to [Hebrew: wmmv], be
led to expect just this.[3]--In the _protasis_, the discourse is only
of many; here, it is of many nations (_Gousset_: "It is emphatic, so
that it comprehends all, and denotes, at the same time, that they are
numerous"), and of kings. This is quite natural; for it was only
members of the covenant-people who felt shocked, while the reverence is
felt by the whole Gentile world.--The _shutting of the mouth_ occurs
elsewhere, too, repeatedly, as a sign of reverence and humble
submission. The reference of [Hebrew: eliv] to [Hebrew: eliK], shows
that _Ewald_ is wrong in explaining it by "besides Him." Since the
preceding [Hebrew: el] designated the object of the horror,--the
substratum of it--it must here, too, designate the substratum of the
shutting of the mouth, and "over Him," be equivalent to: "on account of
Him," "out of reverence for Him."--In the exposition of the last words,
the old translations differ. We may explain them either: "They to whom
it had not been [Pg 274] told, see;" thus the LXX.: [Greek: hois ouk
anengele peri autou, opsontai, kai hoi ouk akekoasi, sunesousi], whom
Paul follows in Rom. xv. 21. (In that context, however, the difference
of the two explanations is of no consequence; the passage would be
equally suitable, even according to the other interpretation.) Or, we
may explain them: "That which had not been told them, they see," &c.
Thus the other ancient translations explain. According to the first
view, the connection would be this: For, in order that ye may not
wonder at my speaking to you of nations and kings, they who, &c.
According to the second view, the ground of the reverence of the
heathen kings and their people is stated. That which formerly had not
been told to them, had not been heard by them, is the expiation by the
Servant of God. By Him they receive a blessing not formerly hoped for
or expected, and are thereby filled with silent reverence towards the
Author of the gift. We decide in favour of the former view, according
to which chap. lxvi. 19: "That have not heard my fame, neither have
seen my glory," is parallel. The contrast, in our verse, to those who
did not hear and who now perceive, is, in the subsequent verse, formed
by those who do hear, and do not believe. The words: "Who had not been
told, who did not hear," refer to the Messianic announcement which was
given to Israel only, and from which the Gentiles were excluded.[4]

Upon this sketch, there fol