jesus Christ. And there are committed to us, further, to guard sedulously, and to keep bright and untarnished and undiminished in weight and worth, the precious treasures of the Christian life of communion with Him. And we may give another application to the figure and think of the solemn trust which is put into our hands, in the gift of our own selves, which we ourselves can either waste, and stain, and lose, or can guard and polish into vessels ‘meet for the Master’s use.’ Gathering, then, these ideas together, we take this as the ideal of the Christian community-a company of priests on the march, with a sacred deposit committed to their trust. If we reflected more on such a conception of the Christian life, we should more earnestly hearken to, and more sedulously discharge, the commands that are built thereon. To these commands I now turn. II. Note the separation that befits the marching company. ‘Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her.’ In the historical fulfilment of my text, separation from Babylon was the preliminary of the march. Our task is not so simple; our separation from Babylon must be the constant accompaniment of our march. And day by day it has to be repeated, if we would lift a foot in advance upon the road. There is still a Babylon. The order in the midst of which we live is not organised on the fundamental laws of Christ’s Kingdom. And wherever there are men who seek to order their lives as Christ would have them to be ordered, the first necessity for them is, ‘Come out from amongst them, and be ye separate, saith the Lord.’ There is no need in this day to warn Christian people against an exaggerated interpretation of these commandments. I almost wish there were more need. We have been told so often, in late years, of how Christian men ought to mingle with all the affairs of life, and count nothing that is human foreign to themselves, that it seems to me there is vast need for a little emphasis being put on the other side of the truth, and for separation being insisted upon. Wherever there is a real grasp of Jesus Christ for a man’s own personal Saviour, and a true submission to Him as the Pattern and Guide of life, a broad line of demarcation between that man and the irreligious life round him will draw
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    itself. If theheart have its tendrils twined round the Cross, it will have detached them from the world around. Separation by reason of an entirely different conception of life, separation because the present does not look to you as it looks to the men who see only it, separation because you and they have not only a different ideal and theory of life, but are living from different motives and for different ends and by different powers, will be the inevitable result of any real union with Jesus Christ. If I am joined to Him I am separated from the world; and detachment from it is the simple and necessary result of any real attachment to Him. There will always be a gulf in feeling, in purpose, in view, and therefore there will often have to be separation outward things. ‘So did not I because of the fear of the Lord’ will have to be said over and over again by any real and honest follower of the Master. This separation will not only be the result of union with Jesus Christ, but it is the condition of all progress in our union with Him. We must be unmoored before we can advance. Many a caravan has broken down in African exploration for no other reason than because it was too well provided with equipments, and so collapsed of its own weight. Therefore, our prophet in the context says, ‘Touch no unclean thing.’ There is one of the differences between the new Exodus and the old. When Israel came out of Egypt they spoiled the Egyptians, and came away laden with gold and jewels; but it is dangerous work bringing anything away from Babylon with us. Its treasure has to be left if we would march close behind our Lord and Master. We must touch ‘no unclean thing,’ because our hands are to be filled with the ‘vessels of the Lord.’ I am preaching no impossible asceticism, no misanthropical withdrawal from the duties of life, and the obligations that we owe to society. God’s world is a good one; man’s world is a bad one. It is man’s world that we have to leave, but the lofties, sanctity requires no abstention from anything that God has ordained. Now, dear friends, I venture to think that this message is one that we all dreadfully need to-day. There are a great many Christians, so-called, in this generation, who seem to think that the main object they should have in view is to obliterate the distinction between themselves and the world of ungodly men, and in occupation and amusements to be as like people that have no religion as they possibly can manage. So they get credit for being ‘liberal’ Christians, and praise from quarters whose praise is censure, and whose approval ought to make a Christian man very uncomfortable. Better by far the narrowest Puritanism-I was going to say better by far monkish austerities-than a Christianity which knows no self-denial, which is perfectly at home in an irreligious atmosphere, and which resents the exhortation to separation, because it would fain keep the things that it is bidden to drop. God’s reiteration of the text through Paul to the Church in luxurious, corrupt, wealthy Corinth is a gospel for this day for English Christians, ‘Come out from among them, and I will receive you.’ III. Further, note the purity which becomes the bearers of the vessels of the Lord. ‘Be ye clean.’ The priest’s hands must be pure, which figure, being translated, is that transparent purity of conduct and character is demanded from all Christian men who profess to bear God’s sacred deposit. You cannot carry it unless your hands are clean, for all the gifts that God gives us glide from our grasp if our hands be stained. Monkish legends tell of sacred pictures and vessels which, when an impure touch was laid upon them, refused to be lifted from their place, and grew there, as rooted, in spite of all efforts to move them. Whoever seeks to hold the gifts of God in His Gospel in dirty hands will fail miserably in the attempt; and all the joy and peace of communion, the assurance of God’s love, and the calm hope of immortal life will vanish as a soap bubble, grasped by a child, turns into a drop of foul water on its palm, if we try to hold them in foul hands. Be clean, or you cannot bear the vessels of the Lord. And further, remember that no priestly service nor any successful warfare for Jesus Christ is possible, except on the same condition. One sin, as well as one sinner, destroys much good, and a little inconsistency on the part of us professing Christians neutralises all the efforts that we
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    may ever tryto put forth for Him. Logic requires that God’s vessels should be carried with clean hands. God requires it, men require it, and have a right to require it. The mightiest witness for Him is the witness of a pure life, and if we go about the world professing to be His messengers, and carrying His epistle in our dirty fingers, the soiled thumb-mark upon it will prevent men from caring for the message; and the Word will be despised because of the unworthiness of its bearers. ‘Be ye clean that bear the vessels of the Lord.’ IV. Lastly, notice the leisurely confidence which should mark the march that is guarded by God. ‘Ye shall not go out with haste, nor go by flight, for the Lord will go before you, and the God of Israel will be your reward.’ This is partly an analogy and partly a contrast with the story of the first Exodus. The unusual word translated ‘with haste’ is employed in the Pentateuch to describe the hurry and bustle, not altogether due to the urgency of the Egyptians, but partly also to the terror of Israel, with which that first flight was conducted. And, says my text, in this new coming out of bondage there shall be no need for tremor or perturbation, lending wings to any man’s feet; but, with quiet deliberation, like that with which Peter was brought out of his dungeon, because God knew that He could bring him out safely, the new Exodus shall be carried on. ‘He that believeth shall not make haste.’ Why should he? There is no need for a Christian man ever to be flurried, or to lose his self-command, or ever to be in an undignified and unheroic hurry. His march should be unceasing, swift, but calm and equable, as the motions of the planets, unhasting and unresting. There is a very good reason why we need not be in any haste due to alarm. For, as in the first Exodus, the guiding pillar led the march, and sometimes, when there were foes behind, as at the Red Sea, shifted its place to the rear, so ‘the Lord will go before you, and the God of Israel will be your rereward.’ He besets us behind and before, going in front to be our Guide, and in the rear for our protection, gathering up the stragglers, so that there shall not be ‘a hoof left behind,’ and putting a wall of iron between us and the swarms of hovering enemies that hang on our march. Thus encircled by God, we shall be safe. Christ fulfils what the prophet pledged God to do; for He goes before us, the Pattern, the Captain of our salvation, the Forerunner, ‘the Breaker is gone up before them ‘; and He comes behind us to guard us from evil; for He is ‘the Alpha and Omega, the beginning and the ending, the Almighty.’ Dear brethren, life for us all must be a weary pilgrimage. We cannot alter that. It is the lot of every son of man. But we have the power of either making it a dreary, solitary tramp over an undefended desert, to end in the great darkness, or else of making it a march in which the twin sisters Joy and Peace shall lead us forth, and go out with us, and the other pair of angel-forms, ‘Goodness and Mercy,’ shall follow us all the days of our lives. We may make it a journey with Jesus for Guide and Companion, to Jesus as our Home. ‘The ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads.’ 12 But you will not leave in haste or go in flight;
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    for the Lordwill go before you, the God of Israel will be your rear guard. The Suffering and Glory of the Servant 1.BARNES, “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 'asaph) 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’ (ᆇ ᅚπισυνάγων ᆓµᇰς ho episunagon humas), that is, brings up the rear. The Chaldee, ‘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
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    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. 2. SBC, “I. Consider the essentially symbolic character of the captivities and deliverances of the Jewish people. The history of Israel is the Divine key to the history of man. In that history there were two great captivities and two great deliverances. The people were born in the one captivity—it was the dark accident of nature; the other they earned by sin. These represent our natural bondage, and the self-earned serfdom of the soul. There is one Deliverer and one deliverance from both. The method of His deliverance was the same out of both captivities—a glorious manifestation of the might of the redeeming arm of God. II. We have the image here of the great deliverance which is freely offered in the Gospel. It furnishes (1) the key to our protracted discipline. God will not have us "go out with haste, nor go forth by flight." These long wanderings, this patient waiting, is a store of power and wisdom, whose worth you will never estimate till your footsteps press the borders of your Canaan. (2) "The Lord will go before you." He has gone before us (a) in bearing to the uttermost the penalty of sin; (b) in breaking the power of evil; (c) in the way of the wilderness, through life’s protracted discipline, to glory. J. Baldwin Brown, The Sunday Afternoon, p. 419. 3. GILL, “For ye shall not go out with haste, nor go by flight,.... As persons afraid of their enemies, of being pursued, overtaken, and detained by them; privily or by stealth, like fugitives, as the Oriental versions render it; in like manner as the Israelites went out of Egypt: but it signifies, that they should go out openly, boldly, quietly, and safely, and without fear of their enemies; yea, their enemies rather being afraid of them. So the witnesses, when they shall rise, will ascend to heaven in the sight of their enemies; which will be followed with a great slaughter of some, and the terror of others, Rev_11:12, for the Lord will go before you, and the God of Israel will be your rearward; the Lord will be their Captain, and will lead the van, so that they shall follow in order, and without any tumult or fear; and though they shall make all necessary dispatch, yet no more haste than good speed; the Lord, going before, will check all tumultuous and disorderly motions; and he also will bring up the rear, so that they shall be in no fear of the enemy attacking them behind, and where generally the weaker and more feeble part are; but the Lord will be gathering them up, or closing them, as the word (q) signifies; so that they shall be in the utmost safety, and march out of Babylon with the greatest ease and freedom, without any molestation or disturbance. The allusion may be to the Lord's going before, and sometimes behind Israel, in a pillar of fire and cloud by night and day, as they passed through the wilderness. 4. HENRY, “. Let them depend upon the presence of God with them and his protection in their removal (Isa_52:12): You shall not go out with haste. They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom, but they were not to go with a diffident distrustful haste, as if they were afraid of being pursued (as when they came out of Egypt) or of having the orders for their release recalled and countermanded: no, they shall find that, as for God, his
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    work is perfect,and therefore they need not make more haste than good speed. Cyrus shall give them an honourable discharge, and they shall have an honourable return, and not steal away; for the Lord will go before them as their general and commander-in-chief, and the God of Israel will be their rearward, or he that will gather up those that are left behind. God will both lead their van and bring up their rear; he will secure them from enemies that either meet them or follow them, for with his favour will he compass them. The pillar of cloud and fire, when they came out of Egypt, sometimes went behind them, to secure their rear (Exo_14:19), and God's presence with them would now be that to them which that pillar was a visible token of. Those that are in the way of their duty are under God's special protection; and he that believes this will not make haste. 5. JAMISON, “not ... with haste — as when ye left Egypt (Exo_12:33, Exo_12:39; Deu_16:3; compare Note, see on Isa_28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure. Lord — Jehovah, as your Leader in front (Isa_40:3; Exo_23:20; Mic_2:13). rereward — literally, “gather up,” that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come. 6. PULPIT, “ With haste by flight. As at the going forth from Egypt (Exo_12:33; Exo_16:5). Then they were "thrust out;" now there would be no need of hurry. They would have the free permission of their sovereign to depart at their own time, and might proceed with calm deliberateness. God would go before them, as he did on that former occasion (Exo_13:21), though not now visibly; and he would also defend them from attacks by the way, being at once their Guide and their Rereward, or Rearguard. 7. CALVIN, “12.For not in haste shall ye go out. The Prophet again magnifies that benefit of redemption, for it appeared to be incredible, so deep was the despair with which almost all of them had been seized; for he chiefly addresses those who would be led into captivity, that they might not lose courage in that wretched condition. He promises that this deliverance shall not resemble a flight such as that of Egypt; for there is an implied contrast between the deliverance from Egypt. and the deliverance from Babylon. They fled “ night” out of Egypt, (Exo_12:31,) having pretended that they were only performing “ journey of three days to offer sacrifice to God.” (Exo_5:3.) They went out “ haste” (Exo_12:33) and bustle, as they were told to do, and Pharaoh pursued them in their journey and attempted to destroy them. But the Prophet declares that the present case shall be totally different, and that they shall go away like conquerors, so that none shall venture to give them any annoyance, or, as we commonly say, “ will go out with flying colors,” (Ils s’ iront a enseigne desployee,) so that this deliverance will be more excellent and wonderful. Jehovah will go before you; that is, will be the leader of your journey. It will be said that God was also the leader of his ancient people when he led them out of Egypt. This is undoubtedly true; but he did not at
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    that time displayhis majesty, as now, when, like a general, he brought back his army, after having vanquished his enemies. And the God of Israel will assemble you. The word “” will confirm the interpretation now given; for there will be no scattering such as usually takes place when men are under the influence of terror, nor will they wander about here and there, but will march, as under banners, in a regular and ordinary manner. As if he had said, “ will bring you out as a band or army drawn up; one shall not follow another, like those who steal away secretly; but ye shall be openly gathered in troops, and shall depart without any fear. None shall molest you; for you will be assembled under God as your leader, that you may return into your native country. 13 See, my servant will act wisely[b]; he will be raised and lifted up and highly exalted. 1.BARNES, “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
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    correspondence which couldnot 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; 1Pe_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 Chaldee - 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
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    attempt to interpolatea 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.
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    A great numberbelieve 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 Chaldee 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
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    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.
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    1. Comparatively thegreatest 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
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    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
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    not even plausibilityin 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 ᅻνα πληρωθᇿ hina plerothe - ‘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
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    applying them tothe 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; 1Co_15:3; 2Co_5:21; 1Pe_1:19; 1Pe_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
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    In Isa_52:13-15, Yahwehspeaks 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
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    his glorification. Hesees 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'akal, 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; 2Ki_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 ᆇ πα ሏς µοሞ Sunesei ho pais mou - ‘My servant shall be intelligent.’ The Chaldee 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 nas'a'), 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’ 1Pe_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.
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    In the followingverse 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 Chaldee. But the authority is not sufficient to justify a change in the text, nor is it necessary. In the word rendered ‘astonished’ (‫שׁממוּ‬ shammu), 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 'ehu. 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 mishe chath). 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 me'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'aro). This word denotes a form or a figure of the body 1Sa_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,
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    indeed, no positiveinformation 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 ken). This word corresponds to ‘as’ (‫כאשׁר‬ ka'asher) 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 Chaldee, ‘So shall he scatter,’ or dissipate (‫יבדר‬ ye baddar) ‘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 shamam, ‘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 nazah) in the Old Testament is to sprinkle. The word occurs only in the following places, and is in all
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    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; 2Ki_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 zaraq), ‘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
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    history of theworld. 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. 2. CLARKE, “My servant shall deal prudently - ‫ישכיל‬ yaskil, shall prosper, or act prosperously. The subject of Isaiah’s prophecy, from the fortieth chapter inclusive, has hitherto been, in general, the deliverance of the people of God. This includes in it three distinct parts; which, however, have a close connection with one another; that is, 1. The deliverance of the Jews from the captivity of Babylon; 2. The deliverance of the Gentiles from their miserable state of ignorance and idolatry; and, 3. The deliverance of mankind from the captivity of sin and death. These three subjects are subordinate to one another; and the two latter are shadowed out under the image of the former. They are covered by it as by a veil; which however is transparent, and suffers them to appear through it. Cyrus is expressly named as the immediate agent of God in effecting the first deliverance. A greater person is spoken of as the Agent who is to effect the two latter deliverances, called the servant, the elect, of God, in whom his soul delighteth; Israel, in whom God will be glorified. Now these three subjects have a very near relation to one another; for as the Agent who was to effect the two latter deliverances, - that is, the Messiah, - was to be born a Jew, with particular limitations of time, family, and other circumstances; the first deliverance was necessary in the order of providence, and according to the determinate counsel of God, to the accomplishment of the two latter deliverances; and the second deliverance was necessary to the third, or rather was involved in it, and made an essential part of it. This being the case, Isaiah has not treated the three subjects as quite distinct and separate in a methodical and orderly manner, like a philosopher or a logician, but has taken them in their connective veiw. He has handled them as a prophet and a poet; he has allegorized the former, and under the image of it has shadowed out the two latter: he has thrown them all together, has mixed one with another, has passed from this to that with rapid transitions, and has painted the whole with the strongest and boldest imagery. The restoration of the Jews from captivity, the call of the Gentiles, the redemption by Messiah, have hitherto been handled interchangeably and alternately. Babylon has hitherto been kept pretty much in sight; at the same time, that strong intimations of something much greater have frequently been thrown in. But here Babylon is at once dropped, and I think hardly ever comes in sight again; unless perhaps in Isa_55:12, and Isa_57:14. The prophet’s views are almost wholly engrossed by the superior part of his subject. He introduces the Messiah as appearing at first in the lowest state of humiliation, which he had just touched upon before, (Isa_50:5, Isa_50:6), and obviates the offense which would be occasioned by it, by declaring the important and necessary cause of it, and foreshowing the glory which should follow it. This seems to me to be the nature and the true design of this part of Isaiah’s prophecies; and this view of them seems to afford the best method of resolving difficulties, in which expositors are frequently engaged, being much divided between what is called the literal and the mystical
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    sense, not veryproperly; for the mystical or spiritual sense is very often the most literal sense of all. Abarbanel seems to have had an idea of this kind, as he is quoted by Vitringa on Isa_49:1, who thus represents his sentiments: Censet Abarbanel prophetam hic transitum facere a liberatione ex exilio Babylonico ad liberationem ex exilio Romano; et, quod hic animadversu dignum est, observat liberationem ex exilio Babylonico esse ‫אות‬‫וראיה‬ oth veraayah, signum et argumentum liberationis futurae; atque adeo orationem prophetae de duabus hisce liberationibus in superioribus concionibus saepe inter se permisceri. Verba ejus: “Et propterea verba, sive res, in prophetic superiore inter se permixtae occurrunt; modo de liberatione Babylonica, modo de liberatione extrema accipiendae, ut orationis necessitas exigit.” Nullum hic vitium, nisi quod redemptionem veram et spiritualem a Messia vero Jesu adductam, non agnoscat. “Abarbanel supposes that the prophet here makes a transition from the deliverance from the Babylonish captivity to the deliverance from the Roman captivity; and (which is worthy of particular note) he observes that the deliverance from the Babylonish captivity is a sign and pledge of the future redemption; and that on this account it is we find in the preceding prophecies the circumstances of the two captivities intimately blended together. His words are the following: ‘And, therefore, the words or subjects in the foregoing prophecy are very much intermixed; in one passage the redemption from the Babylonish captivity being treated of, in another the redemption from the general dispersion, as may be collected from the obvious import of the words.’ No fault can be found with the above remark, except that the true and spiritual redemption procured by Jesus the Messiah is not acknowledged.” - L. 3. GILL, “Behold, my servant shall deal prudently,.... Here properly a new chapter should begin, these three last verses treating of the same person and subject as the following chapter; even of Christ, his person, offices, humiliation, and exaltation, and the effects and fruits thereof; for of him undoubtedly the whole is to be understood. The Jews say it is a difficult prophecy; and so it is to them, being contrary to their notions and schemes, or otherwise it is plain and easy, respecting the Messiah; but rather than he should be thought to be meant, the modern ones have invented a variety of interpretations. Some apply this prophecy to Abraham; others to Moses; others to Ezra; others to Zerubbabel; and others to any righteous person: the more principal and prevailing opinions among them are, that it is to be understood either of the whole body of the people of Israel in captivity, as Jarchi, Aben Ezra, and Kimchi; or of King Josiah, slain by Pharaohnecho, as Abarbinel; or of Jeremiah, as Saadiah Gaon; all which are weak and impertinent, and, as they disagree with each other, show the perplexity they are under (r). The Targum interprets it of the Messiah; and so did the ancient Rabbins, as Aben Ezra and Alshech confess; and several parts of the prophecy are applied to him, both by ancient and modern ones, as will be seen in the exposition of it. Christ, as man and Mediator, is the servant of God, of his choosing and calling, sending, bringing forth, and supporting; see Isa_42:1, from whom he had both his work and his wages: the principal part of his service lay in working out the redemption and salvation of his people, in which he willingly and cheerfully engaged, and which he diligently and faithfully performed; in which he showed a regard to his Father's will, love to his people, and great condescension, as well as wisdom; for, as it is here promised he
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    would, so hedid deal "prudently": as in his infancy, when he disputed with the doctors in the temple, so throughout the whole of his public life, in preaching the Gospel, in answering the questions of his enemies, and in his behaviour at his apprehension, arraignment, condemnation, and crucifixion: or "he shall cause to understand (s)"; make others wise and prudent; he caused them to understand his Father's mind and will, the Scriptures, and the Gospel in them; he made men wise unto salvation, and instructed in those things which belong to their peace; and he still does by his spirit, through the ministry of the word: or "he shall prosper" (t); the pleasure of the Lord prospered in his hands; he rode forth prosperously, destroying his and our enemies was very successful in working out salvation, as he is in his advocacy and intercession for his people, and in the ministration of his Gospel; and is the author of all prosperity in his churches, and to particular believers. The Targum is, "behold, my servant the Messiah shall prosper;'' and so another Jewish writer says (u), that the section which begins with these words is concerning the Messiah: he shall be exalted and extolled, and be very high; as he has been exalted by his Father, by raising him from the dead, and giving him glory; by placing him at his own right hand, and giving him all power in heaven and in earth; by committing all judgment into his hands, that all men may honour him as they do the Father: and he is "extolled" by his people, in his person and offices, by giving him the glory of their salvation, in their hearts, thoughts, and affections, with their mouths and lips; and so he is in his house and ordinances, by his ministers and churches: and is made "very high"; higher than the kings of the earth; higher than the angels of heaven; higher than the heavens themselves. The Jews (w) say of the Messiah, in reference to these words, that he is exalted above Abraham, extolled above Moses, and made higher than the ministering angels; and in another ancient book (x) of theirs it is said, the kingdom of Israel shall be exalted in the days of the Messiah, as it is written, he shall be exalted and extolled, &c. 4. HENRY 13-15, “Here, as in other places, for the confirming of the faith of God's people and the encouraging of their hope in the promises of temporal deliverances, the prophet passes from them to speak of the great salvation which should in the fulness of time be wrought out by the Messiah. As the prophecy of Christ's incarnation was intended for the ratification of the promise of their deliverance from the Assyrian army, so this of Christ's death and resurrection is to confirm the promise of their return out of Babylon; for both these salvations were typical of the great redemption and the prophecies of them had a reference to that. This prophecy, which begins here and is continued to the end of the next chapter, points as plainly as can be at Jesus Christ; the ancient Jews understood it of the Messiah, though the modern Jews take a great deal of pains to pervert it, and some of ours (no friends therein to the Christian religion) will have it understood of Jeremiah; but Philip, who hence preached Christ to the eunuch, has put it past dispute that of him speaks the prophet this, of him and of no other man, Act_8:34, Act_8:35. Here, I. God owns Christ to be both commissioned and qualified for his undertaking. 1. He is appointed to it. “He is my servant, whom I employ and therefore will uphold.” In his undertaking he does his Father's will, seeks his Father's honour, and serves the interests of his Father's kingdom. 2. He is qualified for it. He shall deal prudently, for the spirit of wisdom and understanding shall rest upon him, Isa_11:2. The word is used concerning David when he behaved himself wisely, 1Sa_18:14. Christ is wisdom itself, and, in the contriving and carrying
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    on the workof our redemption, there appeared much of the wisdom of God in a mystery, 1Co_2:7. Christ, when he was here upon earth, dealt very prudently, to the admiration of all. II. He gives a short prospect both of his humiliation and his exaltation. See here, 1. How he humbled himself: Many were astonished at him, as they were at David when by reason of his sorrows and troubles he became a wonder unto many, Psa_71:7. Many wondered to see what base usage he met with, how inveterate people were against him, how inhuman, and what indignities were done him: His visage was marred more than any man's when he was buffeted, smitten on the cheek, and crowned with thorns, and hid not his face from shame and spitting. His face was foul with weeping, for he was a man of sorrows; he that really was fairer than the children of men had his face spoiled with the abuses that were done him. Never was man used so barbarously; his form, when he took upon him the form of a servant, was more mean and abject than that of any of the sons of men. Those that saw him said, “Surely never man looked so miserably, a worm and no man,” Psa_22:6. The nation abhorred him (Isa_49:7), treated him as the off-scouring of all things. Never was sorrow like unto his sorrow. 2. How highly God exalted him, and exalted him because he humbled himself. Three words are used for this (Isa_52:13): He shalt be exalted and extolled and be very high. God shall exalt him, men shall extol him, and with both he shall be very high, higher than the highest, higher than the heavens. He shall prosper in his work, and succeed in it, and that shall raise him very high. (1.) Many nations shall be the better for him, for he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in his death there was a fountain opened, Zec_13:1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew. Moses's did so only on one nation (Deu_32:2), but Christ's on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb_10:22. So that this promise had its accomplishment when Christ sent his apostles to disciple all nations, by baptizing or sprinkling them. (2.) The great ones of the nation shall show him respect: Kings shall shut their mouths at him, that is, they shall not open their mouths against him, as they have done, to contradict and blaspheme his sacred oracles; nay, they shall acquiesce in, and be well pleased with, the methods he takes of setting up his kingdom in the world; they shall with great humility and reverence receive his oracles and laws, as those who, when they heard Job's wisdom, after his speech spoke not again, Job_29:9, Job_29:22. Kings shall see and arise, Isa_49:7. (3.) The mystery which was kept secret from the beginning of the world shall by him be made known to all nations for the obedience of faith, as the apostle speaks, Rom_16:25, Rom_16:26. That which had not been told them shall they see; the gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the gospel in the Gentile world, Rom_15:21. These words are there quoted according to the Septuagint translation: To whom he was not spoken of they shall see, and those that have not heard shall understand. As the things revealed had long been kept secret, so the persons to whom they were revealed had long been kept in the dark; but now they shall see and consider the glory of God shining in the face of Christ, which before they had not been told of - they had not heard. That shall be discovered to them by the gospel of Christ which could never be told them by all the learning of their philosophers, or the art of their diviners, or any of their pagan oracles. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it. But, as the queen of Sheba found concerning Solomon, what they shall see in him, when he comes, shall far exceed what had been told them.
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    Christ disappointed theexpectations of those who looked for a Messiah according to their fancies, as the carnal Jews, but outdid theirs who looked for such a Messiah as was promised. According to their faith, nay, and beyond it, it was to them. 5. JAMISON, “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 fulfillment 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; 1Pe_2:21- 25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mar_9:12; Rom_4:25; 1Co_15:3; 2Co_5:21; 1Pe_1:19; 1Pe_2:21-25; 1Jo_3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are “our librarians” [Paley]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). Hillel maintained that Messiah has already come in the person of Hezekiah. Buxtorf states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see Hengstenberg, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [Gesenius], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Isa_53:4-6, Isa_53:9, Isa_53:11; contrast Jer_20:7; Jer_15:10-21; Psa_137:8, Psa_137:9). 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, Isa_53:12) 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; 1Pe_3:22). 6. K&D, “In this sense there follows here, immediately after the cry. “Go ye out from Babylon,” an index pointing from the suffering of the Servant to His reward in glory. “Behold, my servant will act wisely; he will come forth, and arise, and be very high.” Even apart from
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    Isa_42:1, hinneh (hen)is a favourite commencement with Isaiah; and this very first v. contains, according to Isaiah's custom, a brief, condensed explanation of the theme. The exaltation of the Servant of Jehovah is the theme of the prophecy which follows. In v. 13a the way is shown, by which He reaches His greatness; in v. 13b the increasing greatness itself. ‫ל‬ִ‫י‬ⅴ ְ‫שׂ‬ ִ‫ה‬ by itself means simply to gain, prove, or act with intelligence (lxx συνήσει); and then, since intelligent action, as a rule, is also effective, it is used as synonymous with ‫ח‬ַ‫י‬ ִ‫ל‬ ְ‫צ‬ ִ‫,ה‬ ‫היר‬ ִ‫שׁ‬ ְ‫כ‬ ִ‫,ה‬ to act with result, i.e., so as to be successful. Hence it is only by way of sequence that the idea of “prosperously” is connected with that of “prudently” (e.g., Jos_1:8; Jer_10:21). The word is never applied to such prosperity as a man enjoys without any effort of his own, but only to such as he attains by successful action, i.e., by such action as is appropriate to the desired and desirable result. In Jer_23:2, where hiskı̄l is one feature in the picture of the dominion exercised by the Messiah, the idea of intelligent action is quite sufficient, without any further subordinate meaning. But here, where the exaltation is derived from ‫ישׂכיל‬ as the immediate consequence, without any intervening ‫,על־כן‬ there is naturally associated with the idea of wise action, i.e., of action suited to the great object of his call, that of effective execution or abundant success, which has as its natural sequel an ever-increasing exaltation. Rosenmüller observes, in Isa_52:13, “There is no need to discuss, or even to inquire, what precise difference there is in the meaning of the separate words;” but this is a very superficial remark. If we consider that rum signifies not only to be high, but to rise up (Pro_11:11) and become exalted, and also to become manifest as exalted (Ps. 21:14), and that ‫א‬ ָ ִ‫,נ‬ according to the immediate and original reflective meaning of the niphal, signifies to raise one's self, whereas gabhah expresses merely the condition, without the subordinate idea of activity, we obtain this chain of thought: he will rise up, he will raise himself still higher, he will stand on high. The three verbs (of which the two perfects are defined by the previous future) consequently denote the commencement, the continuation, and the result or climax of the exaltation; and Stier is not wrong in recalling to mind the three principal steps of the exaltatio in the historical fulfilment, viz., the resurrection, the ascension, and the sitting down at the right hand of God. The addition of the word ‫ּד‬‫א‬ ְ‫מ‬ shows very clearly that ַ‫ב‬ָ‫ג‬ְ‫ו‬ is intended to be taken as the final result: the servant of Jehovah, rising from stage to stage, reaches at last an immeasurable height, that towers above everything besides (comp. ᆓπερύψωσε in Phi_2:9, with ᆓ ψωθείς in Act_2:33, and for the nature of the ᆓπερύψωσε, Eph_1:20-23). 6B. CHARLES SIMEON, “Isa_52:13. Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. IN the writings of Moses, the enjoyment of the land of Canaan was held forth as the great incentive to obedience; and spiritual blessings were but obscurely intimated. But in the prophetic writings, the greatest of temporal blessings were promised rather as pledges of infinitely richer benefits, which they typically represented: and frequently the very language in which they were promised, clearly shewed, that their mystical sense was, in fact, the most literal. Sometimes, as in the prophecy before us, the inspired writer entirely loses sight of all temporal considerations, and is wholly wrapt up in the contemplation of that spiritual kingdom, which the Messiah was in due season to erect. From the redemption of the Jews out of their captivity in Babylon, he goes on to speak of a more glorious redemption to be effected for all the nations of the world from the dominion of sin and Satan, of death and hell. The means of its accomplishment are described at large from this verse to the end of the following chapter. The Messiah, by whom it was to be effected, is set forth in all that variety of character which he was to assume, and in those diversified states of humiliation and glory which he was to pass through, in order to fulfil the work
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    assigned him. Thata passage so decisive for the establishment of Christianity should be wrested by the Jews, and be applied to any one rather than to Christ, is nothing more than what might be expected. But so harsh and incongruous are their interpretations, that they need only to be stated, and the absurdity of them immediately appears. Besides, the numerous applications of this prophecy to Christ, which occur in the New Testament, leave us no room to doubt respecting its true import. The portion, which now demands our attention, declares to us, I. The success with which he executed the work assigned him— The office which Christ sustained was that of a “servant.” He was to do his Father’s will, to seek his Father’s glory, and to advance the interests of his Father’s kingdom. On this account the Scriptures frequently speak of him as a servant: “Behold my servant whom I uphold;” “by his knowledge shall my righteous servant justify many;” “I will bring forth my servant the Branch [Note: Isa_42:1; Isa_53:11 and Zec_3:8.].” Our Lord himself also often speaks of himself under this character: “I have not spoken of myself, says he, but the Father who sent me, he gave me a commandment what I should say, and what I should speak [Note: Joh_12:49.].” In above thirty other passages in St. John’s gospel he represents himself as sent by the Father, and as receiving a commandment from him. We must not, however, conceive from hence that he is only a creature; for though in his official capacity he was inferior to the Father, in his own nature he was equal to the Father, as St. Paul tells us; “He was in the form of God, and thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant [Note: Php_2:6-7.].” Christ’s work as a servant was, to reveal the Father’s will to mankind, to make atonement for their sins, and to reduce them to a state of holy obedience; or, in other words, to execute the offices of a prophet, a priest, and a king, in compliance with the Father’s appointment, and in subserviency to his honour. Now that he delivered his doctrines in the capacity of a servant, is evident from his own repeated confessions; “My doctrine is not mine, but his that sent me:” “Whatsoever I speak, even as the Father said unto me, so I speak [Note: Joh_7:16; Joh_12:50].” It was also in obedience to his Father’s will that he offered himself a sacrifice for sin. Our Lord himself says, “Therefore doth my Father love me, because I lay down my life that I might take it again: no man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again: this commandment have I received of the Father [Note: Joh_10:17- 18.]:” and St. Paul also says, that “being found in fashion as a man, he became obedient unto death, even the death of the cross [Note: Php_2:8.].” Thus also in the manifold exercises of his regal power, whether he cured diseases, rectified abuses, or forgave sins, he acted by an authority delegated to him for that purpose. When, at the very beginning of his ministry he took the sacred volume into his hands to read out of it to the people in the synagogue, he selected this passage, which fully declared to them by what authority he acted; “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor, he hath sent me to heal the broken-hearted:” and at another time he told his disciples, that “the Father had appointedunto him a kingdom.” Thus plain is it, that whether he executed the office of a prophet, priest, or king, he acted in the capacity of a servant. In the whole of his work he prospered. The text says, “My servant shall deal prudently;” but in the margin of the Bible it is put, “shall prosper.” This rendering of the word seems rather better to agree with the context, and with that expression in the following chapter, “the pleasure of the Lord shall prosper in his hand.” The very same word also is used in reference to Christ by Jeremiah, where our translators have given this sense to it; “I will raise unto David a righteous Branch, and a King shall reign and prosper [Note: Jer_23:5.].” Let us view this servant of Jehovah in the various offices he performed, and we shall see that he prospered in them all. Was he teaching the people? behold, what wonderful things he brought to light; things, which from eternity had been hidden in the bosom of the Father! How did the clouds of ignorance and superstition vanish before him! the corrupt glosses, with which the Jewish doctors had obscured the law, were refuted: the truths of God were established on the firmest basis; the most subtle objectors were put to silence; the most ignorant were instructed in the deepest mysteries; and all, with such condescension, such ease, such wisdom, and such authority, that his very enemies were constrained to say, “Never man spake like this man.” Was he setting up his kingdom? he rejected with disdain the pomp of earthly monarchs, and laid the foundations of his throne in the hearts of his people. Nor did he bring any into subjection by outward force: a single word was sufficient to subdue the stoutest
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    heart. If hesaid to Matthew, “Follow me,” not all the wealth of kingdoms could detain the willing captive. If he said, “Come down, Zaccheus,” behold, a covetous extortioner is instantly transformed into a benevolent and obedient servant. Whomsoever he would, he called: and such was the constraining power of his voice, that, without hesitation, they left all that they had, and followed him. And though he commanded his subjects to make no account even of their own lives when standing in competition with his will, and promised them nothing but poverty and persecution in this world, yet they all delighted in his law, and gloried in the cross for his sake. So entirely did they yield up themselves to him, that opposition served but to rivet their affections to him, and to confirm them in their determination to live and die in his service. Did he expiate his people’s sins? behold, there was not any thing wanting either to complete his obedience, or to fill up the measure of his sufferings. He “fulfilled all righteousness,” even though by so doing he made himself appear to be a sinner like unto us: he not only was circumcised by his parents, but voluntarily submitted to the ordinance of baptism, as though he had needed it for the washing away of his own iniquities. Nor was there any kind of suffering which he did not endure, that he might fully expiate our guilt by bearing in our stead all that our sins had merited. He never ceased from his labours, till he could say in reference to all that he had undertaken to do or suffer for us, “It is finished.” But must we confine our views of his success to past or future times? Are there not many living witnesses of his power and grace? Is he not teaching some amongst us by his good Spirit, and “revealing unto babes the things that are hidden from the wise and prudent?” Do not many of us also experience the virtue of his blood, and reap the fruits of his continual intercession? Is not his almighty arm yet stretched out to deliver us from our spiritual enemies, and to bring our hearts into captivity to his will? Wherever there is one who is brought out of darkness into marvellous light, one who enjoys peace with God through the blood of sprinkling, and whose corruptions are mortified through the influence of divine truth, there is a monument of our Lord’s success, “an epistle of Christ known and read of all men.” We might further illustrate his success by enumerating the benefits which his mediation has procured: but as these constituted a part of that reward which was conferred on him, we shall wave the mention of them in this place, and proceed to consider, II. The recompence that was awarded him for his fidelity— Our Lord, as a servant, “had respect unto the recompence of reward:” “for the joy that was set before him he endured the cross and despised the shame.” Nor was this reward withheld from him, when he had finished his work. St. Paul tells us expressly, that his resurrection and consequent ascension are to be regarded in this view: “He became obedient unto death, even the death of the cross; therefore God hath highly exalted him.” Of this also the prophet spake in the words before us: “he shall be exalted, and extolled, and be very high.” Whether the prophet meant to point out three different steps of our Lord’s advancement, we cannot positively say: but his words may well bear that interpretation; “he shall be exalted” by God to a throne of glory; “he shall be extolled” by men with adoration and thanksgiving; and he shall “be very high,” reigning as Head over men and angels for ever and ever. In this view his advancement may be considered as immediate, progressive, final. His immediate advancement consisted in his resurrection from the dead, and his elevation to the right hand of the Majesty on high, according to what is said by the Apostle; “God hath highly exalted him, and given him a name that is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” He, who left his glory for our good, resumed it again; and his human nature is made to participate his glory: yes; that very body, which endured fatigue and hunger, which was torn with scourges, and pierced with nails, which agonized in the garden, and expired on the cross, is now at the right hand of God in the highest seat of dignity and honour. That human soul also, that once was harassed with the temptations of Satan, and that endured the wrath of a sin-avenging God, is now assumed into such an union with the godhead, as to be exalted infinitely above the highest archangel. It is in his human nature that the brightest effulgence of the Deity is seen: so that, while he appears as a lamb that has been slain, he is the very joy and glory of heaven, the sun that illumines the regions of the blest; “the glory of God doth lighten them, and the Lamb is the light thereof.” And who does not rejoice that the Saviour should be thus glorified? Who does not even leap for joy at the
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    thought, that he,who loved us unto death, should be thus exalted far above all principalities and powers? Surely, independent of the interest which we ourselves have in his advancement, we ought to be exceeding glad that our greatest friend and benefactor should be thus gloriously rewarded. The next, and more remote step of his advancement was, the progressive extending of his kingdom throughout the earth. It is true that, in a very short space of time, there were thousands of souls subjected to his dominion; and gradually his empire was enlarged among the Gentile world: multitudes in every place took, as it were, an oath of allegiance to him, and were made willing even to lay down their lives for his sake. But yet his kingdom has hitherto been only partially established: there is a time coming when, in the most literal sense, that prophecy of Daniel shall be accomplished, and “there shall be given him dominion and glory, and a kingdom; and all people, nations, and languages shall serve him.” This methinks is that prospect, to which our Lord looked forward, with peculiar delight as to “the joy set before him.” When he shall see the whole human race bowing before his footstool, and hear them “extolling” and magnifying his name, he will look back upon the travail of his soul with pleasure and satisfaction, and account himself amply recompensed for all that he has done and suffered. O that this glorious season might speedily begin; that his kingdom might come, and his will be done on earth as it is in heaven! But if we be not favoured to behold this period, let us at least make him the most acceptable return we can for his kindness, by devoting ourselves to his service, and endeavouring to bring others to the obedience of faith. The final step of his advancement will be, when he shall come again to judge the world, and reign over his elect for ever and ever. What he has already received is only a pledge and earnest of what he will hereafter enjoy. At a future period, fixed in the divine counsels, but known to no creature either in heaven or earth, he is to come in his own glory, and in the glory of his Father, surrounded with all the holy angels. He is then to summon the whole universe before him: all, in one vast assembly, will stand at his tribunal, and be judged by him according to their works: those that were his enemies, and would not that he should reign over them, he will cast, together with the fallen angels, into the lake of fire; but his faithful servants he will take, together with the holy angels, to dwell with him, that they may be one fold under one shepherd for evermore. His mediatorial office indeed he will then lay down, as having no more need to exercise it; and in this sense, “he will deliver up the kingdom to God, even the Father, that God may be all in all.” But he will not cease to reign as a king over his people; for the prophet expressly says, that “of his kingdom there shall be no end.” To all eternity therefore will he be the Head of the church; to all eternity the one source of their joy, the one object of their adoration. As the glorified saints and angels are already singing, so will they never cease to sing, “Worthy is the Lamb that was slain to receive power and riches, and wisdom and strength, and glory and honour and blessing; therefore blessing and honour, and glory and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.” In improving this subject, we shall find abundant matter of reproof to the ungodly, of encouragement to the humble, and of direction to all. 1. Reproof to the ungodly— On the most diligent inquiry into the life and conduct of our Lord, we shall find that he omitted nothing that was necessary for the effecting of our reconciliation with God. Yet how ill is he requited by the generality of mankind I Notwithstanding he has come down from heaven for our salvation, and accomplished the work which had been given him to do, the ungodly world will scarcely bestow a thought upon him. Instead of “exalting” him in their minds, and “extolling” him with their lips, and setting him “very high” in their affections, they regard him little more, than if all that is related of him were a mere fable. Every earthly vanity can fix their attention, and engage their favour; but he, whose condescension and grace have filled all heaven with wonder, can attract no notice. What base ingratitude is this on the part of man! What is it but practically to deny the Redeemer’s excellency, and to frustrate, as far as in us lies, the purposes of God respecting him? It is, in fact, to say that, whatever reward God has decreed to give him for his services, he shall receive no part of it from us. And who amongst us has not been guilty of this conduct? Who has not passed months and years without any admiration of his love, any zeal for his honour? If he were as much forgotten by all, as he has been by the generality, his very name would soon be put out of
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    remembrance. What moreawful proof of our fallen nature can we have; what greater evidence of our apostasy from God? “If God were our Father, we should love Christ; if we were true believers, he would be precious to our souls.” And if God has said that “all who forget him shall be turned into hell,” shall our forgetfulness of his dear Son involve us in no danger? Is it without reason that the Apostle asks, “How shall we escape, if we neglect so great salvation?” Surely if we exalt him not willingly, he shall be exalted against our will; for “he will reign, till he has put every enemy under his feet.” If we will not bow to the sceptre of his grace, we shall be broken in pieces with the rod of his indignation. 2. Encouragement to the humble— They who are humbly endeavouring to serve God, may, on the other hand, derive from this subject much comfort and encouragement. As Christ was, so are all his followers, servants of the most high God. Like him too, in spite of men and devils, they prosper in their work. And is there no reward prepared for them? Shall they not, like him, be exalted to thrones of glory? Shall they not be extolled by men, as the excellent of the earth; and by God, as good and faithful servants? Shall they not be very high, even “heirs of God, and joint-heirs with Christ?” Yes; God is not ashamed to be called their God: and, as soon as they have overcome, they shall be carried by angels into Abraham’s bosom, and inherit the glory prepared for them. Let the believer then look forward to the recompence of reward. Let him rest assured that the felicity which awaits him will abundantly compensate his labours and sufferings in the pursuit of it: let him “be faithful unto death, and God will give him a crown of life.” In the meantime, however, they who expect the wages, must be careful to execute the work assigned them. They must “deal prudently,” that they may prosper; and “prosper,” that they may obtain the crown of righteousness, which the Lord, the righteous Judge, shall give them. But it is not in their own strength that they are to proceed, but in the strength of their exalted Saviour; of him, who, having endured the same trials, can sympathize with them; and, having all power in heaven and in earth committed to him, can succour them. To him then let every eye be directed; to him, in whom all fulness is deposited, and our life itself is hid: and “when Christ, who is our life, shall appear, then shall we also appear with him in glory.” 3. Direction to all— While the words before us prophetically declare what Christ shall receive as the reward of his labours, they serve as a direction to every one that names the name of Christ: they virtually enjoin us to pay him the tribute which is so justly due. “What shall I render unto the Lord,” was the reflection that inspired the breast of David on a review of the mercies which he had experienced. And can we call to mind what our blessed Lord has done, and is yet doing, for our salvation, and not feel the liveliest emotions of gratitude in our hearts? Are we not constrained to break forth in the language of the Psalmist, “Bless the Lord, O my soul, and forget not all his benefits; bless the Lord, O my soul, and let all that is within me bless his holy name?” Yes; “let us abundantly utter the memory of his great goodness, and sing of his praise without ceasing.” It is the most reasonable, and surely the most delightful, of all duties to exalt his name, and magnify it with thanksgiving. Let this then be the disposition of our minds, and the practice of our lives. Let us say, “Awake up, my glory, awake, lute and harp, I myself will awake right early;” “I will sing of his righteousness all the day long;” “I will praise his name while I have my being.” Then, at whatever period we shall be summoned into his immediate presence, we shall change our place, but not our employment; for the song, which we began on earth, shall be continued by us to all eternity: “To him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God, and the Father, to him be glory and dominion for ever and ever. Amen.” 7. CALVIN, “13.Behold, my servant shall have prosperous success (47) After having spoken of the restoration of the Church, Isaiah passes on to Christ, in whom all things are gathered together. Some explain ‫ישכיל‬ (yashkil) to mean shall “ prudently;” but, as it is immediately added that he shall be exalted,
  • 105.
    the context appearsto demand that we shall rather understand it to denote “ success,” for ‫שכל‬ (shakal) also signifies “ be prosperous.” He speaks, therefore, of the prosperity of the Church; and as this was not visible, he draws their attention to the supreme King, by whom all things shall be restored, and bids them wait for him. And here we ought carefully to observe the contrasts which the Prophet lays down; for the mightiness of this king whom the Lord will exalt is contrasted by him with the wretched and debased condition of the people, who were almost in despair. He promises that this king will be the head of the people, so that under him as the leader the people shall flourish, though they be now in a state of the deepest affliction and wretchedness; because he shall have a prosperous course. He calls Christ “ Servant,” on account of the office committed to him. Christ ought not to be regarded as a private individual, but as holding the office to which the Father has appointed him, to be leader of the people and restorer of all things; so that whatever he affirms concerning himself we ought to understand as belonging also to us. Christ has been given to us, and therefore to us also belongs his ministry, for the Prophet might have said, in a single word, that Christ will be exalted and will be highly honored; but, by giving to him the title of “” he means that he will be exalted for our sake. (47) “ some begin the 53d chapter, and Salmeron says it is so divided in some copies which he had seen; the subject is new, and has nothing ‘ smacks of Babylon,’ (quod Babylonium olet,) according to the expression of Sanctius, and is to be literally understood of the Messiah, as all expositors that I have met with agree, except Grotius, who thinks the words may in the first lower sense of them be understood of Jeremiah the prophet, considered as a type of Christ.” — White. 8. EBC, “Isaiah 52:13-53:12 THE SUFFERING SERVANT WE are now arrived at the last of the passages on the Servant of the Lord. It is known to Christendom as the Fifty-third of Isaiah, but its verses have, unfortunately, been divided between two chapters, Isa_52:13-15; Isa_53:1-12. Before we attempt the interpretation of this high and solemn passage of Revelation, let us look at its position in our prophecy, and examine its structure. The peculiarities of the style and of the vocabulary of Isa_52:13-15; Isa_53:1-12, along with the fact that, if it be omitted, the prophecies on either side readily flow together, have led some critics to suppose it to be an insertion, borrowed from an earlier writer. The style-broken, sobbing, and recurrent-is certainly a change from the forward, flowing sentences, on which we have been carried up till now, and there are a number of words that we find quite new to us. Yet surely both style and words are fully accounted for by the novel and tragic nature of the subject to which the prophet has brought us: regret and remorse though they speak through the same lips as hope and the assurance of salvation, must necessarily do so with a very different accent and set of terms. Criticism surely overreaches itself, when it suggests that a writer, so versatile and dramatic as our prophet, could not have written Isa_52:13-15 through Isa_53:1-12 along with, say, chapter 50 or Isa_52:1-12 or chapter 54. We might as well be asked to assign to different authors Hamlet’s soliloquy, and the King’s conversation, in the same play, with the ambassadors from Norway. To aver that if Isa_52:13-15 through Isa_53:1-12 were left out, no one who had not seen it would miss it, so closely does chapter 54. follow on to Isa_52:12, is to aver what means nothing. In any dramatic work you may leave out the finest passage, -from a Greek tragedy its grandest chorus, or from a play of Shakespeare’s the hero’s soliloquy, -without seeming, to eyes that have not seen what you have done, to have disturbed the connection of the
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    whole. Observe thejuncture in our prophecy at which this last passage on the Servant appears. It is one exactly the same as that at which another great passage on the Servant was inserted, (Isa_49:1-9) viz., just after a call to the people to seize the redemption achieved for them and to come forth from Babylon. It is the kind of climax or pause in their tale, which dramatic writers of all kinds employ for the solemn utterance of principles lying at the back, or transcending the scope, of the events of which they treat. To say the least, it is surely more probable that our prophet himself employed so natural an opportunity to give expression to his highest truths about the Servant, than that some one else took his work, broke up another already extant work on the Servant and thrust the pieces of the latter into the former. Moreover, we shall find many of the ideas, as well as of the phrases, of Isa_52:13-15 through Isa_53:1-12 to be essentially the same as some we have already encountered in our prophecy. There is then no evidence that this singular prophecy ever stood apart from its present context, or that it was written by another writer than the prophet, by whom we have hitherto found ourselves conducted. On the contrary, while it has links with what goes before it, we see good reasons why the prophet should choose just this moment for uttering its unique and transcendent contents, as well as why he should employ in it a style and a vocabulary so different from his usual. Turning now to the structure of Isa_52:13-15 through Isa_53:1-12, we observe that, as arranged in the Canon, there are fifteen verses in the prophecy. These fifteen verses fall into five strophes of three verses each, as printed by the Revised English Version. When set in their own original lines, however, the strophes appear, not of equal, but of increasing length. As will be seen from the version given below, the first (Isa_52:13-15) has nine lines, the second (Isa_53:1-3) has ten lines, the third (Isa_53:4-6) has eleven lines, the fourth (Isa_53:7-9) thirteen lines, the fifth (Isa_53:10-12) fourteen lines. This increase would be absolutely regular, if, in the fourth strophe, we made either the first two lines one, or the last two one, and if in the fifth again we ran the first two lines together, -changes which the metre allows and some translators have adopted. But, in either case, we perceive a regular increase from strophe to strophe, that is not only one of the many marks with which this most artistic of poems has been elaborated, but gives the reader the very solemn impression of a truth that is ever gathering more of human life into itself, and sweeping forward with fuller and more resistless volume. Each strophe, it is well to notice, begins with one word or two words which summarise the meaning of the whole strophe and form a title for it. Thus, after the opening exclamation "Behold," the words "My Servant shall prosper" form, as we shall see, not only a summary of the first strophe, in which his ultimate exaltation is described, but the theme of the whole prophecy. Strophe 2 begins "Who hath believed," and accordingly in this strophe the unbelief and thoughtlessness of them who saw the Servant without feeling the meaning of his suffering is confessed. "Surely our sicknesses" fitly entitles strophe 3, in which the people describe how the Servant in his suffering was their substitute. "Oppressed yet he humbled himself" is the headline of strophe 4, and that strophe deals with the humility and innocence of the Servant in contrast to the injustice accorded him; while the headline of strophe 5, "But Jehovah had purposed," brings us back to the main theme of the poem, that behind men’s treatment of the Servant is God’s holy will; which theme is elaborated and brought to its conclusion in strophe 5. These opening and entitling words of each strophe are printed, in the following translation, in larger type than the rest. As in the rest of Hebrew poetry, so here, the measure is neither regular nor smooth, and does not depend on rhyme. Yet there is an amount of assonance which at times approaches to rhyme. Much of the meaning of the poem depends on the use of the personal pronouns-we and he stand contrasted to each other-and it is these coming in a lengthened form at the end of many of the lines that suggest to the ear something like rhyme. For instance, in Isa_53:5-6, the second and
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    third verses ofthe third strophe, two of the lines run out on the bi-syllable enu, two on inu, and two on the word lanu, while the third has enu, not at the end, but in the middle; in each case, the pronominal suffix of the first person plural. We transcribe these lines to show the effect of this. Wehu’ meholal mippesha ‘enu Medhukka’ me’ awonothenu Musar shelomenu ‘alaw Ubhahabhuratho nirpa’-lanu Kullanu kass-ss’on ta’inu ‘ish ledharko paninu Wa Jahweh hiphgi ‘a bo eth’awon kullanu. This is the strophe in which the assonance comes oftenest to rhyme; but in strophe 1 ehu ends two lines, and in strophe 2 it ends three. These and other assonants occur also at the beginning and in the middle of lines. We must remember that in all the cases quoted it is the personal pronouns, which give the assonance, -the personal pronouns on which so much of the meaning of the poem turns; and that, therefore, the parallelism primarily intended by the writer is one rather of meaning than of sound. The pair of lines, parallel in meaning, though not in sound, which forms so large a part of Hebrew poetry, is used throughout this poem; but the use of it is varied and elaborated to a unique degree. The very same words and phrases are repeated, and placed on points, from which they seem to call to each other; as, for instance, the double "many" in strophe 1, the "of us all "in strophe 3, and "nor opened he his mouth" in strophe 4. The ideas are very few and very simple: the words "he, we, his, ours, see, hear, know, bear, sickness, strike, stroke," and "many" form, with prepositions and participles, the bulk of the prophecy. It will be evident how singularly suitable this recurrence is for the expression of reproach, and of sorrowful recollection. It is the nature of grief and remorse to harp upon the one dear form, the one most vivid pain. The finest instance of this repetition is verse 6, with its opening keynote "kullanu" "of us all like sheep went astray," with its close on that keynote "guilt of us all," "kullanu." But throughout notes are repeated, and bars recur, expressive of what was done to the Servant, or what the Servant did for man, which seem in their recurrence to say, You cannot hear too much of me: I am the very Gospel. A peculiar sadness is lent to the music by the letters h and i in "holie" and "hehelie," the word for sickness or ailing (ailing is the English equivalent in sense and sound), which happens so often in the poem. The new words, which have been brought to vary this recurrence of a few simple features, are mostly of a sombre type. The heavier letters throng the lines: grievous bs and ms are multiplied, and syllables with long vowels before m and w. But the words sob as well as tramp; and here and there one has a wrench and one a cry in it. Most wonderful and mysterious of all is the spectral fashion in which the prophecy presents its Hero. He is named only in the first line and once again: elsewhere He is spoken of as He. We never hear or see Himself. But all the more solemnly is He there: a shadow upon countless faces, a grievous memory on the hearts of the speakers. He so haunts all we see and all we hear, that we feel it is not Art, but Conscience, that speaks of Him. Here is now the prophecy itself, rendered into English quite literally, except for a conjunction here and there, and, as far as possible, in the rhythm of the original. A few necessary notes on difficult words and phrases are given. I. Isa_52:13 : Behold, my Servant shall prosper,
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    Shall rise, belift up, be exceedingly high Like as they that were astonied before thee were many, -So marred from a man’s was his visage, And his form from the children of men! -So shall the nations he startles be many, Before him shall kings shut their mouths. For that which had never been told them they see, And what they had heard not, they have to consider. II. Who gave believing to that which we heard, And the arm of Jehovah to whom was it bared? For he sprang like a sapling before Him, As a root from the ground that is parched; He had no form nor beauty that we should regard him, Nor aspect that we should desire him. Despised and rejected of men Man of pains and familiar with ailing, And as one we do cover the face from, Despised, and we did not esteem him. III. Surely our ailments he bore, And our pains he did take for his burden. But we-we accounted him stricken, Smitten of God and degraded. Yet he-he was pierced for crimes that were ours, He was crushed for guilt that was ours, The chastisement of our peace was upon him, By his stripes healing is ours. Of us all like to sheep went astray, Every man to his way we did turn, And Jehovah made light upon him The guilt of us all. IV. Oppressed, he did humble himself, Nor opened his mouth-
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    As a lambto the slaughter is led. As a sheep ’fore her shearers is dumb- Nor opened his mouth. By tyranny and law was he taken; And of his age who reflected, That he was wrenched from the land of the living, For My people’s transgressions the stroke was on him? So they made with the wicked his grave, Yea, with the felon his tomb. Though never harm had he done, Neither was guile in his mouth. V. But Jehovah had purposed to bruise him, Had laid on him sickness; if his life should offer guilt offering, A seed he should see, he should lengthen his days. And the purpose of Jehovah by his hand should prosper, From the travail of his soul shall he see, By his knowledge be satisfied. My Servant, the Righteous, righteousness wins he for many, And their guilt he takes for his load. Therefore I set him a share with the great, Yea, with the strong shall he share the spoil: Because that he poured out his life unto death, Let himself with transgressors be reckoned; Yea, he the sin of the many hath borne, And for the transgressors he interposes. Let us now take the interpretation strophe by strophe. 1. Isa_52:13-15. When last our eyes were directed to the Servant, he was suffering unexplained and unvindicated. (Isa_50:4-6) His sufferings seemed to have fallen upon him as the consequence of his fidelity to the Word committed to him; the Prophet had inevitably become the Martyr. Further than this his sufferings were not explained, and the Servant was left in them, calling upon God indeed, and sure that God would hear and vindicate him, but as yet unanswered by word of God or word of man. It is these words, words both of God and of man, which are given in Isa_52:13-15 through Isa_53:1-12. The Sufferer is explained and vindicated, first by God in the first strophe, Isa_52:13-15, and then by the Conscience of Men, His own people, in the second and third; (Isa_53:1-6) and then, as it appears, the Divine Voice, or the Prophet speaking for it, resumes in strophes 4 and 5, and concludes in a strain similar to strophe 1.
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    God’s explanation andvindication of the Sufferer is, then, given in the first strophe. It is summed up in the first line, and in one very pregnant word. Jeremiah had said of the Messiah, "He shall reign as a King and deal wisely" or "prosper"; (Jer_23:5) and so God says here of the Servant, "Behold he shall deal wisely" or "prosper." The Hebrew verb does not get full expression in any English one. In rendering it "shall deal wisely" or "prudently" our translators undoubtedly touch the quick of it. For it is originally a mental process or quality: "has insight, understands, is farseeing." But then it also includes the effect of this-"understands so as to get on, deals wisely so as to succeed, is practical" both in his way of working and in being sure of his end. Ewald has found an almost exact equivalent in German, "hat Geschick"; for Geschick means both "skill" or "address" and "fate" or "destiny." The Hebrew verb is the most practical in the whole language, for this is precisely the point which the prophecy seeks to bring out about the Servant’s sufferings. They are practical. He is practical in them. He endures them, not for their own sake, but for some practical end of which he is aware and to which they must assuredly bring him. His failure to convince men by his word, the pain and spite which seem to be his only wage, are not the last of him, but the beginning and the way to what is higher. So "shall he rise and be lift up and be very high." The suffering, which in chapter 1 seemed to be the Servant’s misfortune, is here seen as his wisdom which shall issue in his glory. But of themselves men do not see this, and they need to be convinced. Pain, the blessed means of God, is man’s abhorrence and perplexity. All along the history of the world the Sufferer has been the astonishment and stumbling-block of humanity. The barbarian gets rid of him; he is the first difficulty with which every young literature wrestles; to the end he remains the problem of philosophy and the sore test of faith. It is not native to men to see meaning or profit in the Sufferer; they are staggered by him, they see no reason or promise in him. So did men receive this unique Sufferer, this Servant of Jehovah. The many were astonied at him; his visage was so marred more than men, and his form than the children of men. But his life is to teach them the opposite of their impressions, and to bring them out of their perplexity into reverence before the revealed purpose of God in the Sufferer. "As they that were astonied at thee were many, so shall the nations he startles be many; kings shall shut their mouths at him, for that which was not told them they see, and that which they have heard not they have to consider,"-viz., the triumph and influence to which the Servant was consciously led through suffering. There may be some reflection here of the way in which the Gentiles regarded the Suffering Israel, but the reference is vague, and perhaps purposely so. The first strophe, then, gives us just the general theme. In contrast to human experience God reveals in His servant that suffering is fruitful, that sacrifice is practical. Pain, in God’s service, shall lead to glory. II. Isa_53:1-3. God never speaks but in man He wakens conscience, and the second strophe of the prophecy (along with the third) is the answer of conscience to God. Penitent men, looking back from the light of the Servant’s exaltation to the time when his humiliation was before their eyes, say, "Yes; what God has said is true of us. We were the deaf and the indifferent. We heard, but ‘who of us believed what we heard, and to whom was the arm of the Lord’-His purpose, the hand He had in the Servant’s sufferings-‘revealed?"’ Who are these penitent speakers? Some critics have held them to be the heathen, more have said that they are Israel. But none have pointed out that the writer gives himself no trouble to define them, but seems more anxious to impress us with their consciousness of their moral relation to the Servant. On the whole, it would appear that it is Israel, whom the prophet has in mind as the speakers of Isa_53:1-6. For, besides the fact that the Old Testament knows nothing of a bearing by Israel of the sins of the Gentiles, it is expressly said in Isa_53:8, that the sins for which the Servant was stricken were the sins of "my people"; which people must be the same as the speakers, for they own in Isa_53:4-6 that the Servant bore their sins. For these and other reasons the mass of Christian critics at the present day are probably right when they assume that Israel are the speakers in
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    Isa_53:1-6; but thereader must beware of allowing his attention to be lost in questions of that kind. The art of the poem seems intentionally to leave vague the national relation of the speakers to the Servant, in order the more impressively to bring out their moral attitude towards him. There is an utter disappearance of all lines of separation between Jew and Gentile, -both in the first strophe, where, although Gentile names are used, Jews may yet be meant to be included, and in the rest of the poem, -as if the writer wished us to feel that all men stood over against that solitary Servant in a common indifference to his suffering and a common conscience of the guilt he bears. In short, it is no historical situation, such as some critics seem anxious to fasten him down upon, that the prophet reflects; but a certain moral situation, ideal in so far as it was not yet realised, -the state of the quickened human conscience over against a certain Human Suffering, in which, having noted it at the time, that conscience now realises that the purpose of God was at work. In Isa_53:2 and Isa_53:3 the penitent speakers give us the reasons of their disregard of the Servant in the days of his suffering. In these reasons there is nothing peculiar to Israel, and no special experience of Jewish history is reflected by the terms in which they are conveyed. They are the confession, in general language, of a universal human habit, -the habit of letting the eye cheat the heart and conscience, of allowing the aspect of suffering to blind us to its meaning; of forgetting in our sense of the ugliness and helplessness of pain, that it has a motive, a future, and a God. It took ages to wean mankind from those native feelings of aversion and resentment, which caused them at first to abandon or destroy their sick. And, even now, scorn for the weak and incredulity in the heroism or in the profitableness of suffering are strong in the best of us. We judge by looks; we are hurried by the physical impression which the sufferer makes on us, or by our pride that we are not as he is, into peremptory and harsh judgments upon him. Every day we allow the dulness of poverty, the ugliness of disease, the unprofitableness of misfortune, the ludicrousness of failure, to keep back conscience from discovering to us our share of responsibility for them, and to repel our hearts from that sympathy and patience with them, which along with conscience would assuredly discover to us their place in God’s Providence and their special significance for ourselves. It is this original sin of man, of which these penitent speakers own themselves guilty. But no one is ever permitted to rest with a physical or intellectual impression of suffering. The race, the individual, has always been forced by conscience to the task of finding a moral reason for pain and nothing so marks man’s progress as the successive solutions he has attempted to this problem. The speakers, therefore, proceed in the next part of their confession, strophe 3., to tell us what they first falsely accounted the moral reason of the Servant’s suffering and what they afterwards found to be the truth. III. Isa_53:4-6. The earliest and most common moral judgment which men pass upon pain is that which is implied in its name-that it is penal. A man suffers because God is angry with him and has stricken him. So Job’s friends judged him, and so these speakers tell us they had at first judged the Servant. "We had accounted him stricken, smitten of God and afflicted,"-"stricken," that is, with a plague of sickness, as Job was, for the simile of the sick man is still kept up; "smitten of God and degraded" or "humbled," for it seemed to them that God’s hand was in the Servant’s sickness, to punish and disgrace him for his own sins. But now they know they were wrong. The hand of God was indeed upon the Servant, and the reason was sin; yet the sin was not his, but theirs. "Surely our sicknesses he bore, and our pains he took as his burden. He was pierced for iniquities that were ours. He was crushed for crimes that were ours." Strictly interpreted, these verses mean no more than that the Servant was involved in the consequences of his people’s sins. The verbs "bore" and "made his burden" are indeed taken by some to mean, necessarily, removal or expiation; but in themselves, as is clear from their application to Jeremiah, Ezekiel, and the whole of the generation of Exile, they mean no more than implication in the reproach and the punishment of the people’s sins. Nevertheless, as we have explained in a
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    note below, itis really impossible to separate the suffering of a Servant, who has been announced as practical and prosperous in his suffering, from the end for which it is endured. We cannot separate the Servant’s bearing of the people’s guilt from his removal of it. And, indeed, this practical end of his passion springs forth, past all doubt, from the rest of the strophe, which declares that the Servant’s sufferings are not only vicarious but redemptive; "The discipline of our peace was upon him, and with his stripes we are healed." Translators agree that "discipline of our peace" must mean discipline which procures our peace. The peace, the healing, is ours, in consequence of the chastisement and the scourging that was his. The next verse gives us the obverse and complement of the same thought. The pain was his in consequence of the sin that was ours. "All we like sheep had gone astray, and the Lord laid on him the iniquity of us all,"- literally "iniquity," but inclusive of its guilt and consequences. Nothing could be plainer than these words. The speakers confess that they know that the Servant’s suffering was both vicarious and redemptive. But how did they get this knowledge? They do not describe any special means by which it came to them. They state this high and novel truth simply as the last step in a process of their consciousness. At first they were bewildered by the Servant’s suffering; then they thought it contemptible, thus "passing upon it an intellectual judgment"; then, forced to seek a moral reason for it, they accounted it as penal and due to the Servant for his own sins; then they recognised that. its penalty was vicarious, that the Servant was suffering for them; and finally, they knew that it was redemptive, the means of their own healing and peace. This is a natural climax, a logical and moral progress of thought. The last two steps are stated simply as facts of experience following on other facts. Now our prophet usually publishes the truths, with which he is charged, as the very words of God, introducing them with a solemn and authoritative "Thus saith Jehovah." But this novel and supreme truth of vicarious and redemptive suffering, this passion and virtue which crowns the Servant’s office, is introduced to us, not by the mouth of God, but by the lips of penitent men; not as all oracle, but as a confession; not as the commission of Divine authority laid beforehand upon the Servant like his other duties, but as the conviction of the human conscience after the Servant has been lifted up before it. In short, by this unusual turn of his art, the prophet seeks to teach us that vicarious suffering is not a dogmatic, but an experimental truth. The substitution of the Servant for the guilty people, and the redemptive force of that substitution, are no arbitrary doctrine, for which God requires from man a mere intellectual assent; they are no such formal institution of religion as mental indolence and superstition delight to have prepared for their mechanical adherence: but substitutive suffering is a great living fact of human experience, whose outward features are not more evident to men’s eyes than its inner meaning is appreciable by their conscience, and of irresistible effect upon their whole moral nature. Is this lesson of our prophet’s art not needed? Men have always been apt to think of vicarious suffering, and of its function in their salvation, as something above and apart from their moral nature, with a value known only to God and not calculable in the terms of conscience or of man’s moral experience; nay, rather as something that conflicts with man’s ideas of morality and justice; whereas both the fact and the virtue of vicarious suffering come upon us all, as these speakers describe the vicarious sufferings of the Servant to have come upon them, as a part of inevitable experience, If it be natural, as we saw, for men to be bewildered by the first sight of suffering, to scorn it as futile and to count it the fault of the sufferer himself, it is equally natural and inevitable that these first and hasty theories should be dispelled by the longer experience of life and the more thorough working of conscience. The stricken are not always bearing their own sin. "Suffering is the minister of justice. This is true in part, yet it also is inadequate to explain the facts. Of all the sorrow which befalls humanity, how small a part falls upon the specially guilty; how much seems rather to seek out the good! We might almost ask whether it is not weakness rather than wrong that is punished in this world." In every nation, in every family, the
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    innocent suffer forthe guilty. Vicarious suffering is not arbitrary or accidental; it comes with our growth; It is of the very nature of things. It is that part of the Service of Man, to which we are all born, and of the reality of which we daily grow more aware. But even more than its necessity life teaches us its virtue. Vicarious suffering is not a curse. It is Service-Service for God. It proves a power where every other moral force has failed. By it men are redeemed, on whom justice and their proper punishment have been able to effect nothing. Why this should be is very intelligible. We are not so capable of measuring the physical or moral results of our actions upon our own characters or in our own fortunes as we are upon the lives of others; nor do we so awaken to the guilt and heinousness of our sin as when it reaches and implicates lives which were not partners with us in it. Moreover, while a man’s punishment is apt to give him an excuse for saying, I have expiated my sin myself, and so to leave him self- satisfied and with nothing for which to be grateful or obliged to a higher will; or while it may make him reckless or plunge him into despair; so, on the contrary, when he recognises that others feel the pain of his sin and have come under its weight, then shame is quickly born within him, and pity and every ether passion that can melt a hard heart. If, moreover, the others who bear his sin do so voluntarily and for love’s sake, then how quickly on the back of shame and pity does gratitude rise, and the sense of debt and of constraint to their will! For all these very intelligible reasons, vicarious suffering has been a powerful redemptive force in the experience of the race. Both the fact of its beneficence and the moral reasons for this are clear enough to lift us above a question, which sometimes gives trouble regarding it, -the question of its justice. Such a question is futile about any service for man, which succeeds as this does where all others have failed, and which proves itself so much in harmony with man’s moral nature. But the last shred of objection to the justice of vicarious suffering is surely removed when the sufferer is voluntary as well as vicarious. And, in truth, human experience feels that it has found its highest and its holiest fact in the love that, being innocent itself, stoops to bear its fellows’ sins, -not only the anxiety and reproach of them, but even the cost and the curse of them. "Greater love hath no man than this, that a man lay down his life for his friends"; and greater service can no man do to men than to serve them in this way. Now in this universal human experience of the inevitableness and the virtue of vicarious suffering, Israel had been deeply baptised. The nation had been "served" by suffering in all the ways we have just described. Beginning with the belief that all righteousness prospered, Israel had come to see the righteous afflicted in her midst; the best Israelites had set their minds to the problem, and learned to believe, at least, that such affliction was of God’s will, -part of His Providence, and not an interruption to it. Israel, too, knew the moral solidarity of a people: that citizens share each other’s sorrows, and that one generation rolls over its guilt upon the next. Frequently had the whole nation been spared for a pious remnant’s sake; and in the Exile, while all the people were formally afflicted by God, it was but a portion of them whose conscience was quick to the meaning of the chastisement, and of them alone, in their submissive and intelligent sufferance of the Lord’s wrath, could the opening gospel of the prophecy be spoken, that they "had accomplished their warfare, and had received of the Lord’s hands double for all their sins." But still more vivid than these collective substitutes for the people were the individuals, who, at different points in Israel’s history, had stood forth and taken up as their own the nation’s conscience and stooped to bear the nation’s curse. Far away back, a Moses had offered himself for destruction, if for his sake God would spare his sinful and thoughtless countrymen. In a psalm of the Exile it is remembered that, He said, that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn away His wrath, lest He should destroy.
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    And Jeremiah, notby a single heroic resolve, but by the slow agony and martyrdom of a long life, had taken Jerusalem’s sin upon his own heart, had felt himself forsaken of God, and had voluntarily shared his city’s doom, while his generation, unconscious of their guilt and blind to their fate, despised him and esteemed him not. And Ezekiel, who is Jeremiah’s far-off reflection, who could only do in symbol what Jeremiah did in reality, was commanded to lie on his side for days, and so "bear the guilt" of his people. But in Israel’s experience it was not only the human Servant who served the nation by suffering, for God Himself had come down to "carry" His distressed and accursed people, and "to load Himself with them." Our prophet uses the same two verbs of Jehovah as are used of the Servant. (Isa_46:3-4) Like the Servant, too, God "was afflicted in all their affliction"; and His love towards them was expended in passion and agony for their sins. Vicarious suffering was not only human, it was Divine. Was it very wonderful that a people with such an experience, and with such examples, both human and Divine, should at last be led to the thought of One Sufferer, who would exhibit in Himself all the meaning, and procure for His people all the virtue, of that vicarious reproach and sorrow, which a long line of their martyrs had illustrated, and which God had revealed as the passion of His own love? If they had had every example that could fit them to understand the power of such a sufferer, they had also every reason to feel their need of Him. For the Exile had not healed the nation; it had been for the most of them an illustration of that evil effect of punishment to which we alluded above. Penal servitude in Babylon had but hardened Israel. "God poured on him the fury of anger, and the strength of battle: it set him on fire round about, yet he knew not, and it burned him, yet he laid it not to heart." (Isa_42:25) What the Exile, then, had failed to do, when it brought upon the people their own sins, the Servant, taking these sins upon himself, would surely effect. The people, whom the Exile had only hardened, his vicarious suffering should strike into penitence and lift to peace. IV. Isa_53:7-9. It is probable that with Isa_53:6 the penitent people have ceased speaking, and that the parable is now taken up by the prophet himself. The voice of God, which uttered the first strophe, does not seem to resume till Isa_53:11. If strophe 3 confessed that it was for the people’s sins the Servant suffered, strophe 4 declares that he himself was sinless, and yet silently submitted to all which injustice laid upon him. Now Silence under Suffering is a strange thing in the Old Testament-a thing absolutely new. No other Old Testament personage could stay dumb under pain, but immediately broke into one of two voices, -voice of guilt or voice of doubt. In the Old Testament the sufferer is always either confessing his guilt to God, or, when he feels no guilt, challenging God in argument. David, Hezekiah, Jeremiah, Job, and the nameless martyred and moribund of the Psalms, all strive and are loud under pain. Why was this Servant the unique and solitary instance of silence under suffering? Because he had a secret which they had not. It had been said of him: "My Servant shall deal wisely" or "intelligently," shall know what he is about. He had no guilt of his own, no doubts of his God. But he was conscious of the end God had in his pain, an end not to be served in any other way, and with all his heart he had given himself to it. It was not punishment he was enduring; it was not the throes of the birth into higher experience, which he was feeling: it was a Service he was performing, -a service laid on him by God, a service for man’s redemption, a service sure of results and of glory. Therefore "as a lamb to the slaughter is led, and as a sheep before her shearers is dumb, he opened not his mouth." The next two verses (Isa_53:8-9) describe how the Servant’s Passion was fulfilled. The figure of a sick man was changed in Isa_53:5 to that of a punished one, and the punishment we now see carried on to death. The two verses are difficult, the readings and renderings of most of the words being very various. But the sense is clear. The Servant’s death was accomplished, not on some far hill top by a stroke out of heaven, but in the forms of human law and by men’s hands. It
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    was a judicialmurder. "By tyranny and by judgment,"-that is, by a forced and tyrannous judgment, -"he was taken." To this abuse of law the next verse adds the indifference of public opinion: "and as for his contemporaries, who of them reflected that he was cut off from," or "cut down in, the land of the living,"-that in spite of the form of law that condemned him he was a murdered man, -that "for the transgression of my people the stroke was his?" So, having conceived him to have been lawfully put to death, they consistently gave him a convict’s grave: "they made his grave with the wicked, and he was with the felon in his death," though-and on this the strophe emphatically ends-he was an innocent man, "he had done no harm, neither was guile in his mouth." Premature sickness and the miscarriage of justice, -these to Orientals are the two outstanding misfortunes of the individual’s life. Take the Psalter, set aside its complaints of the horrors of war and of invasion, and you will find almost: all the rest of its sighs rising either from sickness or from the sense of injustice. These were the classic forms of individual suffering in the age and civilisation to which our prophet belonged, and it was natural, therefore, that when he was describing an Ideal or Representative Sufferer, he should fill in his picture with both of them. If we remember this, we shall feel no incongruity in the sudden change of the here from a sick man to a convict, and back again in Isa_53:10 from a convict to a sick man. Nor, if we remember this, shall we feel disposed to listen to those interpreters who hold that the basis of this prophecy was the account of an actual historical martyrdom. Had such been the case the prophet would surely have held throughout to one or the other of the two forms of suffering. His sufferer would have been either a leper or a convict, hut hardly both. No doubt the details in Isa_53:8-9 are so realistic that they might well be the features of an actual miscarriage of justice; but the like happened too frequently in the Ancient East for such verses to be necessarily any one man’s portrait. Perverted justice was the curse of the individual’s life-perverted justice and that stolid, fatalistic apathy of Oriental public opinion, which would probably regard such a sufferer as suffering for his sins the just vengeance of heaven, though the minister of this vengeance was a tyrant and its means were perjury and murder. "Who of his generation reflected that for the transgression of my people the stroke was on him!" V. Isa_53:10-12. We have heard the awful tragedy. The innocent Servant was put to a violent and premature death. Public apathy closed over him and the unmarked earth of a felon’s grave. It is so utter a perversion of justice, so signal a triumph of wrong over right, so final a disappearance into oblivion of the fairest life that ever lived, that men might be tempted to say, God has forsaken His own. On the contrary-so strophe 5 begins-God’s own will and pleasure have been in this tragedy: "Yet it pleased the Lord to bruise him." The line as it thus stands in our English version has a grim, repulsive sound. But the Hebrew word has no necessary meaning of pleasure or enjoyment." All it says is, God so willed it. His purpose was in this tragedy. Deus vult! It is the one message which can render any pain tolerable or light up with meaning a mystery so cruel as this: "The Lord" Himself" had purposed to bruise His Servant, "the Lord Himself had laid on him sickness" (the figure of disease is resumed). God’s purpose in putting the Servant to death is explained in the rest of the verse. It was in order that "through his soul making a guilt-offering, he might see a seed, prolong his days, and that the pleasure of the Lord might prosper by his hand." What is a guilt-offering? The term originally meant guilt, and is so used by a prophet contemporary to our own. (Jer_51:4) In the legislation, however, both in the Pentateuch and in Ezekiel, it is applied to legal and sacrificial forms of restitution or reparation for guilt. It is only named in Ezekiel along with other sacrifices. (Eze_40:39; Eze_42:13; Eze_44:29; Eze_46:20) Both Numbers and Leviticus define it, but define it differently. In Numbers (Num_5:7-8) it is the payment, which a transgressor has to make to the human person offended, of the amount to Which he has harmed that person’s property: it is what we call damages. But in Leviticus it is the ram, exacted over and above damages to the injured party, (Lev_5:14-16; Lev_6:1-7) or in cases
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    where no damageswere asked, (Lev_5:17-19) by the priest; the representative of God, for satisfaction to His law; and it was required even where the offender had been an unwitting one. By this guilt-offering "the priest made atonement" for the sinner and "he was forgiven." It was for this purpose of reparation to the Deity that the plagued Philistines sent a guilt-offering back with the ark of Jehovah, which they had stolen. (1Sa_6:13) But there is another historical passage, which though the term "guilt-offering" is not used in it, admirably illustrates the idea. A famine in David’s time was revealed to be due to the murder of certain Gibeonites by the house of Saul. David asked the Gibeonites what reparation he could make. They said it was not a matter of damages. But both parties felt that before the law of God could be satisfied and the land relieved of its curse, some atonement, some guilt-offering, must be made to the Divine Law. It was a wild kind of satisfaction that was paid. Seven men of Saul’s house were hung up before the Lord in Gibeon. But the instinct, though satisfied in so murderous a fashion, was a true and a grand instinct, -the conscience of a law above all human laws and rights, to which homage must be paid before the sinner could come into true relations with God, or the Divine curse be lifted off. It is in this sense that the word is used of the Servant of Jehovah, the Ideal, Representative Sufferer. Innocent as he is, he gives his life as satisfaction to the Divine law for the guilt of his people. His death was no mere martyrdom or miscarriage of human justice: in God’s intent and purpose, but also by its own, voluntary offering, it was an expiatory sacrifice. By his death the Servant did homage to the law of God. By dying for it He made men feel that the supreme end of man was to own that law and be in a right relation to it, and that the supreme service was to help others to a right relation. As it is said a little farther down, "My Servant, righteous himself, wins righteousness for many, and makes their iniquities his load." It surely cannot be difficult for anyone, who knows what sin is, and what a part vicarious suffering plays both in the bearing of the sin and in the redemption of the sinner, to perceive that at this point the Servant’s service for God and man reaches its crown. Compare his death and its sad meaning, with the brilliant energies of his earlier career. It is a heavy and an honourable thing to come from God to men, laden with God’s truth for your charge and responsibility; but it is a far heavier to stoop and take upon your heart as your business and burden men’s suffering and sin. It is a needful and a lovely thing to assist the feeble aspirations of men, to put yourself on the side of whatever in them is upward and living, -to be the shelter, as the Servant was, of the bruised reed and the fading wick; but it is more indispensable, and it is infinitely heavier, to seek to lift the deadness of men, to take their guilt upon your heart, to attempt to rouse them to it, to attempt to deliver them from it. It is a useful and a glorious thing to establish order and justice among men, to create a social conscience, to inspire the exercise of love and the habits of service, and this the Servant did when "he set Law on the Earth, and the Isles waited for his teaching"; but after all man’s supreme and controlling relation is his relation to God, and to this their "righteousness" the Servant restored guilty men by his death. And so it was at this point, according to our prophecy, that the Servant, though brought so low, was nearest his exaltation: though in death, yet nearest life, nearest the highest kind of life, "the seeing of a seed," the finding of himself in others; though despised, rejected, and forgotten of men, most certain of finding a place among the great and notable forces of life, -"therefore do I divide him a share with the great, and the spoil he shall share with the strong." Not because as a prophet he was a sharp sword in the hand of the Lord, or a light flashing to the ends of the earth, but in that-as the prophecy concludes, and it is the prophet’s last and highest word concerning him-in that "he bare the sin of the many, and interposed for the transgressors." We have seen that the most striking thing about this prophecy is the spectral appearance of the Servant. He haunts, rather than is present in, the chapter. We hear of him, but he himself does not speak. We see faces that he startles, lips that the sight of him shuts, lips that the memory of
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    him, after hehas passed in silence, opens to bitter confession of neglect and misunderstanding; but himself we see not. His aspect and his bearing, his work for God and his influence on men, are shown to us, through the recollection and conscience of the speakers, with a vividness and a truth that draw the consciences of us who hear into the current of the confession, and take our hearts captive. But when we ask, Who was he then? What was his name among men? Where shall we find himself? Has he come, or do you still look for him?-neither the speakers, whose conscience he so smote, nor God, whose chief purpose he was, give us here any answer. In some verses he and his work seem already to have happened upon earth, but again we are made to feel that he is still future to the prophet, and that the voices, which the prophet quotes as speaking of having seen him and found him to be the Saviour, are voices of a day not yet born while the prophet writes. But about five hundred and fifty years after this prophecy was written, a Man came forward among the sons of men.-among this very nation from whom the prophecy had arisen; and in every essential of consciousness and of experience He was the counterpart, embodiment, and fulfilment of this Suffering Servant and his Service. Jesus Christ answers the questions which the prophecy raises and leaves unanswered. In the prophecy we see one who is only a spectre, a dream, a conscience without a voice, without a name, without a place in history. But in Jesus Christ of Nazareth the dream becomes a reality: He, whom we have seen in this chapter only as the purpose of God, only through the eyes and consciences of a generation yet unborn, -He comes forward in flesh and blood; He speaks, He explains Himself, He accomplishes almost to the last detail the work, the patience, and the death that are here described as Ideal and Representative. The correspondence of details between Christ’s life and this prophecy, published five hundred and fifty years before He came, is striking; if we encountered it for the first time, it would be more than striking, it would be staggering. But do not let us do what so many have done-so fondly exaggerate it as to lose in the details of external resemblance the moral and spiritual identity. For the external correspondence between this prophecy and the life of Jesus Christ is by no means perfect. Every wound that is set down in the fifty-third of Isaiah was not reproduced or fulfilled in the sufferings of Jesus. For instance, Christ was not the sick, plague-stricken man whom the Servant is at first represented to be. The English translators have masked the leprous figure, that stands out so clearly in the original Hebrew.-for "acquainted with grief, bearing our griefs, put him to grief," we should in each case read "sickness." Now Christ was no Job. As Matthew points out, the only way He could be said "to bear our sicknesses and to carry our pains" was by healing them, not by sharing them. And again, exactly as the judicial murder of the Servant, and the entire absence from his contemporaries of any idea that he suffered a vicarious death, suit the case of Christ, the next stage in the Servant’s fate was not true of the Victim of Pilate and the Pharisees. Christ’s grave was not with the wicked. He suffered as a felon without the walls on the common place of execution, but friends received the body and gave it an honourable burial in a friend’s grave. Or take the clause, "with the rich in his death." It is doubtful whether the word is really "rich," and ought not to be a closer synonym of "wicked" in the previous clause; but if it be "rich," it is simply another name for "the wicked," who in the East, in cases of miscarried justice, are so often coupled with the evildoers. It cannot possibly denote such a man as Joseph of Arimathea; nor, is it to be observed, do the Evangelists in describing Christ’s burial in that rich and pious man’s tomb take any notice of this line about the Suffering Servant. But the absence of a complete incidental correspondence only renders more striking the moral and spiritual correspondence, the essential likeness between the Service set forth in chapter 53 and the work of our Lord.
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    The speakers ofchapter 53 set the Servant over against themselves, and in solitariness of character and office. They count him alone sinless where all they have sinned, and him alone the agent of salvation and healing where their whole duty is to look on and believe. But this is precisely the relation which Christ assumed between Himself and the nation. He was on one side, all they on the other. Against their strong effort to make Him the First among them, it was, as we have said before, the constant aim of our Lord to assert and to explain Himself as The Only. And this Onlyness was to be realised in suffering. He said, "I must suffer"; or again, "It behoves the Christ to suffer." Suffering is the experience in which men feel their oneness with their kind. Christ, too, by suffering felt His oneness with men; but largely in order to assert a singularity beyond. Through suffering He became like unto men, but only that He might effect through suffering a lonely and a singular service for them. For though He suffered in all points as men did, yet He shared none of their universal feelings about suffering. Pain never drew from Him either of those two voices of guilt or of doubt. Pain never reminded Christ of His own past, nor made Him question God. Nor did He seek pain for any end in itself. There have been men who have done so; fanatics who have gloried in pain; superstitious minds that have fancied it to be meritorious; men whose wounds have been as mouths to feed their pride, or to publish their fidelity to their cause. But our Lord shrank from pain; if it had been possible He would have willed not to bear it: "Father, save Me from this hour; Father, if it be Thy will, let this cup pass from Me." And when He submitted and was under the agony, it was not in the feeling of it, nor in the impression it made on others, nor in the manner in which it drew men’s hearts to Him, nor in the seal it set on the truth, but in something beyond it, that He found His end and satisfaction. Jesus "looked out of the travail of His soul and was satisfied." For, firstly, He knew His pain to be God’s will for and outside Himself, -"I have a baptism to be baptised with, and how am I straitened till it be accomplished: Father, save Me from this hour, yet for this cause came I to this hour: Father, Thy will be done,"-and all opportunities to escape as temptations. And, secondly, like the Servant, Jesus "dealt prudently, had insight." The will of God in His suffering was no mystery to Him. He understood from the first why He was to suffer. The reasons He gave were the same two and in the same order as are given by our prophet for the sufferings of the Servant, -first, that fidelity to God’s truth could bring with it no other fate in Israel, then that His death was necessary for the sins of men, and as men’s ransom from sin. In giving the first of these reasons for His death, Christ likened Himself to the prophets who had gone before Him in Jerusalem; but in the second He matched Himself with no other, and no other has ever been known in this to match himself with Jesus. When men, then, stand up and tell us that Christ suffered only for the sake of sympathy with His kind, or only for loyalty to the truth, we have to tell them that this was not the whole of Christ’s own consciousness, this was not the whole of Christ’s own explanation. Suffering, which leads men into the sense of oneness with their kind, only made Him, as it grew the nearer and weighed the heavier, more emphatic upon His difference from other men. If He Himself, by His pity, by His labours of healing (as Matthew points out), and by all His intercourse with His people, penetrated more deeply into the participation of human suffering, the very days which marked with increasing force His sympathy with men, only laid more bare their want of sympathy with Him, their incapacity to follow into that unique conscience and understanding of a Passion, which He bore not only "with," but, as He said, "for" His brethren. "Who believed that which we heard, and to whom was the arm of the Lord revealed? As to His generation, who reflected that for the transgression of my people He was stricken?" Again, while Christ indeed
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    brought truth toearth from heaven, and was for truth’s sake condemned by men to die, the burden which He found waiting Him on earth, man’s sin, was ever felt by Him to be a heavier burden and responsibility than the delivery of the truth; and was in fact the thing, which, apart from the things for which men might put Him to death, remained the reason of His death in His own sight and in that of His Father. And He told men why He felt their sin to be so heavy, because it kept them so far from God, and this was His purpose, He said, in bearing it-that He might bring us back to God; not primarily that He might relieve us of the suffering which followed sin, though He did so relieve some when He pardoned them, but that He might restore us to right relations with God, -might, like the Servant, "make many righteous." Now it was Christ’s confidence to be able to do this, which distinguished Him from all others, upon whom has most heavily fallen the conscience of their people’s sins, and who have most keenly felt the duty and commission from God of vicarious suffering. If, like Moses, one sometimes dared for love’s sake to offer his life for the life of his people, none, under the conscience and pain of their people’s sins, ever expressed any consciousness of thereby making their brethren righteous. On the contrary, even a Jeremiah, whose experience, as we have seen, comes so wonderfully near the picture of the Representative Sufferer in chapter 53, -even a Jeremiah feels, with the increase of his vicarious pain and conscience of guilt, only the more perplexed, only the deeper in despair, only the less able to understand God and the less hopeful to prevail with Him. But Christ was sure of His power to remove men’s sins, and was never more emphatic about that power than when He most felt those sins’ weight. And "He has seen His seed"; He "has made many righteous." We found it to be uncertain whether the penitent speakers in chapter 53 understood that the Servant by coming under the physical sufferings, which were the consequences of their sins, relieved them of these consequences; other passages in the prophecy would seem to imply that, while the Servant’s sufferings were alone valid for righteousness, they did not relieve the rest of the nation from suffering too. And so it would be going beyond what God has given us to know, if we said that God counts the sufferings on the Cross, which were endured for our sins, as an equivalent for, or as sufficient to do away with, the sufferings which these sins bring upon our minds, our bodies, and our social relations. Substitution of this kind is neither affirmed by the penitents who speak in the fifty-third of Isaiah, nor is it an invariable or essential part of the experience of those who have found forgiveness through Christ. Everyday penitents turn to God through Christ, and are assured of forgiveness, who feel no abatement in the rigour of the retribution of those laws of God, which they have offended; like David after his forgiveness, they have to continue to bear the consequences of their sins. But dark as this side of experience undoubtedly is, only the more conspicuously against the darkness does the other side of experience shine. By "believing what they have heard," reaching this belief through a quicker conscience and a closer study of Christ’s words about His death, men, upon whom conscience by itself and sore punishment have worked in vain, have been struck into penitence, have been assured of pardon, have been brought into right relations with God, have felt all the melting and the bracing effects of the knowledge that another has suffered in their stead. Nay, let us consider this-the physical consequences of their sins may have been left to be endured by such men, for no other reason than in order to make their new relation to God more sensible to them, while they feel those consequences no longer with the feeling of penalty, but with that of chastisement and discipline. Surely nothing could serve more strongly than this to reveal the new conscience towards God that has been worked within them. This inward "righteousness" is made more plain by the continuance of the physical and social consequences of their sins than it would have been had these consequences been removed. Thus Christ, like the Servant, became a force in the world, inheriting in the course of Providence a "portion with the great" and "dividing the spoils" of history "with the strong." As has often been said, His Cross is His Throne, and it is by His death that He has ruled the ages. Yet we
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    must not understandthis as if His Power was only or mostly shown in binding men, by gratitude for the salvation He won them, to own Him for their King. His power has been even more conspicuously proved in making His fashion of service the most fruitful and the most honoured among men. If men have ceased to turn from sickness with aversion or from weakness with contempt; if they have learned to see in all pain some law of God, and in vicarious suffering God’s most holy service; if patience and self-sacrifice have come in any way to be a habit of human life, -the power in this change has been Christ. But because these two-to say, "Thy will be done," and to sacrifice self-are for us men the hardest and the most unnatural of things to do, Jesus Christ, in making these a conscience and a habit upon earth, has indeed shown Himself able to divide the spoil with the strong, has indeed performed the very highest Service for Man of which man can conceive. 9. BI, “The humiliation and exaltation of Christ I. THE STATE OF CHRIST’S HUMILIATION. “As many were astonied at Thee,” etc. 1. Consider His outward or bodily sufferings. 2. His inward sorrows, the agonies of His mind, have no parallel. II. OUR SAVIOUR’S EXALTATION. Behold, My Servant shall deal prudently, etc. The exaltation of Christ may be considered under four particulars. 1. His resurrection from the dead. 2. His ascension into heaven. 3. His glorification at the Father’s right hand. 4. His coming again to judgment. Practical improvement: 1. What hath been said on the subject of the Redeemer s sufferings, should excite all our gratitude and love to Him, who readily entered upon, and went through, all this scene of sorrow for our sake. 2. Let this excite us to greater zeal and diligence in His service; as the best expression of our gratitude and love. 3. The consideration of Christ’s love and sufferings for us should inspire us with the firmest fortitude and fidelity, in defending His cause and the honour of His Gospel against all opposition, and in suffering for it. 4. Under every affliction of life let us turn our eyes to our suffering Redeemer, as a perfect pattern of patience. 5. Let us triumph in the faith and views of a triumphant Saviour. (A. Mason, M.A.) The sure triumph of the crucified One I. THE CHARACTER OF OUR LORD’S DEALINGS. He is called “My Servant,” a title as honourable as it is condescending, and it is said that He deals prudently. He who took upon Him
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    the form ofa servant acts as a wise servant in everything; and indeed it could not be otherwise, for “in Him are hid all the treasures of wisdom and knowledge.” 1. This prudence was manifest in the days of His flesh, from His childhood among the doctors in the temple on to His confession before Pontius Pilate. Our Lord was enthusiastic; but that enthusiasm never carried Him into rashness. Our Saviour was full of love, and that love made Him frank and open-hearted; but for all that He was ,ever prudent, and “committed Himself unto no man, for He knew what was in man.” Too many who aspire to be leaders of the people study policy, craft and diplomacy. The Friend of sinners had not a fraction of that about Him; and yet He was wiser than if diplomacy had been His study from His youth up. 2. He who on earth became obedient unto death has now gone into the glory, but He is still over the house of God, conducting its affairs; He deals prudently still. Our fears lead us to judge that the affairs of Christ’s kingdom are going amiss, but we may rest assured that all is well, for the Lord hath put all things under the feet of Jesus. All along through the history of the Church the dealings of the Lord Jesus with His people have been very remarkable. The wisdom in them is often deep, and only discoverable by those who seek it out, and yet frequently it sparkles upon the surface like gold in certain lands across the sea. Note how the Lord has made His Church learn truth by degrees, and purified her first of one error and then of another. The wise physician tolerates disease until it shall have reached the point at which he can grapple with it, so as to eradicate it from the system, so has the good Lord allowed some ills to fester in the midst of His Church, that He may ultimately exterminate them. Study the pages of ecclesiastical history, and you will see how Jesus Christ has dealt wisely in the raising up of fitting men for all times. I could not suppose a better man for Luther’s age than Luther, yet Luther alone would have been very incomplete for the full service needed had it not been for Calvin, whose calm intellect was the complement of Luther’s fiery soul. 3. Another translation of the passage is, “My Servant shall have prosperous success.” Let us append that meaning to the other. Prosperity will grow out of our Lord prudent dealings. 4. In consequence of this the Lord shall he exalted and extolled. II. THE STUMBLING-BLOCK IN THE WAY OF OUR LORD. It is His Cross, which to Jew and Greek is ever a hindrance. As if the prophet saw Him in vision, he cries out, “As many were astonied at Thee,” etc. 1. He has risen from the grave and gone into His glory, but the offence of the Cross has not ceased, for upon His Gospel there remains the image of His marred visage, and therefore men despise it. The preaching of the Cross is foolishness to many. 2. The practical part of the Gospel is equally a stumbling-block to ungodly men, for when men inquire what they must do to be saved, they are told that they must receive the Gospel as little children, that they must repent of sin, and believe in the Lord Jesus Christ. Very humbling precepts for human self-sufficiency! And after they are saved, if they inquire what they should do, the precepts are not those which commend themselves to proud human nature—for they are such as these—“Be ye kindly affectioned one to another,” “forbearing one another and forgiving one another even as God for Christ’s sake has forgiven you.” To the world which loves conquerors, and blasts of trumpets, and chaplets of laurel, this kind of teaching has a marred visage, and an uncomely form. 3. Then, what seems even more humbling, the Lord Jesus Christ in His prudent dealing sends this Gospel among us by men who are neither great nor noble, nor even among the wise of this world.
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    4. Worse still,if worse can be, the people who become converted and follow the Saviour are generally of the poorer sort, and lightly esteemed. III. THE CERTAINTY OF THE REMOVAL OF THIS STUMBLING-BLOCK and the spread of Christ’s kingdom. As His face was marred, so surely “shall He sprinkle many nations;” by which we understand, first, that the doctrines of the Gospel are to fall in a copious shower over all lands. This sprinkling we must interpret according to the Mosaic ceremonies. There was a sprinkling with blood, to set forth pardon of sin, and a sprinkling with water to set forth purification from the power of sin. The influence of His grace and the power of His work shall be extended not over the common people only, but over their leaders and rulers. “The kings shall shut their mouths at Him;” they shall have no word to say against Him; they shall be so subdued by the majesty of His power that they shall silently pay Him reverence, and prostrate themselves before His throne. IV. THE MANNER OF ITS ACCOMPLISHMENT. How will it come to pass? Will there be a new machinery? Will the world be converted, and the kings be made to shut their mouths by some new mode of operation? I do not think so. Will the saints take the sword one day? No, the way which has been from the beginning of the dispensation will last to its close. It pleases God by the foolishness of preaching to save them that believe. 1. According to this passage, these kings and nations are first of all to hear. “Faith coming by hearing.” If they are to hear, we must preach and teach, so that our clear line of duty is to go on spreading the Gospel. 2. These people appear not only to have heard, but to have seen. “That which had not been told them shall they see.” This seeing is not with their bodily eyes but by the perceptions of their minds. Faith comes by the soul perceiving what the Gospel means. 3. After they had seen, it appears from the text that they considered. “That which they had not heard shall they consider.” This is how men are saved: they hear the Gospel, they catch the meaning of it, and then they consider it. When they had seen and considered silently, they accepted the Lord as their Lord, for they shut their mouths at Him; they ceased from all opposition; they quietly resigned their wills, and paid allegiance to the great King of kings. (C. H. Spurgeon.) The character and work of the Messiah I. THE INTRODUCTION OF CHRISTIANITY INTO THE WORLD, BY THE MYSTERIOUS SUFFERINGS OF ITS DIVINE FOUNDER. “Behold, My Servant!” The “astonishment of many” evidently refers to the inconsistency apparent between the high pretensions and the depressed condition of this Servant of God. In truth, the plan of Christianity, with its introduction into the world, is far above the calculations of human sagacity. II. THE DECLARATION OF THE PROPHET WITH REGARD TO THE UNIVERSAL DIFFUSION OF THE RELIGION OF CHRIST ON THE EARTH. “My Servant shall deal prudently. He shall be exalted, and extolled, and be very high.” 1. The expression, “He shall deal prudently,” is, in the margin, translated, “He shall prosper;” and thus the whole clause is declarative of the same truth—the triumph and success of the Son of God. If many were astonished at His humiliation, a far greater number shall be astonished at His exaltation. 2. This grand and glorious achievement He effected by means that came not within the range of mortal discernment. It was by death that He conquered death. It was by a perfect obedience in action and in suffering, that He became the second Adam—the spiritual Head
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    of a newand happier race. He planted His religion in the earth, opposed by hostile scorn and relentless malice and despotic power. The cause of Christ achieved its victories by its own inherent power. Its adherents were, indeed, strong; but it was in faith, and purity, and charity. Thus the Servant of God prospered, and was extolled, and became very high. 3. But His reign on the earth is yet very limited, and His conquests incomplete. III. WHAT WE MAY GATHER FROM THIS PROPHETIC ACCOUNT RESPECTING THE PROCESS BY WHICH THE KINGDOM OF THE MESSIAH SHALL THUS BE FULLY AND FINALLY ESTABLISHED. “As many were astonied at Thee: so shall He sprinkle many nations; the kings,” etc. We are led to infer— 1. That there shall be a wide dispersion of Divine knowledge over heathen and Mohammedan nations; for men cannot see or consider that which is not first presented to their notice. 2. The nations shall fix their anxious attention on the truths declared to them. 3. Impressed with holy awe, they shall assume the attitude of abasement and submission. I apprehend that the expression, the “kings shall shut their mouths at Him,” implies the submission of whole nations, here represented by kings; for, as the reception of Christianity on the part of the rulers of a country requires the overthrow of every system of religious polity previously established, such a reception publicly made, implies, more or less, the submission of the mass of the people. 4. He shall forgive their iniquities and sanctify their hearts. “He shall sprinkle many nations;” that is, in allusion to the aspersions under the law, by which the people were sanctified, the Son of God shall apply to the souls of regenerated multitudes the blood of His great atonement, and the sacred influences of His Holy Spirit. Then, “a nation shall be born in a day.” (G. T. Noel, M. A.) A threefold view of the Person and work of Jesus Christ 1. HIS WORK BELOW. He is called the “Servant” of the Lord. “As many were astonied at Thee,” etc. The disciples saw Him on the Cross; they gazed on Him with amazement, and scarcely recovered themselves by the third day. The women who followed Him from Galilee to Jerusalem, stood afar off, and smote their breasts as they killed Him; and the thousands of men whom He had healed and cured, looked with astonishment at the ignominious termination of such a life. Even the elements seemed to join in the universal consternation; the sun refused to shine, and hid himself in darkness; the light of the moon was clouded. II. THINK OF HIM SITTING IN GLORY UPON HIS THRONE. “He shall be exalted and extolled, and be very high.” 1. He shall be exalted. This relates to His authority and power. Verily, a name is written in His vesture and on His thigh, and that name is “KING OF KINGS, AND LORD OF LORDS.” 2. He shall be extolled. It has been the delight of every apostle, of every evangelist, of every missionary, of every minister, of every Christian, to extol Him; and when we have done our best, it is our grief and shame and humility that we cannot extol Him more. 3. “He shall be very high,” or, if you prefer the language of the apostle, “In all things He shall have the pre-eminence.” III. The works of mercy which the Saviour is accomplishing IN HIS EXALTED STATE. He sets forth His Gospel according to His promise. “He shall sprinkle many nations.” This denotes the
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    office of Christ.“The kings shall stop their mouths at Him. This text is best explained by quoting, a passage in which Job, speaking of himself as the chief magistrate, says, “When I went out to the gate through the city, when I prepared my seat in the street! the young men saw me,” etc. (Job_29:7-10). Such was the respect for the dignity of this man of God, that in his presence the nobles and the elders spake not, but imposed silence on their lips; so shall it be with the potentates and monarchs of the earth in the presence of Him “who is greater than all.” (J. Stratten.) The face of Christ Our Lord Jesus Christ bore from of old the name of “Wonderful,” and the word seems all too poor to set forth His marvellous person and character. It is an astonishing thing that there should have been a Christ at all; the Incarnation is the miracle of miracles; that He who is the Infinite should become an infant. I. HE WAS A GREAT WONDER IN HIS GRIEFS. II. HE WAS A GREAT WONDER IN HIS GLORY. (C. H. Spurgeon.) He shall be exalted and extolled, and be very high The Saviour’s exaltation We obtain the following series of thoughts, “He will rise, He will be still more exalted, He will stand high.” The three verbs thus signify beginning, progress and result, or the climax of the exaltation. (F. Delitzsch, D.D.) Isaiah 52:14-15 As many were astonied at Thee The abasement of Christ and its consequences I. THE UNEQUALLED ABASEMENT AND SORROW OF THE MESSIAH. Unequalled— 1. Because of the previous dignity from which He descended. 2. If we trace the various stages of His humiliation. Was He born? It was of no opulent parents. As He grew up he became the object of envy. When He sprang into youth, it was not to sway a sceptre or to govern millions, but to work with His reputed father. As He went on in His course He was exposed to the scoffs and malice of Jews and Gentiles, etc. Eye the Saviour’s sufferings in what light you please, and you will find His sufferings were various as well as intense. He suffered as a man; from want—from fatigue—from poverty—from the crown of thorns placed onHis head, etc. He suffered civilly, as a member of society. An insurrectionist and a murderer was preferred before Him. He suffered spiritually—from the thick volleys of fiery darts which were showered at Him, and from the hidings of His Father’s countenance. And observe the associations which were likely to aggravate His sufferings. “They all forsook Him and fled.”
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    3. Our Saviour’ssufferings and woes derived additional poignancy and exquisiteness from the very character which He bare. “Many were astonied at Thee.” The spectators were so, who smote upon their breasts, and returned, after having seen these things. Devils were astonished, when they saw how all the shafts of their malice recoiled. Angels were astonished as they ministered unto Him. So He is still a wonder unto many; and if He be not so to us, it is because of our criminal insensibility and indifference. II. THE MOMENTOUS CONSEQUENCES BY WHICH HIS SUFFERINGS AND SORROWS WERE TO BE FOLLOWED. “So shall He sprinkle many nations.” There is a direct reference to the various aspersions and ablutions under the law of Moses. These were of three kinds— 1. An aspersion of the blood of atonement once a year. 2. An aspersion of water on the unclean person, called the water of separation, by which a person was separated to a holy purpose. 3. An aspersion both of water and of blood on the leper, by which he was pronounced clean, and needed no longer to remain without the camp. Combine these ideas, and they will give the two grand designs of our Saviour’s death—a propitiation, and a purification. And recollect that these two great and important ends of our Saviour’s death must always be associated. Here we see their superiority over the legal aspersions. (J. Clayton, ,M.A.) A twofold wonder I. THE ASTONISHMENT PRODUCED BY OUR SAVIOUR’S HUMILIATION. 1. “Many were astonied at Thee”—astonished, doubtless, at the disappointment of their expectations. They had looked for a second Joshua, who should march at their head, and lead them forth from victory to victory till all their enemies should have fallen beneath their feet. They had expected another son of Jesse, who should make the name of Israel terrible to surrounding nations. And when they saw the world’s Redeemer, and found Him possessed of none of those external attributes which they deemed essential to His character, they were offended at Him, and their astonishment was that of indignation and bitter disappointment. “Is not this the carpenter’s son?” 2. But our text goes on to describe some special causes of this astonishment. “His visage was so marred, more than any man, and His form more than the sons of men.” Whilst further on the prophet adds, “He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him.” I do not believe that such expressions as these are intended to represent the person of the Saviour as naturally defective in comeliness or dignity, though they have been oftentimes so understood, for we may reasonably conclude that the form which God gave His own Son was one of the best and the most perfect, and that the features of His countenance were as expressive as human features could be of intelligence, of dignity, and of love. Yet there was a marvellous mixture of meekness with this intelligence, of abasement with this dignity, and of sorrow with this love. Never was there a countenance which so beamed with holiness; yet never was there one so deeply furrowed with the lines the curse had made. Unrepenting sinners, like the Jews of old, are to this day astonished “without” being benefited at the sight, of the Redeemer’s sufferings. II. The text says, alluding to the ceremonial law, He shall sprinkle many nations,” etc. We here perceive THE DIFFERENCE OF EFFECT produced by that astonishment which flows from contempt, and that which is produced by reverential regard for an object of infinite worth and dignity. The first opens the lips, and the latter seals them. The first accumulates epithets of
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    scorn. But verydifferent shall be the result of that wonder which shall fill the breast when the Saviour begins to give convincing proof of the greatness, and universality of His triumph.. “Kings shall then shut their mouths at Him.” “Seeing the progress of His kingdom,” says Vitrings, “they shall revoke their edicts against it, and thus shut their mouths at Him.” The wonder shall then become too great for expression. Again, “That which had not been told them shall they see.” The general ignorance which prevails amongst men, even the most noble and the most educated, on religious subjects, is oftentimes most astounding. To cleanse the heart, to sanctify the soul, there is no power but of God; and so, whenever a sinner is converted from the error of his ways, he is brought to acknowledge, “this is the Lord’s doing.” But the true accomplishment of the prediction before us requires greater things than these. There shall be a time when high and low, rich and poor, kings and subjects, shall all stand in amazement at the triumphs of the Cross of Christ. “What they had not heard shall they consider.” They shall lay to heart those things which shall arrest their attention. It will not be enough for them to be mere spectators of the Saviour’s triumph; they shall become deeply interested in it; all their thoughts, affections, efforts, shall tend towards it. (S. Bridge, M.A.) Christ’s endurance and success I. THE SAVIOUR’S ENDURANCE. II. THE SAVIOUR’S SUCCESS. (S. Bridge, M. A.) His visage was so marred more than any man The marred face I. CHRIST’S FACE BEING SO BEAUTIFUL WAS EASILY MARRED. The perfect beauty of God was the reflected loveliness of Christ. Perfection is easily blemished; the more beautiful anything is, the more easily it is injured. II. CHRIST’S FACE WAS AN INDEX OF HIS LIFE AND WORK. His face told the story of His inner life. This was the chief reason for the loveliness of Jesus’ face. His heart was full of pure, white thoughts, and consequently rays of beauty shot out through His gentle eyes. There burned within Him the light of tranquillity, which found expression in His calm, peaceful countenance. All the grandest virtues of this life could be seen in Jesus’ face. And yet this beauty was marred, the light from His inner light suffered a black eclipse. His face was also an index of His work. When you see a man in the street you can often tell whether he is student, artist or working-man. The employment makes a certain impression upon the face. Christ s employment must have told upon His countenance. In His compassion for souls “He sighed deeply in spirit,” “He groaned and was troubled.” Words such as these convey some idea of the wear and tear Jesus had to endure. III. THERE ARE SPECIAL INSTANCES GIVEN OF THE MARRING OF HIS FACE. At the grave of Lazarus, when the sisters were lamenting for their dead brother, Christ joined in the sorrow and wept, His face being stained with tears. On the brow of Olivet as He stood looking at the beloved city He began to weep, and in the garden of Gethsemane as the sweat dropped from Him in drops like blood, He fell on His face and prayed; in the judgment-hall when standing in the presence of His accusers, we read, “And some began to spit on Him and to cover His face, and to buffet Him, and to say unto Him, Prophesy, and the servants did strike Him with the palms of their hands.” They degraded Jesus as much as possible, directing their blows and insults to His face; such treatment would tell heavily upon His appearance.
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    IV. THERE MUSTHAVE BEEN SOMETHING ATTRACTIVE IN THE FACE OF JESUS. The average man could see no beauty in Jesus; still, the children were attracted by Him, and children as a rule are either repelled or won by a look. It was by a look that Jesus won Peter from a state of backsliding. In conclusion, we like to think of God as having a face the same as that of Jesus. Scientists talk of “an essence,” “a great first cause,” “something in the abstract,” but with such definitions we wander and cannot understand God. By faith, as Dr. Saphir says, “we see the face of our dear God and seek Him as a friend” or, like one of old, we say, “Thy face, Lord, will I seek.” We look forward to one day seeing the face of Jesus. (W. K. Bryce.) 14 Just as there were many who were appalled at him[c]— his appearance was so disfigured beyond that of any human being and his form marred beyond human likeness— 1.PULPIT COMMENTARY, “As many were astonied at thee. The world was "astonied" to see, in One come to deliver it, no outward show of grandeur or magnificence, no special beauty or "comeliness" (Isa_53:2), but a Presence unattractive to the mass of men at all times, and in the end so cruelly marred and disfigured as to retain scarcely any resemblance to the ordinary form and face of man. The prophet, as Delitzsch says, sits at the foot of the cross on Calvary, and sees the Redeemer as he hung upon the accursed tree, after he had been buffeted, and crowned with thorns, and smitten, and scourged, and crucified, when his face was covered with bruises and with gore, and his frame and features distorted with agony. 2. CLARKE, “As many were astonished at thee “As many were astonished at him” - For ‫עליך‬ aleicha read ‫עליו‬ alaiv. So the Syriac, Chaldee, 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
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    affected, and partlythrough 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. 3. GILL, “As many were astonished at thee,.... Not so much at the miracles he wrought, the doctrines he taught, and the work he did; or at his greatness and glory, at his exaltation and dignity, though very wonderful; as at his humiliation, the mean appearance he made, the low estate he was brought into; the sufferings and death which he underwent. These words are placed between the account of his exaltation and humiliation, and may be thought to have respect to both; and indeed it is astonishing that one so great as he was, and is, should become so low as he did; and also that one that was brought so low should be raised so high: his visage was so marred more than any man, and his form more than the sons of men; though fairer than the children of men, as he was the immediate workmanship of the divine Spirit, and without sin; yet, what with his griefs and sorrows he bore, and troubles he met with; what with watchings and fastings, with laborious preaching, and constant travelling about to do good; what with sweat and blood, with buffetings and scourgings, never was any man's face more marred, or his form more altered, than his was. 4. CHARLES SIMEON, “.—As many were astonished at thee [Note: Should be “him,” Bishop Lowth.]; (his visage was so marred, more than any man, and his form more than the sons of men:) so shall he sprinkle many nations. OF all the subjects that ever engaged the attention of the human mind, there is none so important as that which the prophet is now opening: the Scriptures both of the Old and New Testament are full of it: it was exhibited in the first promise that was given to man after his fall: it was continued from that period with increasing clearness in the prophecies: it was set before the eyes of men in the sacrifices that were offered: and memorials of it are yet preserved in all Christian churches in the sacrament of the Lord’s supper. Our Lord himself frequently introduced it in his discourses: it was the one topic of conversation when he talked with Moses and Elias on the mount of transfiguration. The Apostles in their sermons and epistles represent it as the foundation of all their hopes. Paul found it to be such an irresistable weapon, and so mighty to destroy the strong holds of sin and Satan, that he determined to know nothing among his people but Jesus Christ and him crucified. This is that mystery, in which are contained all the treasures of wisdom and knowledge. It is so extensive a field for meditation, that, though we traverse it ever so often, we need never resume the same track: and it is such a marvellous fountain of blessedness to the soul, that, if we have ever drunk of its refreshing streams, we shall find none other so pleasant to our taste; or rather, we shall never wish to taste any other. To the consideration of this subject, we are immediately led by the words before us, in which we may observe both our Lord’s unparalleled humiliation, and the ends for which he submitted to it. I. His unparalleled humiliation— In order to mark this the more distinctly, we will briefly notice the different steps of it from his cradle to his grave. Notwithstanding he was the Creator of the universe, he had no fitter place for his reception than a stable, no better accommodation than a manger: nor had he long made his appearance in the world before his life was sought, and he was driven a fugitive from his native country. Till the age of thirty his occupation was that of a carpenter, at which business he worked with his reputed father. And during the four last years of his life, nothing could exceed the contempt and ignominy with which he was treated. He
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    was called adeceiver, a gluttonous man, and a wine-bibber: he was said to be in league with Satan himself: and the people thought they spake well and properly concerning him, when they said, He hath a devil, and is mad [Note:Joh_8:48.]: yea, they even called him Beelzebub, the prince of the devils [Note: Mat_10:25.]. But, most of all, when the time of his crucifixion drew nigh, then all ranks of people seemed to vie with each other in insulting him. They arrayed him in mock majesty with a purple robe, a crown of thorns on his head, and a reed or cane in his hand for a sceptre. They spat on him, they smote him, they plucked off his beard, according to that prediction, “I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting [Note: Isa_50:6.].” Nor was this the conduct of a few only: for he was universally execrated; he was considered as “a worm and no man, the very scorn of men, and the outcast of the people:” he was “one, whom man despised, and whom the nation abhorred.” Having loaded him with all manner of indignities, and “plowed up his back with scourges, so as to make long furrows” in it, they nailed him to the cross, and left him to hang there, till exhausted nature should sink under the torments inflicted on him. But, as others of mankind have been called to endure many things, let us particularly notice wherein his sufferings were unparalleled; for it is certain that “his visage was marred more than any man’s.” And here we shall find that both in variety and intenseness, they infinitely surpassed all that ever were sustained by any human being. In his civil state, as a member of society, he was degraded so low, that even a murderer was preferred before him. In his natural state, as a man, he was eminently distinguished above all the human race as “a man of sorrows, and acquainted with grief.” He suffered much in his body, from labours, watchings, fastings; from the want even of a place where to lay his head; from the wounds made in it from head to foot, by the thorns, the scourges, and the nails. We may judge of this by what is said of him in the Psalms; “I am poured out like water, and all my bones are out of joint: my heart is like wax, it is melted in the midst of my bowels: my strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death [Note: Psa_22:14-15.].” The troubles of his soul were yet greater still. Of these he himself frequently complained: “Now is my soul troubled; my soul is exceeding sorrowful even unto death.” To such a degree was he agitated by internal conflicts, that, before he was even apprehended by his enemies, he was in an agony, and sweat great drops of blood from every pore of his body. Moreover, as his sufferings were thus various, so did they also spring from a variety of sources, from men, from devils, and from God himself. Men laboured to the utmost to torment him by calumnies and reproaches, by taunts and revilings, and by all the cruelties that the most inveterate malice could devise and execute. Satan assaulted him with fiery temptations in the wilderness; and all the powers of darkness conflicted with him at the close of life. His heavenly Father too hid his face from him in the hour of his greatest extremity, and “bruised him” for the iniquities of his people, and called forth the sword of vengeance to slay “the man that was his fellow [Note: Zec_13:7.].” Together with this variety of sufferings, let us take a view also of their intenseness. In drinking this bitter cup, he found nothing to mitigate his sorrows, but every thing to aggravate them to the uttermost. If we except the sympathy of a few women, he met with nothing but scorn and contempt from all who beheld him. Not even his beloved disciples afforded him any comfort; on the contrary, he was betrayed by one, denied by another, and forsaken by all. All orders and degrees of men were alike inveterate and devoid of mercy. Of this he himself complains by the prophet, “I looked for some to take pity on me, but there was none; and for comforters, but I found none; they gave me also gall for my meat, and in my thirst they gave me vinegar to drink [Note: Psa_69:20-21.].” When, in the depth of his dereliction he cried, “Eli, Eli! lama sabacthani? My God, my God! why hast thou forsaken me?” so far from pitying, they, with unexampled cruelty, played or punned, as it were, upon his words, and mocked him as idolatrously calling upon Elias, instead of upon God; and, when he complained of thirst, they gave him vinegar, to increase his anguish, instead of a draught calculated to assuage it. Nor did he receive consolation from God, any more than pity from men. On the contrary, his heavenly Father now hid his face from him, and thereby extorted from him that bitter complaint which we have just recited. The united efforts of men and devils could not shake his constancy: but the hidings of his Father’s face seemed more than he could endure; so painful was it to find an estrangement there, where he could alone look for comfort and support. There were many things also which concurred to aggravate his sufferings beyond measure. It is not improbable that the perfection of his nature rendered him more susceptible of pain than other men: but however this might be, certainly his zeal for God must have given a tenfold poignancy to all his anguish. Consider that immaculate Lamb tempted by Satan to distrust his Father’s care, and turn the stones into bread for his
  • 130.
    support; then topresume upon his Father’s care, and cast himself down from a pinnacle of the temple; and then to deny his Father altogether, and to worship the devil in preference to him; how horrible must such suggestions be to his holy soul! Peculiar stress is laid on this by the Apostle, who says, “He suffered, being tempted:” and we are told, he was so distressed by the conflict, that an angel was sent from heaven to strengthen him. The dereliction also before mentioned, must have been afflictive in proportion to the regard which he bore towards his heavenly Father. His love for men must also have been a source of inconceivable trouble to his mind. If “Lot vexed his righteous soul from day to day;” and David had “rivers of waters running down his eyes;” and Isaiah exclaimed, “Look away from me, I will weep bitterly, labour not to comfort me;” and Jeremiah cried, “My bowels, my bowels! I am pained at my very heart;” on account of the ungodliness they beheld, and the consequences they foresaw; what must Jesus have felt when he saw, not only the wickedness of men’s actions, but all the enmity of their hearts against God, and knew the full extent of those judgments which were soon to come upon them? How must the pride of the Pharisees, the unbelief of the Sadducees, the cruelty of the Herodians, and the stupidity of his own disciples wound his soul! The foresight which he had of his own sufferings must have been a still further aggravation of them. In many instances the expectation of pain is even worse than the pain itself; what then must he have endured, when, from the very beginning, he foresaw every thing that should come upon him! To complete the whole, the accumulation of all his sorrows at once must have added so greatly to their weight, that, if he had not been God as well as man, he could never have sustained the load. See then whether “the visage of any man was ever so marred as his?” Others, if they have been tried in body, have had comfort in their soul: if they have been persecuted by man, they have received succour from God: or if their trials have been of a diversified nature, still they have found some to commiserate, and, by a tender sympathy at least, to participate their lot: but he trod the wine-press of God’s wrath alone, and drank, even to the dregs, that cup of bitterness, which the sins of the whole world had prepared for him, and which could not be removed consistently with God’s honour and man’s salvation. Well therefore may we put into his mouth those words of the prophet, “Behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger [Note:Lam_1:12.].” Well too, as the text observes, might “many be astonished at him;” for whether we consider the innocence of him on whom these sufferings were inflicted, or the greatness of him who submitted to them, or his meekness and patience in enduring them, we are equally lost in wonder and astonishment. Upon a view of our Lord’s unparalleled humiliation, we are naturally led to inquire into, II. The end for which he submitted to it— Moses, speaking of the truths which he was inspired to proclaim, says, “My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass; because I will publish the name of the Lord [Note: Deu_32:2.].” By a similar figure “the sprinkling of the nations” may be understood as relating to the publication of the Gospel to the whole world. And doubtless this was, in a general view, the end for which our Saviour died. But the term “sprinkling” alludes more particularly to the sprinklings which were made under the law. These were sometimes of blood, as when the mercy-seat was sprinkled with the blood of bulls and goats on the great day of annual expiation [Note: Lev_16:15.]. Sometimes the sprinkling was of water, as when a person ceremonially unclean was purified from his defilement by water of separation [Note: Num_19:13.]. Sometimes the sprinkling was both of water and blood, as when the leper was cleansed by the blood of a bird mixed with running water [Note: Lev_14:6-7.]. To all of these there is a reference in the text: and from these ceremonial observances, especially as they are more fully opened to us in the New Testament, we learn distinctly the ends of the Redeemer’s sufferings. He suffered, first, that he might purge us from the guilt of sin by his blood. To this the inspired writers bear witness with one consent. They declare that he was a propitiation for our sins; that we are reconciled to God by his death, and that we have redemption through his blood, even the forgiveness of sins. Even the saints that are in heaven are represented as singing praises to him that loved them, and washed them from their sins in his own blood, and as ascribing their salvation wholly to the Lamb that was slain. Behold
  • 131.
    then, ye whoare bowed down under a sense of guilt; draw nigh to Calvary, and see the provision made for your salvation: God had ordained, that without shedding of blood there should be no remission; and behold, here is the blood of that spotless Lamb once offered for you on the cross. Take of this by faith, and sprinkle it on your hearts and consciences; and you shall find it effectual to cleanse from sins of deepest die. The true Christian is characterized by the Apostle as having “come to the blood of sprinkling [Note: Heb_12:24.].” Let us then answer to this character: so shall we be protected from the sword of the destroying angel [Note: Heb_11:28.], and sing for ever the song of Moses, and possess the white and spotless robes in which the redeemed are arrayed before the throne of God [Note: Rev_7:14-15.]. The other end of Christ’s suffering was, that he might cleanse us from the power and pollution of sin by his Spirit. It had been promised by the prophet, “I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you [Note:Eze_36:25.].” And it was to procure this benefit for us, that Christ submitted to his sufferings; “He gave himself for us,” says the Apostle, “that he might sanctify and cleanse us with the washing of water, by the word, that he might present us to himself holy and without blemish [Note:Eph_5:25-27.].” Let us then draw near to him, “having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” “Since he bare our sins in his own body, on purpose that we, being dead unto sin, might live unto righteousness,” let us not be unmindful of our duty and our privilege. Let us seek “the washing of regeneration, and the renewing of the Holy Ghost,” and labour to “cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God.” It is of great importance to observe, that though, under the law, these two kinds of sprinkling were often separated, they are invariably united under the Gospel. St. John particularly notices, that “Christ came by water and blood; not by water only, but by water and blood [Note:1Jn_5:6.].” By this we understand, that the water and blood, which flowed in one united stream from the wounded side of the Redeemer, were significant of the united blessings which we should receive from him, namely, of justification by his blood, and sanctification by his Spirit. And St. Peter expressly declares, that these ends were united in the eternal counsels of the Deity, by whom we were “elected through sanctification of the Spirit unto obedience, and to the sprinkling of the blood of Jesus Christ [Note: 1Pe_1:2.].” What God therefore has joined together, let us never presume to separate: for, as there is no “redemption but by the blood” of Jesus, so “without holiness no man shall see the Lord.” The connexion between these blessings, and the means used for the procuring of them, is frequently mentioned in the ensuing chapter, and therefore need not be insisted on in this place. Suffice it therefore at present to say, that the sprinkling of the nations is the fruit and consequence of our Lord’s astonishing, unparalleled humiliation [Note: “As,” “so.”]. Neither could he have had a right to communicate salvation, if he had not first suffered for our sins; nor can we enjoy his salvation, unless we receive it as the purchase of his blood. To conclude— The blessings mentioned in the text were not procured for one nation only, but for “many” even for all, to the remotest ends of the earth. And as no nation is excluded, so neither is any individual in any nation. The fountain is opened for all; and will cleanse from sin and uncleanness all who wash in it. As “Moses took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled all the people [Note: Heb_9:19.],” so now may every sinner in the universe have his heart and conscience sprinkled through faith in God’s promises. None can say, ‘I am too vile; the blood of Christ can never cleanse from such guilt as mine:’ nor can they say, ‘My lusts are so inveterate, that the Spirit of Christ can never purify my polluted heart;” for, “if the blood of bulls and of goats, and the ashes of an heifer sanctified, in any instance, to the purifying of the flesh, much more shall the blood of Christ, who, through the Eternal Spirit, offered himself without spot to God, purge, in every instance, our conscience from dead works to serve the living God.”
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    5. JAMISON, “Summaryof Messiah’s history, which is set forth more in detail in the fifty- third chapter. “Just as many were astonished (accompanied with aversion, Jer_18:16; Jer_19:8), etc.; his visage, etc.; so shall He sprinkle,” etc.; Israel in this answers to its antitype Messiah, now “an astonishment and byword” (Deu_28:37), hereafter about to be a blessing and means of salvation to many nations (Isa_2:2, Isa_2:3; Mic_5:7). thee; his — Such changes of persons are common in Hebrew poetry. marred — Hebrew, “disfigurement”; abstract for concrete; not only disfigured, but disfigurement itself. more than man — Castalio translates, “so that it was no longer that of a man” (compare Psa_22:6). The more perfect we may suppose the “body prepared” (Heb_10:5) for Him by God, the sadder by contrast was the “marring” of His visage and form. 6. K&D, “The prophecy concerning him passes now into an address to him, as in Isa_49:8 (cf., Isa_49:7), which sinks again immediately into an objective tone. “Just as many were astonished at thee: so disfigured, his appearance was not human, and his form not like that of the children of men: so will he make many nations to tremble; kings will shut their mouth at him: for they see what has not been told them, and discover what they have not heard.” Both Oehler and Hahn suppose that the first clause is addressed to Israel, and that it is here pointed away from its own degradation, which excited such astonishment, to the depth of suffering endured by the One man. Hahn's principal reason, which Oehler adopts, is the sudden leap that we should otherwise have to assume from the second person to the third - an example of “negligence” which we can hardly impute to the prophet. But a single glance at Isa_42:20 and Isa_1:29 is sufficient to show how little force there is in this principal argument. We should no doubt expect ‫ם‬ ֶ‫יכ‬ ֵ‫ל‬ ַ‫ע‬ or ִ‫י‬ ַ‫ל‬ ָ‫ע‬ְ‫ך‬ after what has gone before, if the nation were addressed; but it is difficult to see what end a comparison between the sufferings of the nation and those of the One man, which merely places the sufferings of the two in an external relation to one another, could be intended to answer; whilst the second ken (so), which evidently introduces an antithesis, is altogether unexplained. The words are certainly addressed to the servant of Jehovah; and the meaning of the sicut (just as) in Isa_52:14, and of the sic (so) which introduces the principal sentence in Isa_52:15, is, that just as His degradation was the deepest degradation possible, so His glorification would be of the loftiest kind. The height of the exaltation is held up as presenting a perfect contrast to the depth of the degradation. The words, “so distorted was his face, more than that of a man,” form, as has been almost unanimously admitted since the time of Vitringa, a parenthesis, containing the reason for the astonishment excited by the servant of Jehovah. Stier is wrong in supposing that this first “so” (ken) refers to ka'asher (just as), in the sense of “If men were astonished at thee, there was ground for the astonishment.” Isa_52:15 would not stand out as an antithesis, if we adopted this explanation; moreover, the thought that the fact corresponded to the impression which men received, is a very tame and unnecessary one; and the change of persons in sentences related to one another in this manner is intolerably harsh; whereas, with our view of the relation in which the sentences stand to one another, the parenthesis prepares the way for the sudden change from a direct address to a declaration. Hitherto many had been astonished at the servant of Jehovah: shamem, to be desolate or waste, to be thrown by anything into a desolate or benumbed condition, to be startled, confused, as it were petrified, by paralyzing astonishment (Lev_26:32; Eze_26:16). To such a degree (ken,
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    adeo) was hisappearance mishchath me'ı̄sh, and his form mibbe ne 'adam (sc., mishchath). We might take mishchath as the construct of mishchath, as Hitzig does, since this connecting form is sometimes used (e.g., Isa_33:6) even without any genitive relation; but it may also be the absolute, syncopated from ְ‫ת‬ ַ‫ח‬ ְ‫שׁ‬ ִ‫מ‬ = ‫ת‬ ֶ‫ת‬ ֶ‫ח‬ ְ‫שׁ‬ ִ‫מ‬ (Hävernick and Stier), like moshchath in Mal_1:14, or, what we prefer, after the form mirmas (Isa_10:6), with the original a, without the usual lengthening (Ewald, §160, c, Anm. 4). His appearance and his form were altogether distortion (stronger than moshchath, distorted), away from men, out beyond men, i.e., a distortion that destroys all likeness to a man; (Note: The church before the time of Constantine pictured to itself the Lord, as He walked on earth, as repulsive in His appearance; whereas the church after Constantine pictured Him as having quite an ideal beauty (see my tract, Jesus and Hillel, 1865, p. 4). They were both right: unattractive in appearance, though not deformed, He no doubt was in the days of His flesh; but He is ideally beautiful in His glorification. The body in which He was born of Mary was no royal form, though faith could see the doxa shining through. It was no royal form, for the suffering of death was the portion of the Lamb of God, even from His mother's womb; but the glorified One is infinitely exalted above all the idea of art.) 'ı̄sh does not signify man as distinguished from woman here, but a human being generally. The antithesis follows in Isa_52:15 : viz., the state of glory in which this form of wretchedness has passed away. As a parallel to the “many” in Isa_52:14, we have here “many nations,” indicating the excess of the glory by the greater fulness of the expression; and as a parallel to “were astonished at thee,” “he shall make to tremble” (yazzeh), in other words, the effect which He produces by what He does to the effect produced by what He suffers. The hiphil hizzah generally means to spirt or sprinkle (adspergere), and is applied to the sprinkling of the blood with the finger, more especially upon the capporeth and altar of incense on the day of atonement (differing in this respect from zaraq, the swinging of the blood out of a bowl), also to the sprinkling of the water of purification upon a leper with the bunch of hyssop (Lev_14:7), and of the ashes of the red heifer upon those defiled through touching a corpse (Num_19:18); in fact, generally, to sprinkling for the purpose of expiation and sanctification. And Vitringa, Hengstenberg, and others, accordingly follow the Syriac and Vulgate in adopting the rendering adsperget (he will sprinkle). They have the usage of the language in their favour; and this explanation also commends itself from a reference to ‫גוַּע‬ָ‫נ‬ in Isa_53:4, and ‫ע‬ַ‫ג‬ֶ‫נ‬ in Isa_53:8 (words which are generally used of leprosy, and on account of which the suffering Messiah is called in b. Sanhedrin 98b by an emblematical name adopted from the old synagogue, “the leper of Rabbi's school”), since it yields the significant antithesis, that he who was himself regarded as unclean, even as a second Job, would sprinkle and sanctify whole nations, and thus abolish the wall of partition between Israel and the heathen, and gather together into one holy church with Israel those who had hitherto been pronounced “unclean” (Isa_52:1). But, on the other hand, this explanation has so far the usage of the language against it, that hizzah is never construed with the accusative of the person or thing sprinkled (like adspergere aliqua re aliquem; since 'eth in Lev_4:6, Lev_4:17 is a preposition like ‛al, ‛el elsewhere); moreover, there would be something very abrupt in this sudden representation of the servant as a priest. Such explanations as “he will scatter asunder” (disperget, Targum, etc.), or “he will spill” (sc., their blood), are altogether out of the question; such thoughts as these would be quite out of place in a spiritual picture of
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    salvation and glory,painted upon the dark ground we have here. The verb nazah signified primarily to leap or spring; hence hizzah, with the causative meaning to sprinkle. The kal combines the intransitive and transitive meanings of the word “spirt,” and is used in the former sense in Isa_63:3, to signify the springing up or sprouting up of any liquid scattered about in drops. The Arabic naza (see Ges. Thes.) shows that this verb may also be applied to the springing or leaping of living beings, caused by excess of emotion. And accordingly we follow the majority of the commentators in adopting the rendering exsilire faciet. The fact that whole nations are the object, and not merely individuals, proves nothing to the contrary, as Hab_3:6 clearly shows. The reference is to their leaping up in amazement (lxx θαυµάσονται); and the verb denotes less an external than an internal movement. They will tremble with astonishment within themselves (cf., pachadu ve rage zu in Jer_33:9), being electrified, as it were, by the surprising change that has taken place in the servant of Jehovah. The reason why kings “shut their mouths at him” is expressly stated, viz., what was never related they see, and what was never heard of they perceive; i.e., it was something going far beyond all that had ever been reported to them outside the world of nations, or come to their knowledge within it. Hitzig's explanation, that they do not trust themselves to begin to speak before him or along with him, gives too feeble a sense, and would lead us rather to expect ‫יו‬ָ‫נ‬ ָ‫פ‬ ְ‫ל‬ than ‫יו‬ ָ‫ל‬ ָ‫.ע‬ The shutting of the mouth is the involuntary effect of the overpowering impression, or the manifestation of their extreme amazement at one so suddenly brought out of the depths, and lifted up to so great a height. The strongest emotion is that which remains shut up within ourselves, because, from its very intensity, it throws the whole nature into a suffering state, and drowns all reflection in emotion (cf., yacharı̄sh in Zep_3:17). The parallel in Isa_49:7 is not opposed to this; the speechless astonishment, at what is unheard and inconceivable, changes into adoring homage, as soon as they have become to some extent familiar with it. The first turn in the prophecy closes here: The servant of Jehovah, whose inhuman sufferings excite such astonishment, is exalted on high; so that from utter amazement the nations tremble, and their kings are struck dumb. 7. CALVIN, “14.As many. He makes use of an anticipation; for the exalted state of Christ was not visible at first sight, and on this pretense it might be rejected. On this account, he informs them that Christ must first be rejected and humbled, and anticipates that doubt which might have arisen from his singularly debased and unseemly condition. As if he had said, “ is no reason why men should be shocked at that unseemliness and disgrace which will be speedily followed by eternal happiness.” So marred by men. I have translated ‫כן‬ (ken) as meaning so; for it is a mistake to suppose that it opens the second part of the comparison. (48) I consider ‫מאיש‬ (meish) to mean “ men;” for I do not consider ‫מ‬ (mem) to be a particle denoting comparison, as others explain it; that is “ than” men, or “” what is usually found among men; but I adopt a simpler meaning, which is, that Christ was disfigured among men, or that his beauty was defaced by the perverse judgment of men. Were amazed. (49) This “” is considered by some commentators to denote the astonishment with which men were seized on account of the miracles performed by Christ, and next, that, when he must come to the cross, he was immediately rejected by them. But they have not caught the Prophet’ meaning; for he says that Christ will be such that all men will be shocked at him. He came into the world so as to be everywhere despised; his glory lay hid under the humble form of the flesh; for though a majesty worthy of
  • 135.
    “ only Sonof God” (Joh_1:14) shone forth in him, yet the greater part of men did not see it, but, on the contrary, they despised that deep abasement which was the veil or covering of his glory. The cause of their astonishment was this, that he dwelt among men without any outward show; and the Jews did not think that the Redeemer would come in that condition or attire. When he came to be crucified, their horror was greatly increased. Paul describes this humiliation and subsequent exaltation of Christ, when he says, “ being in the form of God, thought it not robbery to make himself equal to God, but emptied himself, taking upon him the form of a servant, made in the likeness of man, and found in fashion as a man, humbled himself, being made obedient even to death, and the death of the cross. Wherefore also God hath raised him to the highest exaltation, and hath given him a name which is above every name; that at the name of Jesus should bow every knee of those that are in heaven and in earth and in hell; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Phi_2:6) It was therefore necessary that Christ should first be humbled and covered with shame, and that exaltation to which he was about to be raised was not all at once visible; but the shame of the cross was followed by a glorious resurrection attended by the highest honor. (48) Our author’ meaning is, that he has rendered the clause, “ was so (much) marred,” while others render it, “ he was marred;” making the So to correspond to the As in the former clause, which he pronounces to be a mistake. Ed. (49) “Comme plusieurs t’ eu en horreur.” “ many were shocked at thee.” 15 so he will sprinkle many nations,[d] and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand.
  • 136.
    1.PULPIT COMMENTARY, “ Soshall he sprinkle many nations. The Septuagint has, "So shall many nations marvel at him;" and this translation is followed by Gesenius and Ewald. Mr. Cheyne thinks that the present Hebrew text is corrupt, and suggests that a verb was used antithetical to the "astonied" ofIsa_52:14, expressing "joyful surprise." It is certainly hard to see how the idea of "sprinkling," even if it can mean "purifying," comes in here. Kings shall shut their mouths at him; rather, because of him. In reverential awe of his surpassing greatness (comp. Mic_7:16). That which had not been told them shall they see. They will learn the facts of Christ's humiliation, sufferings, death, resurrection, and ascension to heaven—events that it had never entered into the heart of man to conceive, and of which, therefore, no tongue had ever spoken. 2. CLARKE, “So shall he sprinkle many nations - I retain the common rendering, though I am by no means satisfied with it. “‫יזה‬ yazzeh, frequent in the law, means only to sprinkle: but the water sprinkled is the accusative case; the thing on which has ‫על‬ al or ‫אל‬ el. Θα υµασονται, ό, makes the best apodosis. ‫ינהג‬ yenahag would do. ‫ינהרו‬ yinharu is used Isa_2:2; Jer_31:12; Jer_51:14, but is unlike. ‘Kings shall shut,’ etc., is good, but seems to want a first part.” - Secker. Munster translates it, faciet loqui, (de se); and in his note thus explains it: ‫יזה‬ yazzeh proprie significat spargere et stillas disseminare; hic hero capitur pro loqui, et verbum disseminare. “‫יזה‬ yazzeh properly signifies to sprinkle, and to scatter about drops; but it here means to speak, and to disseminate the word.” This is pretty much as the Rabbins Kimchi and Sal. ben Belec explain it, referring to the expression of “dropping the word.” But the same objection lies to this as to the common rendering; it ought to be ‫על‬‫גוים‬ (‫)דבר‬ ‫יזה‬ yazzeh (debar) al goyim. Bishop Chandler, Defence, p. 148, says, “that to sprinkle is used for to surprise and astonish, as people are that have much water thrown upon them. And this sense is followed by the Septuagint.” This is ingenious, but rather too refined. Dr. Duress conjectures that the true reading may be ‫יהזו‬ yechezu, they shall regard, which comes near to the θαυµασονται of the Septuagint, who seem to give the best sense of any to this place. “I find in my papers the same conjecture which Dr. Durell made from θαυµασονται in the Septuagint. And it may be added that ‫חזה‬ chazah is used to express ‘looking on any thing with admiration,’ Psa_11:7; Psa_17:15; Psa_27:4; Psa_63:2; Son_6:13. It is particularly applied to ‘looking on God,’ Exo_24:11, and Job_19:26. Gisbert Cuper, in Observ. lib. Job_2:1, though treating on another subject, has some observations which show how nearly ᆇραω and θαυµαζω are allied, which, with the peculiar sense of the verb ‫חזה‬ chazah above noted, add to the probability of θαυµασονται being the version of ‫יחזו‬ yechezu in the text: οᅷ δε νυ λαοι Παντες ες αυτ ον ᆇρωσι. Hesiod., id est. cum veneratione quadam adminantur. Hinc ᆇραω et θαυµαζω junxit Themistius Or. 1: Ειτα παυσονται οᅷ ανθρωποι προς σε µονον ᆇρωνες, και σε µονον θαυµαζοντες. Theophrastus in Charact. c. 3. Ενθυµη ᆞς αποβλεπουσιν εις σε οᅷ ανθρωποι. Hence the rendering of this verse seems to be - “So many nations shall look on him with admiration Kings shall stop their mouths.” Dr. Jubb.
  • 137.
    Does not sprinklingthe nations refer to the conversion and baptism of the Gentiles? Many nations shall become proselytes to his religion. Kings shall shut their mouths at him - His Gospel shall so prevail that all opposition shall be finally overcome; and kings and potentates shall be overwhelmed with confusion, and become speechless before the doctrines of his truth. When they hear these declared they shall attentively consider them, and their conviction of their truth shall be the consequence. For that which had not been told them - The mystery of the Gospel so long concealed. See Rom_15:21; Rom_16:25. Shall they see - With the eyes of their faith; God enlightening both organ and object. And that which they had not heard - The redemption of the world by Jesus Christ; the conversion of the Gentiles, and making them one flock with the converted Jews. - Trapp 3. GILL, “So shall he sprinkle many nations,.... This is not to be understood of water baptism, for though this has been administered in many nations, yet not by Christ, nor done by sprinkling; rather of the grace of the Spirit, which is expressed by water, and its application by sprinkling, and is of a cleansing and sanctifying nature, and which Gentiles are made partakers of; but better of the blood of Christ, called the blood of sprinkling, by which the conscience is purged from dead works, and the heart from an evil conscience, and by which multitudes of many nations are justified and sanctified; though it seems best of all to interpret it of the doctrine of Christ, which is compared to rain and dew, and is dropped, distilled, and sprinkled, and falls gently upon the souls of men, and has been published in many nations, with good effect and success. So Kimchi and Ben Melech say the phrase is expressive of speaking. This passage is applied to the Messiah by a Jewish writer (y). The Targum is, "he will scatter many people;'' and Aben Ezra interprets it of pouring out their blood and taking vengeance on them. The kings shall shut their mouths at him; astonished at the glories and excellencies of his person and office, as outshining theirs; at his wonderful works of grace and salvation, and as having nothing to object to his doctrines; and if they do not profess them, yet dare not blaspheme them. It seems to denote a reverent attention to them, and a subjection to Christ and his ordinances; and must be understood of their subjects as well as of themselves. For that which had not been told them shall they see, and that which they had not heard shall they consider; or "understand" (z); this is applied to Christ and his Gospel, in the times of the apostles, Rom_15:20. The Gentiles had not the oracles of God committed to them; could not be told the things of the Gospel, and what relate to Christ, by their oracles, or by their philosophers; nor could they be come at by the light of nature, or by carnal reason; such as the doctrines of a trinity of Persons in the Godhead; of the deity, sonship, and incarnation of Christ; of salvation by him; of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; of the resurrection of the dead, and eternal life: but now Christ and his Gospel are seen and understood by spiritual men; who, besides having a revelation given them, and the Gospel preached unto them, have their eyes opened, and indeed new eyes and understandings given them; so that they have a sight of Christ, of the glory, beauty, and fulness of his person by faith, through the glass of the word, so as to approve of him, appropriate him, and become like unto him; and of his Gospel, and the doctrines of it, so as to like and esteem them, believe them, distinguish them, and look upon them with wonder and pleasure.
  • 138.
    4. CALVIN, “15.Soshall he sprinkle many nations. Some explain it, “ cause to drop,” which they take to be a metaphorical expression for “ speak.” But since ‫נזה‬ signifies “ sprinkle,” and is commonly found to have this sense in Scripture, I choose rather to adopt this interpretation. He means that the Lord will pour out his Word over “ nations.” He next mentions the effect of doctrine, that kings shall shut their mouth, that is, in token of astonishment, but a different kind of astonishment from that which he formerly described. Men “ their mouths,” and are struck with bewilderment, when the vast magnitude of the subject is such that it cannot be expressed, and that it exceeds all power of language. What they have not heard. He means that this astonishment will not arise merely from Christ’ outward appearance, but, on the contrary, from the preaching of the Gospel; for, though he had risen from the dead, yet all would have thought that he was still a dead man, if the glory of his resurrection had not been proclaimed. By the preaching of the Gospel, therefore, were revealed those things which formerly had neither been seen nor heard; for this doctrine was conveyed to kings and nations that were very far off, and even to the very ends of the world. Paul quotes this passage, and shows that it was fulfilled in his ministry, and glories on this ground, that he proclaimed the doctrine of the Gospel to those who had never heard of it at all. (Rom_15:21) This belongs to the office of an Apostle, and not to the office of every minister. He means that the kingdom of Christ is more extensive than merely to embrace Judea, and that it is not now confined within such narrow limits; for it was proper that it should be spread through all nations, and extended even to the ends of the world. The Jews had heard something of Christ from the Law and the Prophets, but to the Gentiles he was altogether unknown; and hence it follows that these words relate strictly to the Gentiles. They shall understand. By this word he shows that faith consists in certainty and clear understanding. Wherever, therefore, knowledge of this kind is wanting, faith is unquestionably wanting. Hence it is evident how idle is the notion of the Papists about implicit faith, which is nothing else than gross ignorance, or rather a mere creature of imagination. 5. CHARLES SIMEON, “Isa_52:15. Kings shall shut their mouths at him: for that which had not been told them, shall they see; and that which they had not heard, shall they consider. MANY are advocates for the preaching of morality in preference to the unfolding of the mysteries of the Gospel, because they think that men will be more easily influenced by what they know and understand, than by any thing which surpasses their comprehension. But to judge thus is to be wiser than God, who has commanded his Gospel to be preached to all nations, and has appointed it as the means of converting the world unto himself. The most wonderful effects have been produced by it, not only on the vulgar, who might be thought open to deception, but on persons of the most cultivated minds, and most extensive influence. From the first promulgation of it to the present moment, events have justified the prediction before us; for “kings,” on hearing of a crucified Saviour, have “shut their mouths before him,” and acknowledged him as the foundation of all their hopes. The terms in which this prophecy is expressed will lead us to consider, The means of conversion, and, The fruit and evidence of it: I. The means of conversion—
  • 139.
    God is notlimited to the use of any means. He, who by a word brought the universe into existence, can, with a simple act of his will, produce any change in the state and condition of his creatures, or do whatsoever pleaseth him. Nevertheless he has appointed a method of converting souls to the knowledge of himself: and though we presume not to say what changes he may effect in the minds of unenlightened heathens, yet we have no reason to expect that he will dispense with the means where he has sent the light of his Gospel. The means which God has appointed for the conversion of men may be considered either as external or internal; the external is, The preaching of the Gospel; the internal is, The seeing and considering of that Gospel. With respect to the external mean, the prophet speaks of it as “that which kings had not heard.” He has just intimated that the sufferings of the Messiah should exceed all that ever were experienced by man; but that, at the same time, they should avail for the expiating of our guilt, and the purifying of our souls from sin. He then adds, that the great and mighty of the earth should he made to consider these glad tidings; and that, after some opposition for a season, they should become the willing subjects of the Messiah’s kingdom. In this way St. Paul himself understood the words of our text; for he quotes them exactly in this sense; “So have I strived,” says he, “to preach the Gospel, not where Christ was named, lest I should build upon another man’s foundation; but as it is written, To whom he was not spoken of, they shall see, and they that have not heard, shall understand [Note: Rom_15:20-21.].” And, indeed, this is a very just description of the Gospel; for, the productions of human wisdom were open to the view of kings: but the Gospel was far out of their sight; it was “a mystery hid in the bosom of the Father from the foundation of the world.” This was the weapon which the apostles used in their warfare. They preached Christ in every place: Jesus and the resurrection were their constant theme: and so effectual did St. Paul find it for the conversion of men, that “he determined to know nothing, and to preach nothing, but Jesus Christ, and him crucified.” The same must be the constant tenour of our ministrations: there is no other subject that we can insist upon with equal effect. Philosophy leaves men as it finds them: it may afford some glimmering light to their minds; but it can never influence their hearts. Nothing can pull down the strong holds of sin, but that which points out a refuge for sinners. But besides this external mean of conversion there is another no less necessary, the operation of which is altogether internal. Many hear the Gospel, and, instead of receiving benefit from it, have only their latent enmity brought forth, and their hearts made more obdurate. To feel its full effect, we must “see and consider it.” There are many things of which we may have but dark and confused views without sustaining any loss; but in our views of the Gospel we should be clear. Our minds must be enlightened to see the ends and reasons of Christ’s death. To know the fact, That he did suffer, will be of no more use than any other historical knowledge: we must know why he suffered; what necessity there was for his coming in the flesh; what need of his atonement; and what the virtue of his sacrifice. It is not necessary indeed that we should be able to descant upon these subjects for the instruction of others; but we must have such a knowledge of them as leads us to renounce every false ground of hope, and to rely on Christ alone for the salvation of our souls. We must so discern their excellence, as to be induced to “consider” them; to consider the death of Christ as the only sacrifice for sin; and to consider an interest in it as the only means for salvation. Thus, in order to our being effectually converted to God, Christ must become our meditation and delight. The height and depth, and length and breadth of his unsearchable love must occupy our minds, and inflame our hearts with love to him. Nor is it in our first conversion only, but in every subsequent period of our lives, that we must thus have respect to his death. In all our approaches to God we must come,
  • 140.
    pleading the meritsof the Redeemer’s blood, and trusting only in his all-sufficient atonement. It is this alone that will preserve our souls in peace, or enable us to manifest to others, II. The fruit and evidence of conversion— The hearts of men are the same in all ages; and the effects produced on them by the Gospel are the same: the very first fruit and evidence of our conversion by it is, that our “mouths are shut at, or before the Lord Jesus.” First, with respect to the vindicating of ourselves. Natural men, according to the external advantages they have enjoyed, will acknowledge more or less the depravity of their hearts. But, whatever difference there may be in their outward confessions, there is very little in their inward convictions. All entertain a favourable opinion of themselves: they cannot unfeignedly, and with the full consent of their minds, acknowledge their desert of God’s wrath: they have some hidden reserves: they secretly think that God would be unjust if he were to condemn them: they cannot persuade themselves that their iniquities merit so severe a doom. They pretend to hope in God’s mercy; but their hope does not really arise from an enlarged view of his mercy, so much as from contracted views of their own sinfulness. But, in conversion, these “high imaginations are cast down.” The soul, enlightened to behold its own deformity, dares no longer rest on such a sandy foundation. Others may go presumptuously into God’s presence, “thanking him that they are not as other men;” but the true convert “stands afar off,” and, with an unfeigned sense of his own unworthiness, “smites on his breast, and cries for mercy.” Instead of preferring himself before others, he now “prefers others before himself,” and accounts himself “the very chief of sinners.” Nor, however eminent his attainments afterwards may be, will he ever exalt himself. Paul indeed, when compelled to assert the dignity of his apostolic office, did declare that he was “not a whit behind the very chiefest apostles: ”but, to shew how far such declarations were from being either agreeable to himself, or voluntary, he repeatedly called himself “a fool in boasting,” and said, that, after all, “he was nothing.” Thus any other Christian may be necessitated on some occasion to vindicate his own character; but, so far from priding himself in it, he will lothe himself in dust and ashes, crying with the convicted leper, “Unclean, unclean!” The habitual frame of his mind will be like that of Job, “Behold, I am vile.” Further, the mouth of every true convert will be shut with respect to the raising of objections against the Gospel. The doctrine of the cross is foolishness in the eyes of the natural man. To renounce all dependence on our works, and rely wholly on the merits of another, is deemed absurd. The way of salvation by faith alone is thought to militate against the interests of morality, and to open a door to all manner of licentiousness. On the other hand, the precepts of the gospel appear too strict; and the holiness and self-denial required by it are judged impracticable, and subversive both of the comforts and duties of social life. But real conversion silences these objections. When the Gospel is “seen and considered” in its true light, Christ is no longer made “a butt of contradiction [Note: Luk_2:34.]:” the glory of God as shining in his face is both seen and admired, and the union of the divine perfections as exhibited in the mystery of redemption is deemed the very masterpiece of divine wisdom. The believer finds no disposition to open his mouth against these things, but rather to open it in devoutest praises and thanksgivings forthem. As for the way of salvation by faith alone, how suitable, how delightful does it appear! He is convinced that, if salvation were less free or less complete than the Gospel represents it, he must for ever perish. He sees that it is exactly such a salvation as was most fit for God to give, and for man to receive; for that, if it were not altogether of grace, man would have whereof to boast before God; and that, if one sinless work were required of him, he must for ever sit down in utter despair. Nor does he now think the precepts of the Gospel too strict: there is not so much as one of them that he would dispense with; not one which he would have relaxed. He would account it an evil, rather than a benefit, to be released from his obligation to obey them. He never now complains, “How strict are the commandments!” but rather, “How vile am I, that I cannot yield to them a more cordial and unreserved
  • 141.
    obedience!” And sofar is he from condemning those who are most holy and heavenly in their deportment, he wishes that he were like them; and strives to follow them as they follow Christ. Such are the fruits that are found on all true converts without exception; even “Kings shut their mouths.” They indeed, from their high station, are less under the controul of human laws, and are ready on that account to suppose themselves less amenable also to the laws of God: but, when the Gospel comes with power to their souls, they no longer ask, “Who is Lord over us?” but prostrate themselves before the Saviour with unreserved submission both to his providence and grace. Let us learn then from hence, 1. The evil and danger of prejudice— It is difficult to conceive what destruction this evil principle brings upon the world. Thousands of persons in every place take exceptions against Christ and his Gospel without ever examining for themselves: they even shut their ears against every thing which may be said in vindication of the truth; and thus harden themselves in their iniquities, till they perish without a remedy. Whence is it that so many have their mouths opened against the followers of Christ, stigmatizing every godly person as an enthusiast or deceiver? Have they searched into, and acquainted themselves with the real effects of the Gospel? And have they been careful to distinguish between the tendency of the Gospel itself, and the faults of those who embrace it? No: they have never considered, never seen, perhaps scarcely ever so much as heard, the Gospel: they have listened to some vague reports; they have gladly entertained every story which could in any wise confirm their aversion to the truth; and then they think they cannot exclaim too bitterly against it. But let us guard against indulging such an unreasonable disposition: let us hear and examine candidly for ourselves: let us consider whether the Gospel be not suited to our own particular case: and let us beg of God to open our eyes, and to “give us a right judgment in all things.” If we use not these means of conversion, we shall be utterly inexcusable before God: but if we use them in dependence upon God, we shall surely be brought at last to the knowledge of the truth, and to the enjoyment of those blessings which that truth is sent to convey. Let us further learn from this subject, 2. The excellency of the Gospel— If we compare the effects of the Gospel with those wrought by philosophy, we shall see that the latter never was able to produce any general reformation, while the former, in the space of a few years, triumphed over all the lusts and prejudices of mankind. And, at this hour, the Gospel has the same power, wherever it is faithfully preached, and cordially received: there is no lust, however inveterate, which it will not subdue; no enmity, however rooted, which it will not slay; no pride, however stubborn, which it will not humble. The more it is examined, the more it prevails: it needs only to be “seen and considered;” and it will soon remove every objection, and commend itself with irresistible evidence to the soul. Let us then consider, and reflect upon this glorious subject: let us meditate on it, till our hearts are inflamed with love towards our adorable Redeemer: and let our mouths be never opened more, but in thanksgivings to God and to the Lamb.
  • 142.
    Footnotes: Isaiah 52:5 DeadSea Scrolls and Vulgate; Masoretic Text wail Isaiah 52:13 Or will prosper Isaiah 52:14 Hebrew you Isaiah 52:15 Or so will many nations be amazed at him (see also Septuagint) New International Version (NIV) Holy Bible, New International Version®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.