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"he (e) shall grow up (g) before him as 66 a tender plant (h), and as a root (h) "out of a dry ground: he hath no "form (h) nor comeliness: and when 66 we shall shall see him, there is no "beauty (h) that we should desire him. "3. He is despised (i) and rejected of "men, a man of sorrows, and acquainted "with grief: and we hid (k) as it were "our faces from him; he was despised, "and we esteemed him not. 4. Surely "he hath borne (1) our griefs, and

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(e) He," i. e. "the Messiah," referred to in the preceding chapter, Isaiah lii. 13. "Behold, my servant shall deal prudently, "he shall be exalted and extolled and "be very high."

(g) "Grow up, &c." Referring perhaps to (as it was undoubtedly verified in) the humility of his birth parentage and early life: the reputed son of a carpenter, Matt. xiii. 56. Mark vi. 3.; laid in a manger upon his birth, because there was no room in the inn, Luke ii. 7.; and afterwards living with Joseph the carpenter and Mary, and subject unto them. Luke ii. 51.

(h)" As a tender plant;" "a root out "of a dry ground;"" no form or come"liness;""no beauty, &c." All figurative expressions to denote the want of external show and attraction.

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(i) v. 3. Despised." This is not the only prophecy which foretells the scorn the Messiah should experience; he is referred to Isaiah xlix. 7. as "him whom man despiseth, him whom the nation abhor"reth ;" and in the prophetic Psalm (Ps. xxii. 6.) he is represented as saying of himself, "I am a worm and no man, a very scorn of men, and the outcast of the "people, &c."

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(k) "We hid, &c." i. e. "he was treated "as one of whom men are ashamed, from "whom they turn their face." The marginal reading in the Bible (which Bishop Lowth and Dr. Hales follow) is, "He hid "as it were his face from us," i. e. "he was as one who was ashamed to shew "his face."

(1) v. 4. "Borne," i. e. "taken upon "himself." Dr. Magee and Dr. Hales think the reading should be, "removed "our diseases," which would make the reference to it in Matt. viii. 17. much more natural; (" He healed all that were sick, "that it might be fulfilled which was "spoken by Esaias the prophet," "him

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"carried our sorrows: yet we did "esteem him stricken, smitten of God, "and afflicted (m). 5. But he was "wounded for (n) our transgressions, "he was bruised for our iniquities: the "chastisement of our peace (0) was "upon him, and with (p) his stripes we are healed. 6. All we (q) like "sheep have gone astray: we have "turned every one to his own way; and "the LORD hath laid on him (r) the ❝ iniquity of us all. 7. He was (s) op"self took our infirmities, and bare our "sicknesses, (or sorrows).") 1 Magee, 413 to 436; and then it calls into notice his mi raculous power in removing the diseases of the body, and his greater mercy in taking upon himself the sins of our souls.

(m) "Smitten of God, and afflicted," or "smitten and afflicted of God, Dr. Hales." "That it was God's visitation; that he "had deserved by his own sins all he "suffered."

(n) v. 5. St. Paul speaks of Christ as him," who was delivered for our offences, "(Rom. iv. 25.)" "who gave himself for

our sins, (Gal. i. 4.)" who died for our "sins, (1 Cor. xv. 3.);" and St. Peter says of him, that he "bare our sins in his own "body on the tree, that we being dead "to sin, should live unto righteousness; "by whose stripes ye were healed: for ye were as sheep going astray. 1 Pet. "ji. 24."

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(o)" Of our peace," i. e. " by which our peace, our reconciliation to God. "was to be obtained."

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(p) "With," rather "by," "by means "of."

(q) v. 6. "We,” i. e. “ mankind," "the "whole human race."

(r) "Laid on him, &c." By the Levitical law, the high priest was to take a goat, and lay his hands upon the goat's head and confess over him all the iniquities of the people, and then the goat was to bear upon him all their iniquities. See Lev. xvi. 21, 22. The Jews therefore would well understand what was meant by laying on the Messiah the sins of all the world.

(s) v. 7. "He was oppressed, and he "was afflicted," or, (according to Vitringa, Bishop Lowth, Pole, and others,) "it was "exacted, and He was made to answer;" i. e. "justice made her call: satisfaction "(or suffering) for sin was required, and "he was made the victim." See Psalm xl. 8 to 10. See 1 Magee, Notes, No. 42.

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(t)" Opened not his mouth." Though it was not to be expected that this was to be fulfilled to the letter, yet how nearly was it in our Saviour's instance? When the high priest said unto Jesus, "Answer"est thou nothing, he held his peace;" and though he gave an answer when adjured by the high priest in that solemn form, "I adjure thee by the living God," the reason probably was, because to a question so put, no Jew could innocently refuse an answer. See Matthew xxvi. 62 to 64. Though he admitted to Pilate that he was the king of the Jews, when he was accused before him by the chief priests and elders, he "answered nothing, inso"much that Pilate marvelled greatly. "Matt. xxvii. 11 to 14. and Mark v. 2 "to 5." St. Peter says of him, "when he "was reviled, he reviled not again; when "he suffered, he threatened not. 1 Pet. "ii. 23." and instead of calling for vengeance whilst he was in the agonies of the cross, his language was, "Father, forgive "them, for they know not what they do. "Luke xxiii. 34."

(u)" He is brought, &c." the passage the Eunuch was reading, when Philip joined and converted him. Acts viii. 26. to 38.

slayers." See

(x) "Shearers" or << 1 Magee, note, No. 25. (y) v. 8. "Prison," or "custody." Dr. Hales.

(z)" From prison and from judgment," so that it was to be a judicial act, on which the rulers would have time to deliberate; it was not to proceed from accident or sudden passion. The chief priests, and the scribes, and the elders of the people assembled together, and consulted that they might take Jesus, and kill him. Matt. xxvi. 3, 4. When they took him, they led him away first to Annas, and he sent him bound to Caiaphas the high priest. John xviii. 13. 24. At Caiaphas's the scribes and elders were assembled, and many witnesses were examined: from thence he was led bound unto the hall of judgment, where Pilate sat: Pilate shewed great unwillingness to sentence him to death, but was repeatedly pressed to it by the chief priests and Jews: he went out

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twice from the judgment hall to them to intimate that he found no cause of death in him; he sent him to Herod, that he also might examine him: and he was three times in the judgment hall, and at last in the judgment seat, in a place called the pavement, before he yielded to their importunities. John xviii. 28. 33. — John xix. 4. 9. 13. — Luke xxiii. 4 to 16. His crucifixion therefore was at the pressing instance of the rulers of the people, the result of consultation and plan, after he had been many hours in custody; their consideration was awakened by Pilate's opposition, and it was under a judicial sentence; so that it was by judgment that he was taken off: his crucifixion too followed immediately upon the judgment; there was no interval: so that in that respect also it is true of him, that he was taken "from judgment." Parkhurst reads, "he was taken off by the magistracy and "by a judicial trial."

(a)Declare his generation." Many meanings are assigned to these words. Eusebius says, "for as no one knoweth "the Father, but the Son, so no one per"fectly knoweth the Son, but the Father. "Euseb. Eccl. Hist. B. 1. c. 2." — Chrysostom, in commenting on Matthew i. 1. ""The book of the generation, &c." says, "How then does Isaiah say, "Who shall "declare his generation ?" He indeed

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pronounces his divine generation to be "inexplicable, but Matthew expounds "his generation according to the flesh. "2 Chrys. 722. Hom. on Matt. i. 1."— In 3 Chrys. 426. he again refers to this passage as intimating that how he was born was inexplicable:" and see 5 Chrys. 1144. Bishop Lowth understands by "his generation," "his way or manner of "life," (as in Gen. vi. 9.) and thinks the meaning is, "Who would stand up in his "behalf? Who would justify his preten"sions by shewing the purity of his life, "the peaceable nature of his doctrines, "and the mighty works of benevolence "he had wrought." Dr. Lightfoot and others paraphrase it, "The wickedness of "the men of that generation who shall "describe?" See Dr. Hales.- Dr. Lowth. -and Parkhurst's Hebr. Dict.

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“grave (d) with the wicked (d), and "with the rich (e) in his death, be"cause (g) he had done no violence, "neither was any deceit (h) in his "mouth. 10. Yet it pleased the LORD "to bruise him; he hath put him to "grief: when thou shalt make (i) his "soul (4) an offering for sin, he shall "see his seed (1), he shall prolong his "days, and the pleasure of the LORD

(b) "For," or rather "by ;"" it was to "be their sinful act;" the object of his suffering for the sins of men was sufficiently expressed before.

(c) "My people," i. e. "the Jews." (d) v. 9. "Made his grave," i. e. " died" "with the wicked;" and what is the history as to Jesus Christ? "Then were there "two thieves crucified with him, one on "the right hand, and another on the left. "Matt. xxvii. 38."

(e)" And with the rich, &c." or "but "with the rich was his tomb. Schindler "171. Dr. and Bishop Lowth and Dr. "Hales." And when our Saviour was crucified, Joseph of Arimathea, a rich man, begged the body of Jesus, and wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock. Matt. xxvii. 57 to 60.

(g) For "because" Dr. and Bp. Lowth and Dr. Hales read "although," and connect this with the following verse, "although he had done no violence, nei"ther was there any deceit in his mouth; "yet it pleased the Lord to bruise him, he put him to grief."

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(h)" Deceit,' or "rebellion."

(i) v. 10. "Thou shalt make his soul," or "his soul shall make;" the original admits of either construction. 1 Magee, note, No. 27. 4th Ed. p. 227, 228.

(k)

(2)

"Soul," i. e. "life."

“His seed, &c." or rather "6: a seed, "that shall prolong their days."

(m) v. 11. "See," i. e. "see the fruits "of, the good effects."

(n) "His knowledge," i. e. "the knowledge of him."

(o)" Justify," i. e. " put in the situation "of just men of men who have no sins "for which to answer."

(p) "Many," not all mankind.

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(g) v. 12. “I," i. e. “ God.”

(r) "Divide him, &c." or "allot him "multitudes for his portion, and he shall "have the mighty for his spoil," i. e. he shall have followers and worshippers without number.

(s) Read, "Because he poured, &c." " and was numbered, &c." "and bare, &c. "2 Hales 441." assigning the reason why God was to divide him a portion with the great, &c.

(t)" Numbered, &c." this passage our Saviour distinctly applies to himself, Luke xxii. 37. "This that is written must yet "be accomplished in me," " and he was "reckoned among the transgressors."

(u)" Made intercession, &c." The instance occurred whilst Christ

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was yet upon the cross," Father, forgive "them, &c. ante, note (t), Luke xxi. "34." The whole of this account, so sin gular and so circumstantial, so utterly im possible to be the effect of guess or con jecture, was accurately and to the letter fulfilled in Jesus Christ, and has it ever been fulfilled in any other? and yet this is but one of the many prophecies which es tablish the proof that he was the true Messiah. How then can it have happened that the Jews have resisted this evidence? St. Paul, in the spirit of prophecy gives the answer: because "blindness in part "is happened to Israel, until the fulness "of the Gentiles be come in. Rom. xi. "25." When they shall search the scrip tures; when they shall turn to God, and seriously and with humility endeavour to find out the truth, we have the sure word of scripture that "they shall look upon "him whom they have pierced, Zech. xii. "10. and Rev. i. 7." and "all Israel shall "be saved. Rom. xi. 26."

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Ho every one that thirsteth, come

ye to the waters (y), and (z) he that "hath no money, come ye buy and eat, yea, come, buy wine and milk with

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❝ out

ear

money and without price. "2. Wherefore do ye spend money for "that which is not bread (a)? and your "labour for that which satisfieth (a) "not? hearken diligently unto me, "and eat ye that which is good (b), " and let your soul delight itself in fat66 ness (b). 3. Incline your and come "unto me: hear, and your soul (c) "shall live, and I will make an everlasting covenant with you, even the sure mercies of David (d). 4. Be"hold, I have given him (e) for a wit66 ness to the people (e), a leader and "commander to the people (e). 5. Be"hold, thou (g) shalt call a nation that "thou knowest not, and nations that "knew not thee (g) shall run unto

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(x) An invitation to all mankind, Gentiles as well as Jews, to faith and repentance; and assurances of pardon and blessings to all believers.

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(y) v. 1. "Waters," i. e. "of life; spiritual meat and drink; what will sup"port and invigorate the soul." Our Saviour enlarges upon this idea, (John vi. 27. 33. 35.) Labour not for the meat "which perisheth, but for that meat "which endureth unto everlasting life. "The bread of God is he which cometh "down from heaven, and giveth life unto "the world. I am the bread of life: he "that cometh to me shall never hunger, "and he that believeth on me shall never "thirst;" and see John vi. 53 to 58. and John vii. 37 to 39. So John iv. 14. "Whosoever drinketh of the water that I "shall give him shall never thirst."

(z) "And," or "even," money is not necessary for this purchase.

(a) v. 2. "Not bread," and "satisfieth " not," "what hath no spiritual nourishment, will not feed the soul."

(b)" Is good," and "fatness," "what "hath in it the true goodness, nutriment "for the soul."

(c) v. 3. "Your soul," it is for that I will provide.

(d) "The sure mercies of David," i. e. "the gospel dispensation;" the blessings

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to be procured for man by the Messiah, of whom David was a type.

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(e) v. 4. "Him," i. e. "the Messiah." "The people," i. e. " the Gentiles ;"" all "mankind."

(g) v. 5. "Thou," and "thee," i. e. "the "Messiah." The nations who have not practised or known the true worship of God, shall be converted to Christianity, and embrace the true religion. See ante, 625. Is. ii. 2. and Is. ii. 10.

(h) "Hath glorified," i. e. "shall glo"rify," the perfect for the future; it being as certain as though it had already happened.

(i) v. 6. "While he may be found," and "whilst he is near;" to intimate, that if the opportunity is not seized when it occurs, it may never be again offered. The same intimation is given, Prov. i. 24. ante, 608. and in the parable of the ten virgins, Matt. xxv. 1 to 12.

(k) v. 8. "My thoughts are not your "thoughts," i. e. (probably) "upon the "subjects of mercy and pardon God "greatly differs from man: man cannot "easily grant a full and free forgiveness "to one who has offended him: God "can."

(1) v. 9. "Higher," i. e. "more excel"lent, more exalted, kinder, more bene"volent, more merciful."

11. So (n) shall my word be that "goeth forth out of my mouth: it shall 6: not return unto me void (0), but it "shall accomplish that which I please, "and it shall prosper in the thing "whereto I sent it. 12. For ye shall

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go out with joy, and be led forth with "peace: the mountains and the hills "shall break forth before you into "singing (p); and all the trees of the "field shall clap their hands. 13. In"stead of the thorn shall come up the "fir-tree, and instead (q) of the brier "shall come up the myrtle-tree: and "it (r) shall be to the LORD for a "name (s), for an everlasting sign that "shall not be () cut off.".

(n) v. 11. "So, &c." i. e. as "rain me"liorates the earth, and produces fruit in "the vegetable world, so shall my word im66 prove the hearts of man, and bring forth "works of righteousness and goodness."

(0) “Void,” i. e. " without producing "fruit."

(p) v. 12. "Into singing;" highly poetical; implying a state of exalted happiness and exultation. So Virgil, (who had probably seen Isaiah,)" Ipsi "lætitiâ voces ad sidera jactant Intonsi "montes. 5 Eclog. 62." Milton advances a step higher, and makes the trees join in an act of devotion:

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"And wave your tops, ye pines, With every plant, in sign of worship wave.' (q) v. 13. Instead, &c." figurative, to express a change to better times: perhaps, a spiritual change.

(r)" It, &c." or "the Lord shall be, "&c." and "shall not fail. 2 Just. M. 48." (s)" For a name," i. e. perhaps, "a "topic of praise."

(t) An exhortation to justice, from the consideration that some signal deliverance by God was near. Encouragements to strangers and aliens to turn to God's worship and keep his commandments; with an intimation, on account of the indolence and misconduct of the rulers and teachers of the people, of some approaching judg

ment.

(u) v. 1. "Near to come;" so that whoever shall not have qualified himself to deserve it, shall be excluded for ever. See Is. lv. 6. The chance of sharing in blessings, and the risk of being included

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CHAP. LVI. (t)

THUS saith the LORD, "Keep ye 'judgment, and do justice: for my "salvation is near to come (u), and "my righteousness to be revealed." "2. Blessed is the man that doeth this, "and the son of man that layeth hold "on it; that keepeth the sabbath from "polluting it, and keepeth his hand "from doing any evil. 3. Neither let "the son of the stranger (a) that hath "joined himself to the LORD, speak. saying, "The LORD hath utterly se parated me (y) from his people;" "neither let the eunuch (x) say, "Be"hold, I am a dry tree (z)." 4. For "thus saith the LORD unto the eunuchs "that keep my sabbaths (a), and

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in punishments, are both held out as incentives in this chapter."

(x) v. 3. "The stranger," and "the "eunuch, &c." This encouragement to the strangers and the eunuchs (who stand here for the Gentiles) intimates that times are referred to when the great distinction between Jew and Gentile should no longer exist; when the blessings of God's king dom should be equally open to all; and when, as it is expressed in verse 7. God's "house should be called an house of

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prayer for all people." According to the Mosaic law, eunuchs were never to enter into the congregation of the Lord, Moabites or Ammonites not until the tenth generation, nor Edomites or Egyptians until the third. (See Deut. xxiii. 1. 5. 7.) The old distinction between Jew and Gentile Christ destroyed. See Acts x. 34, $5. - Rom. iii. 29, 30.-- Gal. iii. 28.- Eph ii. 11 to 16.

(y)" Separated me," i. e. "by those (૫) "Mosaic institutions which forbad their "entering into the congregation."

(z) "A dry tree," i. e. "excluded from "the blessings;" in the situation of a tree without moisture to support it, or of a man without son or daughter. It was looked upon as a signal blessing and a mark of God's favour, to have sons and daughters to perpetuate the father's name and fa mily: it gave him an interest upon earth beyond his own life. See verse 5.

(a) v. 4. "My sabbaths;" one of the distinguishing marks of God's people, and a constant acknowledgement of his super intendance and rule; the whole subject

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