Isaiah 52

Awakening from her stupefaction, Jerusalem sees the messenger of these good tidings on the eminence from which he espied the approaching deliverance. She expresses, in beautiful terms, her joy at the news, repeating with peculiar elegance the words of the cryer; “How beautiful,’ &c. The tidings immediately spread to others on the watch, who all join in the glad acclamation; and, in the ardour of their joy, call to the very ruins of Jerusalem to sing along with them, (ver. 9, 10.) The Prophet then, to complete the deliverance, bids them march, as it were, in triumph out of Babylon: “Depart ye,’ &c. We must always remember that the words of our Prophet extend generally beyond the deliverance from Babylon, which is but the type of a greater redemption.

That this chapter relates in the highest sense to the Messiah, see (Romans 10:15). _ The last three verses introduce a fresh subject, which is continued throughout the following chapter, and should therefore have been connected with it. The Prophet here drops all inferior topics, and introduces a series of predictions relative to the character and sufferings of Messiah, the most interesting and extraordinary of any throughout the Old Testament. The reader is taken to the foot of the cross, and while he sees the Saviour hanging there, with the blood streaming from “his head, his hands, his feet;’’ he is told that many nations shall be sprinkled with his blood—that Kings (the highest rank of society) shall be struck with astonishment, and their subjects leap with surprise and joy, at the effects produced by the circulation of these extraordinary tidings through the world.

Notes on the verses

Ver. 11. Touch no unclean thing.—That is, ‘* Contract no ceremonial pollution, and especially keep yourselves from idols.”* See 1 John v. 21. Ver. 14. At thee.—The Syriac and Chaldee, with a few ancient MSS. read, “athim.” The difference in the Hebrew is but half a letter, and the sense is evidently clearer. Ver. 15. So shall he + Sapa Ple | word is difficult of interpretation. The original idea of the Hebrew root seems to be, that of leaping, (or causing to leap,) either with surprise or joy; so Schultens explains the cognate vei Arabic, and from thence seems to be derived its secondary and more common meaning, to spurt out, as from a wound, from a brush or bunch of hyssop, by way of sprinkling.

See (Leviticus 6:27). (2 Kings 9:33). (Leviticus 14:6-7), &c. See Parkhurst and Gesenius, in Nazah. But taking the word in the former sense, ‘‘He shall cause many nations to leap with surprise and joy,” (i. e. he shall surprise and rejoice many nations,) the words may be applied to the effects produced by the propagation of the spel (which is no other than the report of his work and sufferings) among both Jews and Gentiles. This agrees with the following clause, Kings (not the hings) shall shut their mouths at him, or be silent with surprise and admiration in his presence; for they shall see such things as they never before heard or thought of. See (Job 29:9-10). - If this sprinkling be considered as of water, to an Asiatic it must yield pleasure as well as surprise; but we read, (Hebrews 12:24). of “the blood of sprinkling,” which refers undoubtedly to its atoning efficacy; and thus, metaphorically, has he sprinkled many nations with his blood. Cf. Chap. liii. Ver. 1. The arm of the Lord.—That is, his power: generally considered in its exertion for the salvation of his people. See (Isaiah 40:10).; 5, 9. Ver. 2. For he.—That is, Messiah, shall grow up before him, namely, Jeho- Some ancient Jewish writers have thus explained it. See Scott’s Answer to R. Crool—A ‘tender plant’—is here, a sickly one, drooping for want of water.— A root out of a dry ground.—Compare ch. xi. 1. Ver. 3. We hid as it were our faces from him.—That is, we, speaking in the person of the Jewish nation, gave him no countenance, but turned away from him; seems to us the most natural interpretation; it can, however, be doubted, as disgusted with his mean appearance.

Denied, that the LXX., Vulgate, and some MSS., read as our margin, and as Lowth has rendered it, “As one that hideth his face from us;” that is, as a mourner, ((2 Samuel 19:4). (Psalms 69:7).) or a leper; and so some ancient versions and commentators understand it. See Le. xiii, 45. Ver. 4. He hath borne our griefs.—This he did in two ways; 1. By healing the diseases and infirmities of men, (Matthew 8:17).; 2. And principally by suffering for our sins, as in the next verse. Compare (1 Peter 2:24). Ver. 5. The chastisement of our peace.—Lowth, “‘By which our peace was effected.” Ver. 8. He was taken from prison and from judgment.—See margin. Rather, “It was exacted, (i. e. the penalty of sin,) and he was made answerable.”

Bishops Chandler and Lowber, Dr. Boothroyd and Scott. Though Christ was not literally in prison, he was in custody, from his surrender to his death.— And who shall declare his generation?—The meaning of this term has been much disputed, Lowth renders it, ‘“His manner of life,” and refers to Kennicott, who cites the Mishna, and other Jewish authorities, to prove that on trials among the Jews for capital offences, proclamation used to be made, that any person who knew any thing of the prisoner’s innocence should come forward and declare it; but no such proclamation was made on the trial of Jesus, though he has been thought to refer to such a custom, (John 18:20-21). So St. Paul in like manner, (Acts 26)

4, 5.—Generation means “History:” So when the Rajah of Tanjore spoke to Bishop Middleton, of the History of England, he called it ‘‘The Book of the Generations of the Kings of Figen.’’ Was he stricken.—‘Smitten to death,’’ LXX., Coptic, Origen, &c. See Lowth. Ver. 9. He made his grave with the wicked, &c.—Lowth, “And his grave was appointed with the wicked; but with the rich man was his tomb.’’ Kennicott and Boothroyd, by the transposition of two words, render it, “He was placed with the wicked in his death; but with the rich man was his sepulchre.” This answers literally to the history. Bishop Marsh, however, agrees with Lowth. Ver. 10. Yet it pleased the Lord to bruise.—Lowth, “Crush him”

(see (Psalms 21:4), &c.) with affliction— When thou shalt make his soul an offering for sin.—See margin. Lowth, “If his soul shall make a propitiatory sacrifice.” Ver. 11. Shall be satisfied.—That is, with the fruit of his travail, with a numerous offspring. Grotius quotes an ancient Rabbin, who explains this of converts, or disciples. Compare Ps. ex. 3. and notes. By his knowledge.—Bishops Chandler and Lowth, ‘‘By the knowledge of him;” Boothroyd, ‘‘Of himself.”——Shall my righteous servant.—Boothroyd, ‘‘Shall my servant, the righteous (or just) one, justify many.’’——For he shall bear their iniquities.—Lowth and Boothroyd, ‘‘The punishment of their iniquities.” Ver. 12. Therefore will I divide, &c.—Boothroyd, ‘‘Therefore will I give him, as a portion, the great, (Lowth, ‘many;’) and the mighty he shall possess as a spoil.”

See (Psalms 2:8).; lxviii. 18.