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sign'd to do such things for us, he would reveal his De- Chapter signs to a Person of so unpromising a look.

LIII. Ver. 3. He is despised and reje&ted of men, a man of forrows, and accquainted with grief : and we bid as it were our faces from him; he was despised, and we esteemed him not.] I need not mention the base treament our Saviour met with from his Country-men, every Christian is accquainted enough with this, as well as the particulars of his Sufferings : And it cannot be deny'd but Jeremiah might be injuriouñy us a vy them, and undergo a great deal of Contempt and Ignominy from the Jews, as well as hardfhips from the Babylonians. But what is this to the Sufferings of the Messiah? How far does the utmost he underwent fall short of this Expression, viduang koli; one intimately acquainted with sorrow, as one Friend is with another, one who has try'd every sort of it, and felt the most exquisite anguilh ; as our Saviour did in the Garden, and on the Cross. We bid as it were our Faces from him: Kemaster Panim mimmennu; He was as one from whom the People turn their Heads, as they are apt to do when they behold any thing they loath and abhor ; by which Expression the Prophet design’d to give an idea of the lowness of the Condition in which the Messiah should appear, so far from attracting the Eyes of the multitude by a glittering outside, which he could have easily. commanded, that they could not endure to look upon him : Which is not applicable to Jeremiah, for what--" ever condition he was in, in all probability the greatest part of the Captives were in a worse, and had no reafon to despise him

Ver: 4. Surely he hath born our griefs, and carried our sorrows : yet we did esteem bim stricken, smitten of God, and affli&ted.] The Application of this to our Saviour is fo obvious that every Christian Reader cannot fail to make it, as soon as he reads the Words: Which Grotius thinks will admit of a Sense applicable to the Prophet Jeremiah : A Man of forrow he is, but our Sins have brought upon him all his Misfortunes, the grief he bears is ours, due to us, which we might have prevented by hearkning to his Inftru&ions: Which I think is very unnatural. Tet did me esteem bim sraitten, stricken of God and ficted, that

Chapter is, we saw his Sufferings, and without considering his InLIII. nocence, concluded he was punish'd by God for some

heinous Sins of his own; Heaven we thought was justly incens'd against him, and his Affiliations we esteem'd the just reward of his Crimes: We thought (says Grotins) the Prophet was justly cast into Prison, that God punish'd him as a vile Malefactor, a lying Prophet, and an Enemy to his Country, against which he was always denouncing some Judgment, or other.

Ver. $. But he was, wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.] But we were greatly mistaken in our raih Judgment of his Sufferings, for be was wounded for our Transgressions ; fo the LXX and the Vulgat render Mecholel, from the Root Chalal confodere, from whence Chalal, a dead Carcase, and Chalil

, a Pipe, because of the Perforation thereof; and in this Sense of the Word there is no Pretence of applying it to the Prophet; there

is another Signification of the Word, as it is render'd by Aquila.

an ancient Interpreter of the Circumcision, he was polluted, βεβηλωμένΘ, as Chrift really was, ότε γέγονεν υπέρ ημών κατάρα, hanging on the cursed Tree, and thus the Chaldee Paraphrast also renders the Word, tho? he refers it to the

Temple, Ipse auteng edificabit Templum propter defectiones noCapell .

stras pollut um, from whence we may remark by the by, that this place in the Paraphraft has been interpolated by the Jews, by the Addition of these Two Words, ædificabit Templum; or if that be the genuine reading, it's plain the Author of the Paraphrase did not live before the Time of our Saviour, but after the Destruction of the second Temple, for there is not the least Probability that he should speak of the first Temple, which was rebuilt long before the suppos'd Age of Jonathan. Others derive the Word from Choul, to be in pain, or tormented, and Grotius renders it by male tractatus, in which Sense it may be referr'd to the Prophet Jeremiah, whose Sufferings in Captivity were entirely

owing to the National Sins of the Jews; but supposing this and most of the other Expressions were really applicable to the Case of that Prophet, if there were but one which could not be apply'd to him, I think that one alone would be sufficient to explode such an Interpretation,

and

and make one look out for some Person in whom all would Chapter fairly agree; and this I take to be the Case here, some of LIII. the Characters may posibly be understood in a figurative Sense of Jeremiah, but all cannot; and every one of them agree in the proper Signification of them with our Saviour so exactly, that it would almost make one suspect that the Prophet had read his History, if we were not very well afsur'd of the Impossibility of any such thing. Now that some of these Characters cannot be fulfill'd in Jeremiah is plain from what follows, The Chastisement of our Peace was upon him, and by his Stripes we are heald; which understood of our Saviour is plain and easy, he was chastis’d to procure our Peace with God, and we were recover'd of our Spiritual Sickness by his Sufferings; the Words are plainly Metaphorical, and represent Mankind as languishing under a their Sins, sick and uneasy under the galling Load of them, of all which they were eas'd by the Death of Christ ; but how were the Jews heal'd by the Stripes of Jeremiah? How was the Chastisement of their Peace upon him? Here that great Critic makes such poor Work of it, that I am almost afham'd to transcribe his Exposition, The Chastisement of our Peace was upon him, that is, he gave us such Instructions, in observing of which we should have been happy, ális vore ejus i. e. patientia nos sanati fuiffemus, and should have been freed from all our Calamities had we given Credit to his Words, confirm'd by so great Constancy of Mind under all the Injuries and Affronts we put upon him; I cannot see any thing in the Original which any way favours this Interpretation, nor is it possible to make sense of the Words, unless referr'd to our Saviour Christ.

Ver. 6. All we like sheep have gone astray: we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all.] Here the Prophet repeats what he had said before concerning Christ's Satisfaction under the Similitude of wandring Sheep, we were all wander'd out of the

way, following our own Inclinations, and what seem'd good in our own Eyes, and by our Sins had expos’d our selves to the Jaws of that roaring Lion, who goes about seeking whom he may devour ; but God sent the good Shepherd, who laid down his Life for the wandring Sheep, and all our Transgressions were punish'd in his innocent Person; from the

Chapter Time of Manaffes, says Grotius, we have declin'd from the
LIII.

Paths of the Lord, yet did he suffer us to afflict the good
Prophet, and made him smart for our Sins.

Ver. 7. He was oppressed, and he was afflicted, yet he opened
not his mouth : be is brought as a lamb to the slaughter, and as

a sheep before her Shearers is dumb, fo he openeth not his mouth.] Capell.

The Words may be better rendred, it was exalted and he
answered for us : Even the Jews themselves allowing that
Nagash in the Original, signifies to demand rigorously what
is due : For thus Kimhi very absurdly renders the place,
which I only take notice of to Thew the signification of the
Word, and what stuff he makes of it, by endeavour-
‘ing to expound it of the Jews. Judæos a Gentibus injuste
vexari ca opprimi tum in corpore tum in opibus. In opibus qui-
dem duriffimè ab eis exigendo mutuo datam cum fenore Pecu.
niam. But of Christ the Sense is plain and easie; the
Penalty due to God's Justice for the Sins of Mankind was
rigoroully demanded by God, and Christ answered for us,
undertook to undergo those Sufferings which were due
to us. He undertook to pay that Debt which we could
never have discharg’d, and reconcild us by his Sufferings
to his angry Father, who must otherwise have fatisfy'd
his Justice in our Destruction : And in the midst of those
heavy Sufferings He open'd not his mouth, he was brought like
a lamb to the slaughter, and as a sheep before his shearers is
dumb, so be open'd not his mouth : which shews the great
Patience with which he bore the Punishment of our Sins,
without any murmuring at the heavy Hand of God, or
any unmanly repining at the difficulty of the Under-
taking, without letting fall the least Expression which
might discover any III Will to his Enemies, who were
the Instruments of his Pain. Gro

Grotius understands this of
the Calamities the Prophet underwent, which he did
with a Manly Constancy; in which there is nothing ex-
traordinary, since thousands of his Captive Brethren did
the fame.

Ver. 8. He was taken from prison and from judgment : and who shall declare his generation for he was cut off out of the land of the living for the transgression of my people Do as he stricken.] In: the History of our Saviour we meet with no mention of his being Imprifond, but he was seiz'd

upon

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upon, and was under restraint all Night, they kept him Chapter in hold till they brought him to Judgment, which was LIII. the next Day ; on which they Try'd, Condemn'd, and Executed the Lord of Life : So that by Norzer must be understood the Confinement he was under during that Night in which he was taken, which is the natural signification of the Word; and by Mishpat the Tryal of him before Pilate, from whence he was hurry'd to Execution. And who shall declare bis generation ? Most of the Fathers understand this of the Temporal as well as Eternal Generation of the Son of God, but neither Dor in the He

Capell. brew, nor qeved in the Greek are ever found to signify Generatio seu a&tus oignendi vel nascendi, which if the Prophet had design’d to express, he wou'd have us’d Moleleth, which properlydenotes it : But Dor constantly signifies an Age or Long space of time, so that the Prophet means, who can declare how long he hall live, after he has suffer'd a violent Death, and rais'd up himself again to Life, as he shall certainly do ? Others refer it to the number of his Spi. Lyranus. ritual Off-spring who should imbrace his Gospel, which should be so numerous, that no calculation could reach it but Gataker prefers to all these the Interpretation of Grotius; How wicked must that Generation be, who put to Death the most innocent Perfon in the World ? Jeremiah was cast into Prison, and therefore Grotius under. stands this of him, he was deliver'd from Prison, to which he had been Sentenc'd by the King of Babylon : Who can declare how Wicked and Malicious the Men of that Generation were ?

Ver. 9. And he made his grave with the wicked, and with the rich in his death, because he had done no violence, neither was any deceit in his mouth.] This can never in a literal Sense be understood of our Saviour, and if ever a tran- Vatablus. sposition may be allow'd of, I think it is in this Place, He Forerius. made him die with the wicked, but his grave'was with the rich; Pagninus. and thus several Interpreters who have render’d, dedit cum Impiis sepulchrum ejus ego cum divite in mortibus ejus, explain'd themselves, as if dedit Tepulchrum fignify'd no more than he dy'd. Chrift fall die on Mount Calvary, where only Malefactors us’d to suffer, and shall be buried in the Grave of the rich Counsellor of Arimathea. But as

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