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Chapter it is 1.] He gives the Reason why he was resolv'd to deliver LII. his people; therefore because as long as the Babylonians

had them in their power the Name of God was continually blasphem'd, that is, says Sanctius, the Chaldeans did the fame as Sennacherib when he blasphem'd against God, they ápbraided the Jews every Moment with the Impotence of the God they worshipp'd, that the Gods of their Country were ftronger than he, else he would have protected them then or deliver'd them fince; this Argument of their Success they would be often using to bring over the Jews to their idolatrous Worship, and this was the Scandal God was resolv'd to bear no longer, but make them know his Name, that is, be fenfible of his Power.

Ver. 7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisherh salvation, that faith unto Zion, Thy God reigneth?] The Prophet, to thew the Certainty of their Restoration, speaks as if he saw them at a distance returning to Judea, and heard the joyful Forerunners declare the glad Tidings to Jerusalem, that her Sons, whom she had so long miss’d, were just approaching, as if he heard them sing God reigneth, he has conquer'd his Enemies, destroy'd Babylon, deliver'd his people, and shewn that he alone reigns in all the Kingdoms of the Earth.

Ver. 8. Thy Watchmen shall lift up the voice, with the voice together Mall they fing:

for they shall see eye to eye, when the Lord Shall bring again Zion.] He represents the Watchmen discovering them, and giving notice of their coming to Jerusalem, and the News he tells them may be depended on, because they do not rely on uncertain Rumors, or the Conjectures of those who fancy they see them coming, but on a nearer View may find themselves mistaken, but they Ihall be sure of it, as those who have a clear diftin&t View of what they look on; Eye to Eye they shall see them, so near as to exclude any Possibility of a Mistake.

Ver. 9. Break forth into joy, sing together ye waste places of Jerufalem : for the Lord hash comforted his people, he hath redeemed Jerusalem.] He calls on the defolate Places, which now for 70 Years had been forsaken of their Inhabitants, to rejoice at their Return, as if they were pleas'd to find

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their old Masters again in Poselion of them, and sensible Chapter of their Deliverance.

LII. Ver. 10. The Lord hath made bare bis holy arm in the eyes of all the nations, and all the ends of the earth Mall see the salvation of our God.] That is, God by redeeming his People has given as great a Proof of his irrefiftible Power to all the World, as a Man does of his Personal Strength, when he pulls off his Cloaths and discovers a large Arm, with swinging Bones and strong Muscles.

Ver. 11. Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her; be ye clean, that bear the vessels of the Lord.] He calls on them to depart out of Babylon, and the Dominions belonging to it, and bids them prepare to cleanse themselves from all those illegal Pollutions they must have contracted among their Pagan Masters, those especially who were to carry the Vessels of the Lord, meaning the Levites; the holy Vessels of the Sanctuary were carry'd to Babylon by Nebuzaradan, and there continu'd till Cyrus restor'd them to their proper Owners, for the Uses they were at first design'd.

Ver. 12. For ye shall not go out with hafte, nor go by flight: for the Lord will go before you : and the God of Israel will be your reward.] Ye shall have Time enough to prepare for your journey, and purify your selves, if you need, for ye shall not be hurry'd away on the sudden, as your Fathers were out of Egypt; no Enemies shall pursue you in the Rear or oppose you in the Front, for God will be at the Head of you, and God shall bring up your Rear also.

Ver. 13. Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.] Here some begin the $3d Chapter, and Salmeron says it is fo divided in some Copies which he had seen ; the Subject is new, and has nothing quod Babylonium olet, according to the Expression of Sanctius, and is to be literally understood of the Messiah, as all Expositors I have met with agree, except Grotius, who thinks the Words may in the first lower Sense of them be understood of Jeremiah the Prophet, consider'd as a Type of Chrift; I shall therefore add both Expositions, not because I am any way inclin'd to think the Prophet foretold the Sufferings of his Brother Prophet, but because the Violence which is offer'd by one to the Words will set

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Chapter off the more natural Application of the other; Behold, my ·

servant Mall, deal prudenily, Fashkil intelliget, that is, shall so nnderstand my Will, as to perform it; or, according to the other Signification of the Word, he shall prosprr, he shall succeed in the great Undertaking of Man's Redemption, according to Grotius, Behold, my servant Jeremiah jhall know all these Things by clear Revelation, he hall be throughly acquainted with God's Purpose of restoring his People to their own Land: He Mall.be exalted and extolld,

and be very high, divers Expressions to represent in part the kataker. transcendent and unexpressible Advancement of Christ in

regard of his Human Nature assum'diby the Deity : But this was in my Opinion rather a Debasement to him, and is

fo represented in the New Testament, therefore (a) others Tirinxs. understand the Words of his Exaltation to Heaven; Gro

tius, he shall be in great Honour and Reputation among

the Babylonians, they shall look upon him as a Person of Perem. 40.4. extraordinary Merit, and for a time treat him accordingly.

Ver. 14. As many were astonished at thee ; (bis visage was so marred more than any man, and his form more than the Tons of men)]. This Verse, I think, may be more clearly render'd, as it is in the Port Royal Translation, Comme vous avez etè l'etonnement de plusieurs par votre desolation. Il paroitra aussi sans gloire devant les Hommes, á dans une forme meprisable aux yeux des Enfans des Hommes. Or thus, As many as were astonished at thee, at the mean

Figure he made, for he appear'd before Men without Glory, and

in a Form altogether despicable in the Eyes of the Sons Biblia Max of Men: He changes the Person,which obscures the Sense,

and speaks as if the Messiah had already appear'd ; but the Words should be render'd futurely, and the Person either both in the Second or in the Third: As many shall be astonish'd at him, for he fall appear before Men without Glory, and in a Form despicable in the Eyes of the Sons of Men. There is a great variety of other Translations, but this I think best agrees with the Words, and is so suitable to the mean appearance of our Saviour among Men, that I need not be at the trouble to point out the obvious agreement ; Grotius refers the Words to the great alterations the hardships which the Prophet Jeremiab met with in Capļivity made in his Coun

tenance,

tenance, how wan and ghastly his Looks were by long Chapter confinement.

LII. Ver. 15. So shall be sprinkle many nations, the Kings Mall shut their mouths at him: for that which had not been told them, shall they fee; and that which they had not heard, shall they consider.] So shall be sprinkle many Nations, that is, his Do&rine Mall be propagated in many Nations, and the Inhabitants become a pure People, holy and acceptable to the Lord, as by the sprinkling of the People with the Blood of the Sacrifice, all their Pollutions were walh'd away. Kings shall put their mouths at him and reverence Heb. 9. 13: him, and submit to the Laws he prescribes them, verify'd in Constantine, and the rest of the Christian Princes since his time: And they who had never seen or heard any thing of him before, that is, the Gentiles, shall consider his Heavenly Doctrine, and shall be converted unto it. Grotius of Jeremiah, he shall convert mary of the Heathen, among whom he convers'd from Idolatry to the Worship of the true God: The Princes of Babylon, shall have an awful regard for him, keep silence as it were in his Presence, as Men are us’d to do in the presence of those they highly esteem: Because they shall be convinc'd he foretold their destruction, which none of their Diviners could inform them of, and they shall see it come to pass exactly as he foretold.

1

The ARGUMENT of Chapter LIII.
This Chapter is to be understood solely of Christ, as all Inter-

preters agree, even (a) those who have all along, understood (a) Hugo,
the foregoing Chapters of Cyrus, and the Captivity; and Thomas.
Grotius, as far as I can find, stands fingle in referring it to
the Prophet Jeremiah. His Interpretation I have added
purely to set off that which I esteem she true one: In which
the Reader will

find the Words taken in their own natural signification, but in the other strangely wrested.' Lyranus owns the Anticnt Jews understood it of the Messiah, and the Chaldeé Paraphrast exprefly names him : Supposing then this Chapter, to begin at the 13th Verse of the former, the Prophet

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begins a new Subject and describes the mean Appearance, the Life, the Death, the Burial of the Messiah so exactly that as A Lapide says, this Chapter may juftly challenge for its Title, The Pallion of Jesus Christ according to Isaiah.

Chapter

LIIL

CH A P. LIII.

W

Verse 1. HO hath believed our report? and to whom

is the arm of the Lord revealed ?] That is, How •few are they who will believe the Gospel, when preach'd to them? Who will believe and sincerely embrace the glad Tidings of Salvation we publish to the World ? He speaks in the Person of Christ and his. Apostles, foreseeing how ineffectual their Preaching was like to prove, how infensible the greatest part of the Jewish Nation would be of the mighty Power of God, working and manifesting it self in Christ. Grotius thinks the Prophet speaks in his own Perfon, as if he had said, Tho' I tell them over and over again, of the Captivity and their Deliverance out of it, they will neither believe one nor other.

Ver. 2: For he shall grow up before him as a tender plant, and as a root out of a dry ground : he hath no form nor comeliness: and when we shall see him, there is no beauty that we should defire him.] He gives the reason why so few of the Fews should entertain Christ the Messiah, because of his mean Appearance, which he describes under the Metaphor of a forry Plant or of a Sprig shooting out with great difficulty out of the Root of a decay'd fapless Tree in a poor barren Ground, and therefore very unlikely to make any figure, or thrive and look well: He hath no form or comeliness, that is, He shall be void of all Mew and luftre, without any pompous retinue to draw the Eyes of People, and ingage their Affections to him. Grotius, when they are in the Hands of their Oppressors, they will not believe the glad tidings of their Redemption Preach'd by Jeremiah, because of his mean outward circumstances, who being bred up in obfcurity in a small Village, shall want authority to give weight to his Words. We fee nothing (they will fay) which should incline us to believe what he says, nor can we imagine if God de

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