ISAIAH 53 COMMENTARY

EDITED BY GLENN PEASE

1 Who has believed our message

and to whom has the arm of the Lord been

revealed?

1.BARNES, Who hath believed our report? - The main design of the prophet in all this portion of his prophecy is, undoubtedly, to state the fact that the Redeemer would be greatly exalted (see Isa_52:13; Isa_53:12). But in order to furnish a fair view of his exaltation, it was necessary also to exhibit the depth of his humiliation, and the intensity of his sorrows, and also the fact that he would be rejected by those to whom he was sent. He, therefore, in this verse, to use the language of Calvin, breaks in abruptly upon the order of his discourse, and exclaims that what he had said, and what he was about to say, would be scarcely credited by anyone. Prelimmary to his exaltation, and to the honors which would be conferred on him, he would be

rejected and despised. The word report ( shemuah) denotes properly that which is heard,

tidings, message, news. Margin, Hearing or doctrine. The Septuagint renders it, Akoe - Rumour, message. It refers to the annunciation, message, or communication which had been made respecting the Messiah. The speaker here is Isaiah, and the word our refers to the fact that the message of Isaiah and of the other prophets had been alike rejected. He groups himself with the other prophets, and says that the annunciation which they had made of the Redeemer had been disregarded The interrogative form is often assumed when it is designed to express a truth with emphasis; and the idea is, therefore, that the message in regard to the Messiah had been rejected, and that almost none had credited and embraced it.

And to whom is the arm of the Lord revealed? - The arm is that by which we execute a purpose, and is often used as the emblem of power (see the notes at Isa_33:2; Isa_40:10). Here it denotes the omnipotence or power of God, which would be exhibited through the Messiah. The sense is, Who has perceived the power evinced in the work of the Redeemer? To whom is that power manifested which is to be put forth through him, and in connection with his work? It refers not so much, as it seems to me, to his power in working miracles, as to the omnipotence evinced in rescuing sinners from destruction. In the New Testament, the gospel is not unfrequently called the power of God Rom_1:16; 1Co_1:18, for it is that by which God displays his power in saving people. The idea here is, that comparatively few would be brought under that power, and be benefited by it; that is, in the times, and under the preaching of the Messiah. It is to be remembered that the scene of this vision is laid in the midst of the work of the Redeemer. The prophet sees him a sufferer, despised and rejected. He sees that few come to him, and embrace him as their Saviour. He recalls the report and the announcement which he and other prophets had made respecting him; he remembers the record which had been made

centuries before respecting the Messiah; and he asks with deep emotion, as if present when the Redeemer lived and preached, who had credited what he and the other prophets had said of him. The mass had rejected it all. The passage, therefore, had its fulfillment in the events connected with the ministry of the Redeemer, and in the fact that he was rejected by so many. The Redeemer was more successful in his work as a preacher than is commonly supposed, but still it is true that by the mass of the nation he was despised, and that the announcement which had been made of his true character and work was rejected.

2. CLARKE, Who hath believed our report? - The report of the prophets, of John the Baptist, and Christs own report of himself. The Jews did not receive the report, and for this reason he was not manifested to them as the promised Messiah. He came unto his own, but his own received him not. Before the Father he grew up as a tender plant: but to the Jews he was 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 desire him.

3. GILL, Who hath believed our report?.... Or "hearing" (a). Not what we hear, but others hear from us; the doctrine of the Gospel, which is a report of the love, grace, and mercy of God in Christ; of Christ himself, his person, offices, obedience, sufferings, and death, and of free and full salvation by him: it is a good report, a true and faithful one, and to be believed, and yet there are always but few that give credit to it; there were but few in the times of the Prophet Isaiah that believed what he had before reported, or was about to report, concerning the Messiah; and but few in the times of Christ and his apostles, whom the prophet here represented; for to those times are the words applied, Joh_12:38, the Jews had the report first made unto them, and saw the facts that were done, and yet believed not; when Gentile kings, and their subjects, listened with the most profound silence, and heard with the greatest attention and reverence, as in the latter part of the preceding chapter, to which some think this is opposed; wherefore some begin the text with the adversative particle "but". According to the Septuagint and Arabic versions, the words are directed to God the Father, for they render them, "Lord, who hath believed", &c.; and so they are quoted in the above places in the New Testament: and to whom is the arm of the Lord revealed? meaning either the Gospel itself, the power of God unto salvation, hidden from the generality of men; for though externally, yet not internally revealed and made known; which to do is the Lord's work, and is owing to his special grace: or Christ, who is the power of God, by whom all the works of creation, providence, grace, and salvation, are wrought; and by whom the blessings of grace are dispensed; and by whom the Lord upholds all things, and supports his people; and who was not revealed but to a very few, as the true Messiah, as God's salvation, and in them the hope of glory: or else the powerful and efficacious grace of the Spirit, and the exertion and display of it, which is necessary to a true and spiritual believing the Gospel, and the report of it; which, unless it comes with the power and Spirit of God, is ineffectual.

4. HENRY, The prophet, in the close of the former chapter, had foreseen and foretold the kind reception which the gospel of Christ should find among the Gentiles, that nations and their kings should bid it welcome, that those who had not seen him should believe in him; and though

they had not any prophecies among them of gospel grace, which might raise their expectations, and dispose them to entertain it, yet upon the first notice of it they should give it its due weight and consideration. Now here he foretels, with wonder, the unbelief of the Jews, notwithstanding the previous notices they had of the coming of the Messiah in the Old Testament and the opportunity they had of being personally acquainted with him. Observe here,

I. The contempt they put upon the gospel of Christ, Isa_53:1. The unbelief of the Jews in our Saviour's time is expressly said to be the fulfilling of this word, Joh_12:38. And it is applied likewise to the little success which the apostles' preaching met with among Jews and Gentiles, Rom_10:16. Note, 1. Of the many that hear the report of the gospel there are few, very few, that believe it. It is reported openly and publicly, not whispered in a corner, or confined to the schools, but proclaimed to all; and it is so faithful a saying, and so well worthy of all acceptation, that one would think it should be universally received and believed. But it is quite otherwise; few believed the prophets who spoke before of Christ; when he came himself none of the rulers nor of the Pharisees followed him, and but here and there one of the common people; and, when the apostles carried this report all the world over, some in every place believed, but comparatively very few. To this day, of the many that profess to believe this report, there are few that cordially embrace it and submit to the power of it. 2. Therefore people believe not the report of the gospel, because the arm of the Lord is not revealed to them; they do not discern, nor will be brought to acknowledge, that divine power which goes along with the word. The arm of the Lord is made bare (as was said, Isa_52:10) in the miracles that were wrought to confirm Christ's doctrine, in the wonderful success of it, and its energy upon the conscience; though it is a still voice, it is a strong one; but they do not perceive this, nor do they experience in themselves that working of the Spirit which makes the word effectual. They believe not the gospel because, by rebelling against the light they had, they had forfeited the grace of God, which therefore he justly denied them and withheld from them, and for want of that they believed not. 3. This is a thing we ought to be much affected with; it is to be wondered at, and greatly lamented, and ministers may go to God and complain of it to him, as the prophet here. What a pity is it that such rich grace should be received in vain, that precious souls should perish at the pool's side, because they will not step in and be healed!

5. JAMISON. Isa_53:1-12. Mans unbelief: Messiahs vicarious sufferings, and final triumph for man.

The speaker, according to Horsley, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (Isa_52:7-9), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: Who hath believed our report, that of Isaiah and the other prophets, as to Messiah? The infidels objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiahs humiliation, whereas they looked for One coming to reign) were foreseen and foretold. report literally, the thing heard, referring to which sense Paul says, So, then, faith

cometh by hearing (Rom_10:16, Rom_10:17). arm power (Isa_40:10); exercised in miracles and in saving men (Rom_1:16; 1Co_1:18).

The prophet, as if present during Messiahs ministry on earth, is deeply moved to see how few believed on Him (Isa_49:4; Mar_6:6; Mar_9:19; Act_1:15). Two reasons are given why all ought to have believed: (1) The report of the ancient prophets. (2) The arm of Jehovah exhibited in Messiah while on earth. In Horsleys view, this will be the penitent confession of the Jews, How few of our nation, in Messiahs days, believed in Him!

6. K&D, But, says the second turn in Isa_53:1-3, the man of sorrows was despised among us, and the prophecy as to his future was not believed. We hear the first lamentation (the question is, From whose mouth does it come?) in Isa_53:1 : Who hath believed our preaching; and the arm of Jehovah, over whom has it been revealed? I was formerly mistaken, says Hofmann (Schriftbeweis, ii. 1, 159, 160), as to the connection between Isa_53:1 and Isa_52:13-15, and thought that the Gentiles were the speakers in the former, simply because it was to them that the latter referred. But I see now that I was in error. It is affirmed of the heathen, that they have never heard before the things which they now see with their eyes. Consequently it cannot be they who exclaim, or in whose name the inquiry is made, Who hath believed our preaching? Moreover, it cannot be they, both because the redemption itself and the exaltation of the Mediator of the redemption are made known to them from the midst of Israel as already accomplished facts, and also because according to Isa_52:15 (cf., Isa_49:7; Isa_42:4; Isa_51:5) they hear the things unheard of before, with amazement which passes into reverent awe, as the satisfaction of their own desires, in other words, with the glad obedience of faith. And we may also add, that the expression in Isa_53:8, for the transgression of my people, would be quite out of place in the mouths of Gentiles, and that, as a general rule, words attributed to Gentiles ought to be expressly introduced as theirs. Whenever we find a we introduced abruptly in the midst of a prophecy, it is always Israel that speaks, including the prophet himself (Isa_42:24; Isa_64:5; Isa_16:6; Isa_24:16, etc.). Hofmann therefore very properly rejects the view advocated by many, from Calvin down to Stier and Oehler, who suppose that it is the prophet himself who is speaking here in connection with the other heralds of salvation; for, as he says, how does all the rest which is expressed in the 1st pers. plural tally with such a supposition? If it is really Israel, which confesses in Isa_53:2. how blind it has been to the calling of the servant of Jehovah, which was formerly hidden in humiliation but is now manifested in glory; the mournful inquiry in Isa_53:1 must also proceed from the mouth of Israel. The references to this passage in Joh_12:37-38, and Rom_10:16, do not compel us to assign Isa_53:1 to the prophet and his comrades in office. It is Israel that speaks even in Isa_53:1. The nation, which acknowledges with penitence how shamefully it has mistaken its own Saviour, laments that it has put no faith in the tidings of the lofty and glorious calling of the servant of God. We need not assume, therefore, that there is any change of subject in Isa_53:2; and (what is still more decisive) it is necessary that we should not, if we would keep up any close connection between Isa_53:1 and Isa_52:15. The heathen receive with faith tidings of things which had never been heard of before; whereas Israel has to lament that it put no faith in the tidings which it had heard long, long before, not only with reference to the person and work of the servant of God,

but with regard to his lowly origin and glorious end. (a noun after the form , , a

different form from that of , which is derived from the adjective ) signifies the hearsay ("

), i.e., the tidings, more especially the prophetic announcement in Isa_28:9; and ,

according to the primary subjective force of the suffix, is equivalent to ) (cf., Jer_49:14), i.e., the hearsay which we have heard. There were some, indeed, who did not refuse

to believe the tidings which Israel heard: "++-++4+8+9< (Rom_10:16); the number of the believers was vanishingly small, when compared with the unbelieving mass of the nation. And it is the latter, or rather its remnant which had eventually come to its senses, that here inquires, Who hath believed our preaching, i.e., the preaching that was common among us? The substance of the preaching, which had not been believed, was the exaltation of the servant of God from a state of deep degradation. This is a work performed by the arm of

Jehovah, namely, His holy arm that has been made bare, and that now effects the salvation of His people, and of the nations generally, according to His own counsel (Isa_52:10; Isa_51:5). This arm works down from on high, exalted far above all created things; men have it above them, and it is made manifest to those who recognise it in what is passing around them. Who, asks Israel, has had any faith in the coming exaltation of the servant of God? who has recognised the omnipotence of Jehovah, which has set itself to effect his exaltation? All that follows is the confession of the Israel of the last times, to which this question is the introduction. We must not overlook the fact that this golden passional is also one of the greatest prophecies of the future conversion of the nation, which has rejected the servant of God, and allowed the Gentiles to be the first to recognise him. At last, though very late, it will feel remorse. And when this shall once take place, then and not till then will this chapter - which, to use an old epithet, will ever be carnificina Rabbinorum - receive its complete historical fulfilment.

7. CALVIN, 1.Who will believe our report? This division, or rather dismemberment, of the chapter,

ought to be disregarded; for it ought to have begun with the thirteenth verse of the former chapter, and

these words ought to be connected with what goes before. (50) Here the Prophet pauses, as it were, in

the middle of his discourse; for, having formerly said that the name of Christ would be everywhere

proclaimed, and would be revealed to unknown nations, and yet would have so mean an aspect that it

might appear as if these things were fabulous, he breaks off his discourse, and exclaims that will believe

those things. At the same time, he describes his grief, that men are so unbelieving as to reject their

salvation.

Thus, it is a holy complaint made by one who wished that Christ should be known by all, and who,

notwithstanding of this, sees that there are few who believe the Gospel, and therefore groans and cries

out, hath believed our report? Let us therefore groan and complain along with the Prophet, and let us

be distressed with grief when we see that our labor is unprofitable, and let us complain before God; for

godly ministers must be deeply affected, if they wish to perform their work faithfully. Isaiah declares that

there will be few that submit to the Gospel of Christ; for, when he exclaims, will believe the preaching?

he means that of those who hear the Gospel scarcely a hundredth person will be a believer.

Nor does he merely speak of himself alone, but like one who represents all teachers. Although therefore

God gives many ministers, few will hold by their doctrine; and what then will happen when there are no

ministers? Do we wonder that the greatest blindness reigns there? If cultivated ground is unfruitful, what

shall we look for from a soil that is uncultivated and barren? And yet it does not detract anything from the

Gospel of Christ, that there are few disciples who receive it; nor does the small number of believers

lessen its authority or obscure its infinite glory; but, on the contrary, the loftiness of the mystery is a

reason why it scarcely obtains credit in the world. It is reckoned to be folly, because it exceeds all human

capacities.

To whom (literally, on whom) is the arm of Jehovah revealed? In this second clause he points out the

reason why the number of believers will be so small. It is, because no man can come to God but by an

extraordinary revelation of the Spirit. To suppose that by the word Christ is meant, is, in my opinion, a

mistake. It assigns the cause why there are so few that believe; and that is, that they cannot attain it by

the sagacity of their own understanding. This is a remarkable passage, and is quoted by John and Paul

for that purpose. Jesus, said John, performed many miracles in their presence, they believed not in

him, that the saying of Isaiah the Prophet might be fulfilled, which he spake,

who hath believed our report, and to whom is the arm of the Lord revealed?

(Joh_12:37)

And Paul says, they do not all believe the Gospel; for Isaiah saith, Lord, who hath believed our report?

(Rom_10:16) Both of them declare that there will be no reason to wonder, if that which was long ago

foretold shall happen; and they do so for the purpose of removing offense which might have arisen from

the revolt of that nation, which ought to have acknowledged Christ, but obstinately resisted him.

Isaiah does not include merely the men of his own time, but all posterity to the end of the world; for, so

long as the reign of Christ shall endure, this must be fulfilled; and therefore believers ought to be fortified

by this passage against such a scandal. These words refute the ignorance of those who think that faith is

in the power of every person, because preaching is common to all. Though it is sufficiently evident that all

are called to salvation, yet the Prophet expressly states that the external voice is of no avail, if it be not

accompanied by a special gift of the Spirit. And whence proceeds the difference, but from the secret

election of God, the cause of which is hidden in himself?

(50) most modern writers detach the three preceding verses and prefix them to this chapter, Hitzig goes

to the opposite extreme of saying that the writer here begins afresh, without any visible connection with

the previous context. Ewald more reasonably makes this a direct continuation, but observes a change of

tone, from that of joyous confidence to that of penitent confession, on the part of the believing Jews, in

reference to their former incredulity. Alexander.

8. MACLAREN, THE ARM OF THE LORD

In the second Isaiah there are numerous references to the arm of the Lord. It is a natural symbol of the active energy of Jehovah, and is analogous to the other symbol of the Face of Jehovah, which is also found in this book, in so far as it emphasises the notion of power in manifestation, though the Face has a wider range and may be explained as equivalent to that part of the divine Nature which is turned to men. The latter symbol will then be substantially parallel with the Name. But there are traces of a tendency to conceive of the arm of the Lord as personified, for instance, where we read (Isa_63:12) that Jehovah caused His glorious arm to go at the right hand of Moses. Moses was not the true leader, but was himself led and sustained by the divine Power, dimly conceived as a person, ever by his side to sustain and direct. There seems to be a similar imperfect consciousness of personification in the words of the text, especially when taken in their close connection with the immediately following prophecy of the suffering servant. It would be doing violence to the gradual development of Revelation, like tearing asunder the just-opening petals of a rose, to read into this question of the sad prophet full-blown Christian truth, but it would be missing a clear anticipation of that truth to fail to recognise the forecasting of it that is here.

I. We have here a prophetic forecast that the arm of the Lord is a person.

The strict monotheism of the Old Testament does not preclude some very remarkable phenomena in its modes of conception and speech as to the divine Nature. We hear of the angel of His face, and again of the angel in whom is His Name. We hear of the angel to whom divine worship is addressed and who speaks, as we may say, in a divine dialect and does divine acts. We meet, too, with the personification of Wisdom in the Book of Proverbs, to which are ascribed

characteristics and are attributed acts scarcely distinguishable from divine, and eminently associated in the creative work. Our text points in the same direction as these representations. They all tend in the direction of preparing for the full Christian truth of the personal Power of God. What was shown by glimpses at sundry times and in divers manners, with many gaps in the showing and much left all unshown, is perfectly revealed in the Son. The New Testament, by its teaching as to the Eternal Word, endorses, clears, and expands all these earlier dimmer adumbrations. That Word is the agent of the divine energy, and the conception of power as being exercised by the Word is even loftier than that of it as put forth by the arm, by as much as intelligent and intelligible utterance is more spiritual and higher than force of muscle. The apostolic designation of Jesus as the power of God and the wisdom of God blends the two ideas of these two symbols. The conception of Jesus Christ as the arm of the Lord, when united with that of the Eternal Word, points to a threefold sphere and manner of His operations, as the personal manifestation of the active power of God. In the beginning, the arm of the Lord stretched out the heavens as a tent to dwell in, and without Him was not anything made that was made. In His Incarnation, He carried into execution all Gods purposes and fulfilled His whole will. From His throne He wields divine power, and rules the universe. The help that is done on earth, He doeth it all Himself, and He works in the midst of humanity that redeeming work which none but He can effect.

II. We have here a prophetic paradox that the mightiest revelation of the arm of the Lord is in weakness.

The words of the text stand in closest connection with the great picture of the Suffering Servant which follows, and the pathetic figure portrayed there is the revealing of the arm of the Lord. The close bringing together of the ideas of majesty and power and of humiliation, suffering, and weakness, would be a paradox to the first hearers of the prophecy. Its solution lies in the historical manifestation of Jesus. Looking on Him, we see that the growing up of that root out of a dry ground was the revelation of the great power of God. In Jesus lowly humanity Gods power is made perfect in mans weakness, in another and not less true sense than that in which the apostle spoke. There we see divine power in its noblest form, in its grandest operation, in its widest sweep, in its loftiest purpose. That humble man, lowly and poor, despised and rejected in life, hanging faint and pallid on the Roman cross, and dying in the dark, seems a strange manifestation of the glory of God, but the Cross is indeed His throne, and sublime as are the other forms in which Omnipotence clothes itself, this is, to human eyes and hearts, the highest of them all. In Jesus the arm of the Lord is revealed in its grandest operation. Creation and the continual sustaining of a universe are great, but redemption is greater. It is infinitely more to say, He giveth power to the faint, than to say, For that He is strong in might, not one faileth, and to principalities and powers in heavenly places who have gazed on the grand operations of divine power for ages, new lessons of what it can effect are taught by the redemption of sinful men. The divine power that is enshrined in Jesus weakness is power in its widest sweep, for it is to every one that believeth, and in its loftiest purpose, for it is unto salvation.

III. We have here a prophetic lament that the power revealed to all is unseen by many.

The text is a wail over darkened eyes, blind at noonday. The prophets radiant anticipations of the Servants exaltation, and of Gods holy arm being made bare in the eyes of all nations, are clouded over by the thought of the incredulity of the multitude to our report. Jehovah had indeed made bare His arm, as a warrior throws back his loose robe, when he would strike. But what was the use of that, if dull eyes would not look? The report had been loudly proclaimed, but what was the use of that, if ears were obstinately stopped? Alas, alas! nothing that God can do secures that men shall see what He shows, or listen to what He speaks. The mystery of

mysteries is that men can, the tragedy of tragedies is that they will, make any possible revelation of none effect, so far as they are concerned.

The Arm is revealed, but only by those who have believed our report does the prophet deem it to be actually beheld. Faith is the individual condition on which the perfected revelation becomes a revelation to me. The salvation of our God is shown in splendour to all the ends of the earth, but only they who exercise faith in Jesus, who is the power of God, will see that far-shining light. If we are not of those who believe the report, we shall, notwithstanding that He hath made bare His holy arm, be of those who grope at noonday as in the dark.

9. BI, The Messiah referred to in Isa_53:1-12

By some it has been supposed, in ancient times and in modern, that the prophet was referring to the sufferings of the nation of Israeleither of Israel as a whole or of the righteous section of the nationand to the benefits that would accrue from those sufferings to the surrounding peoples, some of whom were contemptuous of Israel, all of whom may be described as ignorant of God. But to defend that opinion it is necessary to paraphrase and interpret some of the statements in a way that no sound rules of exposition will allow. Even Jewish historians are wont to represent the sufferings of their people as the consequence of sin, whereas these verses speak repeatedly of sufferings that are vicarious. St. Paul says in one place that the fall of the Jews is the riches of the world, and their loss the riches of the Gentiles; but he is so far from meaning that the Jews suffered in the stead of the Gentiles, that he proceeds at once to argue by implication: If the world has been blessed notwithstanding the unfaithfulness of the Jew, how much more would it have been blessed if Israel had been true? It is quite possible that the great figure of the Servant of Jehovah, standing in the front of all these verses, was designed to have more than a single interpretation, to be reverently approached from many sides, to be full of appeals to the patriotism and to the piety of the Israelite; but at the same time it is no mere abstract conception, but the figure of a living and separated Person, more perfect than human believer ever was, uniting in himself more richly than any other messenger, of God everything that was necessary for the salvation of man, and finally accomplishing what no mere prophet ever attempted. And some of the authorities of the synagogue even might be quoted in favour of the almost universal Christian opinion, that the Man of Sorrows of this chapter despised, and yet triumphant, is no other than the Messiah of Israel and the Saviour of the world, who over-trod the lowest levels of human pain and misery, and who hereafter will sit enthroned, on His head many crowns, and in His heart the satisfaction of assured and unlimited victory. (R.W. Moss, D.D.)

The Jewish nation a vicarious sufferer

Isa_53:1-12 has been supposed by many to refer to the Jewish nation as a whole, and not to Christ or any other individual. And, in truth, it is in many ways singularly applicable to Israel as a nation. As a nation Israel was despised and rejected, and bore the sins of many. This people was the chief medium through which the Eternal was made manifest on earth. Hence came the peculiarities and deficiencies of the Hebrew nature. The Jews were haunted by the Infinite and Eternal; and therefore they knew not the free and careless joyousness of Greece. The mountains are scarred and rent by storms and tempests almost unknown in the valleys. The deepest religion necessarily involves prolonged suffering. The near presence of the Infinite pierces and wounds the soul. To Greeks or Romans Israel was a sort of Moses, veiling even while revealing the terrific lineaments of Jehovah. The face of Israel did indeed shine with an

unearthly glory after communing with God on the mountain; but it was a glory utterly uncongenial to the gaiety of joyous Athens. Most truly might Greeks and Romans say of the devout Jew, He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid, as it were, our faces from him; he was despised, and we esteemed him not. Yet was Israel a mighty benefactor to the human race. The Lord hath laid on him the iniquity of us all. Salvation came by the Jews. They had more genuine moral inspiration than any others of the sons of men. To them alone was clearly disclosed the true Jacobs ladder connecting earth with heaven. To the Greeks the Infinite was a mere notion, a thing for the intellect to play with, or a kind of irreducible surd left after the keenest philosophical analysis. To the Hebrews, on the other hand, the Infinite was an appalling and soul-abasing reality, an ever-menacing guide, as the fiery flaming sword of the cherubims which turned every way, to keep the way of the tree of life. It pleased the Lord to bruise Israel for the sake of the whole world. By being numbered with the transgressors, Israel found out the real righteousness. (A. Crawford, M.A.)

The Jewish nation was a type of Christ

The Jewish nation was a type of Christ, and of all natures at once spiritual and sympathetic throughout the ages. All real prophets in every age have in them much of the true Hebrew nature, with its depths and its limitations. (A. Crawford, M.A.)

The servant and Israel

Who believed what we heard, and to whom did the arm of the Lord reveal itself? Who believed the revelation given to us in regard to the Servant, and who perceived the operation of the Lord in His history! The speakers are Israel now believing, and confessing their former unbelief. (A. B. Davidson, D.D.)

Christ in Isaiah

As an artisan, laying a mosaic of complicated pattern and diverse colours, has before him a working drawing, and carefully fits the minute pieces of precious stone and enamel according to it, till the perfection of the design is revealed to all, so do the evangelists and apostles, with the working-drawing of Old Testament prophecy, and Old Testament types and shadows in the tabernacle services and ceremonies, in their hands, fit together the details of Christs life on earth, His atoning death and His resurrection, and say, Behold, this can be none other than the long looked-for Messiah. The central knop, or flower pattern, of the mosaic, from which all other details of the design radiated, was the fifty-third chapter of Isaiah. (F. Sessions.)

The suffering Saviour

I. We are led to THE ANTICIPATED LOWLINESS OF GODS RIGHTEOUS SERVANT, the Messiah. He would be low in the esteem of men, even of those He comes to serve.

The Jews and Messianic prophecy

From the Jews wresting this text, observe

1. That there is an evil disposition in men to turn off upon others that which nearly concerns themselves.

2. That it is no new thing in persons to vouch that for themselves which makes most against them. Thus the Jews do this chapter against the Gentiles.

3. When God, for the wickedness of a people, hardeneth their hearts, they are apt to mistake in that which is most plain.

4. From the prophets great admiration, observe, that when we can do no good upon a people, the most effectual way is to complain of it to God.

5. Those that profess the name of God may be much prejudiced against the entertainment of those truths and counsels that He makes known to them for their good.

6. It is a wonder they should not believe so plain a discovery of Christ, though by the just judgment of God they did not.

7. The first believing of Christ is a believing the report of Him; but afterwards there are experiences to confirm our belief (1Pe_2:3; Joh_4:42). (T. Manton, D.D.)

Christ preached, but rejected

I. JESUS CHRIST MAY BE CLEARLY REPRESENTED TO A PEOPLE, AND YET BUT FEW WON TO BELIEVE IN HIM.

II. THE GOSPEL IS THE ARM AND POWER OF GOD.

III. SO FEW BELIEVE, BECAUSE GODS ARM IS NOT REVEALED TO THEM; the power of the Word is not manifested by the Spirit. (T. Manton, D. D. )

Jewish prejudice against Christ

At the time of Christs being in the flesh there were divers prejudices against Him in the Jews.

1. An erroneous opinion of the Messiah.

2. A fond reverence of Moses and the prophets, as if it were derogatory to them to close with Christ (Joh_9:29).

3. Offence at His outward meanness (that is the scope of this chapter), and the persecution He met with. (T. Manton, D. D.)

Gentile prejudice against Christ

1. Pride in the understanding (1Co_1:23).

2. The meanness of the reporterspoor fishermen.

3. The hard conditions upon which they were to entertain Christ. (T. Manton, D. D.)

Christ rejected in our time

The hindrances to believing in Him are these:

1. Ignorance. Men hear of Christ, but are not acquainted with Him.

2. An easy slightness; men do not labour after faith.

3. A careless security. They think themselves well enough without Him.

4. A light esteem of Christ. As we do not see our own needs, so not His worth.

5. A presumptuous conceit that we have entertained Christ already. Many think every slight wish, every trivial hope, will serve the turn.

6. Hardness of heart.

7. Self-confidence.

8. Carnal fears. These hinder the soul from closing with that, mercy that is reported to be in Christ. They are of divers sorts.

(1) Fear of Gods anger, as if He were so displeased with us that certainly He did not intend Christ for us.

(2) Fear of being too bold with the promises.

(3) Fear of the sin of presumption.

9. Carnal reasonings from our sins.

10. Carnal apprehensions of Christ. (T. Manton, D. D.)

The credibility and importance of the Gospel report

I. WE WILL CONTEMPLATE THIS REPORT, AND INQUIRE WHETHER IT IS NOT WORTHY OF OUR ATTENTION AND BELIEF.

1. The report which we hear, is a most instructive report. It brings us information of many things which were before unknown, and which, without this information, never could have been known to the sons of men. That which had not been told us, we see. The Gospel for this reason is called a message, good tidings, and tidings of great joy. The leading truths of natural religion are agreeable to the dictates of reason; and perhaps might be, in some measure, discovered without revelation. At least they were known among those who had never enjoyed a written revelation, though, indeed, we cannot say how far these might be indebted to traditional information. But certainly those truths, which immediately relate to the recovery and salvation of sinners, human reason could never investigate.

2. The Gospel is a report from heaven. It was, in some degree, made known to the patriarchs, and afterwards more fully to the prophets But God has in these last days, spoken to us by His Son.

3. the Gospel is a credible report. Many reports come to us without evidence: we only hear them, but know not what is their foundation, or whether they have any. And yet even these reports pass not wholly unregarded. But, if any important intelligence is brought to us which is both rational in itself, and at the same time supported by a competent number of reputable witnesses, we may much rather judge it worthy of our attention and belief. With this evidence the Gospel comes. It is credible in its own nature. The doctrines of the Gospel, though beyond the discovery and above the comprehension of reason, are in no instance contrary to its dictates. They are all adapted to promote real virtue and righteousness. Besides this internal evidence, God has been pleased to give it the sanction of His own testimony. Errors have sometimes been introduced and propagated by the artful reasoning of interested men. But Christianity rests not on the basis of human reasoning, or a subtle intricate train of argumentation: it stands on the ground of plain facts, of which every man is able to judge. The life, miracles, death and resurrection of Jesus of Nazareth are the facts

which support it. If these did really take place, the Gospel is true. Whether they did or not, men of common abilities were as competent to judge, as men of the profoundest learning. We, who live in the present age, have not, in every respect, the same evidence of the truth of the Gospel as they had, who were eye-witnesses of those facts. But we have their testimony, in the most authentic manner, conveyed to us. Some advantages we have, which they had not. We have the examination of preceding ages. We see Christianity still supporting itself against all the opposition of the world. We see the unwearied attempts of its enemies to subvert it, rendered fruitless and vain. We see many of the predictions contained in these records, already verified; and others, to all appearance, hastening on towards an accomplishment.

4. It is an interesting report. From the Gospel we learn that the human race have, by transgression, fallen under the Divine displeasure. This report corresponds with our own experience and observation. The Gospel brings us a joyful message.

5. This is a public report. It is what we have all heard, and heard often.

II. WE WILL CONSIDER THE COMPLAINT. Who hath believed our report? (J. Lathrop, D..D.)

Do the prophets believe?

Who hath believed our report? This inquiry has been read in various ways. Each of the ways has had its own accent and good lesson.

1. For example, the figure might be that of the prophets gathered together in conference and bemoaning in each others hearing that their sermons or prophecies had come to nothing. We have preached all this while, and nobody has believed; why preach any more? If this thing were of God it would result in great harvests: it results in barrenness, and we are disappointed prophets. That is one way. Many excellent remarks have been made under that construction of the inquiry.

2. But that is not the meaning of the prophecy. The Revised Version helps us to see it more clearly, by reading the word thus:Who hath believed that which we have heard? The idea is that the prophets are not rebuking other people; the tremendous idea is that the prophets are interrogating themselves and saying, in effect at least, Have we believed our own prophecy? is there a believer in all the Church? is not the Church a nest of unbelievers? That puts a very different face upon the interrogation. We shall now come to great Gospels; when the prophets flagellate themselves we shall have some good preaching. We might put the inquiry, if not literally, yet spiritually and experimentally, thus:Which of us, even the prophets, have believed? We have said the right thing; people might listen with entranced attention to such eloquence as ours: but is it red with the blood of trust, has it gone forth from us taking our souls with it? If not, we are as the voice of the charmer; men are saying of each of us, He hath a pleasant voice, what he says is said most tunefully, but the man himself is not behind it and in it and above it: it is a recitation, not a prophecy.

3. Who can find fault with the prophets? Not one of us, least of all myself. They had some hard things to, believe; men do not willingly believe in wildernesses and barren rocks, and declarations that have in them no poetry and on them no lustre from heaven, hard and perilous sayings. Who can believe this, that when the Anointed of the Lord shall come, the Chosen One, He shall be 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 desire Him? It is incredible; if He is Gods own Son He will be more beautiful than the dawn of summer. But God will not flatter His servants; He says to each of them, even the loftiest in stature of soul, Go out and

proclaim a Cross. It is always so with this Christ; He is all Cross at the first: but what a summer there is hidden in the clouds! and it will come as it were suddenly. The prophets worked their own way under the guidance of the Holy Spirit out of this darkness. Having: dwelt more largely upon the tragical aspect of the life of this great One, they say towards the close, He shall see His seed. That is a new tone; He shall prolong his days, that is a new tone; and the pleasure of the Lord shall prosper in His hand. Why, they have turned the corner; they are getting up into the sunshine, they are unfurling the flag on the mountain-top. He shall see of the travail of His soul, and shall be satisfied: His blood shall buy the universe. This is the other end; this the other aspect of the Gospel. You will never profitably read the Scriptures until you take the darkness with the light.

4. What is the application of this? Why are you wondering that other people do not believe? The voice says, Friend! didst thou believe thine own sermon? Was it alive with thine heart? (J. Parker, D.D.)

A heavy complaint and lamentation

I. TO WHOM IT WAS MADE. We find from parallel Scriptures that it is made to the Lord Himself (Joh_12:38; Rom_10:16).

II. WHOM IT RESPECTS. It respects the hearers of the Gospel in the prophets time, and in after times too.

III. THE MAKER OF THIS HEAVY LAMENTATION.

1. The unsucessfulness of the Gospel, and prevailing unbelief among them that heard it. Consider

(1) What the Gospel is. A report. The word signifies a hearing, a thing to be heard and received by faith, as a voice is received and heard by the ear. Hence that expression, the hearing of faith (Gal_3:2).

(2) What faith is. It is a giving credit to the Gospel, and a trusting our souls to it, as on a word that cannot fail.

(3) How rare that faith is. Who hath believed! The report is brought to multitudes; but where is the man that really trusts it, as news from heaven, that may be relied on?

2. The great withdrawing of the power of God from ordinances. To whom is the arm of the Lord revealed? This implies

(1) That there is a necessity of the mighty power of God being exerted on a man, to cause him to believe (Joh_6:44).

(2) That few, very few, felt this power.

(3) That hence so few believed. (T. Boston, M.A.)

The little success of the Gospel matter of lamentation

I. WHAT IS THAT SUCCESS WHICH THE GOSPEL SOMETIMES HATH? It is successful

1. When sinners are thereby brought to faith in Christ (Rom_1:17).

2. When they are thereby brought to holiness of life (2Co_3:18).

II. WHAT IS THAT DIVINE POWER WHICH SOMETIMES COMES ALONG WITH GOSPEL-ORDINANCES?

1. A heart and life discovering power (1Co_14:24-25). The word comes, and the Lords arm comes with it, and opens the volume of a mans heart and the life, and it is as if the preacher were reading the secret history of a mans thoughts and actions (Heb_4:12).

2. A sharp, convincing power, whereby the sinner does not only see his sin, but sees the ill and danger of it, and is touched to the heart with it (Act_24:25).

3. A drawing and converting power (Joh_12:32; Psa_19:7).

4. A quickening power (Psa_119:50).

5. A clearing power, resolving doubts, removing mistakes and darkness in certain particulars, whereby one is retarded in their spiritual course Psa_19:7-8).

6. A comforting power (Psa_119:49-50).

7. A strengthening power. The Spirit, with the Word blowing on the dry bones, makes them stand on their feet like s great army.

8. A soul-elevating and heart-ravishing power (Luk_24:32).

III. THE REASONS OF THE DOCTRINE.

I. It must be a matter of lamentation to the godly in general. For

(1) The honour of Christ is thereby overclouded.

(2) The glory of the glorious Gospel is thereby veiled.

(3) Souls are thereby lost, while salvation is come to their door.

(4) The godly themselves suffer loss, the thronger Christs family is, the better thriven are the children; and contrariwise. If there were more converting, there would be more confirming work too.

2. Particularly to godly ministers.

(1) Thereby their care and pains are much lost, and in vain.

(2) Their work is rendered more difficult and wearisome.

(3) The seals of their ministry are but small. (T. Boston, M. A.)

Evidences of non-success

1. The slighting of Gospel ordinances that so much prevails.

2. Little reformation of life under the dispensation of the Gospel.

3. Much formality in attendance on ordinances.

4. Little of the work of conversion or soul-exercise. (T. Boston, M. A.)

The Gospel-report

I. CONSIDER THE GOSPEL AS IT IS A REPORT. View it

1. In the nature of a report in general.

(1) There is the subject of a report, or the thing that is reported, some design, action, or event, true or false. The subject of the Gospel-report is, a love-design in God for the salvation of sinners of mankind (2Ti_1:9-10). It is the report of an act of grace and kindness in God, in favours of them, whereby He has given them His Son for a Saviour (Joh_3:16; Isa_9:6), and eternal life in Him (1Jn_5:11). The report of the event of Christs dying for sinners.

(2) There is the place whence the report originally comes. And the place here is heaven. Hence the Gospel is called heavenly things (Joh_3:12), revealed from the bosom of the Father.

(3) The matter of a report is something unseen to them to whom the report is made. And so is the matter of the Gospel-report. It is an unseen God Joh_1:18); an unseen Saviour (1Pe_1:8); and unseen things 2Co_4:18), that are preached unto you by the Gospel. So the Gospel is an object of faith, not of sight (Heb_11:1). We receive it by hearing, not by seeing (Isa_55:3).

(4) There is a reporter or reporters. And in this case the report is made by many. The first-hand reporter is an eye-witness, Jesus Christ. Christ Himself was the raiser of the report of the Gospel (Heb_2:3). And who else could have been so? (Joh_1:18). What He reported He saw, and gives us His testimony of the truth of it on His eyesight (Joh_3:11). Hence He is proposed to us as the faithful and true Witness Rev_3:14), who was from eternity privy to the whole design revealed to us in the Gospel. The prophets and apostles, and ministers of the Gospel. They are the second-hand reporters.

(5) There is a manifestation of the thing by the report, to the parties to whom the report is made. So is the grace of God to poor sinners manifested to them by the Gospel (2Ti_1:9-10).

2. In the nature of a report to be trusted to, for some valuable end. And so it is

(1) A true and faithful report, that one may safely trust (1Ti_1:15).

(2) An infallible report. A report may be true where there is no infallibility: but the report of the Gospel is an infallible truth (Act_1:3), for it is the Word of God that cannot lie (1Th_2:13). And the Spirit of the Lord demonstrates it to believers, as Divine truth (1Co_2:4).

(3) A good and comfortable report.

(4) A weighty report, even of the greatest weight, as concerning mans greatest possible interest (Isa_61:6).

II. CONSIDER FAITH AS IT IS A TRUSTING TO THIS REPORT. Faith is

1. A trusting of the Gospel-report as true.

(1) In the general, with respect to the multitude whom it concerns. It is a faithful saying, Christ came to save sinners.

(2) In particular, with respect to oneself. Faith believes that there is a fulness in Christ for poor sinners, and for oneself in particular. Hence it appearsThat there is an assurance in the nature of faith, whereby the believing person is sure of the truth of the doctrine of the Gospel, and that with respect to himself particularly (1Th_1:5). That there is a necessity of an inward illumination by the Spirit, in order to the faith of the Gospel (1Co_2:10-14).

2. A trusting to the Gospel-report as good. It implies

(1) Not only a willingness, but a sincere desire to be delivered from sin, as well as from wrath.

(2) A renouncing of all other confidence for his salvation.

(3) A hearty approbation of the way of salvation manifested in the report of the Gospel (Mat_11:6).

(4) A betaking ones self entirely to that way of salvation, by trusting to it wholly for our own salvation.

(5) A confidence or trust, that He will save us from sin and wrath, according to His promise (Act_15:11).

III. CONSIDER THE REPORT OF THE GOSPEL, AND THE TRUSTING TO IT, CONJUNCTLY. The Gospel is a report from heaven

1. Of salvation for poor sinners, from sin (Mat_1:21), and from the wrath of God (Joh_3:16), freely made over to you in the Word of promise. Faith trusts it as a true report, believing that God has said it; and trusts to it as good, laying our own salvation upon it.

2. Of a crucified Christ made over to sinners, as the device of Heaven for their salvation. The soul concludes, the Saviour is mine; and leans on Him for all the purchase of His death, for life and salvation to itself in particular 1Co_2:2).

3. Of a righteousness wherein we guilty ones may stand before a holy God Rom_1:17). And by faith one believes there is such a righteousness, that it is sufficient to cover him, and that it is held out to him to be trusted on for righteousness; and so the believer trusts it as his righteousness in the sight of God, disclaiming all other, and betaking himself to it alone Gal_2:16).

4. Of a pardon under the great seal of Heaven, in Christ, to all who will take it in Him (Act_13:38-39). The soul by faith believes this to be true, and applies it to itself, saying, This pardon is for me.

5. Of a Physician that cures infallibly all the diseases of the soul. The soul believes it, and applies it to its own case.

6. Of a feast for hungry souls, to which all are bid welcome, Christ Himself being the Maker and matter of it too. The soul weary of the husks of created things, and believing this report, accordingly falls a-feeding on Christ.

7. Of a victory won by Jesus Christ over sin, Satan, and death, and the world. The soul trusts to it for its victory over all these, as already foiled enemies (1Jn_5:4).

8. Of a peace purchased by the blood of Christ for poor sinners, and offered to them. Faith believes it; and the soul comes before God as a reconciled Father in Christ, brings in its supplications for supply before the throne. (T. Boston, M. A.)

The rarity of believing the Gospel-report

I. CONFIRM THIS POINT.

1. Take a view of the Church in all ages, and the entertainment the Gospel has met with among them to whom it came. It has been a despised and disbelieved Gospel.

(1) Under the patriarchal dispensation, from Adam to Moses. By Adam and Eve it was believed, and Adam preached it; but Cain slew Abel and headed an apostasy, etc.

(2) Under the Mosaic dispensation, they had the Gospel, though veiled with types and figures. But the body of the generation that came out of Egypt, believed not, but fell in the wilderness (Heb_4:2).

(3) Under the Christian dispensation (Joh_12:37-38; Rom_10:16). At the Reformation the Gospel had remarkable success; yet believers were but few comparatively; and there have been but few all along since that time.

2. Take a view of the Church, setting aside those whom the Scripture determines to be unbelievers; and we will soon see that but few do remain. Set aside

(1) The grossly ignorant of Christ, and of the truths of the Gospel. How can they believe the Gospel, that know not what it is?

(2) The profane, who are Christians in name, because they live in a Christian country; but have not a shape of Christianity about them. Surely these do not believe the Gospel (Tit_1:16).

(3) The carnal and worldly, who make the world their chief good, mainly seeking that, and favouring it only. These undoubtedly are unbelievers Php_3:19-20).

(4) Mere moralists, all whose religion is confined to some pieces of the second table (Mat_5:20).

(5) Gross hypocrites. That Gospel that cleanses not a mans hands from unjust dealing, his mouth from lying, swearing and filthy speaking, is certainly not believed.

(6) Close hypocrites, whose outward conversation is blameless in the eye of the world, but in the meantime are inwardly strangers to God and Christ Rev_3:1).

(7) All unregenerate persons; for they are certainly unbelievers, as believers are regenerate. Set aside then all these, few remain who trust to the Gospel report.

II. THE REASONS WHY SO FEW BELIEVE THE REPORT OF THE GOSPEL.

1. There is a natural impotency in all (Joh_6:44). Believing the report of the Gospel is beyond the power of nature, Yea, everything in nature is against it, till the Spirit of the Lord overcome them into belief of the report of the Gospel.

2. The predominant power of lusts, to which the Gospel is an enemy. There our Lord lodges it (Joh_3:19).

3. There is a judicial blindness on many (2Co_4:3-4). (T. Boston, M. A.)

Divine power necessary for believing the Gospel report

There is no true believing or trusting to the report of the Gospel, but what is the effect of the working of a Divine power on the soul for that end.

I. EVINCE THE TRUTH OF THE DOCTRINE. Consider for it

1. Express Scripture testimony (Joh_6:44).

2. The state that by nature we are in, dead in sin (Eph_2:1). Faith is the first vital act of the soul, quickened by the Spirit of life from Jesus Christ.

3. There can be no faith without knowledge: and the knowledge of spiritual things man is by nature incapable of (1Co_2:14).

4. Man is naturally under the power of Satan, a captive of the devil, who with his utmost efforts will hinder the work of faith (2Co_4:3-4). Such a case the Gospel finds men in; and it is the design of the Gospel to bring them out of it (Act_26:17-18).

5. Mans trust is by nature firmly preoccupied by those things which the Gospel calls them to renounce. He is wedded to other confidences naturally, which therefore he will hold by, till a power above nature carry him off from themself-confidence, creature-confidence, law-confidence.

6. Man has a strong bias and bent against believing or trusting to the Gospel (Joh_5:40; Rom_10:3).

7. It is the product of the Holy Spirit, wherever it is.

II. WHAT IS THAT WORKING OF DIVINE POWER WHEREBY THE SOUL IS BROUGHT TO TRUST TO THE GOSPEL REPORT? There is a twofold work of Divine power on the soul for that end.

1. A mediate work, which is preparatory to it; whereof the Spirit is the author, and the instrument is the law.

(1) An awakening work.

(2) A humbling work, whereby the proud sinner is brought low to the dust: not only finding a need of salvation, but an absolute need of Christ for salvation. So he is broken off from self-confidence, creature-confidence, law-confidence.

2. An immediate work, whereby faith is produced in the soul; whereof the Spirit is the author, and the Gospel the instrument. It is

(1) A quickening work, whereby the dead soul is called again to spiritual Eph_2:1).

(2) An illuminating work. There is a knowledge in faith. (T. Boston, M. A.)

The Monarch in disguise

There are four distinctive features predicted

1. The lowliness, obscurity and sorrow of the coming Servant of God.

2. The putting forth of the arm of the Lord in Him and in His work.

3. The setting forth of this in a message or report.

4. The concealing, as it were, of the arm of the Lord, owing to the lowly appearance of this Servant. (C. Clemance, D.D.)

Preaching and hearing

I. THE GREAT SUBJECT OF PREACHING, and the preachers great errand, is to report concerning Jesus Christto bring good tidings concerning Him.

II. THE GREAT DUTY OF HEARERS is, to believe this report and, by virtue of it, to be brought to rest on Jesus Christ.

III. THE GREAT, THOUGH THE ORDINARY, SIN OF THE GENERALITY OF THE HEARERS OF THE GOSPEL is unbelief.

IV. THE GREAT COMPLAINT, WEIGHT AND GRIEF OF AN HONEST MINISTER OF THE GOSPEL is thisthat his message is not taken off his hand; that Christ is not received, believed in and rested on. (J. Durham.)

The offer of Christ in the Gospel

I. The offering of Christ in the Gospel is WARRANT enough to believe in Him. Otherwise there had been no just ground of expostulation and complaint for not believing. The complaint is for the neglect of the duty they were called to.

II. They to whom Christ is offered in the Gospel are CALLED to believe. It is their duty to do it.

III. Saving faith is THE WAY AND MEANS by which those who have Christ offered to them in the Gospel come to get a right to Him, and to obtain the benefits that are reported of to be had from Him. (J. Durham.)

The necessity of faith

1. Look to all the promises, whether of pardon of sin, peace with God, joy in the Holy Ghost, holiness and conformity to Godthere is no access to these, or to any of them, but by faith.

2. Look to the performance of any duty, or mortification of any lust or idol, and faith is necessary to that.

3. Whenever any duty is done, there is no acceptation of it without faith Heb_4:2; Heb_11:6). (J. Durham.)

A faithful ministers sorrow

It is most sad to a tender minister to see unbelief and unfruitfulness among the people he hath preached the Gospel to. There is a fourfold reason of this

1. Respect to Christ Jesus his Master, in whose stead he comes to woo souls to Christ.

2. The respect he hath to peoples souls.

3. The respect he hath to the duty in hand.

4. Concern for his own joy and comfort (Php_2:16). (J. Durham.)

The prevalence of unbelief

I. THE CHARACTER HERE GIVEN OF THE GOSPEL. A report. Let us see

1. In what respects it resembles a report. A report is the statement of things or facts done or occurring at some distance of time or place; of things which we ourselves have not seen, but of which an account has been brought to us by others, and to which our belief is demanded in proportion to the degree of credibility which attaches to those who bring us the account. Such is the Gospel.

2. In what respects this report differs from all other reports. This difference may be traced in the importance of the truths which it professes to communicate, no less than in the evidence by which it is confirmed.

II. THE QUESTION WHICH THE PROPHET ASKS IN REFERENCE TO IT, Who hath believed our report? This question is evidently the language of complaint, of surprise, and of grief. And has there not been always occasion for such language as this? (E. Cooper.)

Ministerial solicitude

Every minister of Jesus Christ, imbued with the spirit of his office, is anxious

(1) To make a faithful report;

(2) Then, in many living witnesses, to behold the illustration of an apostles assertion, Faith cometh by hearing, etc.

I. THE REPORT WHICH THE MINISTERS OF THE GOSPEL MAKE. The report of Isaiah is the saying of Paul (1Ti_1:15).

1. It demands and deserves your attention, for we bring it from heaven.

2. It is a report of universal interest, for it is to be made to all the world.

3. Our report is of the very highest importance, for it refers to the state of the soul.

4. It is a report of the strictest veracity, being confirmed by many credible witnesses.

II. The ANXIETY WHICH THE MINISTERS OF THE GOSPEL FEEL.

1. This report is very generally neglected.

2. This neglect is the result of unbelief.

3. This neglect is, to those who make it, a subject of devout solicitude and of deep regret.

4. When this report is believed, it operates with Divine efficiency. What think you of our report? (Essex Congregational Remembrancer.)

And to whom is the arm of the Lord revealed?

The arm of the Lord revealed

I. WHAT IS MEANT BY THE ARM OF THE LORD.

II. WHAT IS MEANT BY THE REVEALING OF THE ARM OF THE LORD.

III. THE SCOPE AND DEPENDENCE OF THESE WORDS ON THE FORMER. (J. Durham.)

The arm of the Lord

To whom is the arm of the Lord revealed? It has been made bare these many centuries, and how few have seen it, or recognized it, or called it by its proper name! We have had continuity, and succession, and evolution, and development, and progress, and laws of nature; but not the arm of the Lord. (J. Parker, D.D.)

The might of the saving arm, and how to obtain it

(with Joh_11:40):A lawyer whom I know took me to see the fire-proof strong-room inwhich he keeps valuable deeds and securities. It is excavated under the street, and a passage leads far into the interior, lined on either side with receptacles for the precious documents. On entering, he took up what appeared to be a candle, with a cord attached to it; the other end he deftly fastened to a switch at the entrance, by means of which the electricity which was waiting there poured up the wire hidden in the cord, glowed at the wick of the china candle, and we were able to pass to the end of the passage, uncoiling cord and wire as we went. That unlighted candle resembles the Christian worker apart from the power of the Holy Ghost. Faith may be compared to the switch by means of which the saving might of God pours into our life and ministry. It cannot be too strongly insisted on, that our faith is the absolute condition and measure of the exertion of Gods saving might. No faith, no blessing; little faith, little blessing; great faith, great blessing. The saving might of Gods glorious arm may be waiting close against us; but it is inoperative unless we are united to it by faith. The negative and positive sides of this great and important truth are presented in the texts before us: one of which complains that the arm of God is not revealed, because men have not believed the inspired report; the other affirms from the lips of the Master, that those who believe shall see the glory of God. (F. B. Meyer, B.A.)

The arm of God and human faith

(with Joh_11:40):

I. THE ARM OF GOD. This expression is often used in the older Scriptures, and everywhere signifies the active, saving energy of the Most High. We first meet with it in His own address to Moses: I will redeem them with a stretched-out arm. Then, in the triumphant shout that broke from two million glad voices beside the Red Seaand frequently in the book of Deuteronomywe read of the stretched-out arm of Jehovah. It is a favourite phrase with the poets and prophets of Israelthe arm that redeems; the holy arm; the glorious arm; the bared arm of God. The conception is that, owing to the unbelief of Israel, it lies inoperative, hidden under the heavy folds of Oriental drapery; whereas it might be revealed, raising itself aloft in vigorous and effective effort. All that concerns us now is the relation between faith and the forth-putting of Gods saving might.

II. THE LIFE OF THE SON OF MAN. AS this chapter suggests, it seemed, from many points of view, a failure. The arm of the Lord was in Him, though hidden from all save the handful who believed.

III. A SPECIMEN CASE. Even though our Lord went to Bethany with the assurance that the arm of the Lord would certainly be made bare, yet He must of necessity have the co-operation and sympathy of some ones faith.

1. Such faith He discovered in Martha. Her admissions showed that faith was already within her soul, as a grain of mustard-seed, awaiting the summertide of Gods presence, the education of His grace. There are many earnest Christians whose energies are taxed to the uttermost by their ministry to others. They have no time to sit quietly at the feet of Christ, or mature great schemes of loving sympathy with His plans, as Mary did when she prepared her anointing-oil for her Lord s burial. And yet they are capable of a great faith. Christ will one day discover, reveal and educate that faith to great exploits.

2. He put a promise before herThy brother shall rise again. Faith feeds on promises.

3. He showed that its fulfilment might be expected and now. Jesus said, I AM the Resurrection and the Life. Here and now is the power which, on that day of which you speak, shall awaken the dead; do but believe, and you shall see that resurrection anticipated. Ponder the force of this I AM. It is the present tense of the Eternal.

4. He aroused her expectancy. For what other reason did He ask that the stone might be rolled away? She believed, and she beheld the glory of God in the face of Jesus Christ. The one aim for each of us should be to bring Christ and the dead Lazarus together. Let us ask Christ, our Saviour, to work such faith in us; to develop it by every method of education and discipline; to mature it by his nurturing Spirit, until the arm of God is revealed in us and through us, and the glory of God is manifested before the gaze of men. At the same time, it is not well to concentrate our thought too much on faith, lest we hinder its growth. Look away from faith to the Object of faith, and faith will spring of itself. (F. B. Meyer, B. A.)

2 He grew up before him like a tender shoot,

and like a root out of dry ground.

He had no beauty or majesty to attract us to him,

nothing in his appearance that we should desire

him.

1.BARNES, For he shall grow up before him - In this verse, the prophet describes the humble appearance of the Messiah, and the fact that there was nothing in his personal aspect that corresponded to the expectations that bad been formed of him; nothing that should lead them to desire him as their expected deliverer, but everything that could induce them to reject him. He would be of so humble an origin, and with so little that was magnificent in his external

appear ance, that the nation would despise him. The word rendered he shall grow up ( vaya

al, from alah), means properly, to go up, to ascend. Here it evidently applies to the Redeemer as growing up in the manner of a shoot or sucker that springs out of the earth. It means that he would start, as it were, from a decayed stock or stump, as a shoot springs up from a root that is apparently dead. It does not refer to his manner of life before his entrance on the public work of the ministry; not to the mode and style of his education; but to his starting as it were out of a dry and sterile soil where any growth could not be expected, or from a stump or

stock that was apparently dead (see the notes at Isa_11:1). The phrase before him ( lepana

yv), refers to Yahweh. He would be seen and observed by him, although unknown to the world. The eyes of people would not regard him as the Messiah while he was growing up, but Yahweh would, and his eye would be continually upon him.

As a tender plant - The word used here ( yoneq, from yanaq, to suck, Job_3:12; Son_8:1; Joe_2:16), may be applied either to a suckling, a sucking child Deu_32:25; Psa_8:3, or to a sucker, a sprout, a shoot of a tree Job_8:16; Job_14:7; Job_15:30; Eze_17:22; Hos_14:7.

Jerome here renders it, Virgultum. The Septuagint renders it, +H++K+

9L anengeilamen hos paidion enantion autou - We have made proclamation as a child before him. But what idea they attached to it, it is impossible now to say; and equally so to determine how they came to make such a translation. The Chaldee also, leaving the idea that it refers to the Messiah, renders it, And the righteous shall be magnified before him as branches which flourish, and as the tree which sends its roots by the fountains of water; thus shall the holy nation be increased in the land. The Syriac translates it, He shall grow up before him as an infant. The idea in the passage is plain. It is, that the Messiah would spring up as from an ancient and decayed stock, like a tender shoot or sucker. He would be humble and unpretending in his origin, and would be such that they who had expected a splendid prince would be led to overlook and despise him.

And as a root - ( vekashoresh). The word root here is evidently used by synecdoche for the sprout that starts up from a root (see the notes at Isa_11:10, where the word is used in the same sense).

Out of a dry ground - In a barren waste, or where there is no moisture. Such a sprout or shrub is small, puny, and withered up. Such shrubs spring up in deserts, where they are stinted for want of moisture, and they are most striking objects to represent that which is humble and unattractive in its personal appearance. The idea here is, that the Messiah would spring from an ancient family decayed, but in whose root, so to speak, there would be life, as there is remaining life in the stump of a tree that is fallen down; but that there would be nothing in his external appearance that would attract attention, or meet the expectations of the nation. Even then he would not be like a plant of vigorous growth supplied with abundant rains, and growing in a rich and fertile soil, but he would be like the stinted growth of the sands of the desert. Can anything be more strikingly expressive of the actual appearance of the Redeemer, as compared with the expectation of the Jews? Can there be found anywhere a more striking fulfillment of a prophecy than this? And how will the infidel answer the argument thus furnished for the fact that Isaiah was inspired, and that his record was true?

He hath no form - That is, no beauty. He has not the beautiful form which was anticipated; the external glory which it was supposed he would assume. On the meaning of the word form, see the notes at Isa_52:14. It is several times used in the sense of beautiful form or figure (Gen_29:17; Gen_39:6; Gen_41:18; Deu_21:11; Est_2:17; compare 1Sa_16:18). Here it means the same as beautiful form or appearance, and refers to his state of abasement rather than to his own personal beauty. There is no evidence that in person he was in any way deformed, or otherwise than beautiful, except as excessive grief may have changed his natural aspect (see the note at Isa_52:14).

Nor comeliness - ( hadar). This word is translated honor, glory, majesty Deu_33:17; Psa_29:4; Psa_149:9; Dan_11:20; excellency Isa_35:2; beauty Pro_20:29; Psa_110:3; 2Ch_20:21. It may be applied to the countenance, to the general aspect, or to the ornaments or apparel of the person. Here it refers to the appearance of the Messiah, as having nothing that was answerable to their expectations. He had no robes of royalty; no diadem sparkling on his brow; no splendid retinue; no gorgeous array.

And when we shall see him - This should be connected with the previous words, and should be translated, that we should regard him, or attentively look upon him. The idea is, that there was in his external appearance no such beauty as to lead them to look with interest and attention upon him; nothing that should attract them, as people are attracted by the dazzling

and splendid objects of this world. If they saw him, they immediately looked away from him as if he were unworthy of their regard.

There is no beauty that we should desire him - He does not appear in the form which we had anticipated. He does not come with the regal pomp and splendor which it was supposed he would assmne. He is apparently of humble rank; has few attendants, and has disappointed wholly the expectation of the nation. In regard to the personal appearance of the Redeemer, it is remarkable that the New Testament has given us no information. Not a hint is dropped in reference to his height of stature, or his form; respecting the color of his hair, his eyes, or his complexion. In all this, on which biographers are usually so full and particular, the evangelists are wholly silent. There was evidently design in this; and the purpose was probably to prevent any painting, statuary, or figure of the Redeemer, that would have any claim to being regarded as correct or true. As it stands in the New Testament, there is lust the veil of obscurity thrown over this whole subject which is most favorable for the contemplation of the incarnate Deity. We are told flint he was a man; we are told also that he was God. The image to the minds eye is as obscure in the one case as the other; and in both, we are directed to his moral beauty, his holiness, and benevolence, as objects of contemplation, rather than to his external appearance or form.

It may be added that there is no authentic information in regard to his appearance that has come down to us by tradition. All the works of sculptors and painters in attempting to depict his form are the mere works of fancy, and are undoubtedly as unlike the glorious reality as they are contrary to the spirit and intention of the Bible. There is, indeed, a letter extant which is claimed by some to have been written by Publius Lentulus, to the Emperor Tiberius, in the time when the Saviour lived, and which gives a description of his personal appearance. As this is the only legend of antiquity which even claims to be a description of his person, and as it is often printed, and is regarded as a curiosity, it may not be improper here to present it in a note. This letter is pronounced by Calmer to be spurious, and it has been abundantly proved to be so by Prof. Robinson (see Bib. Rep. vol. ii. pp. 367-393). The main arguments against its anthenticity, and which entirely settle the question, are:

1. The discrepancies and contradictions which exist in the various copies.

2. The fact that in the time of the Saviour, when the epistle purports to have been written, it can be demonstrated that no such man as Publius Lentulus was governor of Judea, or had any such office there, as is claimed for him in the inscriptions to the epistle.

3. That for fifteen hundred years no such epistle is quoted or referred to by any writer - a fact which could not have occurred if any such epistle had been in existence.

4. That the style of the epistle is not such as an enlightened Roman would have used, but is such as an ecclesiastic would have employed.

5. That the contents of the epistle are such as a Roman would not have used of one who was a Jew.

See these arguments presented in detail in the place above referred to. It may be added, that this is the only pretended account which bas come down to us respecting the personal appearance of the Saviour, except the fable that Christ sent his portrait to Abgar, king of Edessa, in reply to a letter which he had sent requesting him to come and heal him; and the equally fabulous legend, that the impression of his countenance was left upon the handkerchief of the holy Veronica.

2. CLARKE, For he shall grow up - Supposes something to have preceded; as it might be asked, what or who shall grow up before him, etc. As the translation now stands, no correct

answer can be given to this question. The translation then is wrong, the connection broken, and

the sense obscured. zeroa, translated the arm, from the root zara.

1. To sow, or plant; also seed, etc.

2. The limb which reaches from the shoulder to the hand, called the arm; or more properly beginning at the shoulder and ending at the elbow.

The translator has given the wrong sense of the word. It would be very improper to say, the arm of the Lord should grow up before him; but by taking the word in its former sense, the

connection and metaphor would be restored, and the true sense given to the text. zera signifies, not only the seed of herbs, but children, offspring, or posterity. The same word we find Gen_3:15, where Christ is the Seed promised. See also Gen_22:17, Gen_22:18; Gen_26:4; Gen_28:14. Hence the Seed of the woman, the Seed promised to the patriarchs is, according to Isaiah, the Seed of the Lord, the Child born, and the Son given; and according to St. John, the

Son of God, the only-begotten of the Father, full of grace and truth. then, in this place, should be understood to mean Jesus Christ, and him alone. To speak here of the manifestation of the arm or power of God would be irregular; but to suppose the text to speak of the manifestation of Jesus Christ would be very proper, as the whole of the chapter is written concerning him, particularly his humiliation and sufferings, and the reception he should meet with from the Jewish nation.

The first verse of this chapter is quoted Joh_12:38, and the former part of the same verse Rom_10:16. But no objection of importance can be brought forward from either of these quotations against the above explanation, as they are quoted to show the unbelief of the Jews in not receiving Christ as the promised Messiah.

He hath no form nor comeliness He hath no form nor any beauty -

++

before the Lord, and according to his will: or else it may be understood of Christ himself, and be rendered "before himself", who was meek and lowly, and was mean and low in his own eyes; or rather it may be interpreted of the unbelieving Jew, of any or everyone of them that did not believe the report concerning him: because before him, in the sight of everyone of them, he sprung up in the manner described; unless it can be thought that it would be better rendered "to his face" (c); or "to his appearance"; that is, as to his outward appearance, in the external view of him, so he grew up: and as a root out of a dry ground; or rather, "as a branch from a root out of a dry ground"; agreeably to Isa_11:1, meaning not so much the land of Judea, where he was born; or the country of Galilee, where he was brought up; as the family of David, from whence he sprung, which was reduced to a very low condition when he was born of it; his supposed father being a carpenter, and his real mother a poor virgin in Nazareth, though both of the lineage and house of David; from this passage the ancient Jews (d) are said to conclude that the Messiah would be born without a father, or the seed of man: he hath no form nor comeliness; like a poor plant or shrub just crept out of the ground, in a dry and barren soil, ready to wither away as soon as up; has no strength nor straightness, of body; without verdure, leaves, blossom, and fruit things which make plants comely and beautiful. This regards not the countenance of Christ, which probably was comely, as were his types Moses and David; since he is said to be "fairer than the children of men"; and since his human nature was the immediate produce of the Holy Ghost, and without sin: but his outward circumstances; there was no majesty in him, or signs of it; it did not look probable that he would be a tall cedar, or a prince in Israel, much less the Prince Messiah; he was born of mean parents; brought up in a contemptible part of the country; lived in a town out of which no good is said to come; dwelt in a mean cottage, and worked at a trade: and when we shall see him: as he grows up, and comes into public life and service, declaring himself, or declared by others, to be the Messiah: here the prophet represents the Jews that would live in Christ's time, who would see his person, hear his doctrines, and be witnesses of his miracles, and yet say, there is no beauty, that we should desire him; or "sightliness" (e) in him; nothing that looks grand and majestic, or like a king; they not beholding with an eye of faith his glory, as the glory of the only begotten of the Father; only viewing him in his outward circumstances, and so made their estimate of him; they expected the Messiah as a temporal prince, appearing in great pomp and state, to deliver them from the Roman yoke, and restore their nation to its former splendour and glory; and being disappointed herein was the true reason of their unbelief, before complained of, and why they did not desire him, who is the desire of all nations.

4. HENRY, The contempt they put upon the person of Christ because of the meanness of his appearance, Isa_53:2, Isa_53:3. This seems to come in as a reason why they rejected his doctrine, because they were prejudiced against his person. When he was on earth many that heard him preach, and could not but approve of what they heard, would not give it any regard or entertainment, because it came from one that made so small a figure and had no external advantages to recommend him. Observe here,

1. The low condition he submitted to, and how he abased and emptied himself. The entry he made into the world, and the character he wore in it, were no way agreeable to the ideas which the Jews had formed of the Messiah and their expectations concerning him, but quite the reverse. (1.) It was expected that his extraction would be very great and noble. He was to be the

Son of David, of a family that had a name like to the names of the great men that were in the earth, 2Sa_7:9. But he sprang out of this royal and illustrious family when it was reduced and sunk, and Joseph, that son of David, who was his supposed father, was but a poor carpenter, perhaps a ship-carpenter, for most of his relations were fishermen. This is here meant by his being a root out of a dry ground, his being born of a mean and despicable family, in the north, in Galilee, of a family out of which, like a dry and desert ground, nothing green, nothing great, was expected, in a country of such small repute that it was thought no good thing could come out of it. His mother, being a virgin, was as dry ground, yet from her he sprang who is not only fruit, but root. The seed on the stony ground had no root; but, though Christ grew out of a dry ground, he is both the root and the offspring of David, the root of the good olive. (2.) It was expected that he should make a public entry, and come in pomp and with observation; but, instead of that, he grew up before God, not before men. God had his eye upon him, but men regarded him not: He grew up as a tender plant, silently and insensibly, and without any noise, as the corn, that tender plant, grows up, we know not how, Mar_4:27. Christ rose as a tender plant, which, one would have thought, might easily be crushed, or might be nipped in one frosty night. The gospel of Christ, in its beginning, was as a grain of mustard-seed, so inconsiderable did it seem, Mat_13:31, Mat_13:32. (3.) It was expected that he should have some uncommon beauty in his face and person, which should charm the eye, attract the heart, and raise the expectations of all that saw him. But there was nothing of this kind in him; not that he was in the least deformed or misshapen, but he had no form nor comeliness, nothing extraordinary, which one might have thought to meet with in the countenance of an incarnate deity. Those who saw him could not see that there was any beauty in him that they should desire him, nothing in him more than in another beloved, Son_5:9. Moses, when he was born, was exceedingly fair, to such a degree that it was looked upon as a happy presage, Act_7:20; Heb_11:23. David, when he was anointed, was of a beautiful countenance, and goodly to look to, 1Sa_16:12. But our Lord Jesus had nothing of that to recommend him. Or it may refer not so much to his person as to the manner of his appearing in the world, which had nothing in it of sensible glory. His gospel is preached, not with the enticing words of man's wisdom, but with all plainness, agreeable to the subject. (4.) It was expected that he should live a pleasant life, and have a full enjoyment of all the delights of the sons and daughters of men, which would have invited all sorts to him; but, on the contrary, he was a man of sorrows and acquainted with grief. It was not only his last scene that was tragical, but his whole life was so, not only mean, but miserable,

- but one continued chain Of labour, sorrow, and consuming pain. - Sir R. Blackmore

Thus, being made sin for us, he underwent the sentence sin had subjected us to, that we should eat in sorrow all the days of our life (Gen_3:17), and thereby relaxed much of the rigour and extremity of the sentence as to us. His condition was, upon many accounts, sorrowful. He was unsettled, had not where to lay his head, lived upon alms, was opposed and menaced, and endured the contradiction of sinners against himself. His spirit was tender, and he admitted the impressions of sorrow. We never read that he laughed, but often that he wept. Lentulus, in his epistle to the Roman senate concerning Jesus, says, he was never seen to laugh; and so worn and macerated was he with continual grief that when he was but a little above thirty years of age he was taken to be nearly fifty, Joh_8:57. Grief was his intimate acquaintance; for he acquainted himself with the grievances of others, and sympathized with them, and he never set his own at a distance; for in his transfiguration he talked of his own decease, and in his triumph he wept over Jerusalem. Let us look unto him and mourn.

2. The low opinion that men had of him, upon this account. Being generally apt to judge of persons and things by the sight of the eye, and according to outward appearance, they saw no

beauty in him that they should desire him. There was a great deal of true beauty in him, the beauty of holiness and the beauty of goodness, enough to render him the desire of all nations; but the far greater part of those among whom he lived, and conversed, saw none of this beauty, for it was spiritually discerned. Carnal hearts see no excellency in the Lord Jesus, nothing that should induce them to desire an acquaintance with him or interest in him. Nay, he is not only not desired, but he is despised and rejected, abandoned an