and let him hang on a tree all that day. and then let him be buried in an igno« minious and cbscure manner." The idea here is, that it was intended to cast the highest possible indignity on the Messiah; not only to put him to death, but even to deny him the privilege of an honourable burial, and tc commit him to the same grave with the wicked. How remarkably was this fulfilled! As a matter of course, since he was put to death with wicked men, he would naturally have been buried with them, unless there had been some special interposition in his case. He was given up to be treated as a criminal; he was made to take «he vacated place of a murderer — Baraboas — on the cross; he was subjected to the same indignity and cruelty to which the two malefactors were; and it was evidently designed also that he should be buried in the same manner, and probably in the same grave. Thus in John xix. 31, it is said that the Jews, because it was the preparation, in order that their bodies should not remain on the cross on the Sabbath day, " besought Pilate that their legs might be broken, and that they might be taken away;" intending evidently that their death should be hurried in the same cruel manner, and that they should be buried in the same way. Who can but wonder at the striking accuracy of the prediction!
IT And with the rich. T1tt5S. The words" he was," arc here to be supplied. ' But he was with a rich man in his death.' The particle 1 rendered " and," is properly here adversative, and means here " but," " yet." The meaning is, that although he had been executed with criminals, and it had been expected tnat he would be interred with them, yet he was associated with a rich man in his death; i. e. in his burial. The purpose which had been cherished in regard to his burial was not accomplished. The word ^V«D5 (from "NSJJi to be straight, to prosper, to be happy, and then to be rich), means properly the rich, and then the honourable and noble. It occurs very often in the Bible (see Taylor's Concord.), and is in all cases in our English version rendered risk. Geecnius contends, however, that it sometimes is to be taken in a bad sense, and that it means proud, arrogant, impious, because riches are a source of pride, and pride to a Hebrew is synonymous with impiety. He appeals to Job xxvii. 19, in proof of this. But it is evident that the place in Job, " The rich man shall lie down, but he shall not be gathered," may be understood as speaking of a rich man as he is commonly found; and the word there does not mean proud, or wicked, but it means a rich man, who is without religion. In all places where the word occurs in the Bible, the primary idea is that of a rich man — though he may be righteous or wicked, pious or impious, a friend of God or an enemy. That is to be determined by the connexion. And the natural and proper idea here is that of a man who is wealthy, though without any intimation with regard to his moral character. It is rather implied that the man referred to would have a character different from " the wicked," with whom his grave was appointed. Several interpreters, however, of the highest character, have supposed that the word here refers to the ungodly, and means, that in his death he was associated with the ungodly. Thus Calvin supposes that it refers to the Scribes and Pharisees, and the impious and violent Romans who rushed upon him to take his life. Luther remarks that it means, " a rich man; one who gives himself to the pursuit of wealth; i. e. an ungodly man." But the objection is insuperable that the word in the Bible never is used in this sense, to denote simply a wicked or an ungodly man. It may denote a rich man who is ungodly — but that must be determined by the connexion. The simple idea in the word is that of wealth, but whether the person referred to be a man of fair or unfair, pure or impure character, is to be determined by other circumstances than the mere use of the word. So the word "rich," s used in our language, and in ail languages. The principal reason why it has here been supposed to mean ungodly is, that the parallelism is supposed to require it. But this is not necessary It may be designed to intimate thai there was a distinction between the design which was cherished in regard to his burial, and the fact. It was intended that he should have been interred with the wicked; but in fact, he waa with the rich in his death. 11 In his death. Marg. deaths. Tr^a. Lowth renders this, " his tomb." He understands the letter 2 beth, as radical and not servile; and supposes that the word is rnE3 bdmoth, hills; i. e. sepulchral hills. Tombs, he observes, correctly, were often hills or tumuli erected over the bodies of the dead; and he supposes that the word hill, or high place, became synonymous with a tomb, or sepulchre. This interpretation was first suggested by Abei: Ezra, and has been approved by Oecolampadius, Zuingle, Drusius, Ikin,Kuinoel, and others. But the interpretation is liable to great objections. (1.) It is opposed to all the ancient versions. (2.) There is no evidence that the word niE2 bamoth, is ever used except in one place (Ezek. xliii. 7, where it means also primarily high places, though there perhaps denoting a burial place), in the sense of /?wju<5f, a tomb, or place of burial. It denotes a high place or height; a strong hold, a fastness, a fortress; and then an elevated place, where the rites of idolatry were celebrated; and though it is not improbable that those places became burial places — as we bury in the vicinity of a place of worship — yet the word simply and by itself does not denote a tumulus, or an elevated place of burial. The word here, therefore, is to be regarded as a noun from Fi^lS mdveth, or nia moth, plural D^nis mothlm, meaning the same as after his death — the grave. The plural is used instead of the singular in Ezek. xxviii. 8-10; and also Job xxi. 32: "Yet he shall be brought to the grave," marg. as in Heb graves. The sense, therefore, is, that after his death he would be with a man of wealth, but without determining any thing in regard to his moral character, The exact fulfilment of this may bG
10 Yet it pleased the L >ed to bruise him; he hath put him to grief: 3when thou shalt make his soul an 'offering for sin, he shall
ieen in the account which is given of the manner of the burial of the Saviour by Joseph of Arimathea, Matt, xxvii. ST-G^. Joseph was a rich m«n. He took the body, and wound it La a clean linen cloth, and laid it in his own new tomb, a tomb hewn out of a rock — that is, a grave designed for himself; such as a rich man would use, and where it was designed that a rich man should be laid. He was buried with spices (John xix. 39, 40); embalmed with a large quantity of myrrh and aloes, " about a hundred pound weight," in the mode in which the rich were usually interred. How different this from the interment of malefactors! How different from the way in which he would have been buried if he had been interred with them as it had been designed! And how very etriking and minutely accurate this prophecy in circumstances which could not possibly have been the result of conjecture! How could a pretended prophet, seven hundred years before the event occurred, conjecture of one who was to be executed as a malefactor, and with malefactors, and who would in the ordinary course of events be buried with malefactors, conjecture that he would be rescued from such an ignominious burial by the interposition of a rich man, and buried in a grave designed for a man of affluence, and in the manner in which the wealthy are buried? *S Because. ^5 til. This word here has probably the signification of although. It i3 used for *"^.*$ '? al ashtr. Thus it is used in Job xvi. 17: "Not for any injustice in my hands;" Hcb. "Although there is no injustice in my hands." The sense here demands this Interpretation. According to our common version, the meaning is, that he was buried with the rich man because he had done no violence, and was guilty of no deceit; whereas it i3 rather to be
see Ms seed, he shall prolong his days, and the pleasure -^of the Lord shall prosper in his hanr.
taken in connexion with the cntin strain of the passage, and to be regarded as meaning, that he was wounded, rejected, put to death, and buried by the hands of men, although he had done no violence. J Tie had done no violence. The precise sense of the expression is, that he had not by harsh and injurious conduct provoked them to treat him in this manner, or deserved this treatment at their hands. In accordance with this, and evidently with this passage in his eye, the Apostle Peter says of the Lord Jesus, " who did no sin, neither was guile found in his mouth." 1 Peter ii. 20-22. IT Neither was any deceit in his mouth. He was no deceiver, though he was regarded and treated as one. He "was perfectly candid and sincere, perfectly true and holy. No one can doubt but this was exactly fulfilled in the Lord Jesus; and however it may be accounted for, it was true to the life, and it is applicable to him alone. Of what other dweller on the earth can it be said that there was no guile found in his mouth 1 Who else has lived who has always been perfectly free from deceit?
10. Yet it pleased the Lord bruise him. In this verse, the prediction respecting the final glory and tri-( umph of the Messiah commences. The design of the whole prophecy is to state, that in consequence of his great sufferings, he would be exalted to the highe honour. See Notes ch. lii. 13. The sense of this verse is, ' he was subjected to these sufferings, not on account of any sir.3 of his, but because, under the circumstances of the case, lus sufferings would be pleasing to Jehovah. He saw they were necessary, and he was willing that he should be subjected to them. He has laid upon him heavy sufferings- And when he has brought a sin-offering, he shall see a numerous posterity, and the pleasure of the Lord shall pro3pel through him.' The Lord was " pleased " with his sufferings, not because he has delight in the sufferings of innocence; not because the sufferer was in any sense guilty or ill-deserving; and Dot because he was at any time displeased or dissatisfied with what the Mediator did, or taught. But it was (1.) Because the Messiah had voluntarily submitted himself to those sorrows which were necessary to show the evil of sin; and in view of the great object to be gained, the eternal redemption of his people, he was pleased that he would subject himself to so great sorrows to save them. He was pleased with the end in view, and with all that was necessary in order that the end might be secured. (2.) Because these sufferings would tend to illustrate the divine perfections, and show the justice and mercy of God. The gift of a Saviour, such as he was, evinced boundless benevolence; his sufferings in behalf of the guilty showed the holiness of his nature and law; and all demonstrated that he was at the same time disposed to save, and yet resolved that no one should be saved by dishonouring his law, or without expiation for the evil which had been done by sin. (3.) Because these sorrows would result in the pardon and recovery of an innumerable multitude of lost sinners, and in their eternal happiness and salvation. The whole work was one of benevolence, and Jehovah was pleased with it as a work of pure and disinterested love. IT To bruise him. See Notes on ver. 5. The word here is the infinitive of Piel. * To bruise him, or his being bruised was pleasing to Jehovah;' that is, it was acceptable to him that he Bhould be crushed by his many sorrows. It does not of necessity imply that there was any positive and direct agency on the part of Jehovah in bruising him, but only that the fact of his being thus crushed and bruised was acceptable to him. 1T He hath put him to grief. This word, " hath grieved him," is the tame which in another form occurs in ver. 4. It means that it was by the agency, and in accordance with the design of Jehovah, that he was subjected to these great sorrows. IT When thbd shalt make his soul. Marg. * hi? sou shall make.' According to the transta* tion in the text, the speaker is lh*5 pro« phet, and it contains an addrrr^s lo Jehovah, and Jehovah is hin-^c'f introduced as speaking in ver. 11. According to the margin, Jehova'i himsell speaks, and the idea is, th'it his soul should make an offering for sin. The Hebrew will bear either. Jerome renders it, " if he shall lay down his life for sin." The LXX render it in the plural, " if you shall give [scil. — an offering] for sin, your soul shall see a long-lived posterity." Lowth renders it, " if his soul shall malte a propitiatory sacrifice." Rosenmuller renders it, " if his soul, i. e. he himself, shall place his soul aa an expiation for sin." Noyes renders it, " but since he gave himself a sacrifice for sin." It seems to me that the margin is the coirect rendering, and that it is to be regarded as in the third person. Thus the whole passage will be connected, and it will be regarded as the assurance of Jehovah himself, that when his life should be made a sacrifice for sin, he would see a great multitude who should be saved as the result of his sufferings and death. V His soul. The word here rendered " soul," U3BD, means properly breath; spirit; the life; the vital principle. Gen. i. 20-30. Lev. xvii. 11. Deut. xii. 23. Gen. ix. 4. It sometimes denotes the rational soul, regarded as the seat of affections and emotions of various kinds. Isa. xlii. 1. Cant. i. 7, iii. 1-4. Gen xxxiv. 3. Ps. lxxxvi. 4. Isa. xv. 4. I\ is here equivalent to himself — when ho himself is made a sin-offering, or sacrifice for sin. IT An offering for sin. D^&<. This word properly means, blame, guilt which one contracts b) transgression, Gen. xxvi. 10. Jer. li. 5 also a sacrifice for guilt; a sin-offering an expiatory sacrifice. It is often rendered trespass- offering. Lev. v. 19 vii. 5, xiv. 21, xix. 21. 1 Sam. vi 3, S, 17. It is rendered guiltiness. Gen xxvi. 10; sin, Frov. xiv. 9; frespass, | Num. v. 8. The idea here is, clearly! that he would be made an offern g, or a
II He shall see of the travail of his soul, and shall be satisfied
sacrifice for sin; that by which guilt would be expiated and an atonement made. In accordance with this, Paul says (2 Cor. v. 21), that God "made him to be sin for us" (afiapriav), i. e. a sin-offering; and he is called iXatrpds and WavTvpiov, a propitiatory sacrifice for sins. 1 John ii. 2, iv. 10. Rom. iii. 25. The idea is, that he was himseif innocent, and that he gave up his soul or life in order to make an expiation for sin — as the innocent animal in sacrifice was offered to God as an acknowledgment of guilt. There could be no more explicit declaration that he who is referred to here, did not die as a martyr merely, but that his death had the high purpose of making expiation for the sins of men. Assuredly this is not language which can be used of any martyr. h\ what sense could it be said of Ignatius or Cranmer that their souls or lives were made an offering — c^j'^? or tXaajidg — for sin? Such language is never applied to martyrs in the Bible; such language is never applied to them in the common discourses of men. 1 He shall see his seed. His posterity; his descendants. The language here is taken from that which was regarded as the highest blessing among the Hebrews. With them length of days and a numerous posterity were regarded as the highest favours, and usually as the clearest proofs of the divine love. " Children's children are the crown of old men." Prov. xvii. 6. See Ps. exxvii. 5. Ps. exxviii. G, " Yea, thou shalt see thy children's children, and peace upon Israel." So one of the highest blessings which could be promised to Abraham was that he would be made the father of many nations. Gen. xii. 2, xvii. 5, 6. In accordance with this, the Messiah is promised that he shall see a numerous spiritual posterity. A similar Jecla ration occurs in Ps. xxii. 30, which is usually applied to the Messiah " A seed shall serve him; it shall be accounted to the Lord for a generation." The natural relation between father and Bon is often transferred to spiritual sublets. Thus the name father is often given to the prophets, or to teachers, and the name sons to disciples or learners. In accordance with this, the idea is here, that the Messiah would sustain this relation, and that there would be multitudes who would sustain to him the relation of spiritual children. There may be emphasis in the word " see"-— he shall see his posterity; for it was regarded as a blessing not only to have posterity, but to be permitted to live and see them. Hence the joy of the aged Jacob in being permitted to see the children of Joseph. Gen. xlviii. 11: "And Israel said unto Joseph, I had not thought to see thy face; and lo, God hath showed me also thy seed." IT He shall prolong his days. His life shall be long. This also is language which is taken from the view entertained among the Hebrews that long life waa a blessing, and was a proof of the divine favour. Thus, in 1 Kings iii. 14, God says to Solomon, "if thou wilt walk in my ways, and keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days." See Deut. xxv. 15. Ps. xxi. 4, xci. 16. Prov. iii. 2. The meaning here is, that the Messiah, though he should be put to death, would yet see great multitudes who should be his spiritual children. Though he should die, yet he would live again, and his days should be lengthened out. It is fulfilled in the reign of the Redeemer on earth, and in his eternal existence and glory in heaven. IF And the pleasure of the Loud. That is, that which shall please Jehovah; the work which he desires and appoints IT Shall prosper. See Notes ch. Iii. 13, where the same word occurs. IT In his hand. Under hia government and direction. Religion will be promoted and extended through him. The reward of all his sufferings in ma King an offering for sin would be, (1) that multitudes would be converted and saved; (2) that his reign would be permanent, and (3) that the work which Jehovah designed and desi.ed would prosper under his administration.
soul. This is the language of Jehovah, who is again introduced as speaking. The sense is, he shall see the fruit, or the result of his sufferings, and shall be satisfied. He shall see so much good resulting from his great sorrows; so much happiness, and so many saved, that the benefit shall be an ample compensation for all that he endured. The word here rendered " travail," 2E9, denotes properly labour, toil; wearisome labour; labour and toil which produce exhaustion; and hence sometimes vexation, sorrow, grief, trouble. It is rendered labour, Ps. xc. 10. Jer. xx. 18. Eccl. ii. 11-20. Ps. cv. 44; perversencss, Num. xxi. 21; sorrow, Job iii. 10; wickedness, Job iv. 8; trouble, Job v. 6, 7. Ps. lxxiii. 5; mischief, Job xv. 35. Ps. vii. 13, x. 7-14, xciv. 20; travail — meaning labour, or toil, Eccl. iv. 4—6; grievousness, Isa. x. 1; iniquity, Habak. i. 13; toil, Gen. xli. 51; pain, Ps. xxv. 18; and misery, Trov. xxxi. 7. The word travail with us has two senses, (1) labour with pain, severe toil; (2) the pains of childbirth. The word is used here to denote excessive toil, labour, weariness; and refers to the arduous and wearisome labour and trial involved in the work of redemption, as that which exhausted the powers of the Messiah as a man, and sunk him down to the grave. IT And shall be satisfied. That is, evidently, he shall be permitted to see so much fruit of his labours and sorrows as to be an ample recompense for ail that he has done. It is not improbable that the image here is taken from a husbandman who labours in preparing his soil for the seed, and who waits for the harvest; and who, when he sees the rich and yellow field of grain in autumn, or the wain heavily laden with sheaves, is abundantly satisfied for what he has done. He has pleasure in the contemplation of his labour, and of the result; and he does not regret the wearisome 4a ys ar*d the deep anxiety with which
eous 'servant justify *many; for he shall bear their iniquities.
he made preparation for the harvest. So with the Redeemer. There will be rich and most ample results for all that he has done. And when he shall look on the multitude that shall be saved; when he shall see the true religion spreading over the world; when he shall behold an immense host which no man can number gathered into heaven; and when he shall witness the glory that shall result to God from all that he has done, he shall see enough to be an ample compensation for all that he has endured, and he shall look on his work and its glorious results with pleasure. — We may remark here that this implies that great and most glorious results will come out of this work. The salvation of a large portion of the race, of multitudes which no man can number, will be necessary to be any suitable remuneration for the sufferings of the Son of God. We maybe assured that he will be " satisfied," oniy when multitudes are saved; and it is, therefore, morally certain that a large portion of the race, taken as a whole, will enter into heaven. Hitherto the number has been small. The great mass have rejected him, and have been lost. But there are brighter times before the church and the world. The pure gospel of the Redeemer is yet to spread around the globe, and it is yet to become, and to be for ages, the religion of the world. Age after age is to roll on when all shall know him and obey him; and in those future times, what immense multitudes shall enter into heaven! So that it may yet be seen, that the number of those who will be lost from the whole human family, compared with those who will be saved, will be no greater in proportion than the criminals in a well organized community who are imprisoned are, compared with the number of obedient, virtuous, and peaceful citizens. IT By his knowledge. That is, by the knowledge of him. The idea is, by becoming fully acquainted with him and his plan of salvation. Th« word knowledge here is evidently used in a large sense to denote all that conetitutes acquaintance with him. Thus Paul <*ays (Phil. iii. 10), "That I may knos\ him, and the power of his resurrection." It is only by the knowledge >f the Messiah; by an acquaintance ivr.h his character, doctrines, sufferings, leath, and resurrection, that any one:an be justified. Thus the Saviour says Jjohn xvii. 3)," And this is life eternal, thai they might know thee the only true <>Gd, and Jesus Christ whom thou hast ijent." Men are to become acquainted with him; with his doctrines, and with his religion, or they can never be regarded and treated as righteous in the sight of a holy God. IF Shall my righteous servant. On the meaning of the word servant, as applied to the Messiah, see Notes on ch. Iii. 13. The word " righteous," p"1"1}-?) Lowth supposes should be omitted. His reasons are, (1) that three MSS., two of them ancient, omit it; (2) that it makes a solecism in this place; for, according to the constant usage of the Hebrew language, the adjective, in a phrase of this kind, ought to follow the substantive; and (3) that it makes the hemistich too long. But none of these reasons are sufficient to justify a change in the text. The phrase literally is," the righteous, my servant;" and the sense is, evidently, ' my righteous servant.' The word righteous, applied to the Messiah, is designed to denote not only his personal holiness, but to have reference to the fact that he would make many righteous — P"1^!?. It is applicable to him, because he was eminently holy and pure, and because also he was the source of righteousness to others; and in the work of justification it is important in the highest degree to fix the attention on the fact that he by whom the sinner was to be justified was himself perfectly holy, and able to secure the justification and salvation of all who intrusted their souls to him. No man could feel secure of salvation unless he could commit his soul to one who was perfectly holy, and able to '* bring in everlasting righteousness."
is of very frequent occurrence in the Bi« ble; and no word is more important,o a correct understanding of the plan of salvation than this, and the corresponding Greek word Sinaiou. On the meaning of the Greek word, see Notes on Rom. i. 17. The Hebrew word meana to be right, straight, as if spoken of a way, Ps. xxiii. 3. Hence (1.) To be just, righteous, spoken of God in dispensing justice, Ps. lv. 6; and of laws, Ps. xix. 10. (2.) To have a just cause, to be in the right; (a) in a forensic sense, Gen. xxviii. 26, Job ix. 16-20, x. 15, xiii. 18; {b) of disputants, to be in the ri^ht, Job xxiii. 12; (c) to gain one's cause, to be justified, Isa. xliii. 9-26. In this sense it is now often used in courts of justice, where a man who is charged with crime shows that he did not do the deed, or thai having done it he had a right to do it, and the law holds him innocent. (3.) To be righteous, upright, good, innocent. In this sense the word is often used in the Bible. Job xv. 14, xxiii. 9. Ps. cxliii. 2. But in this sense the Messiah will justify no one. He did not come to declare that men were upright, just, innocent. Nor will he justify them because they can show that they have not committed the offences charged on them, or that they had a right to do what they have done. The whole work of justification through the Redeemer proceeds on the supposition that men are not in fact innocent, and that they cannot vindicate their own conduct. (4) InHiphil.the word means, pronounce just, or righteous. In a forensic sense, and as applied to the act of justification before God, it means to declare righteous, or to admit to favour as a righteous person: and in connexion with the pardon of sin, to resolve to treat as righteous, or as if the offence had not been committed. It is mor? than mere pardon; it involves the dea of a purpose to treat as rightto.is, and to acknowledge as such. It is n'.t to declare that the person is innocent, or that he is not ill deserving, or that he had a right to do as he had done, oi that he has a claim to mercy — for thia is not true of any mortal; but it is to pardon, and to accept him as if the of-
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because '"he hath poured out his soul unto death: and he
fence had not been committed — to regard him in his dealings with him, and treat him ever onward as if he were holy. This sense of the word here is necessary, because the whole passage speaks of his bearing sin, and suffering for others, and thus securing their justification. It does not speak of him as instructing men and thus promoting religion; but it speaks of his dying for them, and thus laying the foundation for their justification. They are justified only in connexion with his bearing their iniquities; and this shows that the word is here used in the forensic sense, and denotes that they will be regarded and treated as righteous on account of what he has suffered in their behalf. IF For he skall bear. On the meaning of the word bear, see Notes on ver. 4. 1T Their iniquities. Not that he became a sinner, or that sin can be transferred, which is impossible. Guilt and ill-desert are personal qualities, and cannot be transferred from one to another. But the consequences of guilt may pass over to another; the sufferings which would be a proper expression of the evil of sin may be assumed by another. And this was done by the Redeemer. He stood between the stroke of justice and the sinner, and received the blow himself. He intercepted, so to speak, the descending sword of justice that would have cut die sinner down, and tnus saved him. He thus bore their iniquities; i. e. he bore in his own person what would have been a proper expression of the evil of sin if he had been himself the sinner, and had been guilty. See Note3 on ver. 6. It is in connexion with this that men become justified; and it is only by the fact that he has vtus bcine their iniquities that they can be regarded as righteous in the sight of a holy God. They become interested ifl his merits just as he became interested in their iniquities. There is in was numbered with the trans, gressors: and he bare the s:n of many, and made intercession "for the transgressors.
neither case any transfer of personal properties; but there is in both cases a participation in the consequences or th^ results of conduct. He endured the consequences or results of sin; we partake of the » z>nsequences or the re- • suits of his sufferings and death in ou^ behalf. This is the great cardinal doctrine of justification; the peculiarity of the Christian scheme; the glorious plan by which lost men may be saved, and by which the guilty may become pardoned and be raised up to endless life and glory; the articulus stantis vel tade ntis ecclesics. Luther.
12. Therefore will I divide him. I will divide for him — 1? lo. This verse is designed to predict the triumphs of the Messiah. — It is language appropriate to him as a prince, and designed to celebrate his glorious victories on earth. The words here used are taken from the custom of distributing the spoils of victory, after a battle, and the idea is, that as a conqueror takes valuable spoils, so the Messiah would go forth to the spiritual conquest of the world, and subdue it to himself. Rosenmuller renders this, " disperlsam ei multos," I will divide to him the many; i. e. he shall have many as his portion. Hengstenberg, " I will give him the mighty for a portion." So the LXX, "therefore he shall inherit (k'Xtjoovojifiaii) many." So Lowth, " therefore will I distribute to him the many for his portion." But it seems to me that the sense is, that his portion would be with the mighty or the many, C^S^S, and that this interpretation i3 demanded by the use of the preposition 3 in this case, and by the corresponding word ^ prefixed to the word " mighty." The sense, according to this, is, that the spoils ol his conquests would be among the mighty or the many; that is, thai his victories would not be confined to a few in number, or to the feeble, but the triumphs of his conquests would extend afar and be found among the potentates ind mighty men of the earth. The word rendered here " the great," Cn2^ r&bbim, may mean either many, or powerful and great. The parallelism here with the word E^51^?, ine mighty, Seems to demand that it be understood as denoting the great, or the powerful, though it is differently rendered by the Vulgate, the LXX, the Chaldee, by Castellio, and by Jun. et Tremell. The sense is, I think, that his conquests would be among the great and the mighty. He would overcome his most formidable enemies, and subdue them to himself. Their most valued objects; all that constituted their wealth, their grandeur, and their power, would be among the spoils of his victories. It would not be merely his feeble foes that would be subdued, but it would be the mighty, and there would be no power, however formidable, that would be able to resist the triumphs of his truth. The history of the gospel since the coming of the Redeemer shows how accurately this has been fulfilled. Already he has overcome the mighty, and the spoils of the conquerors of the world have been among the trophies of his victories. The Roman empire was subdued; and his conquests were among these conquerors, and his were victories over the subduers of nations. It will be still more signally fulfilled in coming times when the kingdoms of this world shall become the kingdom of our Lord and of his Christ, and he shall reign forever and ever. Rev. xi. 15. V And he shall divide the spoil with the strong. And with the mighty, or with heroes, shall he divide the plunder. The idea here >s not materially different from that which was expressed in the former member of the sentence. It is language derived from the conquests of the warrior, and means that his victories would be among the great ones of the earth; his conquests over conquerors. It was from language such as this that the Jews obtair 3d the notion, that the Messiah would be a distinguished conqueror and hence they looked forward to qs*i who as a warrior would carry the standard of victory around the world. But it is evident that it may be applied with much higher beauty to the spiritual victories of the Redeemer, and that it expresses the great and glorious truth that the conquests of the true religion will yet extend over the most formidable obstacles on the earth. IT Because he hath poured out his soul unto death. His triumphs would be an appropriate reward for his sufferings, his death, and his intercession. The expression " he poured out his soul," or his life i^2JS3 (Notes on ver. 10), is derived from the fact that the life was supposed to reside in the blood (Notes Rom. iii. 25), and that when the blood was poured out, the life was supposed to flow forth with it. As a reward for his having thus laid down his life, he would extend his triumphs over the whole world, and subdue the most mighty to himself. IT And he was numbered with the transgressors. That is, he shall triumph because he suffered himself to be numbered with the transgressors, or to be put to death with malefactors. It does not mean that he was a transgressor, or in any way guilty; but that in his death he was in fact numbered with the guilty and put to death with them. In the public estimation, and in the sentence which doomed him to death, he was regarded and treated as if he had been a transgressor. This passage is expressly applied by Mark to the Lord Jesus. Mark xv. 28. IT And he bare the sin of many, tf'33 ndsd. On the meaning of this word bare, see Notes on ver. 4; and on the doctrine involved by his bearing sin, see the Note on vs. 4,5, 6, 10. The idea here is, that he would triumph because he had thus borne their sins. As a reward for this God would bless him with abundant spiritual triumphs among men, and extend the true religion afar. IT And made intercession for the transgressors. On the meaning of the word here rendered " made intercession,'*?*,$5-> see Notes on ver. 6, where it in to the spread of the true religion. lit consequence of all these toils, and pains^ and prayers, God would give him the victory over the world, and extend his triumphs around the globe. Here the work of the Mediator in behalf of men will cease. There is to be no more suffering, and beyond his intercessions he will do nothing for them. He will come again indeed, but he will come to judge the world, not to suffer, to bleed, to die, and to intercede. All his future conquests and triumphs will be in consequence of what he has already done; and they who are not saved because he poured out his soul unto death, and bare the sin of many, and made intercession, will not be saved at all. There will be no more sacrifice for sin, and there will be no other advocate and intercessor.
rendered "hath laid on him." The idea is that of causing to meet, or to rush; and then to assail, as it were, with prayers, to supplicate for any one, to entreat. See Jer. xxxvi. 25, Isa. lix. 16. It may not refer here to the mere act of making prayer or supplication, but rather perhaps to the whole work of the intercession in which the Redeemer, es High Priest, presents the merit of his atoning blood before the throne of mercy and pleads for men. See Heb. vii. 25, 1 John ii. 1, Rom. viii. 34. This is the closing part of his work in belnlf of his people and of the world; and the sense here is, that he would be f.hus blessed with abundant and wide extended triumph, because he made intercession. All his work of humiliation, and all his toils and sufferings, and all the merit of his intercession, became necessary in order to his triumph, and
We have now gone through, perhaps at tedious length, this deeply interesting and most impor tant portion of the Bible. Assuming now (see the remarks prefixed to ch.lii. 13,seq.) that this was written seven hundred years bet'oie the Lord Jesus was born, there are some remarks of great im portance to which we may just refer in the conclusion of this exposition.
(1.) The first is, the minute accuracy of the statements here as applicable to the Lord Jesus. While it is apparent that there has been no other being on earth, and no " collective body of men," to whom this can be applied, it is evident that the whole statement is applicable to the Redeemer. It is not the general accuracy to which 1 refer; it is not that there is some resemblance in the outline if the prediction; it is, that the statement is minutely accurate. It. re.ates to his appearance, his rejection, the manner of his death, his being pierced, his burial. It describes, as minutely as could have been done after the events occurred, the manner of his trial, of his rejection, the fact of nis being taken from detention and by a judicial sentence, and the manner in which it was designed that he should be buried, and yet the remarkable fact that this was prevented, and that he waa interred in the manner in which the rich were buried. See the Notes on vs. 2, 3, 7, 8, 9, 10.
(2.) This coincidence could never have occurred if the Lord Jesus had been an impostor. To say nothing of the difficulty of attempting to fulfil a prediction by imposture and the general failuro in the attempt, there are many things he:e which would have rendered any attempt of this kind utterly hopeless. A very large portion of the things referred to in this chapter were circumstances over which an impostor could have no control, and which he could bring about by no contrivance, no collusion, and no concert. They depended on the arrangements of Providence, and on the voluntary actions of men, in such a way that he couid net aflect them. How could he so order it as to grow up as a root cut of a dry ground; to be despised and rejected of men; to be taken from detention and from a judicial sentence though innocent; to have it designed that he should be buried with malefactors, and to be numbered with transgressors, and yet to be rescued by a rich man and placed in his tomb 1 This consideration becomes more striking when it is remembered that not a few men claimed to be the Messiah, and succeeded in imposing on many, and though they were at.ast abandoned or punished, yet between their lives and death and the circumstances here detailed, there is not the shadow of a coincidence. It is to be remembered also that an impostor would not lave aimed at what would have constituted a fulfillment of this prophecy. Notwithstanding the evidence that it refers to the Messiah, yet it is certain also that the Jews expected no such personag6 bs that here referred to. They looked for a magnificent temporal prince and conqueror; and an impostor tcould not have attempted to evince the character, and to go through the circumstances of poverty, humiliation, shame, and sufferings, here described. What impostor ever would have at-.einpted to fulfil a prophecy by subjecting himself to a shameful deatli 1 What impostor could nave brought it about in this manner if lie had attempted it? No. It was only the true Messiah that either would cr could have fulfilled this remarkable prophecy. Had an impostor made tha effort, he must have failed: and it was not in human nature to attempt it under the circumstance* of the case. All the claims to the Messiahship by impostors have been of an entirely different cisaracter from that referred to here.
(3.) We are then prepared to ask an infidel how he will dispose of this prophecy. That it ex isted seven hundred years before Christ is as certain as that the poems of Homer or Hesicd had at ixistcoce before the Christian era; as certain as tho existence of any ancient document whatever t will uat do to say that it was forged — for this is not only without proof, but would destroy tl* credibility of all ancient writings. It will not do to say that it was the re*-; Jt of natural sagacity i* Jie prophet — for whatever may be said of conjectures about empires and Kingdoms, no natural sagacity can tell what will be the character of an individual man, or whether such a man as hers referred to would exist at all. It wHl not do to say that the Lord Jesus was a cunning impostor and resolved to fulfil this ancient writing, end thus establish his claims — for as we have seen, such an attempt would have belied human nature, and if attempted, could not have been accomplished. It remains then to ask what solution the infidel will give of these remarkable facts. We presen him the prophecy — not a rhapsody, not conjecture, not a general statement; but minute, full, clear unequivocal, relating to points which could not have been the result of conjecture, and over which the individual had no control. And then we present him with the record of the life of Jesusminutely accurate in all the details of the fulfilment — a coincidence as clear as that between a biography and the original — and ask him to explain it. And we demand a definite and consistent answer to this. To turn away from it does not answer it. To laugh, does not answer it— for there is no argument in a sneer or a jibe. To say that it is not worth inquiry is not true, for it pertains to the great question of human redemption. But if he cannot explain it, then he should admit that it is such a prediction as only God could give, and that Christianity is true.
(4.) This chapter proves that the Redeemer died as an atoning sacrifice for men. He was net a mere martyr, and he did not come and live merely to set us an example. Of what martyr was the language here ever used, and how could it ba used 1 How could it be ss. id of any martyr that he bore our griefs, that he was bruised for cur iniquities, that our sins were made to rush and meet upon him, and that he bare the sin of many? And if the purpose of his coming was merely to txach us the will of Gcd, or to set us an example, why is such a prominence here given to his sufferings in behalf of others 1 Scarcely an allusion is made to his example, while the chapter is replete with statements of his sufferings and sorrows in behalf of ethers. It would be impossible to state in more explicit language the truth that he died as a sacrifice for the sins of men; that he suffered to make proper expiation for the guilty. No confession of faith on earth, no creed, no symbol, no standard of doctrine, contains more explicit statements on the subject. And if the language here used d: cs not demonstrate that the Redeemer was an atoning sacrifice, it is impossiuie to <a,u ceive how such a doctrine could be taught or conveyed to men.
(5.) This whole chapter is exceedingly important to Christians. It contains the mest full, continuous statement in the Bible of the design of the Redeemer's sufferings and death. And after all the light which is shed on the subject in the New Testament; after all the full and clear statements made by the Redeemer and the Apostles; still, if we wish to see a full and continuous statemeut on the great doctrine of the atonement, we naturally recur to this portion of Isaiah. If we wish cur faith to be strengthened, and our hearts warmed by the contemplation of his sufferings, we shall find no part of the Bible better adapted to it than this. It should not only be the subject of congratulation, but of much fervent prayer. No man can study it too profoundly. No one can feel too much anxiety to understand it. Every verse, every phrase, every word should be pondered until it fixes itself deep in the memory, and makes an eternal impression on the heart. If a man understands this portion of the Bible, he will have a correct view of the plan of salvation. And it should be the subject of profound and prayerful contemplation till the heart glows with love to that merciful God who was willing to give the Redeemer to such sorrow, and to the gracious Saviour who for our sins was willing to pour out his soul unto death. I bless God that 1 have been permitted to study it; and I pray that this exposition — cold and imperfect as it is — may be made the means yet of extending correct views of the design of the Redeemer's death among his friends, an! of convincing those who have doubted the truth of the Bible, that a prophecy like this demon strates that the Book in which it occurs must be from God.
This chapter, probably closely connected in sense with the preceding-, and growing out of tho great truths there revealed re pectins the work of the Messiah, contains a promi-e of the enlargement, the moral renovattuu, and the future glory of the kingdom of God, especially under the Messiah. Like the prui;edtng and succeeding chapters, it may have been primarily designed to giya consolation to the exiles in Babylon, but it was consolation to be derived from what would occur in distant times under the Messiah, and in the spread ot'tho true rel gion. Few and feeble as they were then; oppressed and captive; despised and apparently forsaken they were permitied to look forward to future days, and bud 'he assurance of a vat i« crease from the Gentile world, and of permanent glory. The design of the whole chapter is consolatory, and is a promise of what would certainly result from the purpose of sending the Me.-siah to die for the world.
I. An address to the people of God, or to Ji rus.Uem, regarded as then feeble, and promisii^ great enlargement, vs 1—6.
(1.) Of a woman who had he 3n barren, and who subsequently had many children, ver. 1.
(2.) Of a tent that was to be enlarged, jj order to accommodate those who were to dweL in \% b. The foundation of this promise or assurance, that JEHOVAH was the husband and pretectal of his people, vs. 4—6. II. The covenant which JEHOVAH had made with his people was firm and immovable, vs. 7— 1C a. He had indeed for. aken them lor a little while, but it was only to gather them again with eternal and unchanging favour, vs. 7, 8.
b. His covenant with them would be as firm as that which he had made wi;h Noah, and whicfe he had so steadily observed, ver. 9.
c. It would be even more firm than the hills, ver. 10. They world depart, and the mountain! would be removed; but his covenant with his people would be unshaken and eternal.
III. A direct address to his people, as if agitated and tossed on a heaving sea, promising future stability and {dory, vs. it— H a. They were then like a ship on the stsrmy ocean, and without comfort, ver. II.
b. Yet there would be a firm foundation laid. These agitations would cease, and she would have stability, ver. II.
c. The future condition of his people would be glorious. His church would rise on the foundation—the foundation of sapphires— like a splendid palace made of precious stones, vs 11, u.
d. All her children would be taught of JEHOVAH, and their peace and prosperity be great t. She would be far from oppression and from fear, ver. 14.
IV. She would be safe from all her foes, vs. 15-17. No weapon that should be formed against her would prosper. All ihey who made any attack on her were under his control (ver. 16;, and God would defend her from all their assaults, ver. 17.
1 Sing, pO barren, thou that didst not bear; break forth into singing, and cry aloud, thou that
1. Sing, 0 barren. That is, shout for joy, lift up the voice of exultation and praise. The " barren" here denotes the church of God under the Old Testament, confined within the narrow limits of the Jewish nation, and still more so in respect to the very small number of true believers, and which seemed sometimes to be deserted of God, her husband. Lowth. It is here represented under the image of a female who had been destitute of children, and who now has occasion to rejoice on the reconciliation of her husband (ver. 6. Lowth), and on the accession of the Gentiles to her family. The Chaldee renders it, " Rejoice, O Jerusalem, who hast been as a sterile woman that did not bear." The church is often in the Bible compared to a female, and the connexion between God and his people is often compared with that between husband and wife. Comp. Isa. lxii. 5. Rev. xxi. 2-9, xxii. 17. Ezek. xvi. M Thou that didst not bear. Either referring to the fact that the church was confined within the narrow limits of Judea; or that there had been in it a small number of true believers; or addressed to it in Babylon when it was oppressed, and perhaps constantly diminishing in number. I think is provable that it refers to the latter; and didst not travail with child: for more are the children of the desolate, than the children of the married wife, saith the Lord.
that the idea is, that she saw her sons destroyed in the siege and destruction of Jerusalem, and that she was not augmented by any accessions while in Babylon, but would have great occasion for rejoicing on her return, and in her future increase under the Messiah by the accession of the Gentiles. IT Break forth into singing. Comp. ch. xiv. 7, xliv. 23, xlix. 13. IT For more are the children of the desolate. The " desolate " here refers to Jerusalem, or the Church. By the " married woman,'' Rosenm tiller supposes the prophet means other nations which flourished and increased like a married woman. Grotius supposes that he means other cities which were inhabited, and that Jerusalem would surpass them all in her prosperity and in numbers. But the phrase seems to have somewhat of a proverbial cast, and probably the idea is that there would be a great increase, a much greater increase than she had any reason to apprehend. As if a promise was made to a barren female that she should have more children than those who were married usually had, sc Jerusalem and the Church would be greatly enlarged, far beyond what usually occurred among nations. The ful« fihnent of this is to be locked for in the accession of the Gentiles (ver. 3;.
2 Enlarge the, place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes:
3 For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabitec.
4 Fear not; for thou shalt not be ashamed: neither be thou con-
" The conversion of the Gentiles is all along considered by the prophet as a new accession of adopted children, admitted into the original Church of God, and united with it." Lousth. See the same idea presented at greater length!nch. xlix. 20,21,22.
2. Enlarge the place of thy tent. The same idea occurs in ch. xlix. 19, 20. See the Notes on that chapter. tf The curtains of thy habitations. The word curtain does not quite express the sense here. It is commonly with us used to denote the cloth hanging round a bed or at a window, which may be spread or drawn aside at pleasure, or the hanging in theatres to conceal the stage from the spectators. The word here, however, denotes the canopy or cloth used in a tent; and the idea is, that the boundaries of the church were to be greatly enlarged in order to accommodate the vast accession from the pagan world. IT Spare not. Do not be parsimonious in the provision of the materials for greatly enlarging the tent to dwell in. If Lengthen thy cords. See Note ch. xxxiii. 20.
3. For thou shalt Ireak forth. See Notes ch. xlix. 19, 20. IT And make the desolate cities. See Notes ch. xliv. 26.
4. Fear not, &c. See Notes ch. xli. 10, 14. TT Neither shalt thou be confounded. All these words mean substantially the same thing; and the design of the prophet is to affirm, in the strongest possible manner, that the Church of God she aid be abundantly
founded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the re* proach of thy widowhood any more.
5 For thy Maker is thine husband; rthe Lord of hosts is his name; and thy Redeemer, the Holy One of Israel; the God of the whole earth shall he be called.
prospered and enlarged. The iraage of the female that was barren is kept up, and the idea is, that there should be no occasion of the shame which she felt who had no children. ^For thou shalt forget the shame of thy youth. In the abundant increase and glory of future times the circumstances of shame which attended their early history shall be forgotten. The " youth" of the Jewish people refers doubtless to the bondage of Egypt, and the trials and calamities which came upon them there. So great should be their future prosperity and glory that all this should be forgotten, tf The reproach of thy widowhood. The captivity at Babylon, when they were like a woman bereft of her husband and children. See Notes ch. xlix. 21.
5. For thy Maker is thine husband, Both these words, " maker" and " husband," in the Hebrew are in the plural number. But the form is evidently the pluralis excellentice — a form denoting majesty and honour. See Ps. cxlix. 2. Hos. xii. 1. Prov. ix. 10, xxs. 3 1 Sam. xix. 13. 1G. Eccl. xii. 1. Here it refers to " Jehovah of hosts," necessarily in the singular, as Jehovah is ONE,Dcut vi. 4. No argument can be drawn from this phrase to prove that there is a distinction of persons in the Godhead, aa the form is so often used evidently with a singular signification. That the worda here properly have a singular signification was the evident understanding of the ancien- interpreters. Thus Jerome, " because he shall rule over the*
6 For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of
tvptoi b TToidv ce, k. t. A. * For the Lord ivho made thee, the Lord of Sabaoth,' &c. So the Chaldee and the Syriac. Lowth renders it, " for thy husband is thy Maker." The word rendered " husband," from ^??, denotes properly the lord, maker, or ruler of any one; or the owner of any thing. It often, however, means, to be a husband (Deut. xxi. 13, xxiv. 1. Mai. ii. 11. Isa lxii. 5), and is evidently used in that sense here. The idea is, that Jehovah would sustain to his people the relation of a husband; that he who had made them, who had originated all their laws and institutions, and moulded them as a people (Note ch. xliii. 1), would now take his Church under his protection and care. See Notes ch. lxii. 5. ^And thy Redeemer, &c. Notes ch. xliii. 1-3. IT The God of the whole earth. He shall no more be regarded as peculiarly the God of the Jewish people, but shall be acknowledged as the only true God, the God that rules over all the world. This refers undoubtedly to the times of the gospel, when he should be acknowledged as the God of the Gentiles as well as the Jews. See Rom. hi. 29.
6. For the Lokd hath called thee. This is designed to confirm and illustrate the sentiment in the previous verse. God there says that he would be a husband to his people. Here he says, that although he had for a time apparently forsaken them, as a husband who had forsaken his wife, and although they were cast down and dejected like a woman who had thus been forsaken, yet he would now restore them to favour. ^Ilath called thee. That is, will have called thee to himself — referring to the future times when prosperity should be restored to them. ^As a woman forsaken. Forsaken by her husband on account of her offence. IT And grieved in spirit. Because she was thu3 for-
7 For a small moment yhave I
saken. IT And a wife of youth. The LXX render this very strangely, " the Lord hath not called thee as a wife forsaken and disconsolate; nor as a wife that hath been hated from her youth;" showing conclusively that the translator here did not understand the meaning of the passage, and vainly endeavoured to supply a signification by the insertion of the negatives, and by qndeavouring to make a meaning. The idea is that of a wife wedded in youth; a wife towards whom there was early and tender love, though she was afterwards rejected. God had loved the Hebrew people as his people in the early days of their history. Yet for their idolatry he had seen occasion afterwards to cast them off, and to doom them to a long and painful exile. But he would yet love them with all the former ardour of affection, and would greatly increase and prosper them. 1T When thou wast refused. Or that hath been rejected. Lowth, " but afterwards rejected." It may be rendered, " although (^S* hi has often the sense of although) thou wert rejected," or "although she was rejected." The idea is, that she had been married in youth but had been afterwards put away.
7. For a small moment. The Chaldee and Syriac render this, " in a little anger." Lowth has adopted this, but without sufficient authority. The iicbrew means, " for a little moment;" a very short time. The reference here is probably to the captivity at Babylon, when they were apparently forsaken by Jehovah. Though to them this appeared long, yet compared with their subsequent prosperity, it was but an instant of time. Though this had probably a primary reference to the captivitj then, yet there can be no impropriety in applying it to other similar cases. It contains and important principle; that is, that though God appears to forsake his people, yet it will dc comparatively
forsaken thee; but. with great mercies will I gather thee.
8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lotn thy Redeemer.
but for a moment. He will remember his covenant, and however long their trials may seem to be, yet compared with the subsequent mercies and the favours which shall result from them, they will seem to be but as the sorrows of the briefest point of duration. Comp. 2 Cor. iv. 17. IT But with great mercies. The contrast here is not that of duration but of magnitude. The forsaking was " little," the mercies would be " great." It would be mercy that they would be recalled at all after all their faults and crimes; and the mercy which would be bestowed in the enlargement of their numbers would be inexpressibly great. IT Will I gather thee. Will I collect thee from thy dispersions, and gather thee to myself as my own
8. In a little wrath. The Syriac renders this, " in great wrath." The Vulgate, " in a moment of indignation." The LXX, " in a little wrath." Noyes renders it in accordance with the view of Rosenm filler, " in overflowing wrath." This variety of interpretation has arisen from the various meanings affixed to the unusual word Cj^'lj. This word occurs nowhere else in the Bible. Gese. nius supposes that it is used for the sake of paronomasia with &sp qetzeph, "wrath," instead of ftatO sheitph. This word frequently occurs, and means a gushing out, an overflowing, an inundation, a flood. Job xxxviii. 25. Prov. xxvii. 4. Ps. xxxii. 6. Neh. i. 8. According to this it would mean, "in my overflowing anger " in accordance with the expression in Prov. xxvii. 4, " anger is outrageous" more correctly in the margin, " an overflowing." The parallelism, however, seems to demand the jsnse of short or momentary, as it stands
9 Foi / <~i* *s as the waters of Noah Uxito me: for as 1 have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee.
opposed to " evei lasting." But it is not possible to demonstrate that the Hebrew word has this signification. Rosenmfiller agrees with Gesenius in the opinion that it should be rendered " in overflowing wrath;" and perhaps as the parallelism of the word " everlasting " will be sufficiently secured by the phrase " for a moment," the probability is in favour of this interpretation. Thei» it will mean that the wrath, though it was but for a moment, was overflowing. It was like a deluge; and all their institutions, their city, their temple, their valued possessions were swept away. IT 1 hid my face from thee. This is expressive of displeasure. See Note ch. liii. 3. Comp. Ps. xxx. 7. Job xiii. 24, xxxiv. 29. Ps. xliv. 24. Is. viii. 17. Here it refers to the displeasure which he had manifested in the punishment which he brought on them in Babylon. V For a moment. Note ver. 7. This stands opposed to the " everlasting kindness " which he would show to them. TT But with everlasting kindness. This is true (1) of the Church at large under the Messiah. It is the object of the unchanging affection and favour of God; (2) of each individual Christian. He will make him blessed in an eternal heaven.
9. For this is as the waters of Noah unto me. As it was in the time of the flood of waters, so shall it be now. ' I then solemnly promised that the waters should not again drown the earth, and I have kept that promise. I now promise with equal solemnity that I will bestow perpetual favour on my true people, and will shed upon them eternal and un« charging blessings.' "The waters oi Noah," here mean evidently the flood that came upon the world in his time, and from which he and his family wera
10 For cthe mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant cof my peace be removed,
saved. Jjowth, on the authority of one MS. and of the Vulg, Syr., Sym., and Theo., reads this," in the days of Noah." But the authority is not sufficient to change the Hebrew text, and the sense is as clear as if it were changed. IT As I have sworn. Gen. viii. 21, 22. God appeals to this not only because the oath and promise had been made, but because it had been kept. IT That I would not be wroth. The idea seems here to be that no calamities should spread over the whole Church and sweep it away, as the waters swept over the world in the time of Noah, or as desolation swept over Jerusalem and the whole land of Canaan in the time of the exile at Babyion. There would be indeed persecutions and calamities, but the Church would be safe, amidst all these trials. The period would never arrive when God would forsake the Church, and when he would leave it to perish. One has only to recollect how God has guarded the Church, even during the most dangerous periods, to see how remarkably this has been fulfilled. His covenant has been as sure as that which was made with Noah, and it will be as secure and firm to the end of time.
10. For the mountains shall depart. See Notes on ch. li. 6. T The covenant of my peace. That is, the covenant by which I promise peace and prosperity to thee.
11.0 thou afflicted. In the previous verses, Jehovah had merely promised protection, and had in general terms assured them of his favour. Here he shows that they should not only be defended, but that his Church would rise with great beauty, and be ornamented like a most splendid palace or temple. This is to be regarded aS addressed primarily to the exiles "n Babylon near to the close of their se/enty years captivity. But nothing forbids as to appW it saith the Lord that hath mercy on thee.
11 Othou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones e'.vith
to the Church in all similar circumstances when persecuted, and when she is like a ship rolling on the he'aving billows of the ocean. IT Tossed with tempest. Lowth, " beaten with the storm." The idea is that of a ship that is driven by the tempest; or any object that is tossed about with a whirlwind (!-n5>b). See Jonah i. 11-13. Heb. iii. 14. Hos. xiii. 3. The figure is peculiarly striking in an Oriental country. Tempests and whirlwinds there are much more violent than they are with us, and nothing there can stand before them. See Banner's Observations, Vol. i. 92, seq. Ed. Lond. 1808. IT And not comforted. They were far away from all the comforts which they had enjoyed in their own land, and they were apparently forsaken by God. 1T Behold, I will lay thy stones. It is not uncommon in the Scriptures to compare the prosperity of the Church to a splendid temple or palace. In the book of Tobit a.description of Jerusalem occurs which has all the appearance of having been copied from this, or at least showing that the writer had this passage in his eye. " For Jerusalem shall be built up with sapphires, and emeralds, and precious stones; thy walls, and battiements, and towers, of pure gold. And the streets of Jerusalem shall be paved with beryl, and carbuncle, and stones oi Ophir," ch. xiii. 16, 17. And in the book of Revelation (ch. xxi. 18-21), a similar description occurs of the New Jerusalem. Possibly John had his eye upon this passage in Isaiah, though he has greatly amplified the description The passage here undoubtedly contains a figurative description of the future prosperity and glory of the Church of God. Lowth remarks on it, justly,, " these seem to be general images to express beauty, magnificence, purity strength, and solidity, a^rieably to tha
12 And I will make thy winideas of eastern nations; and to have never been intended to be strictly scrutinized or minutely and particularly explained, as if they had each of them some precise moral and spiritual meaning." The phrase " I will lay thy stones," refers to the work of masonry in laying down the foundation of a building, or ihe stones of which a building is composed, in mortar or cement. Literally, • I cause to lie down.' The word here used (v2"i) is usually appropriated to an animal that crouches or lies down. IT With fair colours. This translation by no means conveys the idea of the original. The sense is not that the Btones would have fair colours, but that the cement which would be used would be that which was commonly employed to make the most valued colours. The edifice which would be reared would be as cosily and magnificent as if the very cement of the stones consisted of the most precious colouring matter; the purest vermilion. The word here rendered " fair colours," 'rfig piikh, denotes properly, sea-weed, from which an alkaline paint was prepared; then paint itself, dye,/ttcws,and also that wfth which the Hebrew women tinged their eyelashes— stibium. This is composed of the powder of lead ore, and was drawn with a small wooden bodkin through the eyelids, and tinged the hair and the edges of the eyelids with a dark sooty colour, and was esteemed to be a graceful ornament. This practice is of great antiquity. It was practised by Jezebel (see 2 Kings ix. 30, where the same word is used as here); it was practised among the Greeks and Romans (Xenoph. Cyro. i. § 11); and it is still practised in Africa. See Shaw's Travels, p. 294, 295. The word here used is rendered paint, or vainted, 2 Kings ix. 30, Jcr. xl. 30; and glistening stones in 1 Chron. xxix. 2. It does not occur elsewhere. In the passage in Chronicles it may mean the carbuncle (as it is rendered kere by the LXX uvOquko); but it here
dows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones.
denotes, doubtless, the valued paint ox dye which was used as an ornament. The description here is that the very stones should be laid in cement of this description, and is of course equivalent to saying that it would be in the most costly and magnificent manner. It may be added, however, that it would not be the mere fact that the stibium would constitute the cement that the prophet seems to refer to, but probably he also means to intimate that this would contribute greatly to the beauty of the city. The cement in which bricks or stones is laid in a building is partly visible, and the beauty of the structure would be augmented by having that which was regarded as constituting the highest ornament used for cement. IT And thy foundations with sapphires. The sapphire is a well known gem distinguished for its beauty and splendour. In hardness it is inferior to the diamond only. Its colours are blue, red, violet, green, white, or limpid.
12. And I will make thy windows. The word here rendered windows is rendered by Jerome propugnacula, fortresses, bulwarks, ramparts; and by the LXX, hrdX^eis bulwark?, or rather pinnacles on the walls. The Hebrew word miDsti;, is evidently derived from ^^. shemesh, the sun; and has some relation in signification to the sun, either as letting in light, or as having a radiated appearance like the sun. Gesenius renders it, " notched-battlements, the same as sun, or rays of the sun." Faber (in Archaeol. Hebrew, p. 294) supposes that the name was given to the turrets or battlements here referred to because they had some resemblance to the rays of the sun. I think it probable that the prophet refers to some radiated ornament about a building, that had a resemblance to the sun, or to some gilded turrets on the walls of a city. I see no evidence in the ancient verso.ns that the word refers to windows. tf Of agates. Agates are a class of silicieuai,
13 And all thy children shall be taught of the Lord; and great
semi-pellucid gems, of many varieties, consisting of quartz-crystal, flint, hornstone, chalcedony, amethyst, jasper, cornelian, &c, variegated with dots, zones, filaments, ramifications, and various figures. They are esteemed the least valuable of all the precious stones. They are found in rocks, and are used for seals, rings, &c. Webster. The/
Hebrew word ^S*]? kddhkod, from*"^^ kddhddh, to beat, to pound, and then to strike fire, seems to denote a sparkling gem or ruby. It is not often used. It is rendered by Jerome, jaspidem. The LXX, by lazxiv, jasper, a gem of a green colour. It may be observed that it is not probable that such a stone would be used for a window for the purpose of letting in light, V And thy gates. Rev. xxi. 21: " And the twelve gates were twelve pearls; every several gate was of one pearl." The gates of the city would be made of most precious stones. IT Of carbuncles. The carbuncle is a beautiful gem of a deep red colour, with a mixture of scarlet, called by the Greeks anthrax, found in the East Indies. It is usually about a quarter of an inch in length. When held up to the sun it loses its deep tinge, and becomes exactly the colour of a burning coal. Webster. Hence its name in Greek. The Hebrew name ^P^, is derived from *T!$, to burn, and denotes a flaming or sparkling gem. The word occurs nowhere else in the Hebrew Bible. 7 And all thy borders. All thy boundaries; or the whole circuit of thy walls. Rev. xxi. 18: " And the building of the wall of it was of jasper." The idea is, that the whole city would be built in the most splendid manner. Its foundations and ah1 its stones would be laid in the most precious cement; its turrets, towers, battlements, gates, and the circuit of its walls, would be made of the most precious gems. In general, there can be no doubt that this is designed to represent the future glory of the Church under the Redeemer, and perhaps also to furnish »n emblematic representation of heaven.
Comp. Rev. xxi. 2. Kimchi supposes that this may possibly be taken literally, and that Jerusalem may be yet such as is here described. Abarbanel supposes that it may refer to the time when the Oriental world, where these gems are principally found, shall be converted, and come and join in rebuilding the city and the temple. But the whole description is one of great beauty as applicable to the Church of God; to its glories on earth; and to its glory in heaven. Its future magnificence shall be as much greater than any thing which has yet occurred in the history of the Church, as a city built of gems would be more magnificent than Jerusalem was in the proudest days of its glory. The language used in this verse is in accordanco with the Oriental manner. The style of speaking in the East to denote unexampled splendour is well illustrated in the well-known Oriental tale of Aladdin, who thus gives his instructions: " I leave the choice of materials to you, that is to say, porphyry, jasper, agate, lapis lazali, and the finest marble of the most varied colours. But I expect that in the highest story of the palace, you shall build me a large hall with a dome, and four equal fronts; and that instead of layers of bricks, the walls be made of massy gold and silver, laid alternately: and that each front shall contain six windows, the lattices of all which, except one which must be left unfinished and imperfect, shall be so enriched with art and symmetry, with diamonds, rubies, and emeralds, that they shall exceed every thing of the kind ever seen in the world." Pictor. Bib.
13. And all thy children. All thai dwell in this splendid city; all that are the true friends of the Redeemer. It shall be a part of their future glory that they shall be all under divine imstruotion and guidance. See Jer. xxxi. 34: " And they shall teach no more every man hia neighbour, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of thera
14 In righteousness shalt thou be established, thou shalt be far from oppression; for thou shalt not fear: and from terror; for "it shall not come near thee.
unto the greatest of them." IT And great shall be the peace of thy children. See Notes on ch. ii. 4, ix. 6.
14. In righteousness shalt thou be tstablished. This is language which is appropriately addressed to a city or commonwealth. The idea is, that it would not be built up by fraud, and rapine, and conquest, as many cities had been, but by the prevalence of justice. IT Thou shalt be far from oppression. That is, thou shalt be far from being oppressed by others. So the connexion demands. The Hebrew would bear an active signification, so that it might be read, 'be thou far from oppression,' i. e. be far from oppressing others. But th-2 design of the prophet is rather to promise than to command; and the idea is, that they should have no occasion to fear tti2 violence of others any more. 1T For it shall not come near thee. This doubtless refers to the security, perpetuity, and prosperity of the Church under the Messiah.
15. Behold, they shall surely gather together. The idea in this verse is, that the enemies of the people of God would indeed form alliances and compacts against them, but it would not be under the divine direction, and they would not be able to prevail against the Church. The word here rendered " gather together" (-tf-O means properly to turn aside from the way; then to sojourn for a time; then to assemble against any one. It seems here to refer to the gathering together of hostile forces to form an alliance, or to wage war. Great variety, however, has prevailed in the interpretation of the passage, but this seems to be the sense of it. Jerome renders it, " lo, a foreigner shall come wno was not with me, the stranger shall hereafter be joined to thee," and seems to understand it of the proselytes that •hould be made. This sense is found
15 Behold, they shall surely gather together, but not by me: whosoever shall gather togetheJ against thee shall fall for thy sake.
expressly in the Septuagint, w lo, proselytes shall come to thee through me, and they shall sojourn with thee, and fly to thee." The Chaldee renders it, " lo, the captivity of thy people shall be surely gathered unto thee, and in the end the kings of the people which were assembled to affict thee, O Jerusalem, shall fall in the m dst of thee." But the above seems to be vhe correct sense. Alliances would be formed; compacts would be entered into; leagues would be made by the enemies of the people of God, and they would bj assembled to destroy the Church. This has often been done. Formidable confederations have been entered into for the purpose, and deep-laid plans have been devised to destroy the friends of the Most High. See Ps. ii. 2: " The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against his Anointed." No small part of history is a record of the combinations and alliances which have been entered into for the purpose of driving the true religion from the world. IT But not Ly me. Not under my direction, or by my command. IT Shall fall for thy sake.
< Shall fall unto thee,' X$&. Lowth, " shall come over to thy side." The phrase seems to mean that they should ' fall to them,' — i. e. that they should lay aside their opposition, break up their alliances against the Church, and come over to it. In proof of this interpretation, Rosenmiiller appeals to the following places: Jer. xxi. 9, xxxix. 9. 1 Chron. xii. 19, 20. 2 Chron. xv. 9. The passage, therefore, looks to the future conversion of the enemies of the Church to the true faith. It has, doubtless, been partially fulfilled ill the conversion cf nations that have been leagued against the gospel of the Redeemer. Th.>r^ *v*9 •». striking fulfilment in the t'«re9 iW SHece-edexl the
16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I 'have created the waster to destroy.
persecutions of Christians in the Roman empire. After all the power of the empire had been enlisted in ten successive persecutions to destroy the Church, the very empire that had thus opposed the Church was converted to the Christian faith. In a still more signal manner will this be fulfilled when all the powers of the earth now leagued against the gospel shall be converted, and when all nations shall be brought under the influences of the true religion.
16. Behold, I have created the smith. The flense of this verse is, ' every thing that can effect your welfare is under my control. The smith who manufactures the instruments of war or of torture is under me. His life, his strength, his skill are all in my hands, and he can do nothing which I shall not deem it best to permit him to do. So with the enemy of the Church himself — the waster who destroys. I have made him, and he is wholly under my control and at my disposal.' The smith who bloweth the coals, denotes the man who is engaged in forging instruments for war, or for any other purpose. Here it refers to him who should be engaged in forging instruments of battle to attack the Church; and why should it not refer also to him who should be engaged in making instruments of torture — such as are used in times of persecution? IT That bringeih forth an instrument for his work. Lowth," according to his work." Noyes, " by his labour." The idea is, tha\ he produces an instrument as the resuh of his work. V / have created the waster to destroy. I have formed every man who is engaged in spreading desolation by wars, and 1 have every such man ender my control. See Notes ch. x. 5- », xxxvii. 26, 27, xlvi. 1-6. The sense
against thee shall prosper: ana f every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants ofihe Lord; and their righteousness Hs of me, saith the Lord.
here is, that as God had all such conquerors under his control, they c< uld accomplish no more than he permitted them to do.
17. No weapon that isfotmed. Nc instrument of war, no sword, or spear; no instrument of persecution or torture that is made by the smith, ver. 16. IT Shall prosper. On the meaning of this word, see Notes ch. lii. 13. The sense here is, that it shall not have final and ultimate prosperity. It might be permitted for a time to appear to prosper — as persecutors and oppressors have done; but there would not be final and complete success. IT And every tongue. No one shall be able to injure you by words and accusations. If a controversy shall arise; if others reproach you and accuse you of imposture and deceit, you will be able ultimately to convince them of error, and by manifestation of the truth to condemn them. The language here is derived probably from courts of justice (see Notes ch. xli. 1); and the idea is, that truth and victory, in every strife of words, would be on the side of the Church. To those who have watched the progress of discussions thus far on the subject of the true religion, it is needless to say that this has been triumphantly fulfilled. Argument, sophism, ridicule, have all been tried to overthrow the truth of the Christian religion. Appeals have been made to astronomy, geology, antiquities, history, and indeed to almost every department of science, and with the same want of success. Poetry has lent the charm of its numbers; the grave historian has interwoven wilh the thread of his narrative covert attacks and sly insinuations against the Bible the earth has been explored to prova that " He who made the world aiul re« realed its age to Moses was mistaken in its age;" and the records of Oriental nations, tracing their history up cycles of ages beyond the Scripture account of the creation of the world, have been appealed to, but thus far in all these contests ultimate victory has declared in favour of the Bible. And no matter from what quarter the attack has come, and no matter how much learning and talent have been evinced by the adverearies of the Bible, God has raised up some Watson, or Lardner, or Chalmers, or Buckland, or Cuvier, or Wiseman, to meet these charges, and to turn the scales in favour of the cause of truth. They who are desirous of examining the effects of the controversy of Christianity with Science, and the results, can find them detailed with great learning and talent in " Twelve Lectures on the connexion between Science and Revealed Religion," by Dr. Nicholas Wiseman,
Andjver, 1837. IT This is the Jieiitage. The inheritance which awaits thof'e who serve God is truth and victory. It is not gold and the triumph of battle. It is not the laurel won in fields of blood. But it is, the protection of God in all times of trouble; his friendship in all periods of adversity; complete victory in all contests with error and false systems of religion; and preservation when foes rise up in any form and endeavour to destroy the Church, and to blot out its existence and its name.? And their righteousness is of me. Or rather, ' this is the righteousness, or the justification which they obtain of me; this is that which I impart to them as their justification.' The idea is nc* *nat their righteousness is of him, but *hat this justification or vindication from him is a part of their inheritance and their portion.
This chapter is closely connected in sense with the preceding chapter. It flows from the doctrines stated in ch. liii., and is designed to stute what would follow from the coming of the Messiah. U would result from that work that the most free and lull invitations would be extended to all men to return to God, and to obtain his favour. There would Le such ample provision made for the salvation vk men that the most liberal invitations could be extended to sinners. The main idea in the chapter, I conceive to be, that the effect of the work of i he Redeemer would be to lay the foundation for a universal invitation to men to come and be saved. So ample would be the merits of his death (ch. liii.), that all might come and partake of eternal life. To state this, I suppose to be the main design 3f this chapter. It may be regarded as comprising the following parts:
1. A universal invitation to come and embrace the provisions of mercy, vs. 1—3. (a.) All were invited to come, oven they who were the most poor and needy, who had no money as freely as to running waters and streams, ver. 1. (6.) They were now regarded as spending their money and their labour for that which produccc no permanent satisfaction— descriptive of the world in its vain efforts to And enjoyment, ver. 2. (c.) If they would come to God they should live, and he would make with them an eternal cove lant, ver. 3.
II. To encourage them to this, the assurance is presented that God had?iven the Messiah to be a leader of ihe people, and that under him distant nations should embrace the truth and be saved, vs. 4, 5.
III. In view of the fulness of the provisions of mercy, and of the fact that a great leader had been provided, all are encouraged to come and seek God, vs. 6—13. This invitation is pressed on their attention by several considerations.
(a.) JEHOVAH might now be found, and he was ready to pardon abundantly all sinners who were disposed to forsake the error of their way and to return to him, vs. 6, 7.
(6.) God shows that his plans were high above those of men, and his thoughts more elevated than theirs, and his counsels should stand The rain descended on the eanh andaccompli-ihed his great plans, and so it. would be with his word His promises would be fulfilled, and his designs would take effect, and there was, therefore, every encouragement to come, and partake of his favour and his grace, vs. 8—11.
(c.) There:-hould be rich and abundant blessings attending their return to God, and universal rejoicing from their embracing the religion of the Redeemer, and becoming interested in hit mercy and salvation, vs. 12, 13.
There is not to be found in the Bible a chapter more replete with rich invitations than this, nof perhaps is tl ere any where to be found one of more exquisite beauty. To the end of the world.t \v:| stand as the fullest conceivable demonstration that God intended that the oil 31s of salvation shoulfl he made to ail men, and that he c;e.s<gns that his gospel shall arcorns lisli the jreat plans which he had in view wucn he duvi-ed the scheme of redemption. While this precious chapter n-maiaa ir the book of God, no sinner need despair of salvation who is dispo.-e.l to return to him; 1:0 one car. ^lead that he is 100 great a r-inniT to be saved; no one can maintain:>ucces-fully ihut the provisions of mercy are limited in their nature or their applicability to any 1 ortion of ihe race; and no ministei of the Gospel need be de-ponding about the success of the wort; in winch he is engaged. The gospe shall just as certainly pio.luce the effect which God intended, as the rain which comes doun in lcr- Uhziug showers upon the dry and thirsty earth.
1 Ho, every one that thirsteth, 'come ye to the waters, and he that hath no money; come ye,
1. Ho. *V*. This word here is designed to call attention to the subject as one of importance. IT Every one that thirsteth. The word thirst often indicates intense desire, and is thus applied to the sense of want which sinners often have, and to their anxious wishes for salvation. It is not improbable that the Saviour had this passage in his eye when he pronounced the blessing on those who hunger and thirst after righteousness, Matt. v. 6. No wants are so keen, none so imperiously demand supply, as those of hunger and thirst. They occur daily; and when long continued, as in the case of those who are shipwrecked and doomed to wander months or years over burning sands with scarcely any drink or food, nothing is more distressing. Hence the figure is often used to denote any intense desire for any thing, and especially an ardent desire for salvation. See John vii. 37. Ps. xlii. 2, lxiii. 1, cxliii. fi. The invitation here is made to all. " Every one" ('3) is entreated to come. It is not offered to the elect only, or to the rich, the great, the noble; but it is made to all. It is impossible to conceive of language more universal in its nature than this; and while this stands in the word of God, the invitation may be made to all, and should be made to all, and must be made to all. It proves that provision is made for all. Can God invite to a salvation which has not been provided I Can he ask a man to partake of a banquet which has no existence 1 Can he ask a man to drink of waters when there are none 1 Can he tantalize the hopes and mock the miseries of men by inviting them to enter a
buy '"and eat; yea, come, buy wine and milk, without money, and without price.
heaven where they would be unwelcome, or to dwell in mansions which have never been provided? Comp. Mat xi. 28. Mark xvi. 15. John. vii. 37. Rev. xxii. 17. ^ Come ye to the waters. Waters, floods, overflowing streams, or copious showers, are often used in the Scriptures to denote abundant blessings from God, and especially the blessings which would exist under the Messiah. See Isa. xxxv. 6, xliii. 20, xliv. 3. IT And he that hath no money. The poor; they who would be unable to purchase salvation if it were to be sold. The idea here is the absolute freeness of the offer of salvation. No man can excuse himself for not being a Christian because he is poor; no man who is rich can ever boast that he has bought salvation, or that he has obtained it on more easy terms because he had property. IT Come ye, buy and eat. Comp. Matt. xiii. 44-46 That is. procure it without paying a price. The word rendered here " buy," properly means to break {^^ shabhdr); then to purchase, &.c. grain, as that which is broken in a mill (Gescnius), or that which breaks hunger. (Comp. Eng.
breakfast.) Castell. IF Buy wine. T?_ Wine was commonly used in thei: feasts, and indeed was an article of common drink. See Notes on ch. xxv 6. Here it is emblematic of the bless* ings of salvation spoken cf as a feast made for men. Wine is usually spoken of as that which exhilarates, or makes glad the heart (Judges ix. 13. 2 Sam. xiii. 28. Ps. civ. 15), and it is possibla that the image here may be designed specifically to denote that the blessings of salvation make men happy, or dissi'
2 Wherefore do ye 'spend money for that which is not bread, and your labour for that which satisfieth not? Hearken dili-
pate the sorrows of life, and cheer them m their troubles and woes, f And milk. Milk, in the Scriptures, is used to denote that which nourishes, or is nutritious. Deut. xxxii. 14. Judge* iv. 1, v. 25. Isa. vii. 22. 1 Cor. ix. 7. It is mentioned as used with wine in Cant. v. 1, " I have drunk my wine with my milk;" and with honey, Cant. iv. 11, " Honey and milk are under my tongue." The sense here is, that the blessings of the gospel are fitted to nourish and support the soul as well as to make it glad and cheerful. IT Without money, &c. None are so poor that they cannot procure it; none are so rich that they can purchase it with gold. If obtained at all by the poor or the rich it must be without money and without price. If the poor are willing to accept of it as a gift, they are welcome; and if the rich will not accept of it as a gift, they cannot obtain it. What a debt of gratitude we owe to God, who has thus placed it within the reach of all! How cheerfully and thankfully should we accept that as a gift which no wealth however princely could purchase, and which, being purchased by the merits of the Redeemer, is put within the reach of the humblest child of Adam!
2. Wherefore do ye spend money. Marg. weigh. That is, in Hebrew, weigh silver.' Before money was coined, the precious metals were weighed, and hence to make a payment is represented as weighing out silver. Gen. xxiii. 16. V For that which is not bread. The idea here is, that men are endeavouring to purchase happiness and are disappointed. Bread is the support of life; it is therefore emblematic of whatever contributes to support and comfort. And in regard to the pursuit of happiness in the pleasures of life, and in ambition, vanity, and vice, men arc as much disappointed as he would be who should spend his money and procure nothing that would sustain life.
gently punto me, and eat ye thai which is good, and let your soul delight itself in rfatness.
tf And your labour for that which sat' isficth not. \o\x toil, and expend the avails of your labour for that which doea not produce satisfaction. What a striking description of the condition of the world! The immortal mind will not be satisfied with wealth, pleasure, or honour. It never has been. Where is the man who is satisfied with his wealth, and who says it is enough I Where is there one who is satisfied with pleasure, and vanity, and gayety 1 There is a void in the heart which these things do not, cannot fill. There is a consciousness that the soul was made for higher and nobler purposes, and that nothing but God can meet its boundless desires. Where is the man who has ever been satisfied with ambition? Alexander wept on the throne of the world; and though Diocletian and Charles V. descended voluntarily from the throne to private life, it waa because there was nothing in royalty to satisfy the soul, and not because they found happiness enough there. There never was a more simple and true description of this whole world than in this expression of Isaiah, that men are spending their money and their labour for that which satisfieth not. IT Hearken diligently unto me. The idea is, that by attending to his words and embracing his offers, they would find that without money or price which they were vainly seeking at so much expense and with so much toil. IT And eat, &C. The prophet here returns to the image in the former verse. They were invited to partake of that which would nourish the soul, and which would fill it with joy. 1T And let your soul delight itself in fatness. " Fatness " in the Scriptures is used to denote the richest food (Gen. xxvii. 28-39. Job xxxvi 16. Ps. lxv. 11), and hence is an emblem of the rich and abundant blessing* resulting from the favour of God. l'» xxxvi. 9, lxiii. 5.
3 [ncline your car and come unto me: hear, and your soul shall live; and I will make an everlasting covenant "with you, even the sure "mercies of David.
3. Hear, and your soul shall live. That is, if you attend to my command and embrace my promises, you shall live. Religion in the Scriptures is often represented as life. John vi. 33, v. 40, viii. 13, xx. 31. Rom. v. 17, 18, vi. 4, viii. 6. 1 John v. 12. Rev. ii. 7-10. It stands opposed to the death of sin — to spiritual and eternal death. IT And I will make an everlasting covenant with you. On the word covenant, see Notes ch. xxviii. 18, xlii. 6, xlix. 8. Here it means that God would bind himself to be their God, their protector, and their friend. This covenant would be made with all who would come to him. It would not be with the nation of the Jews, as such, or with any community, as such, but it would be with all who should embrace the offers of life and salvation. IT Even the sure mercies of David. I will confirm to you, and fulfil in you, the solemn promises made to David. The transaction here referred to is that which is celebrated in Ps. lxxxix. 2, 3, 4:
For I have said, mercy shall be built up for sver; Thy faithfulness hast thou established in the very heavens. I have made a covenant with/my chosen, J have sworn unto David my servant, Thy seed will I establish for ever, And build up thy throne to all generations.
A kingdom had thus been promised to David, and he had been assured that the true religion should flourish among those who were to succeed him in Israel. The prophet here says that this solemn promise would be fulfilled in those who Bhould embrace the Messiah, and that God would ratify with them this covenant. The word here rendered mercies (^On), properly means kindness, good will, pity, compassion; then goodness* tnercy, grace. The word rendered sure, denotes that which is established, or confirmed; that in which confidence may be placed. The whole expression
4 Behold, I have given him "for a witness yto the people, a leader and commander "to the
denotes that the covenant made with David was one which promised great favours, and was one which was not to be abrogated, but which was to be perpetual. With all who embraced the Messiah, God would enter into such an unchanging and unwavering covenant — a covenant which was not to be revoked. 4. Behold, I have given him. This is evidently the language of God respecting the Messiah, or of David aa representing the Messiah. Rosenmullcr supposes that the name David here is used to designate the Messiah, and in support of this appeals to Ezek. xxxiv. 23, 24; xxxvii. 24, 25; Jer. xxx. 9; Hos. iii. 5. An examination of these passages will show that they all refer to the Messiah by the name of David; and it is morally certain that in the passage before us, the name David (ver. 3) suggested the Messiah. It seems to me that this is to be regarded as a direct address respecting the Messiah, and that the object of the speaker here is to state a reason why he should be embraced. That reason was that God had constituted him as a leader. The Chaldee renders this, " Lo, I have constituted him as a prince to the people, a king and ruler o/er all kingdoms." Kimchi says that it meana that the Messiah would be a monitor oi a mediator between men and him who would accuse them. Grotius supposes that Jeremiah is intended here; but in that opinion he is destined undoubtedly to stand for ever alone. The almost unbroken interpretation, from the earliest times, is that which refers it directly to the Messiah. V For a witness to the people. Noyes renders this, " a ruler." Rosenmiiller, a monitor — one whose office it was publicly to admonish, oi reprove others in the presence cf witnesses. Jerome renders it, a witness. The LXX, "a testimony," naprCo'.ov The Chaldee, a prince, ^ rabh. Th«
6 Behold, thou shalt call a nation that thou knowest not; and nations tihat knew not thee shall run unto thee, because of the Lord thy God, and for the Holy
Hebrew word, "1?, means properly a witness, Prov. xix. 5-9; then testimony, witness borne, Ex. xx. 13, Deut. v. 17; then a prince, chief, lawgiver, commander. Comp. the use of the verb in Lam. ii. 13. Ps. 1. 7. Ixxxi. 9. 2 Kings xvii. 13. The parallelism requires us to understand it in this sense here — as one who stood forth to bear solemn testimony in regard to God — to his law, and claims, and plans; and one who, therefore, was designated to be the instructer, guide, and teacher of men. 1T A leader Chaldee, " a king." The idea is, that he would sustain the relation of a sovereign. One of the important offices of the Messiah is that of king. IT A commander. Or rather, a lawgiver. He would originate the laws and institutions of his people.
5. Behold, thou shalt call, &c. This is evidently an address to the Messiah, and is a promise that the Gentiles should be called by him to the fellowship of the gospel. IT That thou knowest not. The phrase " thou knowest not," means a nation that had not been regarded as his own people. IF And nations that knew not thee. The heathen nations that were strangers to thee. IT Shall inn unto thee. Indicating the haste and anxiety which they would have to partake of the benefits of the true religion. 1T Because of the Lord thy God. From respect to the God who had appointed the Messiah, and who had organized the Church. IT For he hath, glorified thee. John xvi. 5. God had glorified him by appointing him to be the Messia-h; and he would glorify him in the future triumphs of the gospel, in the day of judgment, and in the eternal Bplendours of heaven.
6. Seek ye the Lord. The commencement of religion in the heart is ©ften represented as seeking for God, or inquiring for his ways. Deut. iv. 29.
G Seek ye the Lord while ehe may be found, call ye upon him while he is near.
Job v. 8, viii. 5. Ps. ix. 10, xiv. 2,xxvii. 8. This is to be regarded as addressed not to the Jewish exiles only oi peculiarly, but to all in view of the coming and work of the Messiah. That work would be so full and ample that an invitation could be extended to all to seek after God, and to return to him. It is implied here (1) that men are by nature ignorant of God — since they are directed to " seek" for him. (2.) That if men will obtain his favour it must be sought. No man becomes his friend without desiring it; no one who does not earnestly seek for it. (3.) That the invitation to seek God should be made to all. In this passage it is unlimited (comp. ver. 7). Where there are sinners there the invitation is to be offered. (4.) That the knowledge of God is of inestimable value. He would not command men to seek that which was worthless; he would not urge it with so much earnestness as is here manifested if it were not of inexpressible importance. IT While he may be found. It is implied here (1) that God may now be found. (2.) That the time will come when it will be impossible to obtain his favour. The leading thought is, that under the Messiah the offer of salvation will be made to men fully and freely. But the period will come when it will be withdrawn. If God forsakes men; if he wholly withdraws his Spirit; if they have committed the sin which hath never forgiveness; or if they neglect or despise tho provisions of mercy and die in their sins, it will be too late, and mercy cannot then be found. How unspeakably important then is it to seek for mercy at once — lest, slighted now, the offer should be withdrawn, or lest death should overtake us, and we be removed to a world where mercy is unknown! How important is the present moment — for an« other moment may place us beyo'id th*