Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.

CHAP. LIII.

1 * 1.1 WHo hath believed our ‖ 1.2 † 1.3 report a 1.4? and to whom is the Arm of the LORD b 1.5 revealed c 1.6?

2 * 1.7 For he shall grow up before him as a tender plant, and as a root out of a dry ground d 1.8: he hath no form nor comeliness e 1.9: and when we shall see him, there is no beauty that we should desire him f 1.10.

3 He is despised and rejected of men g 1.11, a man of sorrows h 1.12, and acquainted with grief i 1.13: and ‖ 1.14 † 1.15 we hid as it were our faces from him k 1.16; he was despised, and we esteemed him not l 1.17.

4 Surely * 1.18 he hath born our griefs, and carried our sorrows m 1.19: yet we did esteem him stricken, smitten of God, and afflicted n 1.20.

5 But o 1.21 he was ‖ 1.22 * 1.23 wounded p 1.24 for our transgressi∣ons q 1.25, he was bruised for our iniquities; the chastise∣ment of our peace r 1.26 was upon him s 1.27, and with his * 1.28 † 1.29 stripes we are healed t 1.30.

6 All we t 1.31 like sheep u 1.32 have gone a stray x 1.33: we have turned every one to his own way y 1.34, and the LORD † 1.35 hath laid z 1.36 on him the iniquity a 1.37 of us all.

7 He was oppressed, and he was afflicted b 1.38, yet * 1.39 he opened not his mouth c 1.40, he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb d 1.41, so he openeth not his mouth.

8 ‖ 1.42 He was taken from prison and from judgment e: and who shall declare f 1.43 his generation g 1.44? for he was cut off h 1.45 out of the land of the living; for the trans∣gression of my people † 1.46 was he stricken i 1.47. * 1.48

9 And he made his grave with the wicked k 1.49, and with the rich l 1.50 in his † 1.51 death m 1.52, because he had done no violence, neither was any * 1.53 deceit in his mouth n 1.54.

10 Yet it pleased the LORD to bruise him o 1.55, he hath put him to grief p 1.56: ‖ 1.57 † 1.58 when thou shalt make his soul an offering for sin q 1.59, he shall see his seed r 1.60, he shall prolong his days s 1.61, and the pleasure of the LORD shall prosper in his hand t 1.62.

11 He shall see u 1.63 of the travel of his soul x 1.64, and shall be satisfied y 1.65: by his knowledg z 1.66 shall * 1.67 my righ∣teous servant a 1.68 justifie b 1.69 many c 1.70: for he shall bear their iniquities d 1.71.

12 Therefore will I e 1.72 divide him f 1.73 a portion g 1.74 with the great h 1.75, and he shall divide the spoil with the strong i 1.76: because he hath poured out his soul unto death k 1.77: and he * 1.78 was numbred with the transgressors l 1.79, and he bare the sin of many m 1.80, and * 1.81 made intercessi∣on for the transgressors n 1.82.

Notes

• * 1.1

  Joh. 12. 38. Rom. 10. 16.
• ‖ 1.2

  Or, doctrine.
• † 1.3

  Heb. hearing.
• a 1.4

  The Prophet having in the 3 last verses of the former Chapter, made a general report concerning the great and wonderful Humi∣liation, and Exaltation of Christ, of which he intended more largely to discourse in this Chapter, before he descended to parti∣culars he thought fit to use this Preface, Who, not only of the Gen∣tiles, but even of the Jews, will believe the truth of what I have said and must say? Few or none. The generality of them will ne∣ver receive, nor believe in such a Messias as this. Thus this place is expounded by Christ himself, Iob. 12. 38. and by Paul, Rom. 10. 16. And this premonition was highly necessary, both to caution the Jews that they should not stumble at this Stone, and to instruct the Gentiles that they should not be surprised, nor scandalized, nor seduced with their Example.
• b 1.5

  Either 1. The Word of God, called the report in the former clause, the Doctrine of the Gospel, which is expresly called the power of God, 1 Cor. 1. 18. be∣cause of that admirable Virtue and Success which accompanied the preaching of it. Or 2. The Messiah, who also is called the arm or power of God, 1 Cor. 1. 24▪ and that most fitly, because the Al∣mighty power of God was both seated in him, and declared and exercised by him in his powerful Words and mighty Deeds, as Si∣mon for some great works wrought by him, was called by the Sama∣ritanes, the great power of God, Act. 8. 10.
• c 1.6

  Not outwardly, for so Christ was revealed and preached to vast numbers, both of Jews and Gentiles, as is evident from this Context, and from divers o∣ther places of Scripture, but inwardly and with power to their Minds and Hearts, of which kind of Revelation, See Eph. 1. 17, 18, 19. and compare it with 2 Cor. 4. 4. Thus even Moses though sufficiently revealed to the Eyes and Ears of the Jews, yet is said to be unrevealed or hid from their Minds and Hearts, 2 Cor. 3. 14, 15. The sense of the place is, few or none of the Jews will believe the Gospel, or receive their Messiah when he comes among them.
• * 1.7

  Ch. 49. 7. & 52. 14. Mark 9. 12.
• d 1.8

  And the reason or occasion why the Jews will so generally re∣ject their Messiah, is because he shall not come into the World with secular pomp, and power, like an earthly Monarch, as they carnally and groundlesly imagined, but he shall grow up (or spring up, Heb. ascend, to wit, out of the ground, as it follows, be brought forth, and brought up) before him (before the unbelieving Jews of whom he spake, v. 1. and that in the singular number, as here, who were witnesses of his mean original; and therefore despised him, according to Christs observation, Iob. 4. 44. or, as others, according to his face, or outward appearance, as he was man; where∣by he sufficiently implies that he had another, a far higher, and a Divine Nature in him▪) as a tender plant (or, as this very word is translated, Ezek. 17. 4. a young twig, which is a small and inconsi∣derable thing) and as a root (as Christ is called, Rom. 15. 12. and elsewhere: or, as a branch, the root being put Metonimically for the branch growing out of the root, as it is apparently used, where Christ is called the root of Iesse, and of David, Isa. 11. 10. Rev. 5. 5. and in other places, as 2 Chr. 22. 10▪) out of a dry ground, out of a mean and barren soil, whose productions are generally poor and contemptible; either 1. Out of the Womb of a Virgin; but that was no ground of contempt: Or 2. Of the Jewish Nation, which was then poor, and despised, and enslaved▪ Or 3. Out of a poor, and decayed, and contemptible Family, such as the Royal Family of David was at that time.
• e 1.9

  His bodily presence and condition in the World shall be mean and contemptible.
• f 1.10

  When we shall look upon him, expecting to find incomparable Beauty and Majesty in his Countenance, and Carriage, and Condition, we shall be altogether disappointed, and shall meet with nothing amiable or desirable in him. This the Prophet speaketh in the person of the carnal and unbelieving Jews, we, i. e. our People, the Jewish Nation.
• g 1.11

  Accounted as the scum of Mankind, as one unworthy of the company and conversation of all men.
• h 1.12

  Whose whole Life was filled with, and in a manner made up of an uninterrupted successi∣on of Sorrows and Sufferings.
• i 1.13

  Who had constant Experience of and familiar converse with grievous afflictions: for knowledge is oft taken practically, or for Experience, as Gen. 3. 5. 2 Cor. 5. 21. and elsewhere.
• ‖ 1.14

  Or, he hid as it were his face from us.
• † 1.15

  Heb. as a hiding of faces from him, or, from us.
• k 1.16

  We scorned and loathed to look upon him. Or, as others, he hid as it were his face from us, as one ashamed to shew his Face, or to be seen by any Men, as persons conscious to themselves of any great deformity, do commonly shun the sight of men, as Lepers did, Lev. 13. 45.
• l 1.17

  Here are divers words ex∣pressing the same thing, to signifie both the utmost degree of con∣tempt, and how strange and wonderful a thing it was, that so ex∣cellent a person should be so despised.
• * 1.18

  Mat. 8. 1•…•….
• m 1.19

  And whereas it may seem an unreasonable and incredible thing, that so excellent and glorious, & so innocent and just a person should meet with this usage, it must be known that his griefs and miseries were not laid upon him for his own sake, but wholly and solely for the sake of sinful men, in whose stead he stood, and for whose sins he suffered, as it here follows.
• n 1.20

  Yet our people, the Jews, were so far from giving him the Glory and Praise of such a prodigious condescension and compassion, that they made a most perverse construction of it, and so great was their prejudice against him, that they believed that he was thus disgraced and punished, and at last put to death by the just judgment of God, for his Blas∣phemy and other manifold Wickednesses.
• o 1.21

  But this was a most false and unrighteous Sentence.
• ‖ 1.22

  Or, torment∣ed.
• * 1.23

  Rom. 4. 25. 1 Cor. 15. 3.
• p 1.24

  Which word comprehends all his pains, and punishments, and his Death among and above the rest.
• q 1.25

  Not by them, which is expressed by another particle, not by the wickedness of the Jews, but for or be∣cause of them, as this particle commonly signifies, for the guilt of their sins, which he had voluntarily taken upon himself, and for the Expiation of their sins, which was hereby purchased and procured of God for Men. Which Interpretation is confirmed 1. By the opposition of this truth to the false opinion mentioned in the fore∣going clause, that he was smitten of God for the guilt of his own sins. 2. By the following clause, as we shall see. 3. By the nature of the thing, this being evident from Scriptures both of the old and new Testament, that Christ was not to suffer for his own, but for other mens sins. See Dan. 9. 24, 26.
• r 1.26

  Those punishments by which our Peace, i. e. our reconciliation to God, and Salvation, or Happi∣ness, was to be purchased.
• s 1.27

  Was laid upon him by Gods justice with his own consent,
• * 1.28

  1 Pet. 2. 24.
• † 1.29

  Heb. bruise.
• t 1.30

  By his sufferings we are saved from our sins, and from the dreadful effects thereof.
• t 1.31

  All mankind, the Jews no less than the Gentiles.
• u 1.32

  Which are simple and foolish Creatures, and exceeding apt to straggle and lose themselves.
• x 1.33

  From God, and from the way of his Pre∣cepts, in which he put our first Parents, and in which he com∣manded us to walk.
• y 1.34

  In general, to the way and course of sin, which may well be called a mans own way, as sins are called mens own Lusts, Jam. 1. 14. 2 Pet. 3. 3. and elsewhere, because sin is natural to us, inherent in us, born with us, and very dear to us; and in particular, to those several paths of divers Lusts, which se∣veral men chuse and follow, according to their differing Opinions, Inclinations, Occasions, and Circumstances.
• † 1.35

  Heb. hath made the ini∣quities of us all to meet on him.
• z 1.36

  Heb. hath made to meet, as all the Rivers meet in the Sea.
• a 1.37

  Not properly, for so he knew no sin, 2 Cor. 5. 21. but the punishment of iniquity, as that word is most frequently used, as Gen. 4. 13. Lev. 20. 17, &c. That which was due for all the sins of all his people, whether Jews or Gentiles, which must needs be so great and heavy a load, that if he had not been God as well as Man, he must have sunk under the burden of them. This was actually verified in Christ. And both this and divers other passages here do as manifestly and fully point at Christ, as if they were not a prophetical Representation of things to come, but an historical Relation of them after they were done. Nor do I see how they can be excused from a fearful wresting of the Scripture that expound these places of the Prophet Ieremiah, or any other person but Christ.
• b 1.38

  He was sorely punished for our sins. But there is another Translation, which seems to be more emphatical and more agree∣able to the Hebrew Text: It (to wit, our iniquity last mention∣ed, or the punishment of all our sins) was exacted or required; (as this word most properly and frequently signifies, of which see my Latin Synopsis. Gods Justice expected and required satisfaction from us for our sins; which, alas! we could not make to him:) and he was afflicted or punished: he bore the guilt and punishment of our sins in his Body upon the tree, as is said 1 Pet. 2. 24. or, as o∣thers render this last word, and he answered, i. e. became our sure∣ty, or undertook to pay the debt, and to suffer the Law in our stead, and for our sake.
• * 1.39

  Mat. 26. 63. & 27. 12, 14. Mar. 14. 61. & 15. 5. Act. 8. 32.
• c 1.40

  He neither murmured against God, for causing him to suffer for other mens sins, nor reviled men for punishing him without cause, nor used Apologies or endeavours to save his own Life; but willingly and patiently accepted of the pu∣nishment of our Iniquity.
• d 1.41

  Bears the loss of its fleece or Life without any such clamour or resistance as other Creatures use in such cases.
• ‖ 1.42

  Or, he was taken away by distress and judgment, but, &c.
• f 1.43

  Who can declare it? The future being taken potentially, as it is frequently: no words can sufficiently express it.
• g 1.44

  Either 1. His Age, or the continuance of his Life. So the sense is, That he shall not only be delivered from death, and all his punishments, but also shall be restored to an inexpressible or endless Life, and to an everlasting Kingdom. Thus great Inter∣preters understand it: with whom I cannot comply, because I do not find this Hebrew word to be ever used in Scripture of the con∣tinuance of one mans Life. Or rather 2. His Posterity; and so this word is unquestionably used, Gen. 15. 16. Exod. 20. 5. Deut. 23. 2, 3, 8. and in many other places. And so the sense of the place is this, That Christs death shall not be unfruitful, and that when he is raised from the dead, he shall have a spiritual seed, as is promised, v. 10. a numberless multitude of those who shall be∣lieve in him, and be regenerated and adopted by him into the number of his Children, and of the Children of God, Ioh. 1. 12. Heb. 2. 10, 13, 14.
• h 1.45

  To wit, by a violent death. And this may be added as a reason both of his exaltation, and of the blessing of a numerous posterity conferred upon him, because he was willing to be cut off for the transgression of his People; and, as it followeth, v. 10. made his soul an offering for sin; Christs death being elsewhere declared to be the only way and necessary means of obtaining both these ends, Luk. 24. 26, 46. Ioh▪ 12. 24, 32, 33. Philip. 2. 8, 9. But these words may be rendred, although he was cut off; to fignifie that his death should not hinder these glorious effects.
• † 1.46

  Heb. was the stroke upon him.
• i 1.47

  This is repeated again, as it was fit it should be, to prevent mens mistakes about, and stumbling at the death of Christ, and to assure them that Christ did not die for his own sins, but only for the sins and salvation of his People.
• * 1.48

  •…•… These words are understood either 1. Of Christs Humilia∣tion or Suffering: and then the words are to be thus rendred, He was taken away (to wit, out of this Life, as this word is used, Psal. 31. 13. Prov. 1. 19. and elsewhere: he was put to death:) by distress (or violence, or tyranny, as this word is used with this Pre∣position before it, Psal. 107. 39.) and judgment, by oppression and violence under a form and pretence of Justice. Or rather 2. Of Christs Exaltation▪ because of the following clause: which is not unseasonably mentioned in the midst of his Sufferings, to take off the scandal which might have arisen from Christs Sufferings, if there had not been a prospect and assurance of his victoriousness over them, and his Glory after them: and so the words may be rendered, He was taken up (or, taken away, freed or delivered) from prison (i. e. from the Grave, which being called an house, Job. 30. 23. and a pit, in which men are shut up, Psal. 69. 15. may fitly be called a prison: or from distress, or affliction, or oppression, from the power and malice of his Enemies, and from the torments of his own Soul, arising from the sense of Mens sins and Gods displeasure) and from judgment, i. e. from all the sufferings and punishments in∣flicted upon him, either by the unrighteous judgment of men, or by the just judgment of God, punishing him for those sins which he had voluntarily taken upon himself: or, which is the same thing, from the sentence of Condemnation, and all the effects of it: for in this sense judgment is very commonly taken▪ both in Scripture and other Authors.
• k 1.49

  And although he did not die for his own, but only for his Peoples sins, yet he was willing to die like a malefactor, or like a sinner, as all other men are, and to be put into the grave, as they used to be; which was a farther degree of his Humiliation. He saith, he made his Grave, because this was Christs own act, and he willingly yielded up himself to death and burial. And that which follows, with the wicked, doth not note the sameness of place, as if he should be buried in the same Grave with other malefactors, but the sameness of condition: as when David prayeth Psal. 26. 9. Ga∣ther not my soul (to wit, by death) with sinners, he doth not mean it of the same Grave, but of the same state of the dead.
• l 1.50

  This pas∣sage is thought by many to signifie that Christ should be buried in the Sepulchre of Ioseph, who is said to be both rich, Mat. 27. 57. and honourable, Mark 15. 43. which they conceive to be intimated as a token of Favour and Honour shewed to him. Which to me seems not probable, partly because this disagrees with the for∣mer clause, which confefsedly speaks of the dishonour which was done to him; and partly because the burial of Christ, whatsoe∣ver Circumstances it was attended with, is ever mentioned in Scripture as a part of his Humiliation, Act. 2. 24. 27. And it seems more reasonable, and more agreeable to the usage of Holy Scrip∣ture, that this clause should design the same thing with the former, and that by rich he means the same persons whom he now called wicked, not as if all rich men were, or must needs be wicked, but because for the most part they are so; upon which ground, riches and rich men do commonly pass under an ill name in Scripture; of which see Psal. 37. 16. & 49. 6. Luk. 6. 24. & 18. 24. Iam. 1. 11. & 5. 1.
• † 1.51

  Heb. deaths.
• m 1.52

  Heb. in, or at (or after, as this particle is frequently taken, as hath been already noted) his deaths: for Christs death might well be called deaths in the plural number, because he un∣derwent many kinds of death, and many deadly dangers and pains, which are frequently called by the name of death in Scripture, of which instances have been formerly given; and he might say, with no less truth than Paul did, 1 Cor. 15. 31. I die daily, and 2 Cor. 11. 23. I was in deaths oft.
• * 1.53

  1 Pet. 2. 22, 1 Ioh. 3. 5.
• n 1.54

  This some suppose to be added as a rea∣son of the last branch of the foregoing clause, why God so over∣ruled matters by his providence, that Christ should not be buried in the same Grave, or in the same ignominious manner as malefactors were, but in a more honourable manner, in Iosephs own Tomb. But the last part of the foregoing clause cannot, without violence, be pulled asunder from the former, wherewith it is so closely joined, not only by a Conjunction copulative, and, but also by be∣ing under the government of the same Verb: And therefore this latter clause of the verse, if thus rendred, must be added as the reason of what is said to be done in the former. And so the sense of the place may be thus conceived, This was all the reward of the unspotted Innocency of all his words and actions, to be thus ignominiously used: But these words may well be, and are o∣therwise re•…•…dred both by Jewish and Christian Interpreters, either thus, although he had done, &c. or rather thus, not for (as these two same particles placed, in the very same order, are rendred by our Translator, and others, Iob 16. 17.) any violence (or injury, or iniquity) which he had done, nor for any deceit which was in his mouth; not for his own sins, but, as hath been said before, for his Peoples •…•…ins. In which Translation there is nothing supplied but what is most frequent in Scripture use.
• o 1.55

  But although he was perfectly innocent, it pleased God for o∣ther just and wise Reasons to punish him.
• p 1.56

  God was the princi∣pal cause of all his sorrows and sufferings, although mens sins were the deserving cause.
• ‖ 1.57

  Or, when his soul shall make an offering.
• † 1.58

  If thou shalt make his soul sin: 2 Cor. 5. 21. 1 Pet. 2. 24.
• q 1.59

  When thou, O God, shalt make, or have made, thy Son a Sacrifice, by giving him up to death for the at∣tonement of mens sins. His Soul is here put for his Life, or for himself, or his whole humane nature, which was sacrificed, his Soul being tormented with the sense of Gods Wrath, and his Bo∣dy crucified, and Soul and Body separated by Death. Or the words may be rendred, When his soul shall make, or have made, itself an offering for sin: whereby it may be implied that he did not lay down his Life by force, but willingly.
• r 1.60

  His death shall be glorious to himself, and highly beneficial to others, for he shall have a nume∣rous issue of Believers reconciled to God, and saved by his death.
• s 1.61

  He shall be raised to immortal Life, and shall live and reign with God for ever; he shall die no more, Rom. 6. 9. and of his Kingdom there shall be no end, Luk. 1. 33.
• t 1.62

  Gods gracious decree for the redemption and Salvation of Mankind shall be effectually carried on by his Mi∣nistry and Mediation.
• u 1.63

  He shall receive or enjoy, as this word commonly signifies.
• x 1.64

  The comfortable and blessed fruit of all his hard labours, and grievous sufferings.
• y 1.65

  He shall esteem his own and his Fathers Glory, and the Salvation of his People, an abundant recompence for all his Sufferings.
• z 1.66

  Either 1. Actively, by that knowledg of Gods Will, and of the way of Salvation, which is in him in its highest perfection, and which by him is revealed unto men, and by his Spirit is imprinted in the Minds and Hearts of his People, so as to produce Faith and Obedience in them. Or 2. Passively, by the knowledg of him, as my fear and thy fear are put for the fear of me and of thee, Psal. 5. 7. Ier. 32. 40. Knowledg being here, as it is most frequently in Scripture, taken practically for that kind of Knowledge which worketh Faith, and Love, and Obedience to him. So the sense is the same in both cases.
• * 1.67

  Ch. 42. 1. & 49. 3.
• a 1.68

  Which title is here given to Christ, partly to vindicate him from those false imputati∣ons of wickedness which were fastened upon him by his Adversa∣ries, and which found the more belief because of his most grievous and unexampled Sufferings both from God and Men; and partly to shew his fitness for this great work of justifying sinners, because he was exactly holy, and harmless, and undefiled, Heb. 7. 26. and ful∣filled all righteousness according to his duty, Mat. 3. 15. and there∣fore his person and performance must needs be acceptable to God, and effectual for the justification of his People, which was the great design of his coming into the World.
• b 1.69

  Acquit them from the guilt of their sins, and all the dreadful consequences thereof: For Iustification is here opposed to condemnation, as appears from the following clause, and from many other passages in this Chapter, and as it is used in all places of Scripture, one, or two at most, excepted, where it is mentioned. And Christ is said to justifie sinners meritoriously, because he purchaseth and procureth it for us; as God the Father is commonly said to do it authoritatively, because he accepted the price paid by Christ for it, and the pronun∣ciation of the sentence of Absolution is referred to him in the Gos∣pel Dispensation.
• c 1.70

  Which word is seasonably added, partly by way of Restriction, to shew that Christ will not justifie all, but only such as believe in him, and obey him: and partly by way of Am∣plification, to declare that this blessed priviledge shall not now be, as hitherto it had in a manner been, confined to Iudoea, and the Jews, but shall be conferred upon an innumerable company of all the Nations of the World.
• d 1.71

  For he shall satisfie the Justice and Law of God for them, by bearing the punishments due to their sins, and therefore by the principles of Reason and Justice they must be justified or acquitted, otherwise the same debt should be twice re∣quired and paid.
• e 1.72

  God the Father, the spectator and Judge of the Action or Com∣bat.
• f 1.73

  Give him his share. Or, impart, or give to him; for this word is oft used without respect to any distribution or division, as Deut. 4. 19. & 29. 26. and elsewhere.
• g 1.74

  Which is very commo∣diously supplied out of the next clause, where a word which an∣swers to it, the spoil, is expressed.
• h 1.75

  Or, among the great: such as the great and mighty Potentates of the World use to have after a sharp Combat and a glorious Victory. Though he be a very mean and obscure person, as to his extraction and outward condition in the World, yet he shall attain to as great a pitch of the Glory as the greatest Monarchs enjoy.
• i 1.76

  The same thing is repeated in o∣ther words, after the manner of prophetical Writers. The sense of both clauses is, That God will give him, and he shall receive great and happy success in his glorious undertaking, he shall conquer all his Enemies, and lead Captivity Captive, as is said Eph. 4. 8. and set up his universal and everlasting Kingdom in the World.
• k 1.77

  Because he willingly laid down his Life in Obedience to Gods Command, Ioh. 10. 17, 18. and in order to the Redemption of Mankind. Death is here called a pouring out of the Soul, or Life, ei∣ther because the Soul or Life▪ which in living men is contained in the body, is turned out of the Body by Death; or to signifie the manner of Christs Death, that it should be with the shedding of his Blood, in which the Life of Man consists, Levit. 17. 11, 14.
• * 1.78

  Mar. 15. 28. Luk. 22. 37.
• l 1.79

  He was willing for Gods Glory and for Mans Good to be reproach∣ed and punished like a Malefactor, in the same manner and place, and betwixt two of them, as is noted with reference to this place, Mark 15. 27, 28.
• m 1.80

  Which was said v. 11. and is here repeated to prevent a mistake, and to intimate, that although Christ was numbred with Transgressors, and was used accordingly, yet he was no Transgressor, nor did submit to, and suffer this usage for his own sins, but for the sins of others, the punishment whereof was by his own consent laid upon him.
• * 1.81

  Luk. 23. 34. Rom. 8. 34. Heb. 7. 25. & 9. 24. 1 Joh. 2. 1.
• n 1.82

  Either▪ 1. By way of satis∣faction: he interposed himself between an angry God and sinners, and received those blows in his own Body which otherwise must have faln upon them: Or 2. In way of Petition, as this word is constantly used▪ He prayed upon Earth for all sinners, and parti∣cularly for those that crucified him, Luke 23. 34. and in Heaven he still interceedeth for them, not by an humble Petition, but by a legal demand of those good things which he purchased for his own People by the Sacrifice of himself, which, though past, he con∣tinually represents to his Father, as if it were present.