Annotations Upon Isaiah, Chapter 53
CHAP. LIII.
VERSE 1. WHO hath believed our report, &c.] To wit, thoſe good tydings, mentioned before, Chap. 52.7. which we from God have reported to his People. In the Septuagint the word Lord is inſerted; and ſo accordingly we find it rendered where this paſſage is cited in the New Teſtament, Lord, who hath believed our report? And accordingly we may well conceive it to be ſpoken by the Prophet, in the name of all thoſe who had publiſhed, or ſhould publiſh thoſe glad tydings concerning Chriſt, whether the Prophets that had foretold them, or Chriſt and his Apoſtles that ſhould make known the accompliſhment of them, and that by way of bemoaning and bewailing to God the incredulity of thoſe to whom they were preached. It is indeed commonly held by Expoſitors, that it is the incredulity of the Jews in particular, which the Prophet here complains of. And it cannot be indeed denied, that they are here primarily intended, both becauſe this complaint ſeems to be oppoſed to that which the Prophet had ſaid, ver. 17. of the foregoing Chapter, concernning the ſpreading of Chriſts Kingdom amongſt many Nations; as if he had ſaid, Though the Gentiles ſhall readily ſubmit to him, yet how few of the Jews will be won to believe in him? And likewiſe becauſe the Evangeliſt ſaith expreſly, that this was accompliſhed in the Jews, Joh. 12.37, 38. But though he had done ſo many Miracles before them, yet they believed not in him: That the ſaying of Eſaias the Prophet might be fulfilled, which he ſpake; Lord, who hath believed our report? &c. But yet I ſee not why it might not be intended of the paucity of thoſe that ſhould believe theſe glad tydings concerning Chriſt, both amongſt the Jews and Gentiles; for even amongſt them there are but a very ſmall Remnant of thoſe that truly believe, in compariſon of thoſe that believe not. And therefore we ſee St. Paul, ſpeaking of his preaching the Goſpel to the Gentiles, alledgeth this Prophecy, to ſhew that it was no wonder, though but a few of the Gentiles did embrace theſe glad tydings of Salvation, Rom. 10.16. But, ſaith he, they have not all obeyed the Goſpel: For Eſaias ſaith, Lord, who hath believed our report? I conceive therefore that this is ſpoken of the incredulity of all, to whom the Goſpel ſhould be preached, though in the firſt place, and principally of the Jews. The Prophet knowing, that what he had ſaid, and what he was further to ſay, concerning Chriſt, were Myſteries which Fleſh and Blood would not, nor could not believe, unleſs they were ſupernaturally enlightned and perſwaded thereto by the Almighty power of Gods Spirit, he breaks forth into theſe words; who hath believed our Report? and (which is the ſame in effect,) to whom is the Arm of the Lord revealed? That is, to how few ſhall theſe things be revealed by the mighty power of God, working by Chriſt, and ſhewing forth it ſelf in Chriſt, and in the Miniſtry of the Goſpel (which is therefore called the power of God unto Salvation, Rom. 1.16. without which indeed no Man can believe? See the Notes, Chap. 51.9. and 52.10. The expreſſion here uſed, to whom is the Arm of the Lord revealed? ſeems to be taken from Workmen, that are wont to ſtrip up their Sleeves, and make bare their Arms, when they ſet themſelves to work.
Ver. 2. For he ſhall grow up, &c.] Here the reaſon is given why ſo few of the Jewiſh Nation ſhould believe the glad tydings of the Prophets and Apoſtles concerning Chriſt, and accordingly, why ſo few ſhould entertain him as the promiſed Meſſiah, namely, becauſe of the mean and contemptible condition, both of his Perſon and Kingdom outwardly. They expected a Meſſiah, that ſhould come in Princely State, as ſome mighty Monarch, that ſhould deliver them from their bondage under the Roman Empire; and therefore ſeeing no ſuch thing … Chriſt, but the quite contrary, he being ſo exceeding low and mean in the World, they could not endure to think that he ſhould be their promiſed Meſſiah. For he ſhall grow up, to wit, Chriſt, in his humane Nature, of whom the Prophet had ſpoken in the cloſe of the foregoing Chapter, before him; that is, before God, who had ſent him into the World as his Servant, (and ſo it may be ſpoken as with relation to that in the foregoing Chapter, ver. 13. Behold my Servant, &c.] and under whoſe provident Eye and Protection, and Bleſſing he grew up: Or, before him, that is, before the People of the Jews, that did ſo ſcorn and deſpiſe him, as a tender Plant, and as a Root out of a dry ground, a Succour (as we uſually call them, and ſo the Hebrew word here ſignifies) that ſprings out of the root of a Tree, that grows in a dry, ſandy, barren ground, a poor ſlender Twig, in danger to be trodden down by every foot; See the Note, Chap, 11.1. The meaning is, That he ſhould be amongſt the great ones of his time, as ſuch a poor ſhrivelled Twig amongſt many tall and ſtately Trees; he hath no form nor comelineſs; that is, there was no ſplendor outwardly, either in his perſonal ſtate, or in his Kingdom; See the Note, Chap. 42.14. and when we ſhall ſee him (this is ſpoken as in the perſon of the Jews, and as ſetting forth what the Judgment of Fleſh and Blood in all men would have been) there is no beauty that we ſhould deſire him; that is, there was no ſightlineſs, nothing that was deſirable in him, at leaſt nothing that ſhould induce Men to deſire him as the promiſed Meſſiah. He lived for thirty years together unknown, and in a poor and mean condition, and his Church was at firſt poor and of no eſteem, and becauſe of this, he that was the deſire of all Nations, Hag. 2.7. was looked upon as one that had nothing deſirable in him.
Ver. 3. He is deſpiſed and rejected of men, &c.] Not only not deſired, as was ſaid in the foregoing Verſe, but alſo deſpiſed and rejected, as a vile, abominable perſon, which was that St. Peter charged the Jews with, Act. 3.14. But ye denied the holy one and the juſt, &c. A man of ſorrows; that is, full of all ſorts of ſorrows all his life long, but eſpecially at his paſſion, ſo that he might ſeem to be even made up of ſorrows, and acquainted with grief; that is, inured and accuſtomed to grief; all manner of griefs and ſufferings were familiar and ordinary with him: And we hid as it were our Faces from him; which is again ſpoken of the generality of the Nation of the Jews. Some indeed read this, as it is in the Margin; he hid as it were his face from us; and they that render it ſo, underſtand it of Chriſts hiding his Face, as it were, out of ſhame, becauſe of his ſad and deſpicable condition; as the Lepers by the Law were appointed to hide and cover their Faces, Lev. 13.45. But it is far better rendered in our Tranſlation; and we hid as it were our Faces from him; to wit, by way of loathing him, as an abominable Perſon, whom they could not endure to behold; or by way of hatred and deteſtation, as being aſhamed to own him, or to converſe with him; or laſtly, by way of diſregard, or contempt, as not thinking him worthy to be in the leaſt minded or looked after. And that this laſt is chiefly intended, the following words may incline us to think, which ſeem to be added for the explaining of this; he was deſpiſed, and we eſteemed him not; whence it is that the Apoſtle ſaith, Phil. 2.7. That he made himſelf of no reputation, &c.
Ver. 4. Surely, &c.] Here the Prophet ſhews, why Chriſt was to live in ſuch a mean and contemptible Eſtate, and to ſuffer that abundance of grief and ſorrow, mentioned before, ver. 3. (hereby alſo to imply the folly of thoſe that ſtumbled at this) namely, becauſe he was to take upon him the guilt of our Sins, and the puniſhment which our ſins had deſerved; Surely he hath born our griefs, and carried our ſorrows; that is, the guilt of our Sins, the diſeaſes of the Soul (as the word here uſed in the Original doth properly ſignifie) and all thoſe infirmities, griefs, ſorrows, and pains, which mans Nature in general is ſubject and liable to becauſe of Sin (for thoſe perſonal infirmities, ariſing from the ſeveral conſtitutions and complexions of men, Chriſt did not take upon him) for thus St. Peter expreſſeth this, as is moſt probable in alluſion to this place, 1 Pet. 2.24. Who his own ſelf bare our Sins in his own body. The great queſtion concerning this place is, how it is by St. Matthew applyed to the bodily Cures which Chriſt wrought, if it be to be underſtood as is before related? Matth. 8.16, 17. He caſt out the Spirits with his word, and healed all that were ſick: That it might be fulfilled which was ſpoken by Eſaias the Prophet, ſaying, Himſelf took our infirmities, and bare our ſickneſſes. But to this two anſwers are given by Expoſitors: The firſt, which moſt agree in, is, That the Evangeliſt ſaith that this Prophecy was fulfilled in theſe miraculous Cures of Chriſt, becauſe they were a type and ſign, that he was come to cure them of, and deliver them from their Sins, the Spiritual diſeaſes of their Souls; by theſe miraculous cures he taught them as it were; that he was come to ſatisfie the Juſtice of God, by bearing the puniſhment due to their Sins, that ſo their Sins might be pardoned, and God being reconciled to them, might ſhew mercy in curing them of their bodily diſeaſes. But then the ſecond anſwer is, (which ſeems to me far the cleareſt and plaineſt) that St. Matthew ſaith, That this Prophecy of Eſaias was fullfilled, when Chriſt cured ſuch a multitude of ſick and diſeaſed Perſons, becauſe by his tender pity and bowels of compaſſion towards thoſe ſad afflicted Creatures, he ſhewed plainly, that, together with our Nature, he had aſſumed the penal infirmities of our Nature, and therefore had a ſad fellow-feeling of the pains and griefs, which thoſe poor wretches did endure. But however that the Prophet did intend this which he here ſaith of Chriſts bearing in his ſufferings the puniſhment which our ſins had deſerved, is evident by the following words, wherein he ſheweth how far otherwiſe the Jews would judge of his ſufferings, yet we did eſteem him ſtricken, ſmitten of God, and afflicted; that is, inſtead of eſteeming him according to the tranſcendent dignity of his perſon, we eſteemed him to be one whom God had juſtly plagued and puniſhed for his notorious wickedneſs. And hence it was that they mocked him for his hoping in God; See the Note, Pſal. 22.8.
Ver. 5. But he was wounded for our tranſgreſſions, he was bruiſed for our iniquities, &c.] That is, He was grievouſly tormented, (ſo it is rendered in the Margin) and cruelly afflicted, even to the taking away of his Life; not for his own wickedneſs, (which the Jews vainly conceited, as was ſaid in the foregoing Verſe) but to ſatisfie the Juſtice of God for our Sins; the chaſtiſement of our peace was upon him; that is, he was puniſhed to procure our peace, that reconciliation being by him wrought for us, we might be at peace with God, and might enjoy peace in our Conſciences; and ſome add too, that he might recover for us all that bliſs and proſperity, which we had loſt by our Sins, even the favour of God here, and Life Eternal hereafter: and with his ſtripes we are healed: and from hence doubtleſs the Apoſtle took this expreſſion, 1 Pet. 2.24. by whoſe ſtripes ye were healed.
Ver. 6. All we like Sheep have gone aſtray, &c.] To wit, All Mankind, both Jews and Gentiles, Rom. 14.12. we have turned every one to his own way; that is, we have all left the way of Life, and have wandered, ſome in one by way, and ſome in another, and the Lord hath laid on him, to wit, as our ſurety, the iniquity of us all; that is, the guilt and puniſhment of all the Sins of us all.
Ver. 7. He was oppreſſed, and he was afflicted, &c.] That is, he was by the violence of his Enemies ſorely and unjuſtly afflicted; yet he opened not his Mouth, which may be underſtood of that which is recorded by the Evangeliſts, concerning his ſtanding ſilent, when he was arraigned and accuſed before the Judgment Seat, Mat. 26.62, 63. and Chap. 27.12, 13, 14. inſomuch, as it is ſaid there, that the Governour marvelled greatly, perceiving, as it is likely, in his countenance the ſigns of a meek and quiet and undiſturbed mind; and that it was not out of anger or ſtubbornneſs, that he anſwered not. But certainly that which is intended here is, that he opened not his mouth in any way of impatience, either againſt God, or againſt his Enemies. It is clear in the Evangeliſts, that Chriſt ſpake ſeveral times from the beginning to the end of his paſſion, yea, and ſometimes by way of clearing his innocency, and the injuſtice of their dealing with him; as Mat. 26.55. Are ye come out againſt a Thief with Swords and Staves for to take me? I ſat daily with you, teaching in the Temple, &c. And when he anſwered the Officer that ſmote him, Joh. 18.23. If I have ſpoken evil, bear witneſs of the evil; but if well, why ſmiteſt thou me? and ſo in other places. But I ſay, here by not opening his Mouth is meant, that he did not open his Mouth in any way of impatience or murmuring, or by way of diſcovering any unwillingneſs to ſuffer, as the Apoſtle Peter expreſſeth it, 1 Pet. 2.23. Who when he was reviled, reviled not again; when he ſuffered, he threatned not, but committed himſelf to him that judgeth righteouſly. For indeed the very ſcope of this place is to ſhew, that Chriſt ſuffered willingly, and not meerly by conſtraint, and did patiently ſubmit to his Fathers appointment herein; though his natural deſires were againſt his ſufferings, Matth. 26.39. O my Father, if it be poſſible, let this Cup paſs from me; yet he readily, and without any repining, ſubmitted his will to the will of his Father; (without which indeed his ſuffering could not have been ſatisfactory to the juſtice of God) See the Notes, Pſal. 40.7, 8. knowing that he was to ſtand in the ſtead of poor Sinners, and to ſuffer what their Sins had deſerved, he would not by any expreſſion of diſcontent ſhew any diſlike of what he endured. And to the ſame purpoſe is that which followeth, for having ſaid in the foregoing Verſe, All we like ſheep have gone aſtray, as in alluſion thereto, he expreſſeth here the patient ſubmiſſion of Chriſt to his ſufferings under the Similitude of a Lamb or Sheep; he is brought as a Lamb to the Slaughter; that is, As a Lamb goeth as quietly to the Slaughter-houſe, as if it were going to the Field or Fold; ſo did this Lamb of God, knowing that he was to be the Prieſt, as well as the Sacrifice; ſo did he go patiently to lay down his Life for Sinners, and as a Sheep before her Shearers is dumb; that is, makes no clamouring noiſe, as Swine and ſome other Creatures will do, when Men lay hold on them, but is uſually ſilent, though the Shearers do not only cut off her Coat, but alſo many times clip her Skin; ſo openeth he not his Mouth; to wit, by way of ſilent and free ſubmitting to all his ſufferings, that we might with open Mouth glory in his ſatisfaction. Obſervable it is, that this was the Text which Philip opened to the Ethiopian Eunuch, at his Converſion, Act. 8.33. But there it is rendered as it is in the Septuagint.
Ver. 8. He was taken away from Priſon, &c.] The words here in the original are very diverſly interpreted, and ſo differently expounded. But I ſhall keep to thoſe Tranſlations which we have in our Bibles. They may be rendered, as they are in the Margin; He was taken away by diſtreſs and judgment, &c. which plainly refers to his being taken away by death. And then by diſtreſs muſt needs be meant, that either the unjuſt violence and oppreſſion, wherewith his Enemies proceeded againſt him without all Equity or Juſtice; or the reſtraint, under which they held him until they came to execute Judgment upon him; or in general, all the miſery and anguiſh he endured in his ſufferings, whether Bodily or Spiritual. And ſo likewiſe by judgment is meant, either the pronouncing of judgment againſt him, or the executing of it upon him, or all thoſe ſevere and cruel Courſes, wherewith under a pretence of Judgment, they proceeded to puniſh him, and at laſt to take away his Life. But now reading the words as they are in our Tranſlation: He was taken from Priſon and from Judgment; the moſt probable Expoſitions that are given of it may be reduced to two Heads: For, 1. Some underſtand it of his being taken from his ſufferings, and Tranſlated into Heavenly Glory. By Priſon none underſtand a Priſon-houſe; for in the Hiſtory of Chriſts Paſſion it is clear, that he was never put into any ſuch Priſon: but by the word which we Tranſlate Priſon, ſome underſtand the reſtraint under which he was held after they had apprehended him, yea including his impriſonment in the Grave, where his dead Body was ſealed up and watched by a guard of Souldiers: And ſome add too, thoſe bonds of anguiſh and anxiety that were upon the Soul of our Saviour from the apprehenſion of Gods wrath, when in his Agony he ſweat drops of Blood, Luke 22.44. and when upon the Croſs he cryed out, My God, my God, why haſt thou forſaken me? Matth. 27.46. And then by Judgment they underſtand (as is before ſaid) the Judgment that was pronounced againſt him, and executed upon him. And thus they make the meaning of this firſt branch of the Verſe to be this, That he was taken from all his ſufferings, riſing again triumphantly out of the Grave, and then aſcending up into Heavenly Glory. But 2. Others underſtand it only of what he ſuffered from his Enemies; namely, that the intent thereof is to ſhew, either, that after they had him under reſtraint, and had pronounced ſentence of Judgment againſt him, he was taken away by death: (and ſome think too, that in the expreſſion here uſed, there is relation to his being taken up to the Croſs, according to a like expreſſion uſed elſe-where, Joh. 12.32.) or elſe the violence and precipitancy of their proceedings againſt him; to wit, that after they had him once under reſtraint, they preſently carried him away to the Judgment Seat, and when Pilate had pronounced Judgment againſt him, immediately, without any delay, they hurried him away to Execution; ſo that, as it is clear in the Evangeliſts, all was done in a violent hurry; they apprehended him but over night, and he was condemned and executed the very next day. And indeed, becauſe the Prophet, both before and after theſe words ſpeaks of his ſufferings, this laſt Expoſition I judge the beſt. But then for the following words, and who ſhall declare his generation? It is confeſſed that moſt of the ancient Writers have underſtood it, either of the generation of Chriſt of God the Father from all Eternity, as he was the only begotten Son of God; See the Notes, Pſal. 2.7. and Prov. 8.24. or of his Conception and Birth as man, of the Virgin Mary, without the knowledge of man. And indeed both theſe are wonderful Myſteries, which no man is able to comprehend or expreſs. But why in this place they ſhould be mentioned, it is hard to conceive. And therefore the moſt of our later Expoſitors do underſtand it otherwiſe: and that three ſeveral ways. For, 1. Some by his generation do underſtand the duration, or continuance of his Life and Kingdom. (as indeed the word is ſometimes taken, Chap. 13.20.) Having ſaid in the foregoing words, ſay ſome, that he was from his ſufferings taken up into Heavenly Glory; he adds here, expreſſing it by way of admiration; that after that, the continuance of his Age, his Life and Kingdom, would be uncountable, even unto all Eternity; it ſhould not be with him, as with them, who being delivered from Death, do yet afterwards dye again, becauſe Chriſt being raiſed from the dead, dyeth no more, Death hath no more dominion over him, Rom. 6.9. Yea, and ſome extend this alſo to the Life everlaſting, of his Church and People; which indeed agreeth well with that which follows, ver. 10. He ſhall ſee his Seed, he ſhall prolong his days. Or, ſay others, Having in the foregoing words ſpoken of his being taken away by Death, here he adds as in oppoſition thereto; but who ſhall declare his generation? as if he had ſaid, Though he lived ſo ſhort a time, and was cut off in the flower of his age; yet who can count his age, who ſhall live and reign even unto Eternity? 2. Others by his generation underſtand the Men of that generation, wherein he lived, and ſo make the meaning of the words to be this, who ſhall declare his generation? that is, who is able to ſet forth the monſtrous impiety and wickedneſs of that generation of men, that could deal thus with the Lord of Glory that came to ſave them? And, 3. Others by his generation underſtand his Spiritual Seed or Iſſue; as the word is taken Pſal. 22.30. And this too is conceived to be added as in oppoſition to the foregoing branch, thus: Though he ſhall be taken away by Death; yet, oh! what an innumerable generation ſhall ſpring from him? In an ordinary way, when a man is ſlain, there is an end put to the enlarging of his Poſterity; but it ſhall not be ſo with him; no man ſhall be able to count the Spiritual generation that ſhall ſpring up to him after his Death; to wit, of thoſe that ſhall believe in him; which is that is ſaid afterwards, ver. 10. He ſhall ſee his Seed, &c. And then for the laſt Clauſe; for he was cut off (it is the very ſame word that is uſed concerning the death of the Meſſiah, Dan. 9.26.) from the Land of the Living; See the Note, Pſal. 27.13. for the tranſgreſſion of my People was he ſtricken; therein a reaſon is given, why he ſhould not be quite deſtroyed by Death, but ſhould be taken up into Heavenly glory, (for, as is ſaid before, ſo ſome underſtand the firſt words of this Verſe) and ſhould live and ſee his Seed, or Generation, unto Eternity; namely, becauſe he ſhould not dye for any wickedneſs of his own, but in obedience to his Father, and that to bear the puniſhment due to the Sins of Gods People; that is, the Sins of Gods Elect People, ſay ſome; See 2 Tim. 2.10. Or, the Jews, amongſt others, that put him to death. And thus the Prophet might call them his People: Though indeed, becauſe of thoſe words, for the tranſgreſſion of my People; many Expoſitors hold, that theſe laſt words are ſpoken in the Perſon of God the Father.
Ver. 9. And he made his Grave with the wicked, and with the rich in his Death, &c.] It is in the Hebrew, in his Deaths, becauſe of his many grievous ſufferings, which were as ſo many Deaths to him; as the Apoſtle ſaid of himſelf, that he was in Deaths oft, 2 Cor. 11.23. Not only becauſe he was often in danger of Death, but alſo, becauſe his Afflictions and Sufferings were as ſore and bitter as Death it ſelf. There are many Expoſitions given of theſe words, which ſeem to me extreamly forced; and ſome, which our Tranſlation can by no means admit. I will only mention thoſe that may conſiſt with our Tranſlation, and which have ſome appearance of probability in them. 1. Some underſtand it of the juſt vengeance, which befell the Jews for their Crucifying of Chriſt, when they were deſtroyed by the Romans; to wit, that God the Father (or Chriſt) would bring that wicked People, even the greateſt and richeſt of them (who are particularly mentioned, becauſe ſuch being puffed up with their greatneſs and riches, are uſually moſt boldly wicked and oppreſſive of others) to be as harſhly and cruelly dealt with by others, as they had dealt with Chriſt; that he would bring them to Death, and to the Grave, as they had brought Chriſt. 2. Others underſtand it of the efficacy of Chriſts Death and Burial; namely, that thereby many wicked men; yea, many of the great and rich ones amongſt them, moſt unlikely to yield, ſhould be crucified with him, and buried with him, to wit; Spiritually; and ſo be made new Creatures, and be brought to be obedient to the will of his Father; or (which is all one in effect) that they ſhould be brought to be with him, and own him, though Crucified and Buried, as their Lord; and as his People, to ſubmit to his Scepter and Government. Again, 3. Some underſtand it only of his Sufferings, but in a ſeveral way. For, 1. Some take it thus, That God the Father gave Chriſt over into the hands of the wicked Jews and the Gentiles, even the great ones of thoſe times, ſuch as were Caiaphas and Herod, and Pontius Pilate, that ſo they might diſpoſe of him how they pleaſed, both in regard of his Death and Burial; which agreeth with that of our Saviour, Matth. 26.45. Behold the Son of Man is betrayed into the hands of Sinners; or, (for ſo ſome would have it) that He, that is, the Jewiſh People, gave him up into the hands of the wicked Gentiles, Pilate, and the Roman Souldiers, that they ſhould Crucifie and bury him as they pleaſed. But, 2. Others underſtand it thus, that he ſhould be cut off by an untimely Death, as a wicked man, and accordingly ſhould be Executed amongſt other Malefactors in Mount Calvary, the ordinary place where ſuch kind of Varlets uſed to be Executed and Buried, according to that which followeth in this Chapter, ver. 12. And he was numbred with the Tranſgreſſours: but yet withall, the providence of God ſo diſpoſing of it, he ſhould be buried in the Sepulchre of a rich man, as Joſeph of Arimathea is expreſly called, Matth. 27.57. the Evangeliſt thereby pointing, as ſome think, to the accompliſhment of this Prophecy. And this laſt ſeems to me the moſt probable Expoſition of this place. As for that which follows, becauſe he had done no violence, neither was any deceit in his Mouth; or, as it is cited, 1 Pet. 2.22. neither was guile found in his Mouth, which ſeems to have ſpecial reſpect to the unqueſtionable truth of his Doctrine; it is given as a reaſon of that which went before; and therefore muſt be underſtood according to the ſeveral Expoſitions of the foregoing words; as either, 1. That God would bring deſtruction upon thoſe that crucified Chriſt, becauſe they had dealt ſo cruelly with an innocent man, that had never done any thing blame-worthy, either in word or deed: Or, 2. That his Death ſhould be efficacious for the Converſion of wicked Men, yea, even the greateſt and richeſt of them, becauſe he ſhould not dye for any guilt that was in him, but as a ſpotleſs Lamb, that ſuffered for the Salvation of others: Or, 3. That God would not ſuffer him to be buried amongſt thoſe notorious Malefactors, in that common place appointed for their burial in or about Mount Calvary, but provided that he ſhould be honourably laid in a new Sepulchre, which a rich and honourable perſon had provided for himſelf, becauſe he was ſuch a new man indeed as the World had never ſeen, a man that had never ſinned neither in word nor deed.
Ver. 10. Yet it pleaſed the Lord to bruiſe him, he hath put him to grief, &c.] That is, Though there was no fault in him, yet it was the will of God that he ſhould ſuffer ſorely, to wit, becauſe he was to ſuffer for poor Sinners; See the Note before, ver. 5. when thou ſhalt make his Soul an offering for Sin; that is, when thou, O God, ſhalt bring it to that, that his Soul, that is, his Life, or himſelf, ſhall be offered up as a propitiatory Sacrifice for ſinful men; Or, (as it is in the Margin) when his Soul ſhall make an offering for Sin; that is, when Chriſt ſhall willingly, even with all his Soul, offer up himſelf, as a Sacrifice for his People, to wit, in his Death; See Gal. 3.13. and 2 Cor. 5.21. he ſhall ſee his Seed, that is, his Spiritual Progeny; See the Notes, Chap. 9.6. Multitudes of Believers, that ſhall be begotten again by his Word and Spirit. It is as if he had ſaid, that his Death ſhould not hinder his having a numerous Seed, becauſe he ſhould riſe from the dead, and ſo ſhould live and ſee his Seed; yea, it ſhould be ſo far from hindering it, that it ſhould be the cauſe of it, becauſe reconciliation being made by his Death, he ſhall thereby purchaſe them to himſelf; which our Saviour intended in that, Joh. 12.24. Except a Corn of Wheat fall into the ground, and dye, it abideth alone, but if it die, it bringeth forth much Fruit; and likewiſe becauſe it was not till after his Death and Aſcenſion into Heaven, that his Spirit was to be ſo abundantly poured forth, both upon thoſe that were to preach the Goſpel, and upon thoſe to whom it was Preached, Joh. 7.39. he ſhall prolong his days; See the Note above, ver. 8. It is ſpoken with reſpect to his reigning long over his Church upon Earth, till all his Enemies were ſubdued, and after that, together with his Church Eternally in Heaven; and the pleaſure of the Lord ſhall proſper in his hand; that is, that which it was the Lords good will and pleaſure ſhould be done by him, to wit, the Redemption and Salvation of Men, and that which ſhould make way thereto, the bringing in of Men to believe in Chriſt, by the ſpreading of the Goſpel through all Nations; See Joh. 4.34. and 6.39.
Ver. 11. He ſhall ſee of the travel of his Soul, &c.] That is, He ſhall for a long time together, with much content and delight, ſee and enjoy (See the Notes, Job 7.7. and Pſal. 34.12.) the effect and fruit of all the toilſome and weariſome pains that he had taken, and pains and ſorrows he had endured, and that eſpecially in his Soul, by reaſon of the preſſures of Divine Wrath that lay upon him, and put him into a bloody ſweat. And by this fruit of the travel of his Soul, is meant, that which in the foregoing Verſe was called, the proſpering of the pleaſure of the Lord in his hand; as namely, the gathering of multitudes of Gods Elect People from amongſt the Gentiles; together with that tranſcendency of Glory, whereunto himſelf ſhall be exalted after his Sufferings and Labours; (See Phil. 2.8, 9. and Luke 24.26.) and the Eternal Salvation of all his redeemed ones; and ſhall be ſatisfied, to wit, with full content and delight, as having obtained that which he earneſtly thirſted after, and accounting it an abundant recompence for all his Labours and Sufferings; even as a Husband-man is ſatisfied, when after all his toil he comes to reap a plenteous Harveſt; and as a Woman is ſatisfied, when after all her pains in travel, ſhe ſees the Child ſhe hath brought forth. And indeed this doth notably ſet forth the wonderful love of Chriſt to poor Sinners, in that he is ſatisfied with their Salvation, as having therein obtained that only thing, which above all things he earneſtly deſired; by his knowledge ſhall my righteous Servant juſtifie many, that is, by their knowing him, and believing on him, according as the like expreſſions are uſed elſe-where, Joh. 17.3. and Phil. 3.8. for he ſhall bear their iniquities, that is, the guilt and puniſhment of their iniquities; See the Notes above, ver. 4.5.
Ver. 12. Therefore, &c.] That is, Seeing he hath done me ſuch faithful Service, not ſparing to lay down his own Life, that he might bear the puniſhments due to poor Sinners, and ſatisfie my Juſtice on their behalf: Therefore will I divide him a portion with the great, and he ſhall divide the Spoil with the ſtrong; where the ſame thing is intended in both expreſſions; only in the firſt the Fathers donation of that which is here promiſed is ſet forth, and in the ſecond the Lord Chriſts poſſeſſion and enjoyment of that which his Father had aſſigned to him. Some would have the intention of the words to be the ſame, as if it had been expreſſed thus: I will divide him great ones, or, I will divide great ones to him for a portion; and he ſhall divide him a ſpoil amongſt the ſtrong, or he ſhall divide the ſtrong for a ſpoil. And accordingly they would have the meaning to be, either, 1. That Chriſt ſhould vanquiſh, and ſubdue, and ſpoil, all his great and ſtrong Adverſaries, Satan and the World; as the Apoſtle expreſſeth his triumphing over the Powers of Darkneſs, at his Death, Col. 2.15. And having ſpoiled Principalities and Powers, he made a ſhew of them openly: Or, 2. That he ſhould bring the Great Princes and Potentates of the World, and the famous wiſe and learned men that were amongſt the Nations of the World, to ſtoop and ſubmit to his Scepter: But, according to our Tranſlation, I conceive the meaning muſt needs be, That after Chriſts vanquiſhing his Enemies, he ſhould divide the ſpoil, as other great and mighty Conquerours are wont, when they have overcome their Enemies in Battel, to divide the ſpoil amongſt their followers. And if we ſo underſtand the words, then by Chriſts conquered Enemies muſt be meant Satan, Sin, Death, and Hell, together with the wicked of the World, who were all overcome and vanquiſhed by the Death of Chriſt; and by the portion and ſpoil he ſhould have, as the effect and reward of his Conflict, and Victory, may be meant; 1. And principally, The many Souls, all the World over, that ſhould be reſcued out of that Spiritual bondage, under which they lay, and brought into ſubjection to Chriſt; See the Notes, Pſal. 2.8. and 68.19. 2. The riches of the Kings and great ones, and the learning and wiſdom of the wiſe men of the World, who being Converted, ſhould dedicate all that they had to the ſervice of Chriſt: And 3. That tranſcendent Honour and Glory, whereto Chriſt ſhould be exalted: All which he may be ſaid to divide, in regard his Church and People are made ſharers with him in them all. And indeed there are ſome Expoſitors, that by the great and the ſtrong, with whom Chriſt divided the ſpoil, do underſtand both the Apoſtles, and others that ſhould preach the Goſpel, and likewiſe thoſe violent ones, of whom our Saviour ſpake, Matth. 11.12. that took the Kingdom of Heaven by force. As for the following words, therein the reaſon of this is further ſet forth; becauſe he hath poured out his Soul unto Death; that is, he willingly, with all his Soul, gave up himſelf to ſuffer Death for Mans Redemption, and he was numbred with the Tranſgreſſors, to wit, in that they eſteemed him ſuch an one, and Accuſed him, Proſecuted, Arraigned, and Condemned him as ſuch an one; yea, the worſt of ſuch, in that they choſe rather to have Barabbas, a Thief and a Murderer, to be let looſe than him; and ſo likewiſe, in that he was put to the ſame Death that Malefactors uſed to ſuffer, and in the ſame place, where ſuch were ordinarily wont to be Executed, and at the ſame time together with others; yea, in the midſt betwixt two Thieves, as the chief of Tranſgreſſors; ſo that the Evangeliſt ſaith expreſly, that therein this Prophecy was fulfilled, Mark 15.27, 28. and he bare the Sin of many; See the Notes before, ver. 4.5, 6. and made interceſſion for the Tranſgreſſors, to wit, even thoſe wicked wretches, by whom he ſuffered, in that Prayer of his upon the Croſs; Father, forgive them, for they know not what they do, Luke. 23.34. But it may include alſo his work of Mediation, as our Prieſt, and his Interceſſion for poor Sinners, that ſhould be brought to believe in him; both whilſt he lived upon Earth, Joh. 17.20. Neither pray I for theſe alone, but for them alſo, which ſhall believe on me through their word; and now that he ſits at the right hand of his Father, in Heavenly Glory, Heb. 7.25.