[1648] Is. ix. 6 &c.; xi.; xlii.; lii. 13 &c. [iii.]; lxi.
[1649] Is. liii.
[1650] Is. xxxiii. 17.
[1651] I cannot agree with Mr. Cheyne (Prophecies of Is. vol. i. p. 183), that there is no Messianic reference here. It may not be in the most literal sense personally Messianic;' but surely this ideal presentation of Israel in the perfectness of its kingdom, and the glory of its happiness, is one of the fullest Messianic picture (comp. vv. 17 to end).
[1652] This is well pointed out by Keim.
[1653] We have in a previous chapter suggested that the baptism of Jesus had taken place at Bethabara, that is, the furthest northern point of his activity, and probably at the close of his baptismal ministry. It is not possible in this place to detail the reasons for this view. But the learned reader will find remarks on it in Keim, i. 2, p. 524.
[1654] This, of course, on the supposition that the Baptism of Jesus took place at Bethabara, and hence that the wilderness' into which He was driven, was close by. It is difficult to see why, on any other supposition, Jesus returned to Bethabara, since evidently it was not for the sake of any personal intercourse with John.
[1655] This is most beautifully suggested by Canon Westcott in his Commentary on the passage.
[1656] He confessed, and denied not' (St. John i. 20). Canon Westcott points out, that the combination of a positive and negative' is intended to express the fulness of truth,' and that the first term marks the readiness of his testimony, the second its completeness.'
[1657] See Appendix VIII: Rabbinic Traditions about Elijah, the Forerunner of the Messiah.'
[1658] St. Luke i. 17.
[1659] St. Mark ix. 13; St. Matt. xvii. 12.
[1660] St. Matt. xi. 14.
[1661] Jer. xxxi. 31 &c.
[1662] Can the reference in St. Stephen's speech (Acts vii. 37) apply to this expected alteration of the Law? At any rate St. Stephen is on his defence for teaching the abolition by Jesus of the Old Testament economy. It is remarkable that he does not deny the charge, and that his contention is, that the Jews wickedly resisted the authority of Jesus (vv. 51-53).
[1663] Eduy. viii. 7.
[1664] For the Jewish views on the Law in Messianic times, see Appendix XIV.: The Law in Messianic Days.'
[1665] St. John i. 22-28.
[1666] The words within quotations are those of Archdeacon Watkins, in his Commentary on St. John.
[1667] Is. lii. 13.
[1668] Is. viii. 20.
[1669] Is. lii. 13 - liii.
[1670] Comp. St. Matt. viii. 17; St. Luke xxii. 37; Acts viii. 32; 1 Pet. ii. 22.
[1671] Manifestly, whatever interpretation is made of Is. lii. 13 - liii., it applies to Messianic times, even if the sufferer were, as the Synagogue now contends, Israel. On the whole subject comp. the most learned and exhaustive discussions by Dr. Pusey in his introduction to the catena of Jewish Interpretations of Is. liii.
[1672] To those persons who deny to the people of God under the Old Testament the designation Church, we commend the use of that term by St. Stephen in Acts vii. 38.
[1673] Pesiqta, ed. Buber, p. 61 b; comp. more fully in Yalkut p. 248 d.
[1674] In i. p. 249 a.
[1675] This appears more clearly in the Hebrew, where both words (lambs' and suppressors') are written exactly the same, {hebrew}. In Hillel's derivation it is identified with the root {hebrew} = {hebrew}.
[1676] And this with special reference to Is. i. 18.
[1677] This meets the objection of Keim (i. 2, p.552), which proceeds on the assumption that the words of the Baptist imply that he knew not merely that, but how, Jesus would take away the sin of the world. But his words certainly do not oblige us to think, that he had the Cross in view. But, surely, it is a most strange idea of Godet, that at His Baptism Jesus, like all others, made confession of sins; that, as He had none of His own, He set before the Baptist the picture of the sin of Israel and of the world; and that this had led to the designation: The Lamb of God. Which taketh away the sin of the world.'