Annotations Upon Isaiah, Chapter 52
CHAP. LII.
VERSE 1. AWake, awake, &c.] See the Note, Chap. 51.17. This is ſtill to chear up the Jewiſh Church with hope of deliverance from that poor and miſerable condition, whereinto they were to be brought; and it is thus often repeated, partly, becauſe of the delight the Prophet took in imparting theſe glad tydings to the People; and partly becauſe the People were ſo hardly wone to embrace the promiſe, in regard that they looked upon their Eſtate as deſperate, and paſt all hope of recovery: Awake, awake, put on thy Strength, O Zion; that is, pluck up a good courage, be courageous and ſtrong in the confidence of Gods favour and protection, which is indeed properly thy ſtrength; put on thy beautiful Garments, O Jeruſalem, the holy City; as if he had ſaid, Put off thy poor and ſad attire, wherewith thou wert clad in thy low and captived Eſtate, when thou wert wont to embrace the Dunghill, and put on that brave attire again, which thou wert accuſtomed to wear on thy Feſtivals, and other times of Joy and Gladneſs: As for the following words, wherein there is a reaſon given, why Gods People are ſtirred up to be ſo courageous and joyful; for henceforth there ſhall no more come into thee the uncircumciſed and the unclean; though ſome underſtand it of the great Reformation that ſhould be made amongſt them, that no wicked ones ſhould harbour amongſt them; or of the great holineſs of the Church in the days of the Goſpel, which ſhould be perfected in Heavenly Glory: See the Note, Chap. 35.8. Yet certainly it is rather meant of their being freed from the Cruelty and Tyranny of their Enemies. But how then was this promiſe ever made good to the Church of the Jews; from henceforth there ſhall no more come into thee the uncircumciſed and the unclean? I anſwer: As this was ſpoken with reſpect to their deliverance out of Babylon; the meaning cannot be that they ſhould never more be invaded, vexed and oppreſſed by any of the uncircumciſed Heathens: For it is well known, that after that they were ſorely afflicted and oppreſſed by Antioches Epiphanes, and others; and that at laſt the Romans did worſe to them, than ever the Chaldeans had done. And therefore if we take this as a promiſe made to the Jews, when they were delivered from their Captivity in Babylon, it muſt be limited to the Babylonians; to wit, that they ſhould no more be invaded, as they had often formerly been, nor tyrannized over by that Nation, that had then ſo long held them in Bondage; and he tearms them the uncircumciſed and the unclean; becauſe in their Bondage this did moſt vex and afflict them, that they, Gods peculiar People, ſhould be made drudges to ſuch a baſe, heatheniſh, uncircumciſed People. But now, if we extend this to the Church of the Jews, after they were ruined and deſtroyed by the Romans, namely, thoſe that were, together with the Gentiles, the Church of Chriſts redeemed ones; I ſee no other way, that it can be underſtood, but that their wicked Enemies ſhould never be able to ruine them, as the Jewiſh Church was by the Romans. And this is that which Chriſt ſaid, Matth. 16.18. that his Church ſhould ſtand in the midſt of all oppoſition, till ſhe be taken up into Heaven, where her Enemies ſhall trouble and afflict her no more.
Ver. 2. Shake thy ſelf from the duſt, &c.] This ſeems to be thus expreſſed, with reference to that which had been ſaid in the foregoing Chapter, ver. 23. (See the Note there) of their lying on the ground, whilſt their proud Lords trampled upon them; ariſe and ſit down, or, ariſe and ſit up (as it is well rendered in our great Annotations) Lie no longer on the ground, but ſit in a quiet and comfortable condition, as formerly. As Babylon was commanded to come down and ſit in the duſt, Chap. 47.1. So Jeruſalem is here called upon to ariſe and ſit up from the duſt; looſe thy ſelf from the bands of thy neck, O captive Daughter of Zion; That is, caſt off thy Yoke. But ſtill we muſt know, that the intent of this is to ſhew, that this ſhould ſhortly be done; and that under this type there is alſo a promiſe couched, of the Spiritual Redemption of the Church of God by Chriſt: See the Note, Chap. 42.7.
Ver. 3. For thus ſaith the Lord, ye have ſold your ſelves for nought: and ye ſhall be redeemed without Money.] See the Notes, Chap. 45.13. and 50.1. and Pſal. 44.12. Becauſe the Jews might think it impoſſible, that they ſhould be delivered from their Captivity in Babylon, where they had been kept in bondage ſo long, under ſuch a mighty People; therefore God tells them here, that though they had ſold themſelves by their Sins; that is, though he had delivered them up to the Babylonians by way of puniſhing them for their Sins; yet he, their Lord and Soveraign, had never ſold away his intereſt in them, by receiving any price of the Babylonians for them; they did not ſo much as give him thanks for them; and that therefore they could alledge no juſt Title to them, but that it was free for him, when he pleaſed, to challenge his own juſt intereſt in them, and to recover them out of their hands again. By all which it appeared, that there would be no difficulty in the work of their deliverance: If God would challenge his juſt intereſt in them, and deliver them from thoſe that did unjuſtly keep them in bondage, who could hinder him? As they were ſold for nought, ſo they ſhould be redeemed for nought: As they were ſubdued by the Sword, ſo by the Sword they ſhould be delivered out of their Power: And indeed in this too ſome Expoſitors endeavour to ſhew, how the deliverance out of Babylon had ſome ſhadow in it of our Redemption by Chriſt.
Ver. 4. For thus ſaith the Lord God, &c.] By former examples of the Lords delivering his People from the oppreſſion of their Enemies, he ſheweth them what good reaſon they had to believe and wait for that deliverance out of Babylon, which he had now promiſed them; my People went down aforetime into Egypt to ſojourn there; as if he ſhould have ſaid, And ye know how the Egyptians oppreſſed them there, and how he plagued the Egyptians for it, and delivered his People out of that their bondage; and the Aſſyrian oppreſſed them without cauſe; as if he had ſaid, and ſo likewiſe Sennacherib the Aſſyrian (and ſome would have all the reſt of the Aſſyrian Kings included, that invaded Gods People) did mightily afflict them, cauſeleſly, when my People had no way injured them; (for though Hezekiah had at firſt revolted from him, yet he afterward ſubmitted himſelf to him, and by mutual agreement made him ſatisfaction) and ye know how God deſtroyed him and his mighty Army, and delivered his People from their Rage and Fury. Thus I conceive, is the meaning and drift of this Verſe. There is a hint here given the Jews of two former deliverances that God had wrought for his People; and then in the following Verſe he ſhews what might be inferred from hence concerning the ſadder condition of his People in Babylon. I know indeed that ſeveral Expoſitors do judge otherwiſe concerning the ſecond clauſe, and the Aſſyrian oppreſſed them without cauſe: For ſome think, that by the Aſſyrian there, Pharaoh King of Egypt is meant; and ſo they would have the meaning of the whole Verſe to be this, That the Iſraelites going down into Egypt only to ſojourn there; the King of that Country did without cauſe ſorely oppreſs them. But this opinion is built upon meer groundleſs and improbable conjectures; as namely, that that Pharaoh that knew not Joſeph, Exod. 1.8. was a Stranger, even an Aſſyrian; or elſe, that all Tyrants were in thoſe days, by a Proverbial way of ſpeaking, called Aſſurs. Others therefore ſay, that by the Aſſyrian the Babylonian is meant, and that he is here called the Aſſyrian, becauſe the Kingdom of Babylon was always formerly a branch of the Aſſyrian Empire, and all Aſſyria was at preſent under the Dominion of the King of Babylon; yea, the rather too, becauſe the Aſſyrians frequent invading Judea, in former times, did open a Door to that abſolute Conqueſt which the Babylonians did afterward make of that People, and their carrying them away Captives into Babylon. And ſo accordingly they make the Senſe of the whole Verſe to be this, That the Egyptians did of old wrongfully oppreſs the Iſraelites, when they ſojourned amongſt them; and that the Babylonians had now done the like. But the former Expoſition is far the cleareſt; to wit, that there are here two Inſtances given of Gods pleading the Cauſe of his oppreſſed People formerly; and that God argues from hence by an Argument taken from the greater to the leſs; that if God puniſhed the Egyptians for dealing ſo hardly and inhumanly with his People, that went down into that Country voluntarily of their own accord, that they might ſojourn there, though the King of Egypt had ſome pretence for what he did, becauſe they were in his Dominions, and under his Juriſdiction. And ſo again, if God deſtroyed the Aſſyrians, that only invaded and waſted the Land of Judea, and afflicted them there in their own Country; much more will he puniſh the Babylonians, who without cauſe invaded their Country, and carryed them away Captives into a ſtrange Land.
Ver. 5. Now therefore, what have I here, ſaith the Lord, that my People is taken away for nought? &c.] The firſt words are very conciſe in the original; and therefore may be underſtood ſeveral ways: As 1. With reference to that which was ſaid before, ver. 3. Now that my People hath been forcibly carried away into Babylon, without any price paid to me for them; what have I here? that is, what gain and advantage do I get by their being here in bondage? As if he ſhould have ſaid, Surely nothing at all; it was not a bargain of my making, neither do I get any thing by it; and therefore why do I delay the reſcuing of my People from this their Captivity? Or, 2. With reſpect to the foregoing Verſe: Seeing I could not endure the Egyptians and Aſſyrians that oppreſſed my People, but puniſhed them, what have I here in Babylon, that ſhould move me to ſpare them that have carried them away Captive into a ſtrange Country, which the other did not? Or, what have I here to do, but to deſtroy Babylon, and to haſten the deliverance of my People from their greater oppreſſion here? Or, 3. As bewaling the deſolations of Judea; having no People left me here in Judea, what do I here? Why do I not go away to Babylon, and fetch my People from thence? Or, 4. With reſpect to their Bondage in Babylon; what have I here in Babylon, that I ſhould be as it were as a Captive here amongſt my People, and not carry them back again to my Temple at Jeruſalem? And laſtly, ſome take it as ſpoken with reſpect to the ſtate of the Jews, when Chriſt, their promiſed Meſſiah, was ſent unto them; why do I ſtay any longer amongſt this People ſold over for nought, and not remove from them, and gather to my ſelf another People? Or, what do I ſpeak of what my People ſuffer here in Babylon? ſeeing they lye under a far greater oppreſſion of their Spiritual Enemies? Why do I not haſten to deliver them from that bondage? All theſe ſeveral ways theſe firſt words are underſtood by Expoſitors, not without ſome ground of probability. But the firſt, I conceive, doth beſt ſuit with our Tranſlation. However according to what is ſaid in this firſt branch of this Verſe, we muſt underſtand the following words; they that rule over them, make them to howl, ſaith the Lord; to wit, becauſe of their cruel oppreſſing them, both outwardly and in their Conſciences alſo; and my name continually every day is blaſphemed; to wit, by the wicked Enemies of my People, who continually inſult, as if I were not able to deliver my People out of their hands. Indeed the Apoſtle affirms, that this might be applyed to the Enemies blaſpheming Gods name, becauſe of the wickedneſs of thoſe that profeſs themſelves his People, Rom. 2.24. But doubtleſs the Prophet intended here the Heathens blaſpheming the God of Iſrael, by their boaſting that he was not able to protect or deliver his People, according to what we find alſo in Ezek. 36.20. And when they entered unto the Heathen whither they went, they profaned my holy name, when they ſaid to them, theſe are the People of the Lord, and are gone forth out of his Land.
Ver. 6. Therefore, &c.] That is, Becauſe my People have been thus carried away for nought, and have been thus cruelly oppreſſed, and eſpecially becauſe their Enemies have thus blaſphemed my Name, my People ſhall know my Name; that is, they ſhall experimentally know that I am the Lord Jehovah, the only true God, of Infinite Power, and faithful to make good all my promiſes; according to that which followeth; therefore they ſhall know in that day; to wit, when my People ſhall be delivered out of Babylon, as I have promiſed, and when all things ſhall be accompliſhed by Chriſt, that were foretold of him by the Prophets; that I am he that doth ſpeak, behold it is I; that is that it is I the Lord God that do now foretell theſe things by my Prophets, in that I will exactly then accompliſh what I now foretell.
Ver. 7. How beautiful upon the Mountains are the feet of him that bringeth good tydings, &c.] That is, How welcome, delightful, and acceptable ſhall the coming be, and how highly eſteemed ſhall the perſons be, of every one of thoſe that ſhall bring to Zion, the Metropolis of Judea, ſituate in a Mountainous Country, the glad tydings of the Deſtruction of Babylon, and the deliverance of Gods People from their Captivity there; yet there may be, I confeſs, an emphaſis in theſe words; how beautiful are the feet, &c. as if it had been ſaid, The very feet of theſe Men, though duſty and dirty with travel, will be beautiful and amiable in the Eyes of Gods People; See the Note, Chap. 40.9. that publiſheth Peace; See the Note, Chap. 48.18. that bringeth good tydings of good, that publiſheth Salvation, that ſaith unto Zion, thy God reigneth; that is, he hath now manifeſted his regal Power in governing the World, by deſtroying his Enemies, and delivering his People, and hath again taken them to be under his Protection and Government, and to ſerve and worſhip him in his Temple according to his Laws, as formerly. Now by theſe welcome Meſſengers are meant, both the Prophets that foretold theſe things, and likewiſe thoſe that did firſt make known to the Jews the purpoſe of Cyrus to ſet them at Liberty, and the Meſſengers that from Babylon were ſent before-hand to acquaint thoſe that were left in Judea. But certainly this was chiefly accompliſhed in the Apoſtles preaching the Goſpel; as is evident by the Apoſtles applying this place thereto, Rom. 10.15. As it is written, how beautiful are the feet of them that preach the Goſpel of peace, and bring glad tydings of good things! And as this is intended, the Phraſe here uſed ſeems to have reſpect to the Apoſtles travelling into many Countries, to preach the glad tydings of that Salvation and Peace, which in Chriſt was tendered to them; See the Note, Chap. 9.6. And that which is ſaid, thy God reigneth, is meant of the Kingdom of Chriſt, according to that expreſſion ſo frequently uſed by the Baptiſt and Chriſt: Behold the Kingdom of God is at hand.
Ver. 8. Thy watchmen ſhall lift up the voice, &c.] By the watchmen here ſome underſtand the ſame that in the foregoing Verſe were mentioned, as the Meſſengers that brought good tydings to Zion. And indeed, if by them we underſtand the Prophets and Apoſtles, it is clear, that both theſe are tearmed watchmen in the Scripture; See Ezek. 3.17. and Heb. 3.17. But it is very probably by others ſaid, that by their Watchmen here, are meant thoſe Watchmen that ſhould ſtand in the Watch-Tower about Zion, who, when they ſhould ſee the People flocking home from Babylon, according to what the Meſſengers ſent from thence had told them, ſhould lift up their voice; to wit, with great joy and confidence, to proclaim unto the People thoſe glad tydings; See the Notes, Chap. 40.1, 9. And to imply that many of them ſhould do this, (which was a clear evidence of the certainty of it) therefore is that added, with the voice together ſhall they ſing; to wit, as being raviſhed with Joy to ſee Gods People come back again; for they ſhall ſee Eye to Eye, when the Lord ſhall bring again Zion; that is, they ſhall with their Eyes ſee the poor Captives come home into their own Country: As the Prophet Ezekiel was appointed to ſay to Zedekiah, Ezek. 34.3. Thine Eyes ſhall behold the Eyes of the King of Babylon, and he ſhall ſpeak with thee Mouth to Mouth. But now referring this to our Redemption by Chriſt, the Watchmens lifting up their voice, muſt be underſtood of the Apoſtles preaching the Goſpel unanimouſly, with great joy and aſſurance of Faith to all Nations, according to that of the Apoſtles, Rom. 10.18. Their ſound went into all the Earth; and ſo likewiſe that which is ſaid of their ſeeing Eye to Eye, when the Lord ſhould bring again Zion, muſt be underſtood of their being Eye witneſſes of Chriſts performing the great work of our Redemption; for which ſee Act. 4.20. and 1 Joh. 1.1.
Ver. 9. Break forth into joy, &c.] Theſe words may be taken, as the Words of the Prophet, or the words of the Watchmen, mentioned in the foregoing Verſe; Break forth into joy, ſing together ye waſte places of Jeruſalem; to wit, becauſe now, upon the return of Gods People, we ſhall be all built up again, and abundantly repleniſhed with Inhabitants; See the Notes, Chap. 49.19. and 51.3 And under this may be alſo comprehended, the building up of the Church (eſpecially by the acceſs of Gentiles) which at the coming of Chriſt was miſerably waſted and weakned; See the Note, Chap. 35.1. for the Lord hath comforted his People; to wit, by their Redemption, and the bleſſed effects that followed thereupon; See the Note, Chap. 51.3. for ſo it is expreſſed in the following words, he hath redeemed Jeruſalem; See the Note, Chap. 44.23. But withall obſervable it is, how this expreſſion agreeth with that Luke 2.25. where it is ſaid, that Simeon was a juſt and devout man, waiting for the Conſolation of Iſrael.
Ver. 10. The Lord hath made bare his holy Arm in the Eyes of all the Nations, &c.] By making bare, that is ſtretching forth, or ſtripping his Arm, is meant the clear diſcovering and making viſible his Almighty power to Men, by delivering his People, and deſtroying their Enemies; ſo that all Nations, far and near, ſhould with admiration take notice of this wonderful work of God; and he ſaith his holy Arm, becauſe it was Gods holineſs that ingaged him to do this for thoſe whom he had ſet apart to be a holy People unto himſelf. But ſee the Notes, Pſal. 98.1, 2. and all the ends of the Earth ſhall ſee the Salvation of our God; See the Note, Chap. 40.5.
Ver. 11. Depart ye, depart ye, go ye out from thence, &c.] To wit, out of Babylon. See the Note, Chap. 48.20. It is thus often repeated, to imply the care and ſpeed that was required herein. And under this typical departure out of Babylon, men are alſo called to come out of the World, namely, out of that ſtate of uncleanneſs and bondage, wherein the World lies, and from the fellowſhip of the wicked of the World, by a true Converſion and Profeſſion of Chriſt, according to that of the Apoſtle: Wherefore come out from among them, and be ye ſeparate, ſaith the Lord, and touch not the unclean thing, 2 Cor. 6.17. as it follows here, touch no unclean thing, go ye out of the midſt of her; which as it enjoyned a care to keep themſelves clean, or to purifie themſelves from all legal uncleanneſs; ſo likewiſe, eſpecially that which was ſignified thereby, that they ſhould not ſuffer themſelves to be polluted with the Superſtitions and other wickedneſs of the Babylonians, amongſt whom they lived; be ye clean, ye that bear the Veſſels of the Lord; that is, ye that are Prieſts, and Levites; for I conceive it is clear by that which is ſaid, Ezra. 8.24. (See the Note there) that the carrying back of the holy Veſſels and Utenſils of the Temple, which Nebuchadnezzar had carried away to Babylon, was committed to the Levites, and that therefore they are here particularly and principally charged to keep themſelves unpolluted. And ſo under this type, all Chriſtians, that are an holy Prieſthood to offer up Spiritual Sacrifice, acceptable to God by Jeſus Chriſt, 1 Pet. 2.5. (Miniſters eſpecially, that are intruſted with diſpenſing Gods Ordinances) are preſſed to be ſingularly pure and holy.
Ver. 12. For ye ſhall not go out with haſte, nor go by flight, &c.] To wit, as the Iſraelites poſted away out of Egypt, the People preſſing them to be gone without any delay, and themſelves haply ſuſpecting leſt Pharaoh ſhould repent of the leave he had given them, and again oppoſe their departing: See Exod. 12.33, 39. and 14.5. And ſome think that this is added to imply, that in this regard there would not be ſo much danger of defiling themſelves by the caſual touching of any unclean thing, (of which he had warned them in the foregoing Verſe) as if they had been to go away in any tumultuous haſte. But ſure the main ſcope of theſe Words was to arm the People againſt any doubts that might ariſe in their minds, concerning any difficulty they might meet with in their getting away out of Babylon; for to prevent any ſuch fears, he tells them, that they ſhould not make an eſcape out of Babylon, as thoſe that ſteal away out of a Country without the conſent of their Prince, that make all the haſte they can for fear of being purſued and ſurprized; or, as the Iſraelites went out of Egypt in ſuch haſte, that they had not time to leaven the Bread they were to carry with them; but that they ſhould go away openly, orderly, and freely, without any fear of diſturbance, as being ſet at liberty by Supream Authority; or juſt as a King ſhould carry away his People, having vanquiſhed their Enemies, marching away triumphantly with Banners diſplayed. And then further, to hearten them, he adds that which was chiefly conſiderable; to wit, That God, whoſe will it was that they ſhould be ſet at liberty, would go along with them, and guide and ſafe-guard them on every ſide, before and behind; for the Lord will go before you and the God of Iſrael will be your rereward; wherein there is an alluſion to the Lords going along with the Iſraelites, in the Pillar of a Cloud and Fire, which ſometimes went in their Front, and ſometimes in their Rear, as when it ſtood between them and the Army of Egypt, Exod. 14.19, 20. And in all this we may conceive a ſhadow and reſemblance alſo of our Spiritual deliverance by Chriſt; in that Chriſts redeemed ones do come freely and voluntarily, through Grace, out of their ſpiritual bondage, and are thenceforth kept by the Power of God unto Salvation.
Ver. 13. Behold my Servant, &c.] Many learned Men begin the following Chapter with theſe words. And indeed theſe three laſt Verſes of this Chapter are clearly of the ſame Subject with that, and do together contain an entire Prophecy of the whole Hiſtory of Chriſt. Having promiſed the Jews deliverance out of Babylon, and that God would be with them to protect and bleſs them, after they were delivered; here now he proceeds to Prophecy concerning Chriſt: 1. Becauſe the main and chief end of that deliverance was, That he, the promiſed Meſſiah, might ſpring from that Nation, who was to rear up the Throne of David; and upon whom depended the making good of all Gods Promiſes: See the Note, Chap. 7.14. 2. Becauſe that deliverance of the Jews out of Babylon, was a type and ſhadow of that Spiritual deliverance of Gods People, which was to be accompliſhed by Chriſt, and chiefly intended by the Spirit of God in all the foregoing promiſes concerning the Jews deliverance out of Babylon. 3. Becauſe his aim here might be to comfort his people, by ſhewing them, that it was no wonder, though God brought them very low before he exalted them, ſeeing it ſhould be ſo alſo with their Lord and Head, the promiſed Meſſiah, Behold my Servant; that is, Chriſt: See the Note, Chap. 42.1. ſhall deal prudently; to wit, in his exact obeying the will of God, which is the higheſt point of Wiſdom, and in his wiſe managing all that belonged to the Office God had impoſed upon him; or, he ſhall proſper; to wit, in that he ſhall perfectly finiſh the work, wherewith the Father ſhall entruſt him, concerning Mans Redemption. And indeed this Tranſlation ſuits beſt with that which followeth; he ſhall be exalted and extolled, and be very high; that is he ſhall be every way exalted in his humane Nature tranſcendently above all the Creatures, both in Heaven and Earth; to wit, in the uniting thereof in one Perſon with the only begotten Son of God, Joh. 1.14. in the eminency and excellency of his gifts, far above all other men, in the mighty effecting of the work of mans Redemption, but eſpecially in his Reſurrection and Aſcenſion, and ſitting down at the right hand of his Father; See the Note, Pſal. 110.1. The ſpreading of his Name and Glory throughout the World, by the preaching of the Goſpel, and the high and honourable eſteem, which Believers ſhall have of him.
Ver. 14. As many were aſtonied at thee, &c.] Some would have this underſtood of Mens being aſtonied, in a way of admiration and reverence, at his Doctrine and Miracles; as where it is ſaid, Matth. 7.28, 29. The People were aſtoniſhed at his Doctrine, and 8.27. But the Men marvelled, ſaying, what manner of man is this, that even the Winds and the Sea obey him? And ſo they underſtand this Verſe, as if it had been expreſſed thus: As many ſhall adore and admire and reverence him for his Word and Works, ſo others ſhall as much deſpiſe and abhor him; which they think is intended in thoſe following words; his viſage was marred more than any mans, &c. But it is clear, that our Tranſlators underſtood it not thus, becauſe they make the reddition of the ſimilitude to be in the following Verſe. And therefore according to our Tranſlation it is clearly meant of Mens being aſtoniſhed at the contemptible and miſerable condition, wherein the Lord Chriſt ſhould be in the World; having ſaid in the foregoing Verſe, how he ſhould proſper, and how highly he ſhould be exalted; he adds this concerning the low and ſad condition wherein he ſhould be for a time, As many were aſtonied at thee, &c. As if he ſhould have ſaid, It is true, that at firſt nothing of ſuch a glorious condition, nothing of ſuch exaltation ſhall be ſeen in thee, my Servant; rather multitudes ſhall be aſtoniſhed at thine extream low, and deſpicable, and miſerable Eſtate, as not enduring to think that the promiſed Meſſiah ſhould be ſuch a one as thou art. But yet, As many were aſtonied at thee for this, ſo many ſhall as much afterward admire thy Glory and Majeſty, And this is in ſeveral tearms expreſſed in the next Verſe. Only firſt in this Verſe, to ſhew what it was for which many ſhould be aſtoniſhed, theſe words are added as in a Parentheſis; his viſage was ſo marred more than any man, and his form more than the Sons of Men; which muſt not be underſtood of any deformity in his Countenance or Perſon, but of the contemptibleneſs and miſery of his outward condition above all men whatſoever, no way ſuitable in the Eye of reaſon, for him that was indeed the Lord of Glory; as namely, in that he was born of ſuch mean Parentage, and lived in ſuch a poor and deſpicable condition, and was ſo ſcorned, and reviled, and abuſed, and afflicted all his Life long, See Pſal. 22.6. but eſpecially in regard of his unparallell'd ſufferings at his Paſſion, both outwardly in his Body, and in the anguiſh of his Spirit, when indeed his outward appearance was as of a man ignominiouſly rejected both of God and his People; and he that was fairer than the Children of Men, Pſal. 45.2. through the imputation of our Leproſie became the moſt ſad and loathſome ſpectacle that ever was ſeen amongſt the Sons of Men.
Ver. 15. So ſhall he ſprinkle, &c.] This is added with reference to the firſt words of the foregoing Verſe: As many were aſtonied at thee; ſo (ſaith he) ſhall he ſprinkle many Nations, &c. Which is all one in effect, as if it had been ſaid: As many ſhall be aſtoniſhed at his baſe and contemptible condition, ſo ſhall many alſo, yea many Nations, be as much aſtoniſhed at his Exaltation, and the great works that ſhall be done by him; for this is intended by theſe words; So ſhall he ſprinkle many Nations, &c. for by ſprinkling many Nations is meant, either that he ſhould diſtill down the ſhowers of the Goſpel, and therewith ſhed forth the dew of his Spirit, Act. 2.33. among many Nations, whereby they ſhould be converted and brought to ſubmit to his Scepter; wherein there is an alluſion to the watering of the Earth with Rain or Dew from Heaven; See the Note, Deut. 32.2. Or elſe, that he ſhould purge and cleanſe them by that his Spirit, accompanying the Miniſtry of the Goſpel, and by his blood through faith applyed unto their Souls for their Juſtification and Reconciliation with God, Heb. 10.22. which is therefore called the Blood of ſprinkling, Heb. 12.24. Wherein there is an alluſion to thoſe ſprinklings of Men in the time of the Law with Water or Blood, or both meant together, which were for the purifying of thoſe that were legally unclean; or rather to that Sacramental waſhing with Water, wherewith Chriſt appointed the ſpiritual cleanſing of Chriſtians by his Blood and Spirit, to be ſealed unto them in Baptiſm. And ſo by thoſe words, the Kings ſhall ſhut their Mouths at him; is meant, That even the Kings of the Heathens ſhould be ſilent before him; to wit, either as not able to expreſs the greatneſs of his Majeſty and Glory, or by way only of admiring his tranſcendent excellency and reverencing him for it, or by way of admiring him for his Doctrine, and ſilent attending upon his Teaching; See the Note, Job 29.9. not daring any way to gainſay or oppoſe him, but renouncing their own wiſdom and ſubmitting themſelves chearfully to his Scepter and Government. And thus though the Jews ſhould reject him; yet the Gentiles ſhould embrace him; of which the reaſon is given in the following words, for that which had not been told them ſhall they ſee, and that which they had not heard ſhall they conſider; that is, they ſhall ſee the accompliſhment of thoſe things which the Prophets had foretold, whereof they had heard nothing, and ſhould hear and ſeriouſly meditate of thoſe Goſpel Myſteries, which in other ages was not made known to the Sons of Men, Eph. 3.5. And hence it is that St. Paul alledgeth this place to juſtifie his Preaching the Goſpel amongſt the Gentiles, Rom. 15.21. But as it is written, to whom he was not ſpoken of, they ſhall ſee; and they that have not heard, ſhall underſtand.