' y. 14. As many were aftonifoed at thee, &c.]} Not fo much at the miracles he wrought, the doctrines he taught, and. the work he did; or at his greatnefs and glory, at his exaltation and dignity, tho’ very wonderful; as at his. humiliation, the mean appearance he made, the low eftate he was brought into; the fufferings and ‘death which he underwent. Thefe words are placed between the account of his exaltation and humiliation, and may be thought to have refpect to both; and indeed it is aftonifhing, that one fo great as he was and is, fhould become fo low as he did; and alfo, that one that was brought fo low, fhould be raifed fo high: Ais vifage was fo marred more than any man, and bis form more than the fons of men tho’ fairer than the children of men, as he was the immediate workmanfhip of the divine Spirit, and without fin; yet what with his griefs and forrows he bore, by mos he foall proper. -. ™ Tanchuma apud.
So Ben Melech interprets it
and troubles he met with; what with watchings and faftings, with laborious preaching, and, con-— {tant travelling about to do good; what with fweat and blood, with buffetings and fcourgings, never was any man’s face more marred, or his form ‘more altered, than his was. ¥. 15. So fall he fprinkle many nations, &c.]
‘This is not to be underftood of water-baptifin, for tho’ this has been adminiftred in many nations, yet not by Chrift, nor done by fprinkling; rather of the grace of the Spirit, which is exptefied by wa-, ter, and its application by fprinkling, and is of a cleanfing and fanétifying nature, and'which Gen’ tiles are made partakers’ of; but better of the blood of Chrift, called the blood of fprinkling, the conicience i is purged from dead works, and the!
heart from an evil confcience, and by which multitudes of many nations are juftified and fanétified:; tho’ it feems beft of ‘all'to‘ interpret it of the doc.
trine of Chrift, ‘whichis compared to rain and dew, and is.dropped, diftiled, and {prinkléd, and falls gent! y upon the fouls of men, and has been | publithed in’ many nations, with good’ effe& and fuccefs.‘ So Kimchi and Ben Melech fay, the phrafe is expreffive of fpeaking.. This paffage is applied to the Meffiah by a Jews writer’. The Zargum is, * he will fcatter many people;” and Aben Ezra interprets it of pouring out their blood: and taking vengeance on them. The kings fhall [but their mouths at hime! aftonifhed at the glories and excellencies of his perfon and office, as outfhining theirs; at od wonderful works of grace and falvation, ‘and
CHA P., Litt. oon in ie “ae
FES chapter’ treats of the mean'appearance of Chrift in human nature, his fufferings in it, and the glory that’ fhould follow. It begins with a complaint of the fmall'number of thofe that believed the report concerning him, the power of God not being exerted, ¥. 4. the reafon of this general difbelief was the meannefs of his outward eircumftances, and the want of comelinefs in him; hence he was treated with general neglect and contempt, ¥. 2,3. which was the more unkind ‘and ungenerous,’ fince it was the griefs and’ forrows of others he bore, and their fins alfo, for which he was wounded and bruifed; that they might have healing,’ ¥. 4, 5, 6. yet he'took and ‘bore all patiently, like a lamb at the laughter, and the fheep under the fhearer, y. 7. ‘which was the mote extraordinary, fince’ he was‘ ufed both ‘in life; and at ‘death, in fo’ rigorous and barbarous a manner, and’ all for the fins of others, having” been guilty of none himfelf, ¥. 8, 9. and what is moft amazing, the Lord himfelf had an hand in grieving and _ bruifing him, ‘¥. ro, tho’ for his encouragement, and a reward to him’ as man and Mediator, for all his fufferings, it is intimated, that he fhould fucceed and profper, have ‘a numerous iffue, fhould juftify many; and have a portion and ea! divided with the great and mighty, ¥. 10, 11, 12.
¥. 1. Who bath believed cur report? Bre. OF Not what -we hear, ‘but others hear ‘ hearing * | from us; the doétrine of the gofpel, which is a report of the love, grace, and, mercy of God in Chritt;, of Chrift himéelf, his perfon, offices, obe- for tho” extern We yet not incr re
| fupports —. peoples and nl of SH. if they do not profefs them, yet dare not blafpheme them. It feems to denote a reverent, a them, and a fubjection to Ch and his nances; and muft be underftood of thei flab, as well as of themfelves. For that which ae been told them foall they fee, and that ti not heard foall they confider. Or, a. j int?
is applied to Chrift and his..gofpel in the apoftles, Rom. XV. 20, 21. y, The Ge es had not, the’ oracles of God committed to 1 sould not be told the things of the gofpel, a1: ttelate to Chrift,. by | their ‘oracles,.or by th fophers 5 3 nor could. they b be come. at by te Pi of nature, or by carnal reafon; fich)
trines of a Trinity of Perfons in the G Scien 3 of the. deity, Sonfhip, and-incarnation | of. Chrift;.0f falyation by him; of juftification by. his. 4 ene nefs, pardon by his blood, and, atonemen by his facrifice 5 of the refiirrection of the dead, and eter nal life: but now Chrift, and_his gofpel are bob and underftood by fpiritual, men; who befides nei unto them, have theif eyes opened, an eyes and underftandings given them; fo that they have a fight of Chrift, of the glory, beaut fulnels of his perfon, by faith, thro’ the; the word, fo as. to approve of him, apprer him, and "Become, like unto. him; aah hee fpel, and the doétrinés of i it, fo as to like of them, believe them, diftinguifh them, and look upon them with wonder and pleafure,.
aieniee fufferings, and death, and of ey at ‘i falvation by him: faithful one, and to be believed, and yet.
are always but few that give credit to its. the were but few in the times of the prophet Jaia that believed what he had before ea or was about to report, concerning the Meffiah; and. but few in the times of Chrift and his apottles, _whom the prophet here perfonated; for to thofe times. are the words applied, Yohn xii. 38. Rom. x. 16. the ews had the report firft made unto, them, and faw the facts that were done, and yet believed not; when Gentile kings, and their fub che liftened with the moft profound filence, an heard with the greateft attention and ‘reverence, as in the. latter part of the preceding chapter, to which. fo think this is oppofed; wherefore fome begin Hone text with the adverfative particle but. — According to the Septuagint and Arabic verfions, the words are dire€ted to God the Father, for Sey, render them, Lord, who hath believed, &c, and fo. are quoted in the above places in the New ar it * ment: ‘and fo whom i. 45 the arith of. the Lor ‘reveal meaning either the gofpel itfelf, the p power unto falvation, hidden from the gene the wet of God, b m all the work:
| een ao che al the, are wrought and by whom the bleffings of grace are difp nenied, and by whom the bord dk aed all- thin, g3>,. and as having nothing to “objed to his doctrines 5 and ~
Ch. litt. 4 2, 3. IS Ww oS WwW 2Ot to a very few, as the:true Meffiah, as God’s falvation, and in them the hope of glory: or elie’ the powerful and efficacious grace. of the Spirit, and the exertion and difplay of it, which is neceffary ‘to a true and fpiritual believing the gofpel, and the report of it; which, unlels it comes with the power and Spirit of God, is ineffectual. |
¥.2. For be fall grow up before him as a tender plant, &c.} Which fprings out of the earth without notice; low in its beginning, flow in: its growth, liable to be crufhed with the foot, or deitroyed with the froft, and no great probability of its coming to. any perfection); or rather as.a little Jucker, as the word ” fignifies, which grows out of the root of a tree, at fome little diftance from it, of which no notice or care is taken, nor any thing hoped for from it; and the. figure denotes the mean and unpromifing appearance of Chrift at his incarnation; which is the reafon given why the Jews in general difbelieved, rejected and defpifed -him: for this phrafe of growing up does not defign is exaltation, or rifing up from a low to an high eftate; but his. mean entrance into the world; like that of the {pringing up of a low and infignificant plant or fhrub out of the earth: and the phrafe before him, is to be underftood either of God the Father, by whom he was. taken. notice of, tho’ not by men; and-in whofe fight he was precious, tho’ defpifed by fren; or his growing up, and the manner of it, or his mean appearance, were all before the Lord, and according to his will: or elf it may be underftood of Chrift himfelf, and be rendered defore him/elf,, who was meek. and lowly, and.was mean and low in his own eyes; or rather it may be interpreted of the unbelieving Few, of any, or every one of them that did not believe the report concerning him; becaufe before him, in the fight of every one of them, he fprung up in the ‘manner defcribed; unlefs it can be thought that it would be better rendered, to bis face‘, or.to bis appearance; that is, as to his outward appearance, in the external view of him, fo he grew up: a#d @5 @ root out of a dry ground; or rather, as a branch from a root out of a dry ground, agreeable to ch. xi. 1. meaning not fo much the land of Judea, where he was born; or the country of Galilee, where he was brought up; as the family of David, from whence he fprung, which was reduced to a very low condition, when he was born of it; his| fuppofed father being a carpenter, and his real mother a poor virgin in Nazereth, tho’ both of the lineage and houle of David; from this paflage the ancient Jews * are faid to conclude: that the Meffiah would be born without a father, or the feed of man: 4e hath uo form nor comelinefs, like a poor plant or fhrub juft crept out of the ground, ina dry and -barren foil, ready to wither away as foon as up; has no ftrength nor ftraitnefs of body; without verdure, leaves, blofiom and fruit; things which make. plants comely and beautiful.. This regards not the countenance of Chrift, which probably was comely, as were his types Mo/es and David, fince he is faid to, be fairer than the children of men and fince his human nature was the immediate produce of the Holy Ghoft, and without fin: but his outward circumftances; there was ‘no majefty in him, or figns of it; it did not look cottage, and worked at a trade: and when we fhall fee him as he grows up, and comes into public life and fervice, declaring himfelf, or declared by others, to be the Meffiah: here the prophet perfonates the ews that would live in Chrift’s time; who would fee his perfon, hear his doétrines; and be witneffes:of his miracles; and yet fay; there is mo beauty, that we fhould defire him, or fightline/se in him; nothing that. looks grand and majettic, or like a‘king; they not beholding with an eye of faith his glory, as the glory-of the only begotten of the Father; only viewing-him in his outward circumftances, and fo made. theit eftimate of him; they expected ‘the Meffiah asa temporal prince, appearing in great pomp and ftate, to deliver'them from.the Roman yoke, ‘and reftore their nation, to its, former fplendor and glory; and being difappointed herein, was the true reafon of their unbelief, before complained of, and why they did not defire him, who is the defre of all nations. ¥..3..He as defpifed, and rejetied of men, 8ec.] Or, ceafeth from men‘; was not:admitted into thé company and converfation of men, efpecially of figure; or ceafed from the clafs of men, in the opinion of déthers; he was not reckoned among; men, was accounted a‘worm, and no man}; or if. man; yet not in his: fenfes, a madman, nay one that hada devil: or deficient of men, he had none about him of any rank or figure in life, only fome few fithermen, and fome women, and publicans, and harlots..The Vulgate Latin verfion renders it, te Jaft of men, the moft abject and contemptible of mankind; de/pifed, becaufe of the meannefs of his birth, and parentage, and education, and of his outward appearance in public life, becaufe of his apoftles and audience; becaufe of his doctrines; not agreeable to carnal reafon, and. his works, fome of them being done on the fabbath day, and; as they malicioufly fuggefted, by the help of fatan; and efpecially becaufe of his ignominious fufferings and death: a man of forrows, and acquainted with grief; or known. by grief; he was known by his troubles, notorious for them; thefe were his contant companions, his familiar, acquaintance,. with whom he was always converfant; his life was one continued feries of forrow, from the cradle to the crofs; in his infancy his life was fought for by Herod, and he was obliged to be taken by his parents, and flee into Egypt; he eat his bread in for row, and. with the fweat of his brow; he met with much forrow from the hardnefs and unbelief of mens hearts, and from the contradiction of finners againft himfelf, and even much from’ the frowardnefs of his own difciples; much from the temptations of fatan, and more from the wrath and juftice of God, as the furety of his people; he was exceeding forrowful in the garden, when his fweat was as it were great drops of blood; and when on the crofs, under the hidings of his Father’s face, under a fenfe of divine difpleafure for the fins of his people, and enduring the pains and agonies of a fhametul and an accurfed death; he was made probable that he would be a tall cedar; of 2 ptincé in J/rael,much lefs the prince Meffiah; he was born of mean parents; brought up in a contemptible part of the country; lived in a town out of which no good is faid to come; dwelt in a mean up of forrows, and grief was familiar to him. Some render it, broken with infirmity, or grief”: and we hid as it were our faces from him; as. one loathfome and abominable, as having. an averfion to him, and abhorrence: of.him, as {corning to look at him, being unworthy of any notice. Some render it, be hid as it were his face from us’; as confcious of his deformity and loathfomnefs,. and of his being a difagreeable object, as they faid; but the former is beft: he was defpifed, and we efteemed him not; which is repeated to fhew the great contempt caft upon him, and»the difefteem he was had in by all forts of perfons; profeffors and profane, high and low, «rich and.poor,: rulers and common people, priefts, fcribes, and -pharifees; no fett or order of men had any value for him; and all this difgrace and difhonour he was to undergo to repair the lofs of honour the Lord fuftained by the fin..of man, whofe furety Chrift became.
¥. 4. Surely he hath born our griefs, and carried our forrows, &c.] Or neverthelefs, as Guffetius *; notwithftanding the above ufage of him; tho’ it is a certain and undoubted truth, that Chrift not only affumed a true human nature, capable of forrow and grief, but he took all the natural finlefs infirmities of it. or his‘+human nature was fubject to fuch, as hunger, thirft, wearinefs, &c..and to all the forrow and pain arifing from them; the fame forrows and griefs, he was liable to:as we are, and therefore called ours; and hence he had a fympathy with men. under affliction) and ‘trouble, and to fhew his fympathizing {pirit, he healed all forts of bodily difeafes; and alfo to fhew-his power, he healed the difeafes of the foul, by bearing the fins of his people, and making fatisfaction for them; fince he that could do the one, could do the other; wherefore the evangelift applies this paflage to the healing of bodily difeafes, Mart. Vili. 17. tho’ the principal meaning of the words may be, that all the forrows and. griefs: which Chrift bore, were not for any fins of his own, but for the fins of his people; wherefore: thefe griefs and forrows fignify the punifhment of fin, and are put-for fins, the caufe of them; and fo the apo- {tle interprets them of Chrift’s bearing our fins in his own body on the tree, 1 Pet. it. 24. and the Septuagint and Arabic verfions render: the’ words here, 4e. bears our fins; and the Targum is, ** where- ‘< fore he will intreat for our fins;” thefe: being laid upon him, as is afterwards faid, were bore‘by him as the furety of his people; and {fatisfaction’ being made’for them by his fufferings and. death, they are carried and taken away, never to be feen any more: yet we did efteem him ftricken, fmitten of God, and afflicted;, fo.indeed he was by the {word of divine juftice, which was awaked againft him, and with which, he was ftricken and {mitten, as {tanding in, the room of his, people; but then it was not for any fin. of his own, as the Fews imagined, but for the fins of thofe for whom he was a fubftitute; they looked upon all his forrows and troubles in life, and,at death, as the juft judganent of God upon him fer fome grofs enormities velut homo abfcondens faciem a nobis, Junius & Tremellius; & tecta facie averfanda pra nobis, Cocceius. Pifcator; & tamen, fo fome in Vatablus. percuffum Deum, Sanétius.
ftaken. him as a leprous perfon, and fo Aguila and Symma~ he had been guilty of; but in this they were mi- The Vulgate Lati# verfion is, we ¢ chus render the word; and from hence the ‘ Ee c call the Meffiah a leper’; they fay, “ a leper of “the houfe of Radéi is his name;” as it is faid, furely be bath born our -griefs, &c. which thows that the ancient ews underftood. this prophecy of the Meffiah, tho’ produced to prove a wrong character of him; and fo it is applied ase ey other ‘ancient writings of theirs, fee the note o1 Matt. viii. 17. The words are by fome rendere humbled, which verfion of the words proved the converfion of feveral Fews in Africa, as And and others relate"; by which they perceived the paflage is to be underftood not of a mere man, but of God made man, and of his humiliation and.
¥. 5. But he was wounded for our tranfereffions, &c.] Not for any fins of his own, but for ours, for our ‘rebellions againftGod, and tranfgreflions of his law, in order to-make atonement and fatisfaction for them; thefe were the procuring and meritorious caufes of his fufferings and death, as they were taken upon him by him to anfwer for them to divine juftice, which are meant by his being wounded, for not merely the wounds he received'in his hands, feet, and fide, made by the nails and {pear, are meant, but the whole of his fufferings, and efpecially his being wounded to death, and which. was occafioned by bearing the fins of his people; and hereby he removed the ment due unto them: be was bruifed for our iniquities; as bread-corn is bruifed by threfhing it, or by its being ‘ground in the mill, as the manna was; or as fpice is bruifed in a mortar, he being broken and crufhed to pieces under the weight o fin, and the punifhment of it. The ancient Fews underftood this of the Meffiah; in one place they fay °, ‘* chaftifements are divided into three parts, ‘* one to David and the fathers, one to our gene> ‘* ration, and one to the king Meffiah; as it is “¢ written, be was wounded for our tranfgreffions, ** and bruifed for our iniquities;” place ’, *¢ at that time they fhall declare to the ‘¢ Meffiah the troubles of J/rael in captivity, and ** the wicked which are among them, that don’t mind to know the Lord; he fhall lift up his voice, and weep over the wicked among them; as it is faid, e was wounded for our tranfgreffions, Sec.” the chaftifement of our peace was upon him that is, the punifhment of our fins was - inflicted on him, whereby our peace and reconciliation with God was made by him; for chaftifement here does not defign the chaftifement of a father, and in love, fuch as the Lord ‘chaftifes his people with; but an act of vindiétive juftice, and in wrath, taking vengeance on our fins, of ou furety, whereby divine wrath is appeafed, juftice is fatisfied, and peace is made: and with bis firip we are healed; or by his frripe 1, or bruife; pro perly the black and blew mark of it, fo calle guilt from them, and freed them from the punifh:.
and wereckoned him the firicken, fimitten God™, and.
from the gathering and fettling of the blood where the blow is given. Sin is a difeafe belonging to all men, a natural, hereditary, naufeous, and incurable one, but by the blood of Chritt; forgiving fin is a healing of this difeafe.; and this is to be had, and in no other way, than thro’ the ftripes and wounds, the blood and facrifice, of the fon of God. Chrift is a wonderful phyfician; he heals by taking the ficknefles of his people upon himfelf, by bearing their fins, and being wounded and bruifed for them, and by his enduring blows, and fuffering death itfelf for them. The Targum is, ‘“* when we obey his words, our fins will be for- ‘© piven us;” but forgivene(s is not thro’ our obedience, but.the blood of Chrift. ¥. 6, All we like fheep have gone aftray, &c.] Here the prophet perfonates all the elect. of God, whether Fews or Gentiles; whom he compares to focep, not for their good qualities, but for their foolifhnefs and ftupidity; and particularly for their being fubject to go aftray from the fhepherd, and the fold, and from their good paftures, and who never return of themfelves, until they are looked up, and brought back by the fhepherd, or owner of them; fo the people of God, in a ftate of nature, are like the filly fheep, they go aftray from God, are alienated from the life of him, deviate from the rule of his word, err from the right way, and go into crooked: paths, which lead to deftruction; and never return of themfelves, of their own will, and by their own power, until they are returned by powerful and efficacious grace, unto the great fhepherd and bifhop of fouls; fee 1 Pet. ii. 25. where the apoftle has a manifeft refpect to this pa - fage: we have turned every one to his own way; and that is an evil one, a dark and flippery one, a crooked one, the end of- it is ruin; yet this is a way of a man’s own choofing and approving, and in which he delights; and it may not only intend the way of wickednefs in general, common to all men in a ftate of nature, but a particular way of finning, peculiar to each; fome are addicted to one fin, and fome to another, and have their own way of committing the fame fin; men turn their faces from God, and their backs upon him, and look to their own way, and fet their faces towards _it, and their hearts on it; and which feems right and pleafing to them, yet the end of it are the ways of death; and fo bent are men on thefe ways, tho’ fo deftructive, that nothing but omnipotent grace can turn them out of them, and to the Lord; and which is done in confequence of what follows: and the Lord hath laid on him the iniquily of us all; that is, God the Father, againft whom we have finned, from whom we have turned, and whofe juftice muft be fatisfied; he has laid on Chrift, his own fon, the fins of all his elect ones; which are as it were colleéted together, and made one bundle and burden of, and therefore exprefied in the fingular number, iniquity, and laid on Chritt, and were bore by him, even all the fins of all God’s elect; a heavy burden this! which none but the mighty God could bear; this was typified by laying of hands, and laying of fins upon the facri-
—2yyo> py M802 om ee Vatablus.. fic Syr. fecit ut incurreret iniquitas, Pifcator.
BAS F7. 293 fice, and putting the iniquities of J/rae/ upon the head of the fcape-goat, by whom they were bore, and carried away. The words may be rendered, be made io meet upon him the. iniquity of us all", the elect of God, as they live in the feveral parts of the world, their fins are reprefented as coming from ali quarters, eaft, weft, north, and fouth,; and. as meeting in Chrift, as they did, when he fuffered as their reprefentative on the crofs: or be made to rub, or fall upon him the iniquity of us all *; our fins, like a large and mighty army, befet him around, and fell upon him in an hoftile manner, and were the caufe of his death; by which means the law and juftice of God had full fatisfaction, and our recovery from ruin and deftruction is procured, which otherwife muft have been the confequence of turning to our own ways; fo the ancient Fews underftood this of the Meffiah. _R. Cabana‘ on thefe words, binding bis afs’s colt to, the, choice vine, Gen. xlix. 11. fays, ag ‘* the afs bears burdens, and the garments of tra- ** vellers, fo the king Meffiah will bear upon him ‘** the fins of the whole world; as it is faid, rhe “¢ Lord hath laid on bim the iniquity of us all,”
Tf. litt. 6. ¥.7. He was oppreffed, and be was affified, &c.] He was injurioufly treated by the Fews; they ufed him very ill, and handled him very roughly; he was opprefied and afflicted, both in body and mind, with their blows, and with their reproaches; he was afflicted indeed, both by God and men: or rather it may be rendered, it was enafed, required, and demanded, and be anfwered", or was affliied; juftice finding the fins of men on him, laid on him by imputation, and voluntarily received by him, as in the preceding verfe, demanded fatisfaction of him; and he being the furety of his people, was refponfible for them, and did anfwer, and gave the fatisfaction demanded: the debt they owed was required, the payment of it was called for, and he accordingly anfwered, and paid the whole, every farthing, and cancelled the bond; the punifhment of the fins of his people was exacted of him, and he fubmitted to bear it, and did bear it in‘his own body on the tree; this clearly exprefies the doctrine of Chrift’s fatisfaction: yet be opened not his mouth, again{t the oppreffor that did him the injury, nor murmured at the affliction that was heavy upon him: or, and he opened not his mouth, againtt the juftice,of God, and the demand that was made upon him, as the furety of his people; he owned the obligation he had laid himfelt under; he paid the debt, and bore the punifhment, without any difpute or hefitation: be is brought as a lamb to the flaughter, and as a foeep before her foearers is dumb; or, as a foeep to the laughter, and as an ewe before ber hearer“, thefe figurative phrafes are expreffive, not only of the harmleffne{s and innocence of Chrift, as confidered in himfelf, but of his meeknefs and patience. in fuffering, and of his readinefs and willingnefs to be facrificed in the room and ftead of his people; he went to the crofs without any reluctance, which, when there was any in the facrifice, it was reckoned a er AP VS LAER A ‘Chali seb from the prifon of ah, te ited, and'vex alted, and why the wickednefs' of his age ould not be declared; he being ftricken and’ c -fuch a manner, when he was an innocent “perfoni; | and fince it was only for the tranfgreffions of others, -even'of God’s covenant-people,'the people he chore, and gave to Chrift, Mart) i210 Heb dis apy) ee ¥. 9. And he made bis grave with thewicked, and with the rich in bis death, 8c.) Thefe words!are generally fuppofed to refer to a fact that was afterwards done; that »Chrift, who died with wicked. men, as if he himfelf: had been one,» wastbut ried in’a rich man’s grave.” Could theowordsad= ‘mit of ‘the following tranfpofition, they wouldexactly agree with it, and be made his grave withthe ‘ith, and with the wicked in bis death; for he died. between two thieves, and ‘was buried in the fepul+ chre of Yofeph of 'Arimatheay a vic many “Or the meaning perhaps in general is, that after his déathy beth rich men and wicked: men ‘were concerned in his fepulture, and about his* graves two rich men, Nicodemus and ‘Jofeph, in taking down his. body from the crofs,’ in embalming‘it, “and inlay ing it in the tomb of ‘the'latter 5 and wicked men, Roman foldiers, were employed in euardine thede- ‘pulchre, that’ his cities origheellal away the body.» Or the fenie is, 4e the people,othe wation of the Yews, thro’ whofe enmity againit him ‘he fuffered death, gave, intended, ‘and ‘defigned, that is grave fhould be with the wicked; and there fore acculed him ‘to the Roman governor, ‘and got him condemned capitally, and adjudged to’a Roman death, crucifixion, that ‘he mioht* be buried ‘where fuch fort of perfons ‘ufually were; and then. ‘it may be fupplied, but be made it; that-is,° God ‘ordered and appointed,» in his overruling providence, ‘that it fhould be with the vichin bis death, as it was. Aben Ezra obferves, that the word YND2a, which we tranflate zz bis death, fignifies a {tructure over a grave, a fepulchral "monument; and then it may be rendered imperfonally thus, bis grave was put or placed with the wicked, but “bis ‘tomb, or fepulchral monument, was with the rich’; his grave was indeed put under the*eare and eu‘ itody of the wicked doldiers; yet-afarious tomb: being erected over it, at the charge of a‘rich man, Fofeph ot Arimathea, which was defigned for himfelf, made the burial of Chrift honourable y which honour was done him, decaufe he bad done na violence; OF injury to any man’s perfoner property’; had not been guilty of rapine and oppreffion, theft and robbery, murder and cruelty; he had ‘not ‘been a ftirrer up of fedition, an encourager of ‘mobs, riots, and tumults, to the hurt of the civil government: neither was any deceit inbis mouths falfe doctrine was delivered: by ‘him 3) — a bad omen among the heathens, yea fuch were not admitted to be offered *; buat Chrift went as willingly to be facrificed, as a lamb goes to the flaughter-houfe, and was as filent under his fufferings, as a fheep while under the hands’ of its fhearers; he was willing to be ftripped of all he had, as a fhorn fheep, and to be flaughtered and facrificed as a lamb, for the fins of his people: o | be opened not his mouth, not againft his enemies, by way of threatening or complaint; nor even in his own defence; nor againft the juftice of God, as beating hard upon him, not fparing him, but demanding and having full fatisfa¢tion; nor againft his people and their fins; for whom he fuffered; fee 1 Pet. ii. 23: ¥. 8. He was taken from prifon, and from’ judgment, &c.] After he had fuffered and died, and made fatisfa€tion to divine juftice; or after he had been arrelted by the juftice of God, and was Jaid in prifon, and under a fentence of condemnation, had judgment paffed upon him, and that executed too; he was taken in a very little time from the srifon of the grave where he lay, and from the hate of condemnation into which he was brought, and was acquitted, juftified, and declared righteous, and his people in him; a meflenger was icnt from heaven to roll away the itone, and fet him free: tho’. fome’ render it, be was taken by dijire/s and judgment, that is, his life was taken away in a violent manner, under a pretence of juftice; whereas the utmoft injuftice was done him; a wrong charge was brought againit him, falfe witnefies were fuborned, and his life was taken away with wicked hands; which fenfe feems to be favoured by the quotation in 4@s viii. 32. in bis humiliation his judgement was taken away he had not common juftice done him: and who fhall declare bis generation? which is not to be underftood ‘of his divine generation, as the Son of God, which is in a way ineffable| and inconceivable; nor of his human generation, asithe fon of man, which is unaccountable, being born of a virgin; nor of the duration of his lite after his refurrection, he dying no more, but living for ever, which is more probable; nor of the vaft number of his fpiritual offfpring, the fruit of his fufferings, death, and refurrection; but of the age, and’ men of it, in which he lived, whofe barbarity to him, and wickednefs they were cuilty of, were fuch as could not be ‘declared by the mouth, or defcribed by the pen of man. The Targum is, ** and the wonderful “¢ things which fhall be done for us in his days, ** who can declare?” for be was cut off out of the land of the living; was not fuffered to live, was taken off by a violent death; he was cut off in a jadiciary way, as if he had been a malefactor; tho’ left it. fhould be thought it was for his own fins he was cut off, which is denied, Den, ix. 26. it is added, for the tranfgreffion of my people was be Stricken; that is, either thro’ the malice and wick-. ednefs of the people of the Fews, whom the prophet calls his people, he was ftricken, not only’ ~with the fcourges of the whip, but with death itfelf, as the efficient caufe’ thereof; or rather becaufe of the tranfgreffions of God’s elect, in order - to make fatisfaction for them, he was ftricken by divine juftice, and put to death, as the meritorious caufe thereof; and fo they are the words of God the F ather; and this, with the preceding claufe, give a reaion, fhewing, both why he was taken told The fufferings of Chrift are’ bruifed; fee the note on y. 5.
deceiver of the people, as he was’ ‘chare did not attempt to'feduce them from the ‘true wor | thip of God, or perfuade ‘them to» believe an thing contrary to the law of Mofés, and the prephets; he was no enemy to church “or fatey 16 indeed guilty of any manner of fin, nor ¢ ven © any arts of ‘trick ‘and diffimulation’; fee # penty,Ger, iii. 15. but here it is afcribed to the ‘Lord:»he was bruifed in body, when, buffeted and fcourged, and nailed to the crofs;, and was bruiied and)-broken in fpirit, »when, the fins, of,his people * were laid on him, and. the wrath, of God caine upon him for, them: the Lord had an hand in his fufferings;, he not only permitted them, but they were according to the counfel of his will; they were pre-determined, by him,.dé7s 11.23. and iv. 27, 28, yeas they were pleafing to him, he took a kind of delight and pleafure in them; not in them fimply confidered as fufferings, but as they were an accomplifhment of his purpofes, a fulfilment of his, covenant and promifes, and of the prophecies in, his word; and particularly, as hereby the falvation of his people was brought about, fee Fohnx. 17: he hath put him io grief; when che awoke the fword of juftice againft him; when he {pared him not, but delivered him -up into the hands. of wicked men, and unto death: he’ was put to grief in the garden, when his foul was exceeding forrowful; and on the crofs,.when he was nailed to it, had the weight of his peoples. fins, and his Father’s wrath, on him; and when he hid his face from him, which made him cry out, my God, my God, why, haft. thou forfaken me? or, hath put him to, pain; fuffered him to be put to. pain, bothiin, body and mind: when theu fhalt make bis foul an offering for fin; not his foul only, but his body alfo, even his whole human nature, as in union with his divine. perfon; for it was he himfelf that was offered up in the room and ftead of his: people, to make atonement and fatisfaction for their fins, Heb. ix. 14, 26. and x. 10. or, when thou fhalt make bis foul fin *, fo Chrift was made by imputation, 2 Cor, v, 21. and when jhe was fo made, or had the fins of- his people imputed to him, then, was he bruifed, and put to. pain and grief, in order to finith them, and make an end of them, and make reconciliation for them: or, when bis foul foall make an offering * for fin, or fin ittelf, make itfelf.an offering; for Chrift offered up himfelf freely.and voluntarily; he gave himfelf an offering and a-facrifice to God, for a {weet dmelling fayour, £pb.v. 2. he was altar, facrifice and prieft. He foall fee his feed, or, a feed; a {piritual feed and _ offspring;.a large number of fouls, that fhall be borh, again, of incorruptible feed, as the fruit of his: fufferings and, death; fee Fobn xii. 24. this he prefently. began to fee after his refurrection from the dead;..and. afcenfion to heaven; when great numbers were.converted among the Fews, and after ‘that multitudes in the Genéile world, and more or lefs in all.ages; ever fince has he had a feed to ferve him; and fo he will.in the latter day, and to the,end of time: be foall prolong his. days; live long, throughout all. ages, to, all eternity; tho’ he was dead, he’s alive, and lives for evermore; lives to fee all, the.children that the Father gave him, and he has gathered together by his death, when feattered abroad, and fee them all born again, and brought to glory... Some connect this with the preceding claufe, ¢ fhall fee a feed that foall prolong its. days for Chrift.will never want iffue, his church will never fail, his feed will endure for ever, Pf. Ixxxix. 29, 36. So the Targum, paraphrafing the:words of Chrift and his feed, ‘ they fhall {ce “ the-kingdom of their Meffiah; they {hall mul-