(3.) Some of them apply this prophecy to Jeremiah, concerning whom Abarbanel affirms, and that truly, that no one verse or line in the whole can with any colourable pretence be applied unto him; which also I have in particular manifested on another occasion. Himself applies it two ways:—[1.] To Josiah; [2.] To the whole body of the people, contradicting himself in the exposition of every particular instance, and the truth in the whole. But it is the whole people, in their last desolation, that they chiefly desire to wrest this prophecy unto. But this is——[1.] Contrary to the testimony of their Targum and Talmud, all their ancient masters, and some of the wisest of their later doctors: [2.] To their own principles, profession, and belief; for whereas they acknowledge that their present misery is continued on them for their sins, and that if they could but re-
SECT. 49-51.] THE ONLY TRUE AND PROMISED MESSIAH. 407
pent and live to God, their Messiah would undoubtedly come, this place speaks of the perfect innocency and righteousness of him that suffers, no way on his own account deserving so to do; which if they once ascribe unto themselves, their Messiah being not yet come, they must for ever bid adieu to all their expectations of him: [3.] Contrary to the express words of the text, plainly describing one in- dividual person: [4.] Contrary to the context, distinguishing the people of the Jews from him that was to suffer by them, among them, and for them, verses 3-6: [5.] Contrary to every particular assertion and passage in the whole prophecy, no one of them being applicable unto the body of the people. And all these things are so manifest unto every one who shall but read the place with atten- tion and without prejudice, that they stand not in need of any further confirmation. Hence Johannes Isaac confesseth that the consideration of this place was the means of his conversion.
49. Again; The whole work promised from the foundation of the world to be accomplished by the Messiah is here ascribed unto the person treated of and his sufferings. Peace with God is to be made by his chastisement, verse 5; and healing of our wounds by sin is by his stripes. He bears the iniquity of the church, verse 6, that they may find acceptance with God. In his hand the pleasure of the Lord for the redemption of his people was to prosper, verse 10; and he is to justify them for whom he died, verse 11. If these and the like things here mentioned may be performed by any other, - the Messiah may stay away; there is no work for him to do in this world. But if these are the things which God hath promised that he shall perform, then he, and none other, is here intended.
50. Neither are the cavils of the Jews about the application of some expressions unto the Lord Jesus worth the least consideration : for besides that they may all of them be easily removed, the whole being exactly accomplished in him, and his passion set forth beyond any instance of a prophetic description of a thing future in the whole Scripture, let them but grant that the true and only Messiah was to converse among the people in a despised, contemned, reproached condition; that he was to be rejected by them; to be persecuted; to suffer; to bear our iniquities, and that from the hand of God; to make his soul an offering for sin, by that means spiritually to redeem and save his people,—and as themselves know well enough that there is an end of this controversy, so the Lord Jesus must and will on all hands be acknowledged to be the truc and only Messiah.
51 But that we may not seem to avoid any of the pretences or exceptions that they make use of when they are pressed with this . testimony, I shall briefly consider what their later masters,—who think themselves wiser than the authors of their Targum and Talmud and all their ancient doctors, who with one consent acknowledge the
408 JESUS OF NAZARETH [ EXERC. XVII.
Messiah to be intended in this prophecy, and wrest it unto the people of the Jews themselves, unto whom not one line or word of it is applicable,—do object unto our interpretation of the place. First, then, They say, it is not the prophet from the Lord, nor in the persons of the people of the Jews, but the kings of the earth which formerly had afflicted them, who are mentioned, chap. li. 15, who utter and speak the words of this chapter, in an admiration of the blessed estate that the Jews shall at length attain unto. Ans. Any man that shall but view the context will easily see the shameful folly of this evasion; for,—(1.) Where is there any instance in the whole Scripture of the like introduction of aliens and foreigners, and the prophet’s personating of them in what they say? and why should such a singular imagination here take place? (2.) How could they say, “‘ Who hath believed our report,” or the doctrine that we had heard and taught concerning this person, or these persons ? Had the kings and nations so preached the misery and happiness ensuing of the people of the Jews, that they are forced to complain of the incredulity of men, that they would not believe them? And who would not believe them? The Jews?—they believe it well enough. The nations and their kings?—they are supposed to be the men com- plaining that they are not believed. So that the fondness of this imagination is beyond expression: (8.) How can they say, “ For the transgression of my people was he stricken?” verse 8. Who are they, when the people themselves are supposed to speak? In brief, let all the Jews in the world find out one expression in the whole pro- phecy tolerably suited unto this hypothesis of theirs, and I shall be contented that the whole of it be granted unto them and be used according to their desires.