Adam Clarke's Bible Commentary Verse 8. And who shall declare his generation "And his manner of life who would declare"] A learned friend has communicated to me the following passages from the Mishna, and the Gemara of Babylon, as leading to a satisfactory explication of this difficult place. It is said in the former, that before any one was punished for a capital crime, proclamation was made before the prisoner by the public crier, in these words: wyl[ dmlyw aby twkz wl [dwy ym lk col mi shioda lo zachoth yabo vayilmad alaiv, "whosoever knows any thing of this man's innocence, let him come and declare it. " Tract. Sandhedrim. Surenhus. Part iv. p. 233. On which passage the Gemara of Babylon adds, that "before the death of Jesus this proclamation was made for forty days; but no defense could be found. " On which words Lardner observes: "It is truly surprising to see such falsities, contrary to well-known facts. " Testimonies, Vol. i. p. 198.
The report is certainly false; but this false report is founded on the supposition that there was such a custom, and so far confirms the account given from the Mishna. The Mishna was composed in the middle of the second century according to Prideaux; Lardner ascribes it to the year of Christ 180.
Casaubon has a quotation from Maimonides which farther confirms this account: - Exercitat. in Baronii Annales, Art. lxxvi. Ann. 34. Numbers 119. Auctor est Maimonides in Perek xiii. ejus libri ex opere Jad, solitum fieri, ut cum reus, sententiam mortis passus, a loco judicii exibat ducendus ad supplicium, praecedoret ipsum zwrkj khrux, praeco; et haec verba diceret: Ille exit occidendus morte illa, quia transgressus est transgressione illa, in loco illo, tempore illo, et sunt ejus ret testes ille et ille. Qui noverit aliquid ad ejus innoeentiam probandam, veniat, et loquatur pro eo. "It was customary when sentence of death was passed upon a criminal, and he was led out from the seat of judgment to the place of punishment, a crier went before, and spoke as follows: - 'This man is going out to suffer death by - because he has transgressed by - such a transgression, in such a place, in such a time; and the witnesses against him are -. He who may know any thing relative to his innocence let him come and speak in his behalf.'" Now it is plain from the history of the four Evangelists, that in the trlal and condemnation of Jesus no such rule was observed; though, according to the account of the Mishna, it must have been in practice at that time, no proclamation was made for any person to bear witness to the innocence and character of Jesus; nor did any one voluntarily step forth to give his attestation to it. And our saviour seems to refer to such a custom, and to claim the benefit of it, by his answer to the high priest, when he asked him of his disciples and of his doctrine: "I spoke openly to the world; I ever taught in the synagogue and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them who heard me, what I have said unto them: behold, they know what I said, "John xviii. 20, 21. This, therefore, was one remarkable instance of hardship and injustice, among others predicted by the prophet, which our saviour underwent in his trial and sufferings.
St. Paul likewise, in similar circumstances, standing before the judgment seat of Festus, seems to complain of the same unjust treatment; that no one was called, or would appear, to vindicate his character. "My manner of life (thn biwsin mou, yrwd dori, 'my generation') from my youth, which was at the first among my own nation at Jerusalem, know all the Jews, who knew me from the beginning, if they would testify; that after the straitest sect of our religion I lived a Pharisee; " Acts xxvi. 4, 5.
rwd dor signifies age, duration, the time which one man or many together pass in this world, in this place; the course, tenor, or manner of life. The verb rwd dor signifies, according to Castell, ordinatam vitam sive aetatem egit, ordinavit, ordine constituit. "He passed a certain course of life, he ordained, "&c. In Arabic, curavit, administravit, "he took care of, administered to." Was he stricken "He was smitten to death"] The Septuagint read twml lemaveth, eiv qanaton, "to death. " And so the Coptic and Saidic Versions, from the Septuagint; MSS. St. Germain de Prez.
"Origen, "(Contra Celsum, lib. i. p. 370, edit. 1733,) after having quoted at large this prophecy concerning the Messiah, "tells us, that having once made use of this passage in a dispute against some that were accounted wise among the Jews, one of them replied, that the words did not mean one man, but one people, the Jews, who were smitten of God and dispersed among the Gentiles for their conversion; that he then urged many parts of this prophecy to show the absurdity of this interpretation, and that he seemed to press them the hardest by this sentence, apo twn anomiwn tou laou mon hcqh eiv qanaton, 'for the iniquity of my people was he smitten to death.' " Now as Origen, the author of the Hexapla, must have understood Hebrew, we cannot suppose that he would have urged this last quotation as so decisive if the Greek Version had not agreed here with the Hebrew text; nor that these wise Jews would have been at all distressed by this quotation, unless their Hebrew text had read agreeably to eiv qanaton, "to death, "on which the argument principally depended; for, by quoting it immediately, they would have triumphed over him, and reprobated his Greek version. This, whenever they could do it, was their constant practice in their disputes with the Christians. Jerome, in his Preface to the Psalms, says, Nuper cum Hebraeo disputans, quaedam pro Domino Salvatore de Psalmis testimonia protulisti: volensque ille te illudere, per sermones fere singulos asserebat, non ita haberi in Hebraeo, ut tu de LXX. opponebas. "Lately disputing with a Hebrew, - thou advancedst certain passages out of the Psalms which bear testimony to the Lord the saviour; but he, to elude thy reasoning, asserted that almost all thy quotations have an import in the Hebrew text different from what they had in the Greek. " And Origen himself, who labouriously compared the Hebrew text with the Septuagint, has recorded the necessity of arguing with the Jews from such passages only as were in the Septuagint agreeable to the Hebrew: ina prov ioudaioiv dialegomenoi mh proferwmen autoi ta mh keimena en toiv antigrafoiv autwn, kai ina sugcrhswmeqa toiv feromenoiv parÆ ekeinoiv. See Epist. ad African. p. 15, 17. Wherefore as Origen had carefully compared the Greek version of the Septuagint with the Hebrew text, and speaks of the contempt with which the Jews treated all appeals to the Greek version where it differed from their Hebrew text; and as he puzzled and confounded the learned Jews by urging upon them the reading eiv qanaton, "unto death, "in this place; it seems almost impossible not to conclude, both from Origen's argument and the silence of his Jewish adversaries, that the Hebrew text at that time actually had twml lemaveth, "to death, "agreeably to the version of the Septuagint. - Dr. Kennicott.
Matthew Henry Commentary
- The welcome news of Christ's kingdom. (Is. 52:1-12) The humiliation of the Messiah. (Is. 52:13-15)
Is. 52:1-12 The gospel proclaims liberty to those bound with fears. Le those weary and heavy laden under the burden of sin, find relief in Christ, shake themselves from the dust of their doubts and fears, an loose themselves from those bands. The price paid by the Redeemer for our salvation, was not silver or gold, or corruptible things, but his own precious blood. Considering the freeness of this salvation, and ho hurtful to temporal comfort sins are, we shall more value the redemption which is in Christ. Do we seek victory over every sin recollecting that the glory of God requires holiness in every followe of Christ? The good news is, that the Lord Jesus reigns. Christ himsel brought these tidings first. His ministers proclaim these good tidings keeping themselves clean from the pollutions of the world, they ar beautiful to those to whom they are sent. Zion's watchmen coul scarcely discern any thing of God's favour through the dark cloud of their afflictions; but now the cloud is scattered, they shall plainl see the performance. Zion's waste places shall then rejoice; all the world will have the benefit. This is applied to our salvation by Christ. Babylon is no place for Israelites. And it is a call to all in the bondage of sin and Satan, to use the liberty Christ has proclaimed They were to go with diligent haste, not to lose time nor linger; but they were not to go with distrustful haste. Those in the way of duty are under God's special protection; and he that believes this, will no hasten for fear.
Is. 52:13-15 Here begins that wonderful, minute, and faithfu description of the office, character, and glory of the Messiah, whic has struck conviction to many of the most hardened unbelievers. Chris is Wisdom itself; in the work of our redemption there appeared the wisdom of God in a mystery. Those that saw him, said, Surely never ma looked so miserable: never was sorrow like unto his sorrow. But God highly exalted him. That shall be discovered by the gospel of Christ which could never be told in any other way. And Christ having once she his blood for sinners, its power still continues. May all opposers se the wisdom of ceasing from their opposition, and be made partakers of the blood of sprinkling, and the baptism of the Holy Ghost; obeyin him, and praising his salvation _________________________________________________
Original Hebrew מעצר6115 וממשׁפט4941 לקח3947 ואת853 דורו1755 מי4310 ישׂוחח7878 כי3588 נגזר1504 מארץ776 חיים2416 מפשׁע6588 עמי5971 נגע׃5061
