mh_parser/vol_split/23 - Isaiah/Chapter 52.xml

<div2 id="Is.liii" n="liii" next="Is.liv" prev="Is.lii" progress="20.00%" title="Chapter LII">
<h2 id="Is.liii-p0.1">I S A I A H.</h2>
<h3 id="Is.liii-p0.2">CHAP. LII.</h3>
<p class="intro" id="Is.liii-p1" shownumber="no">The greater part of this chapter is on the same
subject with the chapter before, concerning the deliverance of the
Jews out of Babylon, which yet is applicable to the great salvation
Christ has wrought out for us; but the <scripRef id="Is.liii-p1.1" osisRef="Bible:Isa.52.13-Isa.52.15" parsed="|Isa|52|13|52|15" passage="Isa 52:13-15">last three verses</scripRef> are on the same subject
with the following chapter, concerning the person of the Redeemer,
his humiliation and exaltation. Observe, I. The encouragement that
is given to the Jews in captivity to hope that God would deliver
them in his own way and time, <scripRef id="Is.liii-p1.2" osisRef="Bible:Isa.52.1-Isa.52.6" parsed="|Isa|52|1|52|6" passage="Isa 52:1-6">ver.
1-6</scripRef>. II. The great joy and rejoicing that shall be both
with ministers and people upon that occasion, <scripRef id="Is.liii-p1.3" osisRef="Bible:Isa.52.7-Isa.52.10" parsed="|Isa|52|7|52|10" passage="Isa 52:7-10">ver. 7-10</scripRef>. III. The call given to those
that remained in captivity to shift for their own enlargement when
liberty was proclaimed, <scripRef id="Is.liii-p1.4" osisRef="Bible:Isa.52.11-Isa.52.12" parsed="|Isa|52|11|52|12" passage="Isa 52:11,12">ver. 11,
12</scripRef>. IV. A short idea given here of the Messiah, which is
enlarged upon in the next chapter, <scripRef id="Is.liii-p1.5" osisRef="Bible:Isa.52.13-Isa.52.15" parsed="|Isa|52|13|52|15" passage="Isa 52:13-15">ver. 13-15</scripRef>.</p>
<scripCom id="Is.liii-p1.6" osisRef="Bible:Isa.52" parsed="|Isa|52|0|0|0" passage="Isa 52" type="Commentary"/>
<scripCom id="Is.liii-p1.7" osisRef="Bible:Isa.52.1-Isa.52.6" parsed="|Isa|52|1|52|6" passage="Isa 52:1-6" type="Commentary"/><div class="Commentary" id="Is.liii-p1.8">
<h4 id="Is.liii-p1.9">Encouragement to Jerusalem. (<span class="smallcaps" id="Is.liii-p1.10">b. c.</span> 706.)</h4>
<p class="passage" id="Is.liii-p2" shownumber="no">1 Awake, awake; put on thy strength, O Zion; put
on thy beautiful garments, O Jerusalem, the holy city: for
henceforth there shall no more come into thee the uncircumcised and
the unclean.   2 Shake thyself from the dust; arise,
<i>and</i> sit down, O Jerusalem: loose thyself from the bands of
thy neck, O captive daughter of Zion.   3 For thus saith the
<span class="smallcaps" id="Is.liii-p2.1">Lord</span>, Ye have sold yourselves for
nought; and ye shall be redeemed without money.   4 For thus
saith the Lord <span class="smallcaps" id="Is.liii-p2.2">God</span>, My people went
down aforetime into Egypt to sojourn there; and the Assyrian
oppressed them without cause.   5 Now therefore, what have I
here, saith the <span class="smallcaps" id="Is.liii-p2.3">Lord</span>, that my people
is taken away for nought? they that rule over them make them to
howl, saith the <span class="smallcaps" id="Is.liii-p2.4">Lord</span>; and my name
continually every day <i>is</i> blasphemed.   6 Therefore my
people shall know my name: therefore <i>they shall know</i> in that
day that I <i>am</i> he that doth speak: behold, <i>it is</i>
I.</p>
<p class="indent" id="Is.liii-p3" shownumber="no">Here, I. God's people are stirred up to
appear vigorous for their own deliverance, <scripRef id="Is.liii-p3.1" osisRef="Bible:Isa.52.1-Isa.52.2" parsed="|Isa|52|1|52|2" passage="Isa 52:1,2"><i>v.</i> 1, 2</scripRef>. They had desired that God
would <i>awake</i> and <i>put on his strength,</i> <scripRef id="Is.liii-p3.2" osisRef="Bible:Isa.51.9" parsed="|Isa|51|9|0|0" passage="Isa 51:9"><i>ch.</i> li. 9</scripRef>. Here he calls upon
them to <i>awake</i> and <i>put on their strength,</i> to bestir
themselves; let them awake from their despondency, and pluck up
their spirits, encourage themselves and one another with the hope
that all will be well yet, and no longer succumb and sink under
their burden. Let them awake from their distrust, look above them,
look about them, look into the promises, look into the providences
of God that were working for them, and let them raise their
expectations of great things from God. Let them awake from their
dullness, sluggishness, and incogitancy, and raise up their
endeavours, not to take any irregular courses for their own relief,
contrary to the law of nations concerning captives, but to use all
likely means to recommend themselves to the favour of the conqueror
and make an interest with him. God here gives them an assurance, 1.
That they should be reformed by their captivity: <i>There shall no
more come into thee the uncircumcised and the unclean</i>
(<scripRef id="Is.liii-p3.3" osisRef="Bible:Isa.52.1" parsed="|Isa|52|1|0|0" passage="Isa 52:1"><i>v.</i> 1</scripRef>); their
idolatrous customs should be no more introduced, or at least not
harboured; for when by the marriage of strange wives, in Ezra's
time and Nehemiah's, the unclean crept in, they were soon by the
vigilance and zeal of the magistrates expelled again, and care was
taken that Jerusalem should be a holy city. Thus the gospel
Jerusalem is purified by the blood of Christ and the grace of God,
and made indeed a holy city. 2. That they should be relieved and
rescued out of their captivity, that the bands of their necks
should be loosed, that they should not now be any longer oppressed,
nay, that they should not be any more invaded, as they had been:
<i>There shall no more come against thee</i> (so it may be read)
<i>the uncircumcised and the clean.</i> The heathen shall not again
enter into God's sanctuary and profane his temple, <scripRef id="Is.liii-p3.4" osisRef="Bible:Ps.79.1" parsed="|Ps|79|1|0|0" passage="Ps 79:1">Ps. lxxix. 1</scripRef>. This must be understood
with a condition. If they keep close to God, and keep in with him,
God will keep off, will keep out of the enemy; but, if they again
corrupt themselves, Antiochus will profane their temple and the
Romans will destroy it. However, for some time they shall have
peace. And to this happy change, now approaching, they are here
called to accommodate themselves. (1.) Let them prepare for joy:
"<i>Put on thy beautiful garments,</i> no longer to appear in
mourning weeds and the habit of thy widowhood. Put on a new face, a
smiling countenance, now that a new and pleasant scene begins to
open." The beautiful garments were laid up then, when the harps
were hung on the willow trees; but, now there is occasion for both,
let both be resumed together. "Put on thy strength, and, in order
to that, put on thy beautiful garments, in token of triumph and
rejoicing." Note, <i>The joy of the Lord will be our strength</i>
(<scripRef id="Is.liii-p3.5" osisRef="Bible:Neh.8.10" parsed="|Neh|8|10|0|0" passage="Ne 8:10">Neh. viii. 10</scripRef>), and our
beautiful garments will serve for armour of proof against the darts
of temptation and trouble. And observe, Jerusalem must put on her
beautiful garments when she becomes a holy city, for the beauty of
holiness is the most amiable beauty, and the more holy we are the
more cause we have to rejoice. (2.) Let them prepare for liberty:
"<i>Shake thyself from the dust</i> in which thou hast lain, and
into which thy proud oppressors have trodden thee (<scripRef id="Is.liii-p3.6" osisRef="Bible:Isa.51.23" parsed="|Isa|51|23|0|0" passage="Isa 51:23"><i>ch.</i> li. 23</scripRef>), or into which
thou hast in thy extreme sorrow rolled thyself." <i>Arise, and set
up;</i> so it may be read. "O Jerusalem! prepare to get clear of
all the marks of servitude thou hast been under and to shift thy
quarters: <i>Loose thyself from the bands of thy neck;</i> be
inspired with generous principles and resolutions to assert thy own
liberty." The gospel proclaims liberty to those who were bound with
fears and makes it their duty to take hold of their liberty. Let
those who have been weary and heavily laden under the burden of
sin, finding relief in Christ, shake themselves from the dust of
their doubts and fears and loose themselves from those bands; for,
<i>if the Son make them free, they shall be free indeed.</i></p>
<p class="indent" id="Is.liii-p4" shownumber="no">II. God stirs up himself to appear jealous
for the deliverance of his people. He here pleads their cause with
himself, and even stirs up himself to come and save them, for his
reasons of mercy are fetched from himself. Several things he here
considers.</p>
<p class="indent" id="Is.liii-p5" shownumber="no">1. That the Chaldeans who oppressed them
never acknowledged God in the power they gained over his people,
any more than Sennacherib did, who, when God made use of him as an
instrument for the correction and reformation of his people, meant
not so, <scripRef id="Is.liii-p5.1" osisRef="Bible:Isa.10.6-Isa.10.7" parsed="|Isa|10|6|10|7" passage="Isa 10:6,7"><i>ch.</i> x. 6,
7</scripRef>. "<i>You have sold yourselves for nought;</i> you got
nothing by it, nor did I," <scripRef id="Is.liii-p5.2" osisRef="Bible:Isa.52.3" parsed="|Isa|52|3|0|0" passage="Isa 52:3"><i>v.</i>
3</scripRef>. (God considers that when they by sin had sold
themselves he himself, who had the prior, nay, the sole, title to
them, <i>did not increase his wealth by their price,</i> <scripRef id="Is.liii-p5.3" osisRef="Bible:Ps.44.12" parsed="|Ps|44|12|0|0" passage="Ps 44:12">Ps. xliv. 12</scripRef>. They did not so much as
pay their debts to him with it; the Babylonians gave him no thanks
for them, but rather reproached and blasphemed his name upon that
account.) "And therefore they, having so long had you for nothing,
shall at last restore you for nothing: <i>You shall be redeemed
without price,</i>" as was promised, <scripRef id="Is.liii-p5.4" osisRef="Bible:Isa.45.13" parsed="|Isa|45|13|0|0" passage="Isa 45:13"><i>ch.</i> xlv. 13</scripRef>. Those that give nothing
must expect to get nothing; however, God is a debtor to no man.</p>
<p class="indent" id="Is.liii-p6" shownumber="no">2. That they had been often before in
similar distress, had often smarted for a time under the tyranny of
their task-masters, and therefore it was a pity that they should
now be left always in the hand of these oppressors (<scripRef id="Is.liii-p6.1" osisRef="Bible:Isa.52.4" parsed="|Isa|52|4|0|0" passage="Isa 52:4"><i>v.</i> 4</scripRef>): "<i>My people went down
into Egypt,</i> in an amicable way to settle there; but they
enslaved them, and ruled them with rigour." And then they were
delivered, notwithstanding the pride, and power, and policies of
Pharaoh. And why may we not think God will deliver his people now?
At other times <i>the Assyrian oppressed</i> the people of God
<i>without cause,</i> as when the ten tribes were carried away
captive by the king of Assyria; soon afterwards Sennacherib,
another Assyrian, with a destroying army oppressed and made himself
master of all the defenced cities of Judah. The Babylonians might
not unfitly be called <i>Assyrians,</i> their monarchy being a
branch of the Assyrians; and they now oppressed them without cause.
Though God was righteous in delivering them into their hands, they
were unrighteous in using them as they did, and could not pretend a
dominion over them as their subjects, as Pharaoh might when they
were settled in Goshen, part of his kingdom. When we suffer by the
hands of wicked and unreasonable men it is some comfort to be able
to say that as to them it is without cause, that we have not given
them any provocation, <scripRef id="Is.liii-p6.2" osisRef="Bible:Ps.7.3-Ps.7.5" parsed="|Ps|7|3|7|5" passage="Ps 7:3-5">Ps. vii.
3-5</scripRef>, &amp;c.</p>
<p class="indent" id="Is.liii-p7" shownumber="no">3. That God's glory suffered by the
injuries that were done to his people (<scripRef id="Is.liii-p7.1" osisRef="Bible:Isa.52.5" parsed="|Isa|52|5|0|0" passage="Isa 52:5"><i>v.</i> 5</scripRef>): <i>What have I here,</i> what
do I get by it, <i>that my people are taken away for nought?</i>
God is not worshipped as he used to be in Jerusalem, his altar
there is gone and his temple in ruins; but if, in lieu of that, he
were more and better worshipped in Babylon, either by the captives
or by the natives, it were another matter—God might be looked upon
as in some respects a gainer in his honour by it; but, alas! it is
not so. (1.) The captives are so dispirited that they cannot praise
him; instead of this they are continually howling, which grieves
him and moves his pity; <i>Those that rule over them make them to
howl,</i> as the Egyptians of old made them to sigh, <scripRef id="Is.liii-p7.2" osisRef="Bible:Exod.2.23" parsed="|Exod|2|23|0|0" passage="Ex 2:23">Exod. ii. 23</scripRef>. So the Babylonians now,
using them more hardly, extorted from them louder complaints and
made them to howl. This gives us no pleasing idea of the temper the
captives were now in; their complaints were not so rational and
pious as they should have been, but brutish rather; they
<i>howled,</i> <scripRef id="Is.liii-p7.3" osisRef="Bible:Hos.7.14" parsed="|Hos|7|14|0|0" passage="Ho 7:14">Hos. vii. 14</scripRef>.
However God heard them, and came down to deliver them, as he did
out of Egypt, <scripRef id="Is.liii-p7.4" osisRef="Bible:Exod.3.7-Exod.3.8" parsed="|Exod|3|7|3|8" passage="Ex 3:7,8">Exod. iii. 7,
8</scripRef>. (2.) The natives are so insolent that they will not
praise him, but, instead of that, they are continually blaspheming,
which affronts him and moves his anger. They boasted that they were
too hard for God because they were too hard for his people, and set
him at defiance, as unable to deliver them, and thus his <i>name
continually every day was blasphemed among them.</i> When they
praised their own idols they <i>lifted up themselves against the
Lord of heaven,</i> <scripRef id="Is.liii-p7.5" osisRef="Bible:Dan.5.23" parsed="|Dan|5|23|0|0" passage="Da 5:23">Dan. v.
23</scripRef>. "Now," says God, "this is not to be suffered. I will
go down to deliver them; for what honour, what rent, what tribute
of praise have I from the world, when my people, who should be to
me for a name and praise, are to me for a reproach? For their
oppressors will neither praise God themselves nor let them do it."
The apostle quotes this with application to the wicked lives of the
Jews, by which God was dishonoured among the Gentiles then, as much
as now he was by their sufferings, <scripRef id="Is.liii-p7.6" osisRef="Bible:Rom.2.23-Rom.2.24" parsed="|Rom|2|23|2|24" passage="Ro 2:23,24">Rom. ii. 23, 24</scripRef>.</p>
<p class="indent" id="Is.liii-p8" shownumber="no">4. That his glory would be greatly
manifested by their deliverance (<scripRef id="Is.liii-p8.1" osisRef="Bible:Isa.52.6" parsed="|Isa|52|6|0|0" passage="Isa 52:6"><i>v.</i> 6</scripRef>): "<i>Therefore,</i> because my
name is thus blasphemed, I will arise, and <i>my people shall know
my name,</i> my name Jehovah." By this name he had made himself
known in delivering them out of Egypt, <scripRef id="Is.liii-p8.2" osisRef="Bible:Exod.6.3" parsed="|Exod|6|3|0|0" passage="Ex 6:3">Exod. vi. 3</scripRef>. God will do something to vindicate
his own honour, something for his great name; and his people, who
have almost lost the knowledge of it, shall know it to their
comfort and shall find it their strong tower. They shall know that
God's providence governs the world, and all the affairs of it, 
it is he who speaks deliverance for them by the word of his power,

that it is he only, who at first spoke and it was done. They
shall know that God's word, which Israel is blessed with above
other nations, shall without fail have its accomplishment in due
season, that it is he who speaks by the prophet; it is he, and they
do not speak of themselves; for not one iota or tittle of what they
say shall fall to the ground.</p>
</div><scripCom id="Is.liii-p8.3" osisRef="Bible:Isa.52.7-Isa.52.12" parsed="|Isa|52|7|52|12" passage="Isa 52:7-12" type="Commentary"/><div class="Commentary" id="Is.liii-p8.4">
<h4 id="Is.liii-p8.5">The Approach of the Messiah. (<span class="smallcaps" id="Is.liii-p8.6">b. c.</span> 706.)</h4>
<p class="passage" id="Is.liii-p9" shownumber="no">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 publisheth salvation; that
saith unto Zion, Thy God reigneth!   8 Thy watchmen shall lift
up the voice; with the voice together shall they sing: for they
shall see eye to eye, when the <span class="smallcaps" id="Is.liii-p9.1">Lord</span>
shall bring again Zion.   9 Break forth into joy, sing
together, ye waste places of Jerusalem: for the <span class="smallcaps" id="Is.liii-p9.2">Lord</span> hath comforted his people, he hath redeemed
Jerusalem.   10 The <span class="smallcaps" id="Is.liii-p9.3">Lord</span> hath
made bare his holy arm in the eyes of all the nations; and all the
ends of the earth shall see the salvation of our God.   11
Depart ye, depart ye, go ye out from thence, touch no unclean
<i>thing;</i> go ye out of the midst of her; be ye clean, that bear
the vessels of the <span class="smallcaps" id="Is.liii-p9.4">Lord</span>.   12
For ye shall not go out with haste, nor go by flight: for the <span class="smallcaps" id="Is.liii-p9.5">Lord</span> will go before you; and the God of
Israel <i>will be</i> your rereward.</p>
<p class="indent" id="Is.liii-p10" shownumber="no">The removal of the Jews from Babylon to
their own land again is here spoken of both as a mercy and as a
duty; and the application of <scripRef id="Is.liii-p10.1" osisRef="Bible:Isa.52.7" parsed="|Isa|52|7|0|0" passage="Isa 52:7"><i>v.</i>
7</scripRef> to the preaching of the gospel (by the apostle,
<scripRef id="Is.liii-p10.2" osisRef="Bible:Rom.10.15" parsed="|Rom|10|15|0|0" passage="Ro 10:15">Rom. x. 15</scripRef>) plainly
intimates that that deliverance was a type and figure of the
redemption of mankind by Jesus Christ, to which what is here said
of their redemption out of Babylon ought to be accommodated.</p>
<p class="indent" id="Is.liii-p11" shownumber="no">I. It is here spoken of as a great
blessing, which ought to be welcomed with abundance of joy and
thankfulness. 1. Those that bring the tidings of their release
shall be very acceptable (<scripRef id="Is.liii-p11.1" osisRef="Bible:Isa.52.7" parsed="|Isa|52|7|0|0" passage="Isa 52:7"><i>v.</i>
7</scripRef>): "<i>How beautiful upon the mountains,</i> the
mountains round about Jerusalem, over which these messengers are
seen coming at a distance, <i>how beautiful are their feet,</i>
when it is known what tidings they bring!" It is not meant so much
of the common posts, or the messengers sent express by the
government to disperse the proclamation, but rather of some of the
Jews themselves, who, being at the fountain-head of intelligence,
had early notice of it, and immediately went themselves, or sent
their own messengers, to all parts, to disperse the news, and even
to Jerusalem itself, to tell the few who remained there that their
brethren would be with them shortly; for it is published not merely
as matter of news, but as a proof that Zion's God reigns, for in
that language it is published: they say unto Zion, <i>Thy God
reigns.</i> Those who bring the tidings of peace and salvation,
that Cyrus has given orders for the release of the Jews, tidings
which were so long expected by those that waited for the
consolation of Israel, those <i>good tidings</i> (so the original
reads it, without the tautology of our translation, <i>good tidings
of good</i>), put this construction upon it, <i>O Zion! thy God
reigns.</i> Note, When bad news is abroad this is good news, and
when good news is abroad this is the best news, that Zion's God
reigns, that God is Zion's God, in covenant with her, and as such
he reigns, <scripRef id="Is.liii-p11.2" osisRef="Bible:Ps.146.10 Bible:Zech.9.9" parsed="|Ps|146|10|0|0;|Zech|9|9|0|0" passage="Ps 146:10,Zec 9:9">Ps. cxlvi. 10;
Zech. ix. 9</scripRef>. <i>The Lord has founded Zion,</i> <scripRef id="Is.liii-p11.3" osisRef="Bible:Isa.14.32" parsed="|Isa|14|32|0|0" passage="Isa 14:32"><i>ch.</i> xiv. 32</scripRef>. All events have
their rise in the disposals of the kingdom of his providence and
their tendency to the advancement of the kingdom of his grace. This
must be applied to the preaching of the gospel, which is a
proclamation of peace and salvation; it is gospel indeed, good
news, glad tidings, tidings of victory over our spiritual enemies
and liberty from our spiritual bondage. The good news is that the
Lord Jesus reigns and all power is given to him. Christ himself
brought these tidings first (<scripRef id="Is.liii-p11.4" osisRef="Bible:Luke.4.18 Bible:Heb.2.3" parsed="|Luke|4|18|0|0;|Heb|2|3|0|0" passage="Lu 4:18,Heb 2:3">Luke iv. 18, Heb. ii. 3</scripRef>), and of him
the text speaks: <i>How beautiful are his feet!</i> his feet that
were nailed to the cross, how beautiful upon Mount Calvary! his
feet when he came <i>leaping upon the mountains</i> (<scripRef id="Is.liii-p11.5" osisRef="Bible:Song.2.8" parsed="|Song|2|8|0|0" passage="So 2:8">Cant. ii. 8</scripRef>), how beautiful were they
to those who knew his voice and knew it to be the voice of their
beloved! His ministers proclaim these good tidings; they ought to
keep their feet clean from the pollutions of the world, and then
they ought to be beautiful in the eyes of those to whom they are
sent, who sit at their feet, or rather at Christ's in them, to hear
his word. They must be <i>esteemed in love</i> for <i>their work's
sake</i> (<scripRef id="Is.liii-p11.6" osisRef="Bible:1Thess.5.13" parsed="|1Thess|5|13|0|0" passage="1Th 5:13">1 Thess. v. 13</scripRef>),
for their message sake, which is well worthy of all acceptation. 2.
Those to whom the tidings are brought shall be put thereby into a
transport of joy. (1.) Zion's watchmen shall then rejoice because
they are surprisingly illuminated, <scripRef id="Is.liii-p11.7" osisRef="Bible:Isa.52.8" parsed="|Isa|52|8|0|0" passage="Isa 52:8"><i>v.</i> 8</scripRef>. The watchmen on Jerusalem's
walls shall lead the chorus in this triumph. Who they were we are
told, <scripRef id="Is.liii-p11.8" osisRef="Bible:Isa.62.6" parsed="|Isa|62|6|0|0" passage="Isa 62:6"><i>ch.</i> lxii. 6</scripRef>.
They were such as God set on the walls of Jerusalem, to make
mention of his name, and to continue instant in prayer to him, till
he again <i>made Jerusalem a praise in the earth.</i> These
watchmen stand upon their watch-tower, waiting for an answer to
their prayers (<scripRef id="Is.liii-p11.9" osisRef="Bible:Hab.2.1" parsed="|Hab|2|1|0|0" passage="Hab 2:1">Hab. ii. 1</scripRef>);
and therefore when the good news comes they have it first, and the
longer they have continued and the more importunate they have been
in praying for it the more will they be elevated when it comes:
They shall <i>lift up the voice, with the voice together shall they
sing</i> in concert, to invite others to join with them in their
praises. And that which above all things will transport them with
pleasure is that <i>they shall see eye to eye,</i> that is, face to
face. Whereas God had been a God hiding himself, and they could
scarcely discern any thing of his favour through the dark cloud of
their afflictions, now that the cloud is scattered they shall
plainly see it. They shall see <i>Zion's king eye to eye;</i> so it
was fulfilled when the Word was made flesh and dwelt among us, and
there were those that <i>saw his glory</i> (<scripRef id="Is.liii-p11.10" osisRef="Bible:John.1.14" parsed="|John|1|14|0|0" passage="Joh 1:14">John i. 14</scripRef>) <i>and looked upon it,</i>
<scripRef id="Is.liii-p11.11" osisRef="Bible:1John.1.1" parsed="|1John|1|1|0|0" passage="1Jo 1:1">1 John i. 1</scripRef>. They shall see
an exact agreement and correspondence between the prophecy and the
event, the promise and the performance; they shall see how they
look one upon another eye to eye, and be satisfied that the same
God spoke the one and did the other. When the Lord shall bring
again Zion out of her captivity the prophets shall thence receive
and give fuller discoveries than ever of God's good-will to his
people. Applying this also, as the <scripRef id="Is.liii-p11.12" osisRef="Bible:Isa.52.8" parsed="|Isa|52|8|0|0" passage="Isa 52:8">foregoing verse</scripRef>, to gospel times, it is a
promise of the pouring out of the Spirit upon gospel ministers, as
a spirit of wisdom and revelation, to lead them into all truth, so
that they shall see eye to eye, shall see God's grace more clearly
than the Old-Testament saints could see it: and they shall herein
be unanimous; in these great things concerning the common salvation
they shall concur in their sentiments as well as their songs. Nay,
St. Paul seems to allude to this when he makes it the privilege of
our future state that <i>we shall see face to face.</i> (2.) Zion's
waste places shall then rejoice because they shall be surprisingly
comforted (<scripRef id="Is.liii-p11.13" osisRef="Bible:Isa.52.9" parsed="|Isa|52|9|0|0" passage="Isa 52:9"><i>v.</i> 9</scripRef>):
<i>Break forth into joy, sing together, you waste places of
Jerusalem;</i> that is, all parts of Jerusalem, for it was all in
ruins, and even those parts that seemed to lie most desolate shall
share in the joy; and they, having little expected it, shall break
forth into joy, as men that dream, <scripRef id="Is.liii-p11.14" osisRef="Bible:Ps.126.1-Ps.126.2" parsed="|Ps|126|1|126|2" passage="Ps 126:1,2">Ps. cxxvi. 1, 2</scripRef>. Let them sing together.
Note, Those that share in mercies ought to join in praises. Here is
matter for joy and praise. [1.] God's people will have the comfort
of this salvation; and what is the matter of our rejoicing ought to
be the matter of our thanksgiving. <i>He has redeemed Jerusalem</i>
(the inhabitants of Jerusalem that were sold into the hands of
their enemies) and thereby he has <i>comforted his people</i> that
were in sorrow. The redemption of Jerusalem is the joy of all God's
people, whose character it is that they look for that redemption,
<scripRef id="Is.liii-p11.15" osisRef="Bible:Luke.2.38" parsed="|Luke|2|38|0|0" passage="Lu 2:38">Luke ii. 38</scripRef>. [2.] God will
have the glory of it, <scripRef id="Is.liii-p11.16" osisRef="Bible:Isa.52.10" parsed="|Isa|52|10|0|0" passage="Isa 52:10"><i>v.</i>
10</scripRef>. He <i>has made bare his holy arm</i> (manifested and
displayed his power) <i>in the eyes of all the nations.</i> God's
arm is a holy arm, stretched out in purity and justice, in defence
of holiness and in pursuance of his promise. [3.] All the world
will have the benefit of it. In the great salvation wrought out by
our Lord Jesus the <i>arm of the Lord was revealed and all the ends
of the earth were made to see the great salvation,</i> not as
spectators of it only, as they saw the deliverance of the Jews out
of Babylon, but as sharers in it; some of all nations, the most
remote, shall partake of the benefits of the redemption. This is
applied to our salvation by Christ. <scripRef id="Is.liii-p11.17" osisRef="Bible:Luke.3.6" parsed="|Luke|3|6|0|0" passage="Lu 3:6">Luke
iii. 6</scripRef>, <i>All flesh shall see the salvation of God,</i>
that <i>great salvation.</i></p>
<p class="indent" id="Is.liii-p12" shownumber="no">II. It is here spoken of as a great
business, which ought to be managed with abundance of care and
circumcision. When the liberty is proclaimed, 1. Let the people of
God hasten out of Babylon with all convenient speed; though they
are ever so well settled there, let them not think of taking root
in Babylon, but <i>Depart, depart</i> (<scripRef id="Is.liii-p12.1" osisRef="Bible:Isa.52.11" parsed="|Isa|52|11|0|0" passage="Isa 52:11"><i>v.</i> 11</scripRef>), <i>go out from the midst of
her;</i> not only those that are in the borders, but those that are
in the midst, in the heart of the country, let them be gone.
Babylon is no place for Israelites. As soon as they have leave to
let go, let them lose no time. With this word God stirred up the
spirits of those that were moved to go up, <scripRef id="Is.liii-p12.2" osisRef="Bible:Ezra.1.5" parsed="|Ezra|1|5|0|0" passage="Ezr 1:5">Ezra i. 5</scripRef>. And it is a call to all those who
are yet in the bondage of sin and Satan to make use of the liberty
which Christ has proclaimed to them. And, if the Son <i>make them
free, they shall be free indeed.</i> 2. Let them take heed of
carrying away with them any of the pollutions of Babylon: <i>Touch
no unclean thing.</i> Now that God makes bare his holy arm for you,
<i>be you holy as he is, and keep yourselves from every wicked
thing.</i> When they came out of Egypt they brought with them the
idolatrous customs of Egypt (<scripRef id="Is.liii-p12.3" osisRef="Bible:Ezek.23.3" parsed="|Ezek|23|3|0|0" passage="Eze 23:3">Ezek.
xxiii. 3</scripRef>), which were their ruin; let them take heed of
doing so now that they come out of Babylon. Note, When we are
receiving any special mercy from God we ought more carefully than
ever to watch against all impurity. But especially let those be
<i>clean</i> who <i>bear the vessels of the Lord,</i> that is, the
priests, who had the charge of the vessels of the sanctuary (when
they were restored by a particular grant) to carry them to
Jerusalem, <scripRef id="Is.liii-p12.4" passage="Ezr 1:7,8:23">Ezra i. 7; viii.
24</scripRef>, &amp;c. Let them not only avoid touching any unclean
thing, but be very careful to <i>cleanse themselves according to
the purification of the sanctuary.</i> Christians are made to our
God spiritual priests, <scripRef id="Is.liii-p12.5" osisRef="Bible:Rev.1.6" parsed="|Rev|1|6|0|0" passage="Re 1:6">Rev. i.
6</scripRef>. They are to bear the vessels of the Lord, are
entrusted to keep the ordinances of God pure and entire; it is a
good thing that is committed to them, and they ought to be clean,
to wash their hands in innocency and so to compass God's altars and
carry his vessels, and keep themselves pure. 3. Let them depend
upon the presence of God with them and his protection in their
removal (<scripRef id="Is.liii-p12.6" osisRef="Bible:Isa.52.12" parsed="|Isa|52|12|0|0" passage="Isa 52:12"><i>v.</i> 12</scripRef>):
<i>You shall not go out with haste.</i> They were to go with a
diligent haste, not to lose time nor linger as Lot in Sodom, but
they were not to go with a diffident distrustful haste, as if they
were afraid of being pursued (as when they came out of Egypt) or of
having the orders for their release recalled and countermanded: no,
they shall find that, as for God, his work is perfect, and
therefore they need not make more haste than good speed. Cyrus
shall give them an honourable discharge, and they shall have an
honourable return, and not steal away; <i>for the Lord will go
before them</i> as their general and commander-in-chief, <i>and the
God of Israel will be their rearward,</i> or he that will gather up
those that are left behind. God will both lead their van and bring
up their rear; he will secure them from enemies that either meet
them or follow them, for with his favour will he compass them. The
pillar of cloud and fire, when they came out of Egypt, sometimes
went behind them, to secure their rear (<scripRef id="Is.liii-p12.7" osisRef="Bible:Exod.14.19" parsed="|Exod|14|19|0|0" passage="Ex 14:19">Exod. xiv. 19</scripRef>), and God's presence with them
would now be that to them which that pillar was a visible token of.
Those that are in the way of their duty are under God's special
protection; and he that believes this will not make haste.</p>
</div><scripCom id="Is.liii-p12.8" osisRef="Bible:Isa.52.13-Isa.52.15" parsed="|Isa|52|13|52|15" passage="Isa 52:13-15" type="Commentary"/><div class="Commentary" id="Is.liii-p12.9">
<h4 id="Is.liii-p12.10">The Humiliation of the
Messiah. (<span class="smallcaps" id="Is.liii-p12.11">b. c.</span> 706.)</h4>
<p class="passage" id="Is.liii-p13" shownumber="no">13 Behold, my servant shall deal prudently, he
shall be exalted and extolled, and be very high.   14 As many
were astonished at thee; his visage was so marred more than any
man, and his form more than the sons of men:   15 So shall he
sprinkle many nations; the kings shall shut their mouths at him:
for <i>that</i> which had not been told them shall they see; and
<i>that</i> which they had not heard shall they consider.</p>
<p class="indent" id="Is.liii-p14" shownumber="no">Here, as in other places, for the
confirming of the faith of God's people and the encouraging of
their hope in the promises of temporal deliverances, the prophet
passes from them to speak of the great salvation which should in
the fulness of time be wrought out by the Messiah. As the prophecy
of Christ's incarnation was intended for the ratification of the
promise of their deliverance from the Assyrian army, so this of
Christ's death and resurrection is to confirm the promise of their
return out of Babylon; for both these salvations were typical of
the great redemption and the prophecies of them had a reference to
that. This prophecy, which begins here and is continued to the end
of the next chapter, points as plainly as can be at Jesus Christ;
the ancient Jews understood it of the Messiah, though the modern
Jews take a great deal of pains to pervert it, and some of ours (no
friends therein to the Christian religion) will have it understood
of Jeremiah; but Philip, who hence preached Christ to the eunuch,
has put it past dispute that <i>of him speaks the prophet this,</i>
of him and of no other man, <scripRef id="Is.liii-p14.1" osisRef="Bible:Acts.8.34-Acts.8.35" parsed="|Acts|8|34|8|35" passage="Ac 8:34,35">Acts
viii. 34, 35</scripRef>. Here,</p>
<p class="indent" id="Is.liii-p15" shownumber="no">I. God owns Christ to be both commissioned
and qualified for his undertaking. 1. He is appointed to it. "He is
<i>my servant,</i> whom I employ and therefore will uphold." In his
undertaking he does his Father's will, seeks his Father's honour,
and serves the interests of his Father's kingdom. 2. He is
qualified for it. He <i>shall deal prudently,</i> for the <i>spirit
of wisdom and understanding shall rest upon him,</i> <scripRef id="Is.liii-p15.1" osisRef="Bible:Isa.11.2" parsed="|Isa|11|2|0|0" passage="Isa 11:2"><i>ch.</i> xi. 2</scripRef>. The word is used
concerning David when he <i>behaved himself wisely,</i> <scripRef id="Is.liii-p15.2" osisRef="Bible:1Sam.18.14" parsed="|1Sam|18|14|0|0" passage="1Sa 18:14">1 Sam. xviii. 14</scripRef>. Christ is wisdom
itself, and, in the contriving and carrying on the work of our
redemption, there appeared much of <i>the wisdom of God in a
mystery,</i> <scripRef id="Is.liii-p15.3" osisRef="Bible:1Cor.2.7" parsed="|1Cor|2|7|0|0" passage="1Co 2:7">1 Cor. ii. 7</scripRef>.
Christ, when he was here upon earth, dealt very prudently, to the
admiration of all.</p>
<p class="indent" id="Is.liii-p16" shownumber="no">II. He gives a short prospect both of his
humiliation and his exaltation. See here, 1. How he humbled
himself: <i>Many were astonished at him,</i> as they were at David
when by reason of his sorrows and troubles he became a <i>wonder
unto many,</i> <scripRef id="Is.liii-p16.1" osisRef="Bible:Ps.71.7" parsed="|Ps|71|7|0|0" passage="Ps 71:7">Ps. lxxi. 7</scripRef>.
Many wondered to see what base usage he met with, how inveterate
people were against him, how inhuman, and what indignities were
done him: <i>His visage was marred more than any man's</i> when he
was buffeted, smitten on the cheek, and crowned with thorns, and
<i>hid not his face from shame and spitting. His face was foul with
weeping,</i> for he was <i>a man of sorrows;</i> he that really was
<i>fairer than the children of men</i> had his face spoiled with
the abuses that were done him. Never was man used so barbarously;
his form, when he took upon him <i>the form of a servant,</i> was
more mean and abject than that of any of the sons of men. Those
that saw him said, "Surely never man looked so miserably, <i>a worm
and no man,</i>" <scripRef id="Is.liii-p16.2" osisRef="Bible:Ps.22.6" parsed="|Ps|22|6|0|0" passage="Ps 22:6">Ps. xxii.
6</scripRef>. The <i>nation abhorred him</i> (<scripRef id="Is.liii-p16.3" osisRef="Bible:Isa.49.7" parsed="|Isa|49|7|0|0" passage="Isa 49:7"><i>ch.</i> xlix. 7</scripRef>), treated him as the
<i>off-scouring of all things. Never was sorrow like unto his
sorrow.</i> 2. How highly God exalted him, and exalted him because
he humbled himself. Three words are used for this (<scripRef id="Is.liii-p16.4" osisRef="Bible:Isa.52.13" parsed="|Isa|52|13|0|0" passage="Isa 52:13"><i>v.</i> 13</scripRef>): <i>He shalt be
exalted and extolled and be very high.</i> God shall exalt him, men
shall extol him, and with both he shall be very high, higher than
the highest, higher than the heavens. He shall prosper in his work,
and succeed in it, and that shall raise him very high. (1.) Many
nations shall be the better for him, for <i>he shall sprinkle
them,</i> and not the Jews only; the blood of sprinkling shall be
applied to their consciences, to purify them. He suffered, and
died, and so sprinkled many nations; for in his death there was
<i>a fountain opened,</i> <scripRef id="Is.liii-p16.5" osisRef="Bible:Zech.13.1" parsed="|Zech|13|1|0|0" passage="Zec 13:1">Zech. xiii.
1</scripRef>. He shall sprinkle many nations by his heavenly
doctrine, which shall drop as the rain and distil as the dew.
Moses's did so only on one nation (<scripRef id="Is.liii-p16.6" osisRef="Bible:Deut.32.2" parsed="|Deut|32|2|0|0" passage="De 32:2">Deut. xxxii. 2</scripRef>), but Christ's on many nations.
He shall do it by baptism, which is the washing of the body with
pure water, <scripRef id="Is.liii-p16.7" osisRef="Bible:Heb.10.22" parsed="|Heb|10|22|0|0" passage="Heb 10:22">Heb. x. 22</scripRef>. So
that this promise had its accomplishment when Christ sent his
apostles to disciple all nations, by baptizing or sprinkling them.
(2.) The great ones of the nation shall show him respect: <i>Kings
shall shut their mouths at him,</i> that is, they shall not open
their mouths against him, as they have done, to contradict and
blaspheme his sacred oracles; nay, they shall acquiesce in, and be
well pleased with, the methods he takes of setting up his kingdom
in the world; they shall with great humility and reverence receive
his oracles and laws, as those who, when they heard Job's wisdom,
<i>after his speech spoke not again,</i> <scripRef id="Is.liii-p16.8" osisRef="Bible:Job.29.9 Bible:Job.29.22" parsed="|Job|29|9|0|0;|Job|29|22|0|0" passage="Job 29:9,22">Job xxix. 9, 22</scripRef>. <i>Kings shall see and
arise,</i> <scripRef id="Is.liii-p16.9" osisRef="Bible:Isa.49.7" parsed="|Isa|49|7|0|0" passage="Isa 49:7"><i>ch.</i> xlix.
7</scripRef>. (3.) The mystery which was kept secret from the
beginning of the world shall by him be <i>made known to all nations
for the obedience of faith,</i> as the apostle speaks, <scripRef id="Is.liii-p16.10" osisRef="Bible:Rom.16.25-Rom.16.26" parsed="|Rom|16|25|16|26" passage="Ro 16:25,26">Rom. xvi. 25, 26</scripRef>. <i>That which
had not been told them shall they see;</i> the gospel brings to
light things new and unheard of, which will awaken the attention
and engage the reverence of kings and kingdoms. This is applied to
the preaching of the gospel in the Gentile world, <scripRef id="Is.liii-p16.11" osisRef="Bible:Rom.15.21" parsed="|Rom|15|21|0|0" passage="Ro 15:21">Rom. xv. 21</scripRef>. These words are there
quoted according to the Septuagint translation: <i>To whom he was
not spoken of they shall see, and those that have not heard shall
understand.</i> As the things revealed had long been kept secret,
so the persons to whom they were revealed had long been kept in the
dark; but now they shall see and consider the glory of God shining
in the face of Christ, which before they had not been told
of—<i>they had not heard.</i> That shall be discovered to them by
the gospel of Christ which could never be told them by all the
learning of their philosophers, or the art of their diviners, or
any of their pagan oracles. Much had been said in the Old Testament
concerning the Messiah; much had been told them, and they had heard
it. But, as the queen of Sheba found concerning Solomon, what they
shall see in him, when he comes, shall far exceed what had been
told them. Christ disappointed the expectations of those who looked
for a Messiah according to their fancies, as the carnal Jews, but
outdid theirs who looked for such a Messiah as was promised.
According to their faith, nay, and beyond it, it was to them.</p>
</div></div2>