Here, as in other places, for the confirming of the faith of God's people and the encouraging of their hope in the promises of temporal deliverances, the prophet passes from them to speak of the great salvation which should in the fulness of time be wrought out by the Messiah. As the prophecy of Christ's incarnation was intended for the ratification of the promise of their deliverance from the Assyrian army, so this of Christ's death and resurrection is to confirm the promise of their return out of Babylon; for both these salvations were typical of the great redemption and the prophecies of them had a reference to that. This prophecy, which begins here and is continued to the end of the next chapter, points as plainly as can be at Jesus Christ; the ancient Jews understood it of the Messiah, though the modern Jews take a great deal of pains to pervert it, and some of ours (no friends therein to the Christian religion) will have it understood of Jeremiah; but Philip, who hence preached Christ to the eunuch, has put it past dispute that of him speaks the prophet this, of him and of no other man, Act 8:34, Act 8:35. Here,

I.God owns Christ to be both commissioned and qualified for his undertaking. 1. He is appointed to it. "He is my servant, whom I employ and therefore will uphold." In his undertaking he does his Father's will, seeks his Father's honour, and serves the interests of his Father's kingdom. 2. He is qualified for it. He shall deal prudently, for the spirit of wisdom and understanding shall rest upon him, Isa 11:2. The word is used concerning David when he behaved himself wisely, Sa1 18:14. Christ is wisdom itself, and, in the contriving and carrying on the work of our redemption, there appeared much of the wisdom of God in a mystery, Co1 2:7. Christ, when he was here upon earth, dealt very prudently, to the admiration of all.

II.He gives a short prospect both of his humiliation and his exaltation. See here, 1. How he humbled himself: Many were astonished at him, as they were at David when by reason of his sorrows and troubles he became a wonder unto many, Psa 71:7. Many wondered to see what base usage he met with, how inveterate people were against him, how inhuman, and what indignities were done him: His visage was marred more than any man's when he was buffeted, smitten on the cheek, and crowned with thorns, and hid not his face from shame and spitting. His face was foul with weeping, for he was a man of sorrows; he that really was fairer than the children of men had his face spoiled with the abuses that were done him. Never was man used so barbarously; his form, when he took upon him the form of a servant, was more mean and abject than that of any of the sons of men. Those that saw him said, "Surely never man looked so miserably, a worm and no man," Psa 22:6. The nation abhorred him (Isa 49:7), treated him as the off-scouring of all things. Never was sorrow like unto his sorrow. 2. How highly God exalted him, and exalted him because he humbled himself. Three words are used for this (Isa 52:13): He shalt be exalted and extolled and be very high. God shall exalt him, men shall extol him, and with both he shall be very high, higher than the highest, higher than the heavens. He shall prosper in his work, and succeed in it, and that shall raise him very high. (1.) Many nations shall be the better for him, for he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in his death there was a fountain opened, Zac 13:1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew. Moses's did so only on one nation (Deu 32:2), but Christ's on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb 10:22. So that this promise had its accomplishment when Christ sent his apostles to disciple all nations, by baptizing or sprinkling them. (2.) The great ones of the nation shall show him respect: Kings shall shut their mouths at him, that is, they shall not open their mouths against him, as they have done, to contradict and blaspheme his sacred oracles; nay, they shall acquiesce in, and be well pleased with, the methods he takes of setting up his kingdom in the world; they shall with great humility and reverence receive his oracles and laws, as those who, when they heard Job's wisdom, after his speech spoke not again, Job 29:9, Job 29:22. Kings shall see and arise, Isa 49:7. (3.) The mystery which was kept secret from the beginning of the world shall by him be made known to all nations for the obedience of faith, as the apostle speaks, Rom 16:25, Rom 16:26. That which had not been told them shall they see; the gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the gospel in the Gentile world, Rom 15:21. These words are there quoted according to the Septuagint translation: To whom he was not spoken of they shall see, and those that have not heard shall understand. As the things revealed had long been kept secret, so the persons to whom they were revealed had long been kept in the dark; but now they shall see and consider the glory of God shining in the face of Christ, which before they had not been told of - they had not heard. That shall be discovered to them by the gospel of Christ which could never be told them by all the learning of their philosophers, or the art of their diviners, or any of their pagan oracles. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it. But, as the queen of Sheba found concerning Solomon, what they shall see in him, when he comes, shall far exceed what had been told them. Christ disappointed the expectations of those who looked for a Messiah according to their fancies, as the carnal Jews, but outdid theirs who looked for such a Messiah as was promised. According to their faith, nay, and beyond it, it was to them.

So shall he sprinkle many nations,.... This is not to be understood of water baptism, for though this has been administered in many nations, yet not by Christ, nor done by sprinkling; rather of the grace of the Spirit, which is expressed by water, and its application by sprinkling, and is of a cleansing and sanctifying nature, and which Gentiles are made partakers of; but better of the blood of Christ, called the blood of sprinkling, by which the conscience is purged from dead works, and the heart from an evil conscience, and by which multitudes of many nations are justified and sanctified; though it seems best of all to interpret it of the doctrine of Christ, which is compared to rain and dew, and is dropped, distilled, and sprinkled, and falls gently upon the souls of men, and has been published in many nations, with good effect and success. So Kimchi and Ben Melech say the phrase is expressive of speaking. This passage is applied to the Messiah by a Jewish writer (y). The Targum is,

"he will scatter many people;''

and Aben Ezra interprets it of pouring out their blood and taking vengeance on them.

The kings shall shut their mouths at him; astonished at the glories and excellencies of his person and office, as outshining theirs; at his wonderful works of grace and salvation, and as having nothing to object to his doctrines; and if they do not profess them, yet dare not blaspheme them. It seems to denote a reverent attention to them, and a subjection to Christ and his ordinances; and must be understood of their subjects as well as of themselves.

For that which had not been told them shall they see, and that which they had not heard shall they consider; or "understand" (z); this is applied to Christ and his Gospel, in the times of the apostles, Rom 15:20. The Gentiles had not the oracles of God committed to them; could not be told the things of the Gospel, and what relate to Christ, by their oracles, or by their philosophers; nor could they be come at by the light of nature, or by carnal reason; such as the doctrines of a trinity of Persons in the Godhead; of the deity, sonship, and incarnation of Christ; of salvation by him; of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; of the resurrection of the dead, and eternal life: but now Christ and his Gospel are seen and understood by spiritual men; who, besides having a revelation given them, and the Gospel preached unto them, have their eyes opened, and indeed new eyes and understandings given them; so that they have a sight of Christ, of the glory, beauty, and fulness of his person by faith, through the glass of the word, so as to approve of him, appropriate him, and become like unto him; and of his Gospel, and the doctrines of it, so as to like and esteem them, believe them, distinguish them, and look upon them with wonder and pleasure.

(y) Baal Hatturim in Lev. xvi. 14. (z) Sept.; intelligent, Calvin; "intellexerunt", Vitringa.

Next: Isaiah Chapter 53

sprinkle many--GESENIUS, for the antithesis to "be astonished," translates, "shall cause . . . to exult." But the word universally in the Old Testament means either to sprinkle with blood, as the high priest makes an expiation (Lev 4:6; Lev 16:18-19); or with water, to purify (Eze 36:25; compare as to the Spirit, Act 2:33), both appropriate to Messiah (Joh 13:8; Heb 9:13-14; Heb 10:22; Heb 12:24; Pe1 1:2). The antithesis is sufficient without any forced rendering. Many were astonished; so many (not merely men, but) nations shall be sprinkled. They were amazed at such an abject person claiming to be Messiah; yet it is He who shall justify and purify. Men were dumb with the amazement of scorn at one marred more than the lowest of men, yet the highest: even kings (Isa 49:7, Isa 49:23) shall be dumb with awe and veneration ("shut . . . mouths"; Job 29:9-10; Mic 7:16).

that . . . not . . . told them--the reason why kings shall so venerate them; the wonders of redemption, which had not been before told them, shall then be announced to them, wonders such as they had never heard or seen parallelled (Isa 55:1; Rom 15:21; Rom 16:25-26).

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 infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold.

Next: Isaiah Chapter 53