and Gods great goodness to him in raising him upon his Prayers to him so speedily out of so sad a Condition he would be careful to walk all his days as became a true Penitent softly that is Pensively and mournfully as to his bewailing the sins wherewith he had displeased God or softly that is Warily and circumspectly as to his care for the avoiding of every thing whereby he might offend and displease him for the time to come Neither indeed can I see how this last clause as it is in our Translation can be any other way probably understood Ver. 16. O Lord by these things men live c. This verse is several ways translated by Interpreters But according to our Translation the meaning is clearly this O Lord by thy favour and promises by the word of thy command and by thy providence accomplishing what thou hast spoken is the life of men continued to them or prolonged as thou pleasest yea even to those that were at the brink of the Grave or that haply had before the sentence of Death pronounced against them for this is spoken with reference to that in the foregoing verse he hath both spoken unto me and himself hath done it See the Note Deut. 8.3 and in all these things is the life of my spirit that is And by these things doth my soul still continue within me chearfully and comfortably enlivening my body so wilt thou recover me and make me to live that is And so by thy will it is that I am recovered and do live or so thou wilt perfect the work of my recovery which thou hast begun and make me to live that remainder of years thou hast appointed for me Ver. 17. Behold for peace I had great bitterness c. Or on my peace came great bitterness that is When I was healthful and well and had not the least fear of any distemper of sickness that was coming upon me yea when by Gods miraculous destroying the Assyrian Army both my self and the whole Kingdom seemed to be in a way of setled peace and thereupon I began to promise my self that I should now live the remainder of my days in prosperity and peace on a sudden I was surprized with this bitter affliction but thou hast in love to my soul delivered it from the pit of corruption that is Out of thy fatherly love to me See the Note Psal 3.2 thou wert pleased to recover me even from the very grave for thou hast cast all my sins behind thy back to wit as things loathsome to thee which yet thou wert pleased to forget and forgive so as never to charge them upon me And Hezekiah that had before alledged that he had walked before God in truth and with a perfect heart and done that which was good in his sight ver 3. doth yet withal acknowledg here That his sins had been many and the cause why God had visited him with his late dangerous sickness and doth not so much rejoyce in his recovery as in Gods love and pardoning mercy which was better than a thousand lives to him Ver. 18. For the grave cannot praise thee death cannot celebrate thee c. See the Notes Psal 6.5 and 30.9 and 115.17 Hereby Hezekiah intends to intimate that he knew that Gods end in restoring him to his former health was That here in this World he might set forth his praise and that this therefore he would certainly do yea that upon this account he chiefly rejoyced in his recovery Ver. 19. The living the living he shall praise thee as I do this day c. The repetition of this word the living the living is very Emphatical and amongst other things doth clearly discover how full of joy his heart was upon the thought of this that by his recovery he should have so fair a season afforded him to speak good of Gods name the fathers to the children shall make known thy truth that is Thy faithfulness in performing thy promises as thou hast now done unto me they shall teach their Children what great things thou hast done and how they ought upon such occasions to extol thy name and so thy Praises shall be continued from Generation to Generation yea these words may seem probably to imply that Hezekiah had it now in his thoughts that by Gods gracious lengthning out of his days he might come to have a Son to succeed him in his Throne whom he might instruct to live to Gods praise and glory Ver. 20. The Lord was ready to save me therefore we will sing my songs to the stringed instruments c. That is I will do it with and in the publick Assemblies of thy people as indeed Hezekiahs recovery was a great blessing and a just cause of thankfulness to all the people and he saith we will sing my songs either as intending the Psalms which he meant to compose or else those Psalms of Thanksgiving which he and the people used to sing upon such occasions Ver. 21. For Isaiah had said Let them take a lump of figs c. See the Note 2 King 20.7 Ver. 22. Hezekiah also had said What is the sign that I shall go up to the house of the Lord See the Note above ver 7. In 2 King 20.8 it is What shall be the sign that the Lord will heal me and that I shall go up into the house of the Lord the third day But the last clause is here only mentioned because this implies how earnest his desires were that he might go up to the Temple to praise God for his recovery CHAP. XXXIX VERSE 1. AT that time Merodach-Baladan the Son of Baladan King of Babylon sent Letters and a present to Hezekiah c. To wit by the consent and advice of his Princes whence it is that these Messengers are called the Embassadors of the Princes of Babylon 2 Chron. 32.31 But see the Notes for this whole passage 2 King 20.12 c. Ver. 2. And Hezekiah was glad of them c. To wit as being vain-gloriously joyed with thinking how renowned he was become even in remote Countries and withal haply as chuckering himself with a conceit that by the friendship of this King of Babylon he should be the safer for the future from any further Invasion of the Assyrians and if this were so it must needs argue that he was not so confident in Gods protection as the remembrance of Gods late miraculous Deliverance of him from the Assyrians might well have made him But for this and that which follows and shewed the house of his precious things See the Note 2 King 20.13 Ver. 3. What said these men and from whence came they unto thee c. This the Prophet demanded of the King not because he knew not who they were and whence they came but that by the Kings answer he might take occasion to deliver the Message which God had given him in charge As for his answer They are come from a far Country c.
from whence the promised Messiah the Lord Christ was to spring and because the accomplishment of the great promise of sending Christ into the World was the foundation fountain and cause of all other mercies and deliverances which God should at any time afford his people And there shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots that is when Davids Family shall be in a manner utterly ruined so that there shall not be the least appearance of any Regal Dignity in it but it shall be reduced to a very mean and low estate like the stub the trunk or stump of a tree that is cut down almost close to the ground so that there is nothing left of it but a little dead stock that hath its roots still in the ground then unexpectedly there shall spring up a small weak contemptible twig or branch out of this seeming dry and dead stump and shall grow up that at last in and by him the family and Kingdom of David yea that whole seed of Abraham shall mount up to a greater estate of Glory than ever formerly they enjoyed And observable it is that â—â—e better to set this forth it is said That this rod or sprig should come forth out of thâ— stem â—ot of David but Jesse to imply that when this should be done Davids Family should be in as low a condition as it was in the days of his Father Jesse who was a mean obscure man see the Note 1 Sam. 10.27 Now of Hezekiah as the Jews would have it this cannot be meant because in his days the Family of David was never brought so low And far greater things are here spoken of this branch than can with any shew of reason be applied to Zorobabel or any other Ruler of the Jews after their return from the Babylonian Captivity But now in Jesus Christ this was fully accomplished because by the mean condition of the Virgin Mary his Mother who at her Purification brought the Offering of the poorer sort of people Luke 2.24 and his Foster-father Joseph to whom she was married a poor Carpenter it appears plainly that the Royal Family of David from whom they both were lineally descended was at that time brought to a very contemptible condition even like to the dry and dead stump of a tree And accordingly the outward condition of Christ the weak and poor twig that sprung from this withered stub was very base in the eye of the world But yet we see to what a height of Spiritual Glory the Kingdom of David was in Christ soon advanced by the preaching of the Gospel By the last clause and a branch shall grow cut of his roots the same in effect I conceive is meant yet some would have it That by growing out of his roots is meant his being descended from Abraham and others the Progenitors of David to whom the Messiah was promised And because the Hebrew word here translated a Branch is Nezer therefore some conceive there is an allusion herein to the City Nazareth where Christ usually dwelt Matth. 2.23 Ver. 2. And the Spirit of the Lord shall rest upon him c. That is the Holy Ghost and therewith the gifts of the Holy Ghost shall take up its perpetual uninterrupted residence with him and in him which was signified at the Baptism of Christ when the Holy Ghost came down upon Christ in the likeness of a Dove and as the Baptist said it abode upon him Joh. 1.32 Indeed we read of the Spirit 's resting upon others as upon the seventy Elders that were chosen to assist Moses in the government of the people Numb 11.25 upon Elisha 2 King 2.15 yea upon all real Christians 1 Pet. 4.14 If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you But we must know that the Spirit rested upon Christ in a more special and singular manner than it doth or ever did upon others 1. Because in him dwelleth all the fulness of the Godhead bodily Col. 2.9 2ly Because the gifts of the Holy Ghost were conferred upon his human nature in all perfection both for number and measure Joh. 3.34 See the Note Psal 45.7 Amongst men some have some gifts of the Spirit and others have other gifts but Christ had all that others have and more than all others have And again others have gifts requisite for the members of the Church some in a greater measure and some in a less but now Christ had gifts requisite for the head proper and peculiar to himself And 3ly Because the Spirit so rested upon him even in regard of his person that it was impossible it should ever be removed from him However observable it is how clearly it is hereby implied That the Kingdom of Christ was to be wholly a spiritual Kingdom in that the Prophet having in the foregoing verse spoken of his first coming into the World and then undertaking here to shew how he should be in his person fitted for the discharge of the Office of the Messiah he mentions this as that wherein the whole Power and Glory and Majesty of his Kingdom should consist That the Spirit of God should in so eminent a manner rest upon him and that he should be so superabundanly furnished with spiritual gifts even that he might be as an everlasting treasure from whence these gifts should be continually imparted to his Church And accordingly the Prophet does here recite some of the choice endowments wherewith he should be fully replenished both for the managing of his spiritual Kingdom and the constant supply of his people the Spirit of wisdom and understanding whereby men are enabled to understand things aright and to order all things wisely and prudently the Spirit of Counsel and might whereby men are inabled to judge rightly in difficult cases and straits and courageously to undertake and go through with any thing they are called to do or to suffer in a just cause See also the Notes Chap. 9.6 The Spirit of Knowledge and of the fear of the Lord that is the power of discerning the most hidden things and a reverential fear towards God But now we must know that under these all other the manifold gifts of the Spirit are by a Synechdoche comprehended only these seem to be particularly mentioned with respect to Christs Regal Power for judging his people whereto these gifts here named are principally requisite Ver. 3. And shall make him of quick understanding c. That is the Spirit of the Lord that shall rest upon him shall make him exceedingly yea infallibly sagacious in discovering persons and things for the Prophet having in the foregoing verse shown the excellent endowments of the person of Christ here he proceeds to shew how he should exercise these his gifts and endowments in the Administration of his Regal power It is in the original And he shall make him sent or smell in the
shall never thirst 4. That by these words And he that hath no Money come ye buy and eat yea come buy Wine and Milk without Money and without price to wit any thing given in exchange for them instead of Money I say hereby is not so much meant as I conceive that the Poor are invited to come as well as the Rich as that all are invited to come freely and to accept of that Mercy and Life that is tendered in Christ though they are nothing though they have nothing and can do nothing towards the obtaining of this bliss and happiness even those that are most sensible of their Spiritual Poverty and Indigency in this regard The same that was before meant by coming to the Waters is here again meant by buying Wine and Milk only it is expressed by these other kinds of Food to imply the sweet and comfortable refreshing that Men shall find in this Spiritual Food and that all good that Sinners can want or desire is to be had in Christ and that there is provision for all sorts of People Milk for Children and Wine for those that are of grown years yea and that they shall have as sure an interest in what is tendered without Money and without Price as if they had bought it And 5. That by the frequent repeating and urging of this Invitation is implyed both Mens backwardness in accepting the Grace here tendered them and Gods earnestness that they should be perswaded and won to accept it Ver. 2. Wherefore do ye spend Money for that which is not Bread c. That is That which is not true Food See the Note Chap. 3.1 and your labour that is the Money you have gotten by your labour for that which satisfieth not that is that which will neither asswage your hunger nor nourish you and cause you to live It is as if he had said Why do you so eagerly pursue sparing neither cost nor labour that which will no way profit you that is that which will afford no furtherance for the obtaining of that Soul-satisfying bliss and happiness which in Christ is tendered to you And hereby is meant 1. The greedy pursuit of the things of the World which a Man is not sure to obtain and cannot long hope to enjoy and which whilst he doth enjoy them cannot satisfie the thirst and desires of his Soul nor make him happy 2. All strictness and diligence in false superstitious Will-worships which would provoke God to displeasure instead of pleasing him and were never like to bring them to Life Eternal Matth. 15.9 And 3. All false Doctrines concerning the way of attaining Gods favour here and Eternal Life and Happiness such as that of the Scribes and Pharisees of Mens being saved by their own works and righteousness See Tit. 3.5 Hearken diligently unto me as if he should have said And by a constant observing the direction of my word you shall be sure to prevent all such mistakes and eat you that which is good that is that which is really good that which is Bread indeed that which will indeed procure Gods Love and Favour comfort you here and preserve you unto Life Eternal and let your Soul delight it self in fatness that is you shall have abundance of the choicest and chiefest good even that which will fully delight and satisfie your Soâ—ls See the Note Psal 36.8 Ver. 3. Incline your Ear and come unto me c. See the Note above ver 1. and Psal 45.10 hear and your Souls shall live See the Note Psal 22.26 and I will make an everlasting Covenant with you wherein is implyed 1. A renewing and confirming of that Covenant of Grace which God had made with their Fathers in and through the Lord Christ which was for the substance of it an everlasting Covenant as if he should have said Though you have on your part broken Covenant with me and though in the Babylonian Captivity I may seem to have cast you off and the Kingdom setled upon Davids Posterity may seem to be utterly ruined yet fear not I will renew and confirm that my Covenant with you And 2. The making of a new Covenant with them to wit the Covenant of the New Testament confirmed with the blood of Christ which though it were the same in substance with that which God made with his People under the Old Testament yet it was a new Covenant in regard of the new manner of the dispensation of it many ways and may be here called an everlasting Covenant in opposition to that which was before because it was to continue for ever and not to be abrogated as that which God made with the Jews was As for the following words even the sure Mercies of David some by David here understand Christ as he is elsewhere called Ezek. 34.25 and Hos 3.5 because he was that Messiah whom God had promised of the seed of David and accordingly by the sure Mercies of David they understand those stable Mercies which God had promised and covenanted in and through the Lord Christ the Mediator of the Covenant See the Note Chap. 49.18 to confer upon his People But again others understand it of King David and so by the sure Mercies of David they understand either Mercies that should as surely be performed to his People as those were for which he had engaged himself by Covenant to David or else rather the very Mercies which he had promised to David and in and through him as the Father and Type of Christ unto his Church and People 2 Sam. 7. c. and Psal 89.4 35 c. namely that God would give unto David a Son that should save his People and that should reign over them for ever And hence it was that the Apostle Paul alledged this place to prove the Resurrection of Christ Act. 13.34 And as concerning that he raised him up from the Dead now no more to return to Corruption he said on this wise I will give you the sure Mercies of David For the Promise made to Christ or to David concerning Christ the Eternity of his Kingdom and the Mercies he should procure for his People could not have taken effect if after he was Crucified he had not been raised again from the dead Ver. 4. Behold I have given him c. To wit Christ See the Note Chap. 9.6 who in the foregoing Verse was called David or at least intended as the Son and Successour of David the Mediator of the Covenant the Mercies whereof are there called the sure Mercies of David I saith God the Father have ordained him for a witness to the People that is to make known and testifie to the Gentiles the Counsel of God concerning Mans Salvation and by accomplishing what God had foretold should be to testifie and make good the Faithfulness of God Whence was that of our Saviour to Pilate To this end was I born and for this cause came I into the World that I should bear Witness unto the Truth
Practical Exposition on the 3d. Chapter of the first Epistle of Saint Paul to the Corinthians with the Godly Mans choice on Psal 4. v. 6 7 8. by Anthony Burgess Dr. Donn's 40 Sermons being his 3 Volumes Parâ—us Exposition on the Revelations A Narrative of the Horrid Popish Plot by Dr. Oates The Witch of Endor Mr. Tho Dangerfield's of the Sham Presbyterian Plot. Smith's Account of the 14 Popish Malefactors in Newgate Animadversions on the 5 Jesuits Speeches The Excommunicated Prince a Tradegy as it was acted by his Holinesses Servants by Capt. William Bedlow A Conference between a Bensalian Bishop and an English Doctor concerning Church-Government Books 4 to The Door of Salvation opened by the Key of Regeneration by George Swinnock M. A. An Antidote against Quakerism by Stephen Scandret An Exposition of the five first Chapters of Ezekiel with useful observations thereupon by William Greenhil The Gospel Covenant opened by Pet. Bulkley Gods holy Mind touching matters Moral which he uttered in ten Commandments Also an Exposition on the Lords Prayer by Edward Elton B. D. The fiery Jesuit or an Historical Collection of the Rise Encrease Doctrines and Deeds of the Jesuits exposed to view for the sake of London Horologiographia optica Dyaling universal and particular speculative and practical together with a Description of the Court of Arts by a new Method by Sylvanus Morgan The Practical Divinity of the Papists discovered to be destructive to true Religion and mens Souls by J. Clarkson The Creatures goodness as they came out of Gods hand and the good mans mercy to the Bruit-creatures in two Sermons by Thomas Hodges B. D. Mediocria or the most plain and natural apprehensions which the Scripture offers concerning the great Doctrines of the Christian Religionâ— of Election Redemption the Covenant the Law and Gospel and Perfection by John Humphreys Baxter's which is the true Church Naked Truth 4th part Doolitle's Protestants Answ to a Popish Quest Mr. Kidder's Charity directed Humphry's peaceable Disquisitions An endeavour for Peace among Protestants A conference between a Papist and a Jew and a Protestant and a Jew An Essay for the Education of Gentlewomen A warning for Servants or the case of Margret Clark An Answer to Dr. Stillingfleet's Sermon by the peaceable design A Discourse of Pluralities The middle way of Predetermination Popery an Enemy to Truth by Mr. Sheldreck Dr. Dumoulin's conformity of Independent Government to the ancient primitive Christians Excommunication Excommunicated in a Dialogue between a Dr. of both Laws The case of the Protestants in England under a Popish Prince A modest Inquiry into Dr. Stillingfleet's Historical Mistakes The State of Blessedness An Answer to Dr. Stillingfleet's Book by J. H. Liberty of Conscience in order to universal peace Phelps Innocencies reward Rosses Mestogogus Poaeticus Phelps on the Revelations Gilaspys Ark of the Covenant Present State of New England Dr. Collings of Providence Froysell's Sermons of Grace and Temptations Yarrington's Englands Improvement first part Idem second part Meaning of the Revelation by John Hayter The Morning Lecture against Popery or the principal errors of the Church of Rome detected and confuted in a Morning Lecture preached by several Ministers of the Gospel in or near London Four useful discourses 1. The art of improving a full and prosperous condition for the glory of God being an appendix to the art of contentment in three Sermons on Phil. 4.12 2. Christian submission on 1 Sam. 3.18 Phil. 1.21 4. The Gospel of peace sent to the sons of peace in Six Sermons on Luke 10.5 6. by Jeremiah Burroughs A new Copy-Book of all sorts of useful Hands The Unity and Essence of the Catholick Church visible by Mr. Hudson The intercouse of Divine Love between Christ and the Church or the particular believing soul in several Lectures on the whole second chap. of Cant. by John Collings D. D. Large 8 vo The sure mercies of David by Nath. Heywood Heaven or Hell here in a good or bad conscience by Nathaniel Vincent A practical discourse of Prayer wherein is handled the nature and duty of Prayer by Tho. Cobbet Of quenching the Spirit the evil of it in respect both of its causes and effects discovered by Theophilus Polwheile Heaven taken by Storm by Tho. Watson Reading and Spelling made easie both by Tho. Lye Aesop's Fables with Morals thereupon in English Verse ANNOTATIONS ON THE Prophecy OF ISAIAH CHAP. I. Ver. 1. THE Vision of Isaiah c. That is the Prophecy which he received by Revelation or Inspiration from God see the Notes Numb 24.3 and 1 Sam. 3.1 for Ch. 2.1 it is called The word which Isaiah saw or The Epitome or Sum of his Visions and Prophecies Besides those of the Tribe of Levi that were set apart to be the â— Israelites ordinary Teachers Deut. 33.10 and Mal. 2.7 God was often pleased especially in those times when the Priests grew corrupt and neglected their duty to raise up out of any other of the Tribes Prophets who were called and gifted and acted by Gods Spirit and sent forth to teach the People and to make known the Will of God unto them in an extraordinary way yea and some of these at the last God made use of as his Penmen for the writing of part of the Canonical Scripture to wit the following Books of the four greater and the twelve lesser Prophets as they are commonly called which are therefore frequently mentioned in the New Testament as of equal authority with the Books of the Law as in Luke 16.29 They have Moses and the Prophets let them hear them And Matth. 5.17 Think not that I am come to destroy the Law or the Prophets It is commonly said by Interpreters that after the Prophets had prophesied or preached unto the people they used to write the Sum of their Prophecies or Sermons and affix them to the doors of the Temple which after some time were by the Priests removed from thence and laid up in the Temple as a part of the sacred Canon But of this there is no certainty nor any great probability considering how ill affected the Priests were to the prophecying of the Prophets in those days only that they by divine appointment committed their Prophecies to writing for the use of the Church is unquestionably clear John 1.45 We have found him of whom Moses in the Law and the Prophets did write to which some refer those passages Isa 30.8 and Hab. 2.2 where the Prophets are enjoyned to write their Visions As for this our Prophet Isaiah it is not without cause that his Prophecy is set in the first place for 1 By that which is noted afterwards concerning the time of his Prophecying it is evident that he was one of the first of the Prophets if not absolutely the first of them all And 2. Besides that Hezekiah sending so many noble Persons to him to acquaint him with the Letters which Rabshekah had written to them and to desire his prayers for
of which the Prophet seems to speak Joel 1.14 Sanctifie a fast call a solemn assembly and which because they were proclaimed by the sound of trumpets that the people might thereby be put in mind of their meeting and might prepare themselves to meet together in a holy manner were therefore called holy Convocations Lev. 23.2 it is iniquity or it is a grief as it is in the margin of our Bibles even the solemn meeting to wit because the more shew they made of devotion herein and the more confidence they had in such formalities the more abominable their hypocrisie was and the more grievous and irksome it was to God And by the solemn meeting many do particularly understand those days of their holy festivals wherein they were restrained from all servile work as the word in the Original signifieth such as were the seventh day after the Passover and the eighth day after the feast of Tabernacles Levit. 23.36 Ver. 15. And when you spread forth your hands c. That is though you pray to me never so earnestly see the Note Job 11.13 I will hide mine eyes from you that is I will not mind nor take any notice of the stretching forth of your hands or I will not vouchsafe to hear you noâ— so much as to look towards you but will turn away my face from you as men are wont to do from some hateful person whom they cannot endure to see or some loathsome abominable thing the sight whereof they cannot away with Yea when ye make many prayers I will not hear though with never so much importunity you follow me with many and many prayers I will not grant your desires or I will not so much as give you the hearing Your hands are full of blood that is you are openly and notoriously guilty of the blood of your brethren and therefore I abhor your prayers only because he had before spoken of their praying to him under that expression of spreading forth their hands to him When you spread forth your hands I will hide mine eyes from you therefore in reference thereto he also sets forth their wickedness by this expression Your hands are full of blood as if he should have said And therefore it goes against me to look upon them But then we must know also that by blood here is meant not only murther but also all other sinful courses whereby men are deprived of their livelihoods whether by violence or fraud as oppression extortion tyranny cruelty injustice and such like and that because such sins are no other than murther and blood-guiltiness in Gods account 1 John 3.15 Whosoever hateth his brother is a murderer And thence is that complaint ver 25. of this Chapter concerning the oppression that did abound in Jerusalem It was full of judgment righteousness lodged in it but now murderers See also Mic. 3.1 2 3. and Matth. 5.21 22. Ver. 16. Wash ye make you clean c. This is spoken with respect to the reason he had immediately before given why their sacrifices and prayers were rejected Your hands are full of blood and there is an allusion therein also to their legal washing both of their persons and sacrifices See the Notes Psal 26.6 51.2 What God intended thereby is more plainly expressed in the following words Put away the evil of your doings from before mine eyes that is cleanse your selves from all the evil which mine eyes see in you If you would not that I should turn away mine eyes from your sacrifices and prayers which is that he had threatned to do ver 15. let me not see that evil in you which will make both your persons and services loathsome in mine eyes Cease to do evil see the Note Psal 34.14 Ver. 17. Learn to do well c. That is he now instructed and â—â—ure your selves to all ways of well-doing whereto you have hitherto been strangers Seek judgment that is let your study and endeavour be to judge righteously or that in all causes right judgment be given so that though this was spoken chiefly to Magistrates yet in some regard it did concern all the people Relieve or righten the oppressed to wit either by private persons or in Courts of Justice Judg the fatherless that is do them justice plead for the widow that is do what you can to defend widows against those that wrong them And under these are comprehended all that are friendless and helpless Ver. 18. Come now and let us reason together saith the Lord c. To wit Either 1. that it may be made evident upon a fair debate whether you have done that which in the foregoing words I have required of you and if so whether there be any cause for you to question but that I will approve my self gracious and merciful to you and that your former sins though never so heinous shall be absolutely forgiven you Or else rather 2. that it may be seen whether the terms that I have propounded to you be not equal and reasonable and consequently whether I have not just cause if you yield not to these conditions to complain of you and threaten as I have done And thus by the Lords condescending to argue the matter as it were in a friendly manner with such poor vile wretches he gives them to understand That if upon these terms they did not carry themselves towards him as they ought to do they would have nothing to say for themselves though they should have full liberty given them to say what they could Though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wool that is if you be convinced by me and do what I have before required though your sins were never so heinous yet they shall be so absolutely forgiven you and the guilt thereof shall be thereby so wholly taken away that you shall be as pure in Gods sight as if you had never sinned By sins that are as scarlet and red as crimson he means bloody sins alluding to that which he had said ver 15. Your hands are full of blood and consequently all other gross and abominable sins And though it be said that their sins should be as white as snow and like wool that is like pure white wool before it be any way discoloured for they had black and brown wool in those Countries as well as white as it is with us Gen. 30.32 yet every one knows that this is a figurative expression and that the meaning is only this That tho' their souls were defiled with the foulest sins sins of the deepest dye sins in grain as we use to say yet upon their unfeigned repentance they should be so perfectly acquitted and cleared from their sins that they should be in Gods sight as pure and white as snow and as the purest whitest wool It is an expression much like that Hebr. 1.3 where Christ is said to have purged our sins and yet the
righteous and therefore live righteously or let them assure themselves of this The drift of inserting this may be to comfort those few that were righteous amongst them by assuring them that notwithstanding those sad calamities which he had threatned should come upon the land it should certainly go well with them it should fare well with them however things went or by way of reproving the false Prophets that sadded the hearts of the righteous and flattered the wicked affirming that it was not the wicked but the righteous only with whom it should go well which is therefore more expresly added in the following verse Wo unto the wicked it shall be ill with him c. Ver. 12. As for my people children are their oppressors c. See the Note above Vers 4. Eccles 10.16 And women rule over them and according to the former branch I conceive that hereby is meant effeminate and womanish men foolish vain light c. though I know some think it is spoken of the wives and mothers of their Princes women of a proud imperious spirit such as Jezebel and Athaliah were and that their intermedling in and over-ruling of State-affairs should be the cause of much mischief in the land But withal observable is the express mention that is made that all this should be amongst those that were Gods peculiar people As for my people children are their oppressors c. there being much in this that there should be such disorder amongst those that had enjoyed such special means to teach them better and that such worthless men boys and women should rule and domineer over a people that God had separated to himself in so special a manner And the rather is this to be observed because it is again expressed in the next clause O my people they which lead thee cause thee to err that is thy Rulers and Princes mislead thee for of these he seems to be principally here speaking though indeed their Priests and Prophets may well be included too This last clause may be read from the Original as it is in the Margent They which call thee blessed cause thee to err which also may be meant both of their flattering Teachers and Magistrates who though they ruined the people by their evil Government yet were wont to applaud their happiness herein and to assure them that all things did and should go on happily with them And destroy the way of thy paths that is they undo thee in regard of thy conversation and course of life or they corrupt and mar thy ways to wit by seducing and misleading them into evil ways through their ill Government corrupt teaching and bad example and by confirming and encouraging them in their wickedness and making them incorrigible and incurable through their base flatteries and groundless promises In this phrase of destroying the way of their paths there seems to be an allusion to those that so mar the paths wherein men have been wont to go that they that would go in them cannot discern them However clear it is that all this is added as a dreadful effect of Gods anger in bringing such to rule over them and as an apparent discovery of the wickedness of the people in being so ready to obey their commands and follow their examples though never so bad Ver. 13. The Lord standeth up to plead and standeth to judg the people That is he is prepared and just in a readiness to do it namely to plead his own cause against a rebellious Nation and the cause of his people against their cruel oppressors and to punish them and to deliver those that are oppressed by them Ver. 14. The Lord will enter into judgment with the ancients of his people c. That is with the Judges and Magistrates who were commonly chosen of those that were old men and therefore called some of them at least Elders See the Note Numb 11.16 and it is again expressed that they were the rulers of Gods peculiar people the ancients of his people purposely to hint unto them that they should escape never a whit the more for that For ye have eaten up or burnt the Vineyard that is say the most of Interpreters Gods darling people according to that Chap. 5.7 The Vineyard of the Lord of Hosts is the house of Israel and so taking it the word ye is very Emphatical as if he had said ye that I appointed to be keepers of my Vineyard that should have secured it from the spoil of beasts and thieves ye have been the thieves and the beasts that have eaten it up that have devoured it and laid it waste but yet by the Vineyard may be meant the lands and inheritances of Gods poor people which these great ones by their extortions and oppressions had eaten up and destroyed And this indeed suits best with that which follows The spoil of the poor is in your houses which is an evidence of your oppressions that cannot be denied and that of those who so oppress must needs be deemed the greatest cruelty your houses that should have been as Sanctuaries to the poor are the very dens where you store up all your spoil Ver. 15. What mean ye that ye beat my people to pieces c. That is that ye utterly undo and destroy them and exercise all manner of cruelty upon them And grind the faces of the poor that is cause them by your crushing and hard using of them to pine away So that in their poor lean faces it may be seen how cruelly ye have dealt with them Or else by grinding their faces may be meant their battering and beating their faces with their hands and fists as we see it was usual with that people to do by what they did to Micajah 1 King 22.24 to our Saviour Joh. 18.22 and to the Apostle Paul Act. 23.3 As for the form of Expostulation here used What mean ye that ye beat my people c. that is all one as if he had said Why do ye use them so what cause or reason can you give for it who gave you any authority to do thus what a boldness and barbarous fury is it in you to use my people thus But see the Note Psal 14.4 Ver. 16. Because the Daughters of Zion are haughty and walk with stretched-forth necks and wanton eyes c. It is not improbable which some Expositors have observed that having in the foregoing verses condemned mens oppressing and spoiling of the poor here he adds this against the pride of women and the vanity of their attire because it was very much for the maintaining of the bravery and gallantry of their wives and daughters that the men did so oppress the poor That which is render'd in our Translation wanton eyes is in the Original deceiving with their eyes because by their leud and wanton enticing looks they did deceive and insnare men and draw them to lust after them As for that which follows Walking and mincing or tripping nicely
things in the persons here threatned did not proceed from natural ignorance and infirmity but from obstinacy and malice they did it against Conscience in things that were manifest evident and clear to the judgment of all men as if they should say that light were darkness or bitter were sweet and so on the contrary a man may be deceived in judging of things that are somewhat like one another but who can mistake in judging between light and darkness and bitter and sweet A blind man cannot through mistake say in the night that he sees it light and a sick man cannot think that is sweet which is bitter though through the distemper of his palateâ— he may judg that to be bitter which is sweet Ver. 21. Wo unto them that are wise in their own eyes and prudent in their own sighâ— Some limit this to those that out of an high conceit of their own wisdom refuse the instruction of their teachers or that despise Gods threatnings thinking by their great wisdom to prevent the judgment threatned or at least to secure themselves But I think it is best to extend it to all that out of an overweening concern â—â— their own wisdom do in any thing otherwise than as God in his word hath directed them See the Note Prov. 3.7 Ver. 22. Wo unto them that are mighty to drink wine c. As if he should have said That are only men of might for drinking great quantities of wine stout fellows at the board but cowards in the field very able and mighty men for gusling down huge measures of wine but such as if they should be called out to appear in the field for the defence of their Country would be found feeble and faint-hearted enough And to the same purpose is the following clause and men of strength to mingle strong drink that is to drink strong drink Because they used in those Countries to prepare and make ready the wine and other strong liquors they were to drink by mingling of them see the Note Prov. 9.2 and so when they were once thus prepared and mixed then they drank them up therefore in the Scripture by mingling wine or strong drink is meant the pouring it out as upon the same ground Isa 19.14 God is said to have mingled that is to have poured out upon or into the Egyptians a perverse spirit that made them err and stagger like a drunken man And to be sure the mingling here mentioned is not meant of mingling their wine or other strong liquor with water for that tended to allay the strength and heat of it whereas the strength of these men the Prophet here speaks of consisted in their being able to swallow down and bear the strongest drinks There was a wo denounced before against this sin of drunkenness in this very Chapter ver 11. but that seems to be intended against their sensuality and excessive jollity in their drinkings and revellings but this seems to be particularly directed against those that gloried in their being able to drink abundance and carry it away without sinking under it that vaunted in this as a matter of great strength and valour and laboured to outstrip others Yet I confess because by mingling of strong drink may be meant the preparing and making it ready for others therefore some Expositors would have the first clause understood of their might in drinking excessively themselves and the second of their pressing it upon others and their contending to overcome others in drinking Ver. 23. Which justifie the wicked for reward c. See the Note Chap. 1.23 This seems to be spoken of those drunkards mentioned in the foregoing verse that were mighty to drink wine c. because having there spoken of such men he immediately here addeth which justifie the wicked for reward c. and there is not a particular wo here prefixed and indeed if their Judges were given to drunkenness it were no wonder though they should do any thing that were most unjust But yet I rather think that another wo is here left to be understood as if it had been thus expressed Wo unto them also which justifie the wicked for reward that is that pronounce him just and give sentence for him as if his cause were just see the Note Job 13.18 or that undertake any way to plead for assert or maintain his cause to be just Ver. 24. Therefore as the fire devoureth the stubble and the flame consumeth the chaff c. It is in the Original as the tongue of fire devoureth the stubble the ground of which expression is because the flame of fire both in the red colour and likewise in the shape of it hath much of the resemblance of a tongue when it ascends up and this is the very reason why it is said Act. 2.3 that the Holy Ghost came upon the Apostles in the appearance of tongues of fire and why the fire is usually said to lick up those things that are consumed by it as 1 King 18. 38. Then the fire of the Lord fell and consumed the burnt-sacrifice and the wood and the stones and the dust and licked up the water that was in the trench But however the main thing intended by this similitude is that as stubble and chaff do suddenly take fire and being once set on fire are easily soon and utterly consumed so the wrath of God should break forth suddenly and unexpectedly upon this people that had provoked God so exceedingly and should easily suddenly utterly and irrecoverably destroy them see the Notes Exod. 15.7 Job 21.18 whereby also the Prophet doth covertly tax and deride their foolish security and confidence in thinking themselves to be in such a safe and sure condition so their root shall be rottenness and their blossom shall go up as dust that is they shall be destroyed root and branch Having in the beginning of this Chapter compared the people of Israel to a vine in allusion thereto he speaks here accordingly of their destruction some by the root understand the parents and by the blossom their children according to that Hos 9.16 Ephraim is smitten their root is dried up they shall bear no fruit yea though they bring forth yet will I slay even the beloved fruit of their womb Others by the root understand the strong ones amongst them that were well rooted and by the blossom the weak ones that as a blossom were easily blown away Again others say that by their root and blossom is meant both their open and surest strength or by their root the strength of their Nation that which did bear them up as the root doth the tree and by the blossom all wherein the pomp and beauty and glory of the Nation did consist But that which I conceive is intended by these expressions is that they should be utterly destroyed that as when the root of a fruit-tree is rotted in the earth the whole tree presently dieth and withereth so that the very blossoms are
4ly and especially Nebuchadnezzar King of Babylon and of Assyria too who utterly ruined the State of Judah 2 Chron. 36.17 The Prophet having hitherto sought to appease the fears of Ahaz by assuring him of the approaching ruin of Rezin and Pekah here now he begins to threaten him with far greater evils which should notwithstanding come at last upon him his family and people for his great wickedness and particularly for his contempt of Gods grace at this time his infidelity and calling in the King of Assyria to his help telling him that though God would make good his promise for the deliverance of Jerusalem and the House of David from these two Kings yet he should have no great cause long to triumph herein and that because within a while for greater miseries should befall him and his people and that by those very 〈◊〉 whom he intended to call into his aid And yet withal this might be foretold too to fore-arm the faithful that their hearts might not sink when they should see such dreadful evils come upon the Nation Ver. 18. And it shall come to pass in that day that the Lord shall hiss c. See the Note Chap. 5.26 for the fly that is in the utmost parts of the rivers of Egypt whereby some understand the Egyptians themselves and those too in the farthest parts of it that had their dwelling by those several water-courses which were cut out of the river Nilus for the watering of their land who they say are termed flyes not only with respect to their invading the land of Judah with such huge multitudes of people like so many swarms of flyes but also with respect to the situation of their Country which lying low full of ponds and ditches and being withal a very hot Country was usually much pestered with flyes And indeed we find that the land of Judah was sorely oppressed by Pharoah Necho King of Egypt who flew Josiah their good King and afterward deposed his Son Jehoahaz and carried him prisoner into Egypt and set up his brother in his stead c. See the Notes 2 King 23.29 33. And again others understand those Nations that bordered upon Egypt either towards the Sea where Nilus brancheth forth it self into several Channels See Chap. 11.15 or near the head of Nilus which at its first entrance into Egypt is cut out into many Channels as namely the Philistines the Edomites the Lybians and Ethiopians which they say was accomplished when the Edomites and Philistines invaded Judah in the days of Ahaz for which see the Note 2 King 16.7 Or when the Assyrian or Babylonian King did subdue the land because it is most probable that he having at that time vanquished Egypt and all those adjacent parts did bring with him bands of all these Nations that served in his army for which see the Notes 2 King 24.2 7. And then for the following words And for the Bee that is in the land of Assyria we must know that the Assyrians and Chaldeans who are both here intended as serving both under one King are compared to Bees not only with respect to their multitudes and fury for which see the Notes Deut. 1.44 Psal 118.12 and to Chaldea's abounding with Bees as being a woody Country as much as Egypt with flyes but also especially because these were far the more dreadful Nations for their military power and discipline and the exceeding great cruelty they should shew to the Jews when they subdued their Country Yea and some think that their arrows and darts and javelins are particularly here intended by the stings wherewith the Bee is armed Ver. 19. And they shall come and shall rest all of them in the desolate valleys and in the holes of the rocks and upon all thorns and upon all bushes Or as it is in the Margent commendable trees that is goodly fair trees The Prophet proceeds in the foregoing metaphor ver 18. And because flyes and gnats do usually love to be and are found in greatest abundance in low moist grounds and to rest upon trees and bushes and shrubs and because Bees love to harbour and nestle themselves in holes and clefts of rocks see the Notes Deut. 32.19 therefore in allusion hereto he saith of the Assyrians that they should rest in the desolate vallies c. And some conceive that those words all of them are purposely inserted And they shall come and shall rest all of them in the desolate valleys to imply that the number of their army should not be diminished by the length of their march or any distress that should befall them by the way See the Note Chap. 5.27 But however the meaning is that the Assyrians being entered the land should over-spread the whole Country by reason of the multitude of their army and should seize upon and possess themselves of all places high and low fruitful and barren eating up and consuming all they could meet with in every corner of the land yea in the most desolate and uninhabited places by reason whereof too there would be no place of shelter for the inhabitants though they should fly to the caves and most desolate vallies to hide themselves it would be in vain for every where they should find the enemy ready to surprize them Some Expositors I know there are that by the desolate vallies understand the Cities in the vallies which the inhabitants had out of fear forsaken and by the holes of the rocks the Cities built on the rocky mountains and by thorns and bushes the villages wherein the Country-people dwelt But the foregoing Exposition is I conceive far more clear and easie Ver. 20. In the same day shall the Lord shave with a razor that is hired namely by them beyond the river c. To wit Euphrates see the Notes Exod. 23.31 Psal 72.8 by the King of Assyria See the Note above ver 17. the head that is the King and the hair of the feet that is of the secret and lower part of the body according to the like expression Judg. 3.25 for which see the Notes there and 2 King 18.27 where mens urine is in the Original termed the water of the feet meaning the meaner sort of people and it shall also consume that is quite take away the beard whereby some understand the strong men in the land with respect to the beards being a sign of virility others the Nobles that usually are about the King and others the Priests or the wise men and elders of the people The devastation which the Assyrians and the Chaldeans especially should make in the land of Judea is here expressed by shaving with a razor 1. To imply that these enemies should be only as an instrument in Gods hand for the executing of his just vengeance upon that people not able to move one jot any farther than God was pleased to make use of them 2. To imply the clean riddance they should make in the land both by cutting off the inhabitants and
afar off according to a like command given Habbak 2.2 Write the Vision and make it plain upon tables that he may run that readeth it But then others hold that the Prophet was enjoined to take a great roul because the Prophecy was great that was to be written in it all say some that is expressed in the four first verses of this Chapter tending to shew what was signified by this strange name that was to be imposed on the Prophets Son yea the whole following Prophecy say others which may be justly thought the more probable both because that which was to be written in the roul is said to be not Maher-shalal-hash-baz but concerning Maher-shalal-hash-baz and because it cannot well be thought that the people when they come to read the writing would have understood the meaning of it if the whole Prophecy had not been ingrossed in it And for the same end is that added that the Prophet was to write that which was to be written in this roul with a mans pen that is with such a pen and with such letters as were ordinarily used by men in writing not with any strange unusual characters such as secret mysteries were sometimes expressed with which none but Gods Prophets could read as we see in that writing which Belshazzar saw written on the wall Dan. 5.7 8. but such plain familiar letters as were commonly used by all sorts of men in writing that so the simplest amongst the people might easily read it Very many I know there are that do quite otherwise understand this whole Prophecy for they conceive that this Maher-shalal-hash-baz was a Prophetick name given to Christ to signifie that he should speedily come and should then victoriously rescue poor sinners out of the power of Satan and so should spoil these Principalities and Powers and should disarm them and dispossess them of their prey and accordingly they hold that this was written in a great roul only to imply the greatness of the mystery signified thereby But I find nothing here in the Prophet that should induce me to think that any such mystery was hereby intended Ver. 2. And I took unto me faithful witnesses to record c. That is credible witnesses against whose testimony no exception could be justly taken Uriah the Priest the same no doubt that is mentioned 2 King 16.10 in the story of Ahaz And Zachariah the son of Jeberichiah the same as is most probably thought that is in 2 King 18.2 said to have been the father of Abi or Abijah the wife of Ahaz and mother of Hezekiah and therefore a man no doubt of great note in the State Indeed we read in the Sacred story of several others that were called by this name As 1. Zechariah the Son of Jehojada the Priest who was slain by the Jews in the days of Joash 2 Chron. 24.20 21. And 2. Zechariah that was a Prophet in the days of Uzziah see the Note 2 Chron. 26.5 And 3. Zechariah the Son of Barachiah who Prophecyed in the days of Darius See the Note Ezra 5.1 But neither of these lived in the days of Ahaz when this was done And though there was indeed a Levite of that name in the days of Hezekiah 2 Chron. 29.13 who therefore might also be living at this time yet because that Zechariah mentioned 2 King 18.2 was a man of far greater eminency as being the father in law of Ahaz and the grandfather of Hezekiah by the mother side it is far more probable that it was he that was taken together with Urijah the high Priest to be the Prophets Witnesses for by this means he had two Witnesses of greatest note the one in the Ecclesiastical the other in the Civil State But what was it that these were to witness I answer only that which in the foregoing verse it is said God had enjoined the Prophet to do as the order of the words do clearly import They were to witness that the Prophet had according to Gods commandment taken a great roul and had written in it Maher-shalal-hash-baz and had set it up either on the Temple-gate or in some other publick place that so it might be exposed to the view and reading of all the people and it may well be which some think that they did also subscribe the roul as witnesses hereto and that to this end that when that which by this writing God did foretel concerning utter subversion of the Kingdoms of Syria and Samaria did accordingly come to pass it might be certainly known by the testimony of these men that God had before-hand foretold that it should so be which might also render them the more fearful of those other judgments against Judah which the Prophet had likewise foretold at the same time I know that very many add too that they were to witness the Prophets imposing of this name upon his child which is related in the following verse But it is clear I conceive that they were called only to witness that which God had enjoined the Prophet to do in the foregoing verse And indeed the absurdity that seemed to follow upon making that a part of their testimony which is added ver 3. And I went unto the Prophetess and she conceived c. was the only cause why some have conceited that all this which is here related was only seen in a Vision by the Prophet of which otherwise there is not the least ground in the Tezt As for that scruple which some have raised how Uriah could be here termed a faithful witness who carried himself so unfaithfully in his place when he complied with King Ahaz so far as to build him an Idolatrous altar after the fashion of an altar which he had seen at Damascus 2 King 16.11 To this it may be justly answered 1. That Uriah had not yet discovered his base hypocrisie as in that business he did afterwards but was haply of great esteem at present amongst the people And 2. that men may be looked upon as faithful witnesses that are not the faithful servants of God In regard that he was at that time the high Priest he must needs be looked upon as a most credible witness and in regard too of his interest in Ahaz none could be judged fitter for this service Ver. 3. And I went unto the Prophetess c. That is my wife the same no doubt by whom he had before that former Son that was called Shear-jashub Chap. 7.3 Who is called the Prophetess because she was the wife of a Prophet as with us a Dukes wife is called a Dutchess and a Count or Earls wife is called a Countess and so it is with many others For methinks it is very hard to think that which some others say that he calls her the Prophetess because the bringing forth of the child to whom God had appointed such a Prophetical name was a kind of Prophecying It is in the Hebrew And I approached unto the Prophetess whereby he modestly expresseth after the manner
as being an occasion of making their Cities more beautiful and their defences and fortifications stronger than they were before And most probable it is that this is meant of that havock which Pul had made in the Land of Israel 2 Kin. 15.19 Or else it must be meant of that which after him Tiglath-Pileser was to make amongst them 2 Kin. 15.29 Vers 11. Therefore the Lord shall set up the Adversaries of Rezin against him c. In shewing how the Judgment threatned against the Israelites should light upon them as the Prophet had said before vers 8. First he tells them how the Lord would raise up Adversaries against Rezin with whom they had made a Confederacy and on whose side they did so much rely and would make them prevail over him which is meant of the Assyrians who did indeed invade Syria and took Damascus their chief City and slew Rezin 2 Kin. 16.9 And then he adds And joyn his enemies together which some would have to be understood of the many Nations that should be joyned together in the Assyrians Army against Rezin But I rather think that having first shewed how the Lord would cut off Rezin in whose Confederacy they so much gloried he then adds that this being done he would then joyn his enemies together that is Israels Enemies to wit those mentioned in the following words Vers 12. The Syrians before and the Philistins behinde c. That is the Syrians in whose help they put so much confidence being subdued by the Assyrian and become his Subjects shall come under his conduct and being joyned with his Forces shall invade the Israelites on one side and the Philistines at the same time shall invade them on the other side And they shall devour Israel with open mouth that is As so many ravenous beasts that with open mouth fall upon their prey they shall with all greadiness and eagerness seek utterly to devour and destroy them For all this his anger is not turned away but his hand is stretched out still For which see the Note Chap. 5.25 Vers 13. For the people turneth not unto him that smiteth them c. That is they are not reclaimed and brought home to God by the Judgments that God brings upon them and therefore greater must follow Neither do they seek the Lord of Hosts to wit by Prayer and Repentance Vers 14. Therefore the Lord will cut off from Israel head and tail c. That is all of all sorts from the highest to the lowest from the chiefest to the basest and most despised amongst the people see the Note Deut. 28.13 And such another Proverbial Form of Speech is that which follows Branch and rush For thereby seems to be meant both the strong and weak or more particularly their choice young men the beauty of each Family from whence they sprang as the Branch doth out of the Tree and likewise those of the poorer and meaner sort of people And it is said that this should be done in one day that is at one and the same time they should be all cut off suddenly and together Which was done when they were all carried away into Captivity by Shalmaneser and other Nations planted in their stead 2 King 17. But withal observable it is that in setting forth this destruction of the Kingdom of the Tribes he threatens the cutting off the branch not the cutting down of the tree because the root and stock of this people was still to be preserved Nor is it wholly to be disregarded which some add that in those words The Lord will cut off from Israel head and tail He speaks of the Israelites as of a people that were transformed into a beast and that to imply their Wickedness and brutish Sins Vers 15. The ancient and the honourable he is the head c. The Prince and Magistrate he that is of high account for Age or Office he is the Head to wit because the Magistrate doth take care for order and govern the people even as the Head doth the Body As for the word honourable See the Note Chap. 3.3 And the Prophet that teacheth Lies he is the tail And I conceive lying Prophets are so called to imply how base such men were in the esteem both of God and good men according to that which God spake of the wicked Priests Mal. 2.9 I have made you contemptible and base before all the people Yet it might be also spoken with respect to their abject and base outward condition because it is likely that their false Prophets were of the meanest and lowest of the people as Jeroboam's Priests also were See the Note 1 King 12.31 Neither is it wholly to be disregarded what some Learned Expositors have added that the Prophet that taught Lies might well be compared to the Tail 1. Because instead of going before the people with holy Doctrine and an exemplary holy Life and Conversation as it was fit the Lord's Prophets should do they were still ready to comply with the people the great ones especially in saying whatever they would have them say and doing whatsoever they would have them do turning and winding themselves after them even as the tail of a beast follows and turns about which way soever the beast goeth And 2. Because for their Bellies sake even for pieces of Bread as the Prophet Ezekiel saith Ezek. 13.19 they were wont with vile and sordid Flatteries to fawn upon the People and especially those that were in high places even as dogs to whom such lying Prophets are compared Chap. 56.11 use to fawn upon men with wagging their tails Now if it be questioned why the Prophet doth not here explain what was meant in the foregoing verse by branch and rush as well as what was meant by head and tail To this it is answered that the reason of this was because he intended chiefly to strike at those that were the chiefest Offenders and that were a main cause of all the wickedness that was amongst the people Yet it may be that which follows vers 17. may be added to explain that Proverbial expression of the branch and rush Vers 16. For the Leaders of this people cause them to err c. See the Note Chap. 3.12 This is added as a reason why God would cut off both head and tail to wit Because the Leaders were Seducers and the people were so ready to be misled by them Vers 17. Therefore the Lord shall have no joy in their young men c. This may be intended to explain what was meant before vers 14. by branch and rush And the meaning is That whereas usually when the people of God do walk as becomes his people the Lord doth rejoyce in them and in seeing them in a prosperous condition according to that Chap. 65.19 I will rejoyce in Jerusalem and joy in my people and that which David saith That the Lord hath pleasure in the Prosperity of his Servants Psal 35.27 See the Note Deut. 28.63
8.4 5. That the words of this Verse are an abrupt and imperfect kind of speech As my hand hath found the Kingdoms of the Idols and whose graven Images did excel them of Jerusalem and Samaria as if he had said so shall my hand also much more find and subdue Jerusalem too as is more fully expressed in the following verse Ver. 11. Shall I not as I have done to Samaria and her Idols so do to Jerusalem and her Idols Hezekiah had demolished all the Idols in Judah when the Assyrian went up against Jerusalem but this Heathenish King after his manner speaks no otherwise of the true God the God of Jerusalem than of the Idols of other Nations Ver. 12. Wherefore it shall come to pass that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem c. To wit his Church and People and see also the Note Chap. 1.27 When the Lord hath fully done by the Assyrian what he means to do by way of taking vengeance on his People for their wickedness for that is his work as he is the just Judg of the world and by way of Fatherly Correction for the humbling purging and reforming his chosen ones when he hath sufficiently quieted them under his hand and brought them home by Repentance unto himself then saith the Lord I will punish the fruit of the stout heart of the King of Assyria that is his blasphemous and reproachful speeches uttered against God and against his Servants his proud vaunting speeches concerning himself and all his hard and cruel usage of God's people It is in the Hebrew I will visit upon the fruit of the stout heart of the King of Assyria an Expression used with respect to God's forbearing and not seeming to mind the wickedness of a people for a time when yet afterward he appears against them to punish them as likewilse to imply that God never punishes or corrects without a due cognizance of the Cause and Crime see the Note Gen. 11.5 As for the last words And the glory of his high looks thereby is meant all the Assyrian did proudly and contemptuously against God and his people Ver. 13. For he saith By the strength of my hand I have done it c. That is By my great Power by the multitude and strength of my Armies and by my wisdom for I am prudent that is by my Craft and Policy in sowing Discords amongst Nations in raising occasions amongst them for my invading of them and other such-like State-stratagems and by my wise managing of all my Designs when I did invade them And I have removed the bounds of the people to wit by bringing them all as one people under my Dominion and distributing them under the Government of my Viceroys after what manner I pleased and have robbed their treasures that is their secretest stores and treasures whether publick or private and I have put down the Inhabitants like a valiant man that is like a man of extraordinary courage and strength I have destroyed the Inhabitants though never so many and never so strongly fortified Ver. 14. And my hand hath found as a nest the riches of the people c. That is I have as easily seized upon the riches of the people in the several places that have been subdued by me as a man may take eggs out of a Birds nest where all the labour indeed is in finding the Nest when a man hath once found it he may easily put in his hand and take the eggs away with him which is more fully expressed in the following words and as one gathereth eggs that are left to wit the Dam not being there or flying away for fear have I gathered all the earth that is even with as much ease have I gathered together and taken to my self the wealth of the whole world and so he speaks in a proud vaunting manner because he had conquered the greatest part of the Earth then known and brought it under his Dominion Some I know in this Phrase of his gathering all the Earth would have his carrying away the Inhabitants of the Land included as well as his surprising of their Treasures But I conceive that is not here at least principally intended And with how little difficulty he did this is farther set forth in the following words wherein proceeding still in the same Similitude he adds And there was none that moved the wing or opened the mouth or peeped Birds when they are in their Nests will sometimes in defence of their eggs strike with their wings or peck with their bills or make some kind of peeping noise out of a kind of discontent against those that disturb them or else they will fly about and with some chattering or crying Note will express their anger against those that rob them And therefore to express how easily he took away the wealth of those places where he prevailed he compares himself to one that takes away the eggs out of a birds nest where there is no bird in the least to stir against him there was none that moved the wing or opened the mouth or peeped that is there was none that durst in a manner make any resistance against him Such a terror fell upon them that they scarce durst lift up a hand or mutter against me or so much as expostulate the matter with me or complain or cry to others for help Ver. 15. Shall the Ax boast c. This is inserted by the Prophet by way of discovering the absurdity of the fore-recited vauntings of the Assyrian Shall the ax boast it self against him that heweth therewith Or shall the saw magnifie it self against him that shâ—keth it That is when the workman hath made a piece of work shall the ax or saw which he made use of glory and vaunt that it was they which made the work and not the Artificer that made use of them That were against all reason It were absurd enough if an Ax or Saw of a better metal and sharper than another should advance it self against one that were blunter and of a worse metal and that because it is not from it self but merely from the pleasure of him that made them that they are better or sharper than others but much more absurd it would be if they should advance themselves against him that made use of them And every way as absurd it was for the Assyrian to advance himself against God that made use of him for the hewing and wounding and cutting down the Nations considering that he had all the Power he had from God neither could he have done any thing against them had not God been pleased to make use of â—im herein And to the same purpose is the following clause As if the rod should shake it self against them that lift it up or as if the staff should lift up it self as if it were no wood that is as it were absurd for a rod or staff to advance themselves against the
will with great exaltation triumph in the doing of it And this their valour their gallant success victory and triumph is called Gods Highness 1. because it was by God their Commander in chief that they should so gallantly demean themselves and attain so great glory by subduing and triumphing over the pride of Babylon And 2ly because the infinite eminency of Gods Power and Holiness and Justice as likewise of his Mercy and Faithfulness was gloriously discovered by the just vengeance that he brought upon that wicked and mighty City Babylon and the great deliverance which thereby he effected for his own people Ver. 4. The noise of a multitude c. The Prophet speaks this in such a manner as if he would report that he heard that actually doing which in the foregoing verse the Lord said he had commanded to be done As a Watchman set upon a Watch-Tower is wont first to relate what he hears and afterwards when he discovers what that noise was then to make known that too so doth the Prophet here The noise saith he of a multitude in the Mountains as of a great people as if he should have said Methinks I hear a confused noise upon the Mountains as is wont to be in a place where a great multitude of people are gathered together And then he tells what this noise was and that God was amongst them a tumultuous noise of the Kingdoms of Nations gathered together that is of people of several Nations and Kingdoms which is said because the army gathered against Babylon was to consist of many Nations according to that of the Prophet Jeremy Chap. 50.9 I will raise and cause to come against Babylon an assembly of great Nations from the North-Country And so again Chap. 51.27 28. The Lord of hosts mustereth the host of the battel as if he had said And where this King of Nations is Commander in chief it is no marvel though such a numberless multitude come in to him upon the setting up of his standard as was said before ver 2. even a mighty army fit to vanquish such a mighty City As for the mountains here mentioned thereby may be meant either the mountains of Media and Persia where this huge Army was to be first gathered and mustered or else the mountains over which the Army was to march that they might break into Chaldea yet some think the mountains are particularly mentioned because Armies are wont to seize upon them as places of greatest strength and security and from thence their none is most easily heard far abroad according to that Joel 2.5 Like the noise of Chariots on the tops of mountains shall they leap Ver. 5. They come from a far Country c. To wit from Media and Persia Countrys far distant from Babylon See the Notes Chap. 1.7 and 5.26 from the end of heaven see the Note Neh. 1.9 even the Lord and the weapons of his indignation that is the armies together with all their warlike Provision wherewith the Lord intends to fight in his wrath against Babylon to destroy the whole Land to wit not only the City but also the whole Country of Babylon Ver. 6. Howl ye c. As if he had said You O Babylonians that are now in so great jollity shall shortly howl for the extream miseries that are coming upon you for the day of the Lord that is the day wherein the Lord hath determined to take vengeance on Babylon See the Notes Job 24.1 and Psal 37.13 is aâ— hand which is spoken as with reference to what the Prophet had said before wherein he had spoken of those that were to execute this vengeance upon Babylon as if they had been already upon their way going thither It is true indeed that Jerusalem's destruction was nearer at hand than Babylon's for it was about two hundred years ere Babylon was destroyed and therefore there might seem to be greater cause to call upon the inhabitants of Jerusalem to howl than the inhabitants of Babylon But for this we must know that the drift of the Prophet here was to comfort the Jews against they came to be Captives in Babylon by letting them know how confidently they might expect that Destruction that is here threatned to Babylon And notwithstanding it was so long ere Babylon was to be destroyed yet 1. with reference to God to whom so long a time was but as a day And 2ly with reference to the security of the Babylonians who were so confident in the strength of their City and Empire it might well be said That this day of the Lord was at hand it being nearer indeed than any of them would have expected and see the Notes on the last verse of this Chapter it shall come as a Destruction from the Almighty that is it shall be inevitable and irreparable so grievous and horrid that every one shall plainly see that it was the work and from the wrath of an Almighty God Ver. 7. Therefore shall all hands be faint and every mans heart shall melt See the Notes 2 Sam. 4.1 Josh 7.5 and Psal 22.14 The Prophet doth here covertly deride the proud confidence of the Babylonians for when God should thus bereave them of all courage and strength what good alas would all their Wealth do them and all the strong Fortifications of their seeming invincible City Ver. 8. And they shall be afraid c. That is extream fear shall surprize them And this is mentioned as the cause of that feebleness and faintness threatred in the foregoing verse Pangs and sorrows shall take hold-on them they shall be in pain as a woman that travelleth that is they shall be inwardly tortured with grievous vexation and anguish of Spirit that shall suddenly seize upon them by reason of their terrors they shall be amazed one at another that is they shall stand silent gazing upon one another as men astonished to wit either as wondring mutually at their fear and faint-heartedness that they that had wont to be so renowned for courage and valour should now be so heartless and cowardly suffering themselves to be enslaved by the Medes and other Nations that had been formerly in subjection to them or else out of desperate perplexity of Spirit as being at their wits end not knowing what to think or what to say or which way to turn themselves though they were able enough to resist their enemies yet they should have no heart to do any thing that might tend thereto but as men overwhelmed with despair they should stand staring one upon another unable to encourage or counsel one another or so much as to express their minds or sorrows their faces shall be as flames that is red like fire say some as blushing for shame at the consideration of their strange distraction dismayedness and base fears according to that Ezek. 7.18 shame shall be upon all faces or as others think as being inflamed with anger and fury which indeed will usually make the blood to come into mens
cannot be for it is clear that the Babylonian was broken by the Medes and Persians in Babylon and not in Gods land and upon his mountains as it is here said the Assyrian should be Rather therefore this which is here said concerning the Assyrian is inserted both to confirm again that which he had before foretold concerning the ruin of Sennacherib and his Army Chap. 10.33 34 and likewise that hereby that which he had now also foretold concerning the ruin of the Babylonians might be the more readily believed this being all one as if he had said As I will now shortly destroy Sennacherib the Assyrian when he shall invade you so will I in time to come destroy the Babylonian too as I have now told you And this your first deliverance from the Assyrian shall be a sign to you of your future deliverance from the Babylonian Yea some Expositors conceive that the foregoing Prophecy concerning the destruction of the Babylonian was delivered by Isaiah after the destruction of Sennacherib and then indeed the destruction of Sennacherib the Assyrian could be here mentioned only to assure them that as he had already destroyed the Assyrian and delivered them from his yoke so he would also destroy the Babylonian as he had now foretold and would deliver them from their bondage under him or that as he had begun to destroy the Assyrians under Sennacherib so he would quite destroy them when they were under the command of the Babylonian and that Empire should also be ruined as the Prophet had now foretold And this they judg the more probable because in the days of Ahaz there was yet no cause of fearing the Babylonian But this is altogether uncertain and for this see the following Note ver 29. Ver. 26. This is the purpose that is purposed upon the whole earth c. That is this which I have now foretold is that which shall come upon that great Babylonian Empire that shall have the whole earth in a manner under their command and this is the hand that is stretched out upon all the nations to wit the nations that are in subjection to Babylon See the Note Chap. 13.11 And this therefore seems to be added to assure Gods people of the truth of that which had been now foretold concerning the ruin of the Babylonian Empire however incredible it might seem to them Though the Babylonian had never so many Nations under his command yet that should not hinder his ruine But yet there are some I know that hold that this is spoken with relation to that which was said in the foregoing verse concerning the Assyrian This is the purpose that is purposed upon the whole earth c. that is this which I have purposed and decreed concerning the Assyrian I have also purposed concerning Babylon or this which I have determined concerning the Assyrian I purpose also to do to all Nations that shall attempt to destroy my people And this indeed hath much probability in it Ver. 28. In the year that King Ahaz died was this burden That is say some the foregoing Prophecy against Babylon See the Notes chap. 13.1 and 2 King 9.25 But the most of Expositors understand hereby the following Prophecy against Palestine and that this concerning the time when this Prophecy was delivered to wit In the year that King Ahaz died is purposely inserted to imply the occasion of this Prophecy which was the exceeding triumphing of the Philistines upon the death of Ahaz as is clearly hinted in the following verse or else because here the Prophecies begin under Hezekiah the Son of Ahaz For which see the Note chap. 6.1 Ver. 29. Rejoice not thou whole Palestina because the rod of him that smote thee is broken c. By Palestina is meant that part of the land of Canaan that was inhabited by the Philistines called elsewhere Philistia Psal 60.8 Now because Uzziah King of Judah or rather the state of Judah under Uzziah had in his days sorely smitten this Land and People of the Philistines 2 Chron. 26.6 concerning which see the Note 2 Kin. 15.3 and because this rod of him that smote them that is the power of the state of Judah was very much broken weakned and brought down in the days of his wicked grand-child Ahaz when both the Philistines and divers other Nations had mightily subdued them and made great havock in their land 2 Chron. 28.17 18 19. concerning which see the Note 2 King 16.7 and the Philistines might hope it was utterly in a manner ruined and broken when Ahaz was dead for then there was no longer any fear lest he by the help of his confederate the Assyrian should seek to be revenged on those Nations that had invaded his land and of Hezekiah his Son who was young and tender there was no great fear therefore it is most probable that this people of the Philistines did indeed mightily rejoyce and triumph all the land over when they heard Ahaz was dead as being fully perswaded that now they should quite swallow up the Kingdom of Judah and hereupon it is that the Prophet speaks this as in a way of deriding the jollity of the Philistines Rejoice not thou Palestina because the rod of him that smote thee is broken as if he should have said Alas thy jollity will be soon turned into bitter mourning by reason of thy miseries even all thy land over For out of the Serpents root shall come forth a Cockatrice or an adder That is out of the stock of Uzziah who did bite or sting thee as a Serpent I will raise up Hezekiah the Son of his Grandchild Ahaz who shall be a sorer plague to thee than ever Uzziah was even by how much a Cockatrice is worse than a Serpent yea he shall be worse to thee than so which is expressed in the following words And his fruit shall be a fiery flying Serpent concerning which see the Note Numb 21.6 And indeed Hezekiah did mightily prevail against the Philistines see the Note 2 King 18.8 And it may well be too that his speed in subduing the Philistines is implied by terming him a fiery flying Serpent And not only Hezekiah but also the state of Judah under Hezekiah may be the Cockatrice and fiery flying Serpent here intended Ver. 30. And the first-born of the poor shall feed and the needy shall lie down in safety c. That is The people of God the Jews that were under Ahaz brought to extreme poverty even to be the poorest of all poor people see the Note Job 18.13 by his exactions and the manifold miseries wherewith the land was involved through his wickedness shall under Hezekiah enjoy great peace and shall live in great plenty of all things in their own Country and not be made a prey to their enemies as they formerly were See the Note Chap. 5.17 and Psal 23.2 And thus he that shall be a Cockatrice and a fiery flying Serpent to you O Philistines shall be as a
to Zoar as holding that she is compared to an heifer of three years old either to imply that this City however little at first was become by degrees a place of much strength and beauty that had never yet been subdued and that this was the cause why the Moabites fled thither for refuge or else to imply that her inhabitants had lived as a wanton Heifer in great plenty and pleasure and had never seen sorrow though then she should share in the misery that was come upon the whole Country And indeed in Jer. 48.34 it seems to be Zoar that is there compared to an Heifer of three years old from Zoar even unto Hâ—ronaim as an heifer of three years old And some also apply it to Moab or the fugitives of Moab and so apprehend the meaning to be that though Moab had hitherto lived in great abundance and wantonness and had never been brought under the yoke of her enemies like a young heifer yet then she should flee before her enemies even to Zoar or else that they should flee to Zoar as a young Heifer is wont to run from one place to another when she wants any thing lowing and crying out as she runs Thus I say this difficult passage may be understood as it is rendered in our Translation But now if we read it according to the Translation that is set in the Margin of our Bibles My heart shall cry out for Moab to the borders thereof unto Zoar even as an heifer of three years old then the meaning seems to be that his heart should cry out aloud after the lowing of a lusty strong Heifer so that it should be heard even to Zoar which was in the borders of Moab And taking these to be the words of the Moabitish soldiers as is before said then that which some say may be the meaning to wit That they should cry aloud to the flying Moabites to stay and defend the strong places in the borders of Moab and that their crying with so loud voice as a lusty strong heifer was because otherwise their voice would not have been heard in the midst of that out-cry and howling that was amongst the people For by the mounting up of Luhith with weeping shall they go it up c. that is as they go up this high hill they shall cry and weep all the way as they go And to the same purpose is the following clause for in the way of Horonaim concerning which place see the Note Neh. 2.10 they shall raise up a cry of destruction that is they shall cry out as people use to do when enemies are killing and destroying them And this is here added as some think to shew why the soldiers should cry out with such a loud voice for the staying of the people as is said in the foregoing Note But I rather think that the drift of it is to set forth that as the people fled to the mountains or as they fled to Zoar or that all the land over all places should be filled with weeping and outcries Ver. 6. For the waters of Nimrim shall be desolate c. See the Note Numb 32.3 The meaning is that even Nimrim though a place so gallantly watered and therefore exceeding pleasant and fruitful and populous should lye utterly desolate both the Inhabitants and their cattel being either slain or carried away For the hay is withered away that is the grass which should have grown up for hay The grass faileth that is the herbage newly grown up There is no green thing to wit because the Pastures should be quite spoiled as being either eaten up by the enemies horse oâ— trampled into the mire with their feet This I conceive to be the true meaning of this place and that this is added to imply what just cause there should be of that general out-cry in the land foretold in the foregoing Verses Yet because this which is said here That there should be no green thing seems to be added with reference to that which went before for the waters of Nimrah shall be desolate Therefore some hold that by the desolation of the waters of Nimrah is meant that the waters of Nimrim should by the enemy be diverted elsewhere in other channels and so the land thereabouts should become dry and barren And others again would have the meaning of the whole verse to be only this That by the destruction which the enemy should make amongst the Inhabitants even the rich pastures and land about Nimrim should lye as desolate as if there were neither waters nor grass growing there for the use of them that should dwell in that place Ver. 7. Therefore the abundance they have gotten and that which they have laid up shall they carry away to the brook of the willows First this may be understood either of the inhabitants of Nimrim mentioned in the foregoing verse that they because there was no water nor pasture there should remove their cattel and other goods to some well-watered grounds elsewhere called The brook of the willows or else of the Moabites in general That they when the enemy should break in with such rage upon them should carry away what they could of the great riches which they had stored up and hide it in some obscure place amongst the Willows or it may be in the very River it self to wit so much of it as might be kept there without damage in hope afterwards to find it there again and that because there was no place of strength in the land where they could hope to secure it from the enemy But Secondly it may rather be understood of the enemy to wit that they should carry away the abundance and mighty spoil which they had gotten from the Moabites to some place in or near to the land of Moab called The brook of the willows and there to leave it together under some guard with a purpose afterward to go thither again when they had done pillaging the Country and to divide the booty amongst themselves Yea and some that understand this of the enemies carrying away the riches of Moab to the brook of the willows do yet think that the foregoing words The abundance they have gotten and that which they have laid up must be understood of the Moabites and so would have the meaning of the place to be this that though the Moabites should get in all the wealth and provision they could that they might be the better able to hold it out in their strong places against their enemies when they should besiege them yet their enemies should break in upon them and empty all their Store-houses and carry all away with them Or that though the Moabites should hide in abundance so much of the best of their wealth and treasures as they could possibly get together at least of that which was left yet their enemies should find it seize upon it and carry it away to the brook of the willows And besides because the words
of the great streights whereinto this City was brought within a short time after by Salmanasser and Sennacherib the Kings of Assyria which seems not to me so probable at least that this was not all that was here intended because the Prophet speaks here expresly of this City's being laid waste whereas the utmost that any History reports concerning the Assyrians attempts against Tyre is That they blocked it up for five years and some add too That the Assyrians were at last overcome in a Sea-fight wherewith the Tyrians were exceedingly puffed up Again others under the calamity wherewith Tyrus is here threatned do comprehend the taking sacking and destroying of Tyre by Alexander the great of whom indeed it is reported by several Historians that after a long and hard siege he at length filled up that branch of the Sea that was betwixt the continent and Tyre that so his Army might approach her walls and by this means took it and utterly ruined it But it is not I conceive very probable that this is intended neither and that because ver 15. of this Chapter there followeth a promise That seventy years after the ruine here threatned the Tyrians should recover their liberty again which we do not find was ever done after Alexander had destroyed it And therefore in the last place the most of Expositors do understand it of the desolation that was brought upon this City by Nabuchadnezzar which indeed seems most probable 1. Because in Ezekiel's Prophecy against Tyre which agreeth in many passages with this it is expresly said Behold I will bring upon Tyrus Nebuchadnezzar King of Babylon c. Because the seventy years of the Syrians Captivity do sute so well with the seventy years of the Jews Captivity in Babylon And observable it is that elsewhere two sins are particularly mentioned as the principal cause of the ruine that God here threatens to bring upon this City to wit her excessive Pride in her riches and great strength And 2ly her insulting over Jerusalem when she was before destroyed by the same King see Ezek. 26.2 and 28.2 and Joel 3.4 c. Howl ye ships of Tarshish c. Figuratively this may be spoken to the ships themselves but rather it is meant of those in the ships Howl ye ships of Tarshish that is mourn and lament bitterly O ye Seamen and Merchants that are still passing in your ships by way of trading between Tyre and Tarshish and other foreign parts and indeed Tarshish is expresly mentioned amongst those that traded with Tyre Ezek. 27.12 but for the ships of Tarshish see the Notes 1 King 10.22 and Psal 48.7 for it is laid waste to wit Tyre and the Island wherein it stood and therefore all the Merchandise you left therein is utterly lost and the rich trading you had wont to have with that famous City is now at an end so that there is no house no entring in that is No house to entertain you no going in or coming out by way of trading from the land of Chittim it is revealed to them that is They of the land of Chittim who being nearer to Tyrus did first hear of it revealed it to those of Tarshish And who are meant by those of the land of Chittim See Numb 24.24 Other Expositions I know are given of that last clause but according to our Translation that which I have given seems the clearest Ver. 2. Be still ye inhabitants of the Isle c. Some hold that Isle is here collectively put for Islands and accordingly that it is the inhabitants of the Islands of the Midland-Sea that are here advised to be still that is to rest quietly in their several places and not to think of making any more voyages to Tyre that was utterly destroyed or to sit down silent mourning with her and for her But they are rather the Inhabitants of Tyre that are here spoken to which was an Isle till Alexander the Great as Histories report joyned it to the continent see the foregoing Notes Be still ye inhabitants of the Isle that is Boast not so proudly O ye Tyrians as you had wont to do in your great riches and the invincible strength of your City make not your City to ring with your revelling and rioting as you have used to do but rather let the astonishment horror and grief that is befallen you stop your mouths and make you sit down in silence as mourners use to do See the Note Job 2.13 Or thuâ— Be still ye inhabitants of the Isle as if he had said There shall not be that tumult and noise amongst you which there hath been by reason of the multitude of shipping and trading you had formerly there because your City being laid desolate there will be nothing but still silence there thou whom the Merchants of Zidon that pass over the Seas have replenished that is Who art filled with Merchants and all kind of Merchandise from beyond the Sea And Zidon is particularly named because being a haven-Town and near to Tyre and joyned in strict League and Confederacy with Tyre whence it is that in the Scripture they are still joyned together as if they had been but one it â—e though they had indeed several Kings Jer. 27.2 the Zidonian Merchants were still in greatest number there The drift of these last words is to imply that notwithstanding her great state and riches she should be laid waste and desolate But observable withal it is that Ezek. 26.2 Tyrus is brought in insulting over Jerusalem when she was destroyed with these very words I shall be replenished now she is laid waste Ver. 3. And by great waters the seed of Sihor the harvest of the river is her revenue c. Sihor is usually taken to be a small river that divided Egypt from Palestina Numb 34.5 and Josh 13.3 And accordingly some hold that by the seed of Sihor here is meant the seed of Egypt which is here called Sihor because this river Sihor was its utmost bounds But now because it seems no way probable that Egypt should be called Sihor only because of a small brook of that name that went through the skirts of that Country and for several other reasons that they give for it many learned men do with much confidence affirm that it is Nilus that is here called Sihor it may be with respect to a small branch of it that ran out to the borders of Canaan that was there called Sihor and that by the seed of Sihor here is meant the several fruits which the seed sown in Egypt by the river Nilus yieldeth to them as all kind of Corn Flax and such like And so the meaning of the words seems to be plainly this That the Wheat and other grain and fruit that either grew abundantly in Egypt by the great waters of Nilus the water-courses that were drawn from thence called therefore the harvest of the river Or that were transported by the great waters of the Ocean-Sea was the Revenue of
great things yea even the mightiest and most terrible of them as perceiving that no strength of any people could secure them from his wrath and that this should tend much to the Praise and Glory of God Or 3. the fierce and mighty Nations that had before carried themselves most proudly and rebelliously against God being humbled by these Judgments should be converted to the Faith of Christ and so becoming God's people should praise God for his mercy to them and that not with their lips only but with their lives too as being such as should unfeignedly fear and serve him Ver. 4. For thou hast been a strength to the poor a strength to the needy in his distress c. This is mentioned as another of the wonderful works of God for which the Prophet undertakes here to praise his Name namely that as he had destroyed those mighty ones ver 2. so he had also protected and delivered his poor weak afflicted people where by their low condition they were also made low in spirit humbled and so fit for mercy and had been as a strong Fortress to them to secure them from their enemies A refuge from the storm a shadow from the heat when the blast of the terrible ones is as a storm against the wall to wit that sorely shatters or overturns the wall or at least beats with such violence upon it that it is likely to carry all before it The deliverance of Jerusalem from the siege of Sennacherib and the Jews from their Captivity in Babylon were remarkable accomplishments of this Promise But I see no reason why the place should be restrained to either of these Ver. 5. Thou shalt bring down the noise of strangers c. That is Thou shalt abate or suppress and put an end to the furious commotions and triumphings of the Heathens the enemies of thy people As the heat in a dry place that is as thou dost many times abate and suppress the heat of the Sun in some dry desert where otherwise there would be no refreshing for the poor Traveller neither water to quench his thirst nor shadowy tree to be a shelter to him Even the heat with the shadow of a cloud That is as thou dost allay or suppress the scorching heat of the Sun by the interposition of some thick Cloud and somtimes by the cooling showers that fall from thence so shalt thou abate and cause to cease the burning rage and heat of the enemies of thy people against them see the Note Exod. 13.21 The branch of the terrible ones shall be brought low That is their Posterity also shall be so ruined and brought down that they shall not be able to hurt God's people any more This must needs be the meaning of this last clause according to our Translation But indeed many of our best Interpreters hold that it should rather be rendred The Song or the triumph of the terrible ones shall be brought low Ver. 6. And in this mountain c. The Prophet having ended his Hymn of Thanksgiving in the foregoing verses wherein he had praised God for those wonderful things which he had foretold should be done by him doth here return again to his Prophetical discourse and sheweth what God would farther do in those glorious times whereof he had spoken Chap. 24.13 And in this Mountain shall the Lord of Hosts make unto all people a Feast of fat things that is Cattel and Fowl fatted usually esteemed the daintiest food A Feast of Wines on the lees that is old and strong Wines not racked but remaining still upon the lees This I conceive our Translation must needs intend And true it is that the remaining of Wines upon the lees for some time doth feed and preserve them and makes them the stronger and the more odoriferous whence is that Jer. 48.11 Moab hath been at ease from his youth and he hath setled on his lees and hath not been emptied from vessel to vessel Therefore his taste remained in him and his scent is not changed Yet some I know understand hereby pure refined Wines drawn off from the dregs and lees and therefore not muddy but clear and so hold that the next words are added to explain these Of fat things full of Marrow of Wines on the lees well refined But however all this must be understood Spiritually to wit that in the Church of Christ that Mountain mentioned before Chap. 24.13 whereof Zion was a Type see the Notes Chap. 2.2 3. God would feast his people of all Nations not Jews only but Gentiles too 1. here in this life with the sweet comforts of Christ tendred them in the Gospel and Gospel-Ordinances together with the Gifts and Graces of his Spirit for which see the Notes Psal 22.26 and Prov. 9.2 with respect whereto our Saviour himself doth in like manner compare the preaching of the Gospel to a great Supper Luk. 14 1â— and to a Feast made by a King at the Marriage of his Son Mat. 22.2 â—nd 2. in Heaven hereafter with the fulness of Happiness and Joy wherewith they shall be there satisfied unto all Eternity which Apoc. 19.9 is called the Lambs Marriage-Feast and the Table in the Kingdom of Heaven Luke 2â— 30. and Mat. 8.11 wherewith God shall for ever feast his people See â—â—e Notes Psal 17.15 and 36.8 Some I know would have this understâ—od of God's destroying his and his peoples Enemies But the Context shew plainly that this cannot be here intended And though we should yield â—â— that which others indeed more probably say That the Prophet might have some respect in that which is said here to the occasion which God would give both the Jews and other Nations of exceeding great joy by their deliverance out of the Babylonian Captivity and that in expressing this he compares God to some great King making a Feast to his Nobles and Captains after some great Victory obtained by him Yet certainly this was only looked to as a Type of that greater Spiritual Feast which is here principally intended namely the Celestial Joy which he would bestow upon his people of all Nations in and through Christ first by the glad tydings of the Gospel and afterward by the enjoyment of himself for ever in his Kingdom of Glory Ver. 7. And he well destroy in this mountain c. Here the Prophet begins to recite the dainties they should have in the Feast promised in the foregoing verse that is the benefits that should redound to them by Christ And the first he mentions is that in his Church he will utterly destroy the face of the covering cast over all people and the veil that is spread over all Nations that is he will free his people from that blindness and ignorance that vail of darkness which lies naturally upon the minds of all mankind so that they cannot find the way unto Life Eternal and of which the Apostle speaking as with respect unto the Jews saith Which vail is done away in Christ 2
accordingly they understand it passively of the works that had been done for them as if they had said All that hath befallen us all that hath been done by our selves or others tending to our peace all our preservations and wonderful deliverances have been the work of thy hands And thus from the experience of what God had hitherto done for them they encourage themselves to hope in God that he would yet further do them good Ver. 13. O Lord our God other lords besides thee have had dominion over us c. That is Other Lords besides thee who art our Soveraign Lord and besides those whom thou hast appointed to rule over us have unjustly and tyrannically usurped Dominion over us And this as it is spoken with respect to the Jews is meant of the Babylonians and other foreign Tyrants that had ruled over them and as it respects the Church of Christ it may be meant of all that at any time do tyrannically oppress them But by thee only will we make mention of thy Name That is by thy Grace only as we have hitherto so we will still own our selves to be thy servants and make mention of thee as our true Lord and Soveraign and worship and praise thy Name Or by thy Grace supporting us or by the confidence we have in thee alone we will still make mention of thy Name as glorying in thee as believing that out of respect to thine own Name thou wilt preserve us that we may honour thee and serve thee though for the present thou seemest to neglect us and as esteeming the bare remembrance of thy Name to be sufficient to support our hopes Or though our enemies have for a long time tyrannized over us yet by thy free goodness only and by thy good hand of Providence over us in preserving and delivering us without which nothing else could have contributed any thing thereunto we may now and will always as we have just cause own thee and cleave to thee and praise thy Name Ver. 14. They are dead they shall not live they are deceased they shall not rise c. As if they had said Whilst thou hast ordained peace for us thine own People those our great Lords that did for a time tyrannize over us are irrecoverably destroyed they shall never be able to rise again to their former estate to trouble and oppress thy People no more than they that are dead and laid in their graves are able to rise from thence and to live again in the world as formerly they did see the Note Chap. 24.20 Or they are slain and dead and shall never live upon earth any more Therefore hast thou visited and destroyed them c. To wit That they might be irrecoverably cut off from the earth and never more flourish in the world and afflict thy People as they have done Ver. 15. Thou hast encreased the Nation O Lord thou hast encreased the Nation c. Some would have this understood of God's encreasing and multiplying the benefits he conferred upon his people But according to our Translation it is the encrease of their number that is here intended And it may be spoken either 1. with respect to God's exceeding multiplying the Nation of the Jews in former ages Or more particularly of their encrease in Babylon that even there the more they were oppressed the more they multiplied as was seen by the multitudes of those that returned from thence to Jerusalem whose Inhabitants were by this means mightily encreased Or 2. with respect to the great encrease of that his peculiar people by bringing in multitudes of the Gentiles who joyned themselves to the Church of the believing Jews and became one people with them And as for the following words Thou art glorified either it is meant of the glory that redounded to God by the great multitudes that returned to Jerusalem and the destruction of their enemies which made way to their deliverance Or by the great accession he made to his Church by the Conversion of the Gentiles Or else of God's glorifying himself by his chastisement of his own people See the Note Levit. 10.3 to wit in causing them to be carried captives into Babylon of which that is clearly meant which is added in the last clause of the verse Thou hadst removed it far unto all the ends of the earth See the Note Chap. 6.42 The drift of this place therefore seems to be the setting forth of the Lord 's different dealing with his people and with their enemies these he utterly destroyed but though he chastised his people sharply yet the issue of their afflictions was good Ver. 16. Lord in trouble have they visited thee c. As if they had said When thou Lord didst visit thy people with the rod of affliction then did they visit thee of whom they had been too forgetful in a way of Repentance and seeking to thee for mercy They poured out a prayer when thy chastening was upon them see the Notes 1 Sam. 1.15 and Psal 42.4 The word in the Hebrew which we translate a Prayer is properly a Spell or a Charm or a secret Speech as it is expressed in the Margin of our Bibles the intent whereof was to shew That in their Prayers by reason of extream shame and grief for their sins and the terrors of God that lay upon their spirits they could hardly speak or utter what they would say as it was with Hannah when she prayed 1 Sam. 1.13 and Hezekiah Chap. 38.14 they poured out their souls with tears sighs and groanings that cannot be expressed as the Apostle calls them Rom. 8.26 Ver. 17. Like as a woman with child that draweth near the time of her delivery c. When the throws of a travelling woman are indeed sharpest and hardest to be born is in pain and crieth out in her pangs see the Note Chap. 13.8 so have we been in thy sight O Lord that is So extream have our sorrows and miseries been as thou O Lord hast seen and known And this may be added as that which did greatly encrease their sorrow That God should look on and see them in such extream misery and yet afford them no help even as it must needs be a great grief to a Woman in travel to see her friends stand by and never mind to lay hands on her to afford her any help for the furtherance of her delivery Ver. 18. We have been with child we have been in pain we have as it were brought forth wind c. That is With strong desires we groaned after deliverance from those Oppressions and Miseries that we lay under we had many thoughts in our heads how it might be brought about and were ready many times to conceive great hopes of what we desired and laboured what we could to effect it but all proved vain and came to nothing As a Woman that thought her self to be in pains of travel and finds at last that it was nothing but wind she
Note above ver 5. and Chap. 16.4 or rather of those oppressors amongst themselves that had been a great terror to Gods poor faithful Servants in the land and the scorner is consumed that is they that scoffed at the words and threatnings of Gods Prophets and all that watch for iniquity are cut off that is that being eager and intent to do mischief do watch for an opportunity for the doing of it Ver. 21. That make a man an offender for a word c. That is That are wont for a word which slips from men unawares or which they pervert or misconstrue otherwise than they intended that spake it do accuse them and bring them into trouble and cause them to be censured and punished as if they were offenders But now though this may be thus understood of their dealing in this kind injuriously and mischievously with any men in general yet I confess it is by most Expositors understood more particularly of their dealing thus with Gods Prophets to wit that when they faithfully preached the word of God to them they were ready to carp at their words and to accuse them of Sedition and such like offences as it is expresly said of Amos Chap. 7. 10. The land is not able to bear all his words and that because of the word that here follow and lay a snare for him that reproveth in the gate for this is clearly meant of those that lay at the catch to insâ—are Gods Prophets and to bring them into trouble who used indeed to prophecy in the Gates where there was still the greatest concourse of people because all publick Affairs were for the most part there managed and boldly there to reprove even the Judges and Rulers of the People as well as others see Jer. 17.19 and thence is the like expression used by Amos Chap. 5.10 they hate him that rebuketh in the gate And much to the same purpose is the last clause and turn aside the just for a thing of nought that is they over-bear the righteous in judgment so that they cannot have justice done them yea many times they cause them to be punished as delinquents and that for a thing of nought that is upon meer vain pretences without any just cause or for something that is no considerable advantage to them see the Note Chap. 10.2 and Amos 5.12 where the same expression is used they turn aside the poor in the gate from their right Ver. 22. Therefore c. The drift of these words is still to comfort the faithful amongst Gods people against that sad condition whereinto they were shortly to be brought whereof he had spoken in the beginning of this Chapter and further to set forth that blessed and joyful state whereinto God would bring them after their enemies were destroyed both foreign and those amongst themselves that had so sorely oppressed them whereof he had began to speak ver 17 18 c. Therefore thus saith the Lord who redeemed Abraham concerning the house the posterity of Jacob that is Thus saith the Lord who rescued and delivered Abraham see the Note Psal 107.2 to wit out of Ur of the Chaldees from an idolatrous place and people see the Notes Josh 24.2 and afterward from many dangers and streights he was in and so entring into a covenant with him promised grace and salvation to him and to his seed which is purposely premised to imply that the God who had redeemed their forefather Abraham could also redeem them He who did at first raise the Church of Israel from such a mean beginning could also raise up them that were his posterity from the lowest and most desperate condition whereinto they could be brought Jacob shall not now be ashamed neither shall his face now wax pale that is say some very learned Expositors Though the Israelites have been so extreamly wicked and brought into such a sad and desolate condition by the just vengeance of God upon them for their wickedness that if their father Jacob had been alive to see them he would have been ashamed of them and extreamly grieved for them yet now it shall be no longer so Jacob shall not now be ashamed c. But I rather think that by Jacob here is again meant the posterity of Jacob and that of them it is here said that God having made good to them the promises before mentioned they should no more now be ashamed of and grieved for their being in such a sad condition as formerly or that the faithful amongst them should not then be ashamed of the confidence wherewith they had waited upon God Ver. 23. But when he seeth his children c. Here the bliss promised the Jews is farther set forth by shewing them with what a large encrease of a holy seed God would in those times bless them But when he seeth his children that is when Jacob to wit the Jewish Church and State the posterity of Jacob shall see the several members of the Church the true race of Jacob see the Note Psal 24.6 the work of mine hands in the midst of him that is those whom in this Church I have wonderfully delivered and redeemed to my self to be my people and whom I have regenerated by my Spirit making them new creatures see the Note Psal 95.6 they that is Jacob with his children shall sanctifie my name and sanctifie the holy one of Jacob the same thing is twice repeated for the greater vehemency that is they shall own the great things that have been done for them to be my work and shall praise my name for it and by their holy lives shall bring glory to my name which was formerly polluted by the wickedness of the people and shall fear the God of Israel that is they shall serve him and trust in him see the Note Chap. 8.13 And this indeed very many understand of that spiritual seed which from all Nations should be brought in to the Church by the preaching of the Gospel Ver. 24. They also that erred in spirit shall come to understanding c. That is They that were before blind and foolish shall be inlightned with sound knowledg It is much the same with that which was said before ver 18. for which see the Note there and they that murmured shall learn doctrine that is they that were wont to murmur against the teaching of my Prophets shall willingly embrace their Doctrine And some understand it also of the Jews ceasing at last to murmur against the calling and conversion of the Gentiles CHAP. XXX VERSE 1. WO to the rebellious children saith the Lord c. It is clear by the words in the following verse that walk to go down into Egypt c. that the aim of the Prophet in this and the following Chapter is to reprove the Jews and to denounce the judgments of God against them for their fleeing to Egypt for help either by sending to them for aid or by going thither there to shelter themselves And this
to them and that they desired not to be wearied any longer with the frequent repeating of this name to them But for this also see the foregoing Note Ver. 12. Wherefore thus saith the Holy one of Israel c. As if he should have said Though you flout at this holy name of the Lord God and though it be never so odious to you yet shall not I fear still and still to preach to you in his name and take notice therefore I say what this holy one of Israel saith concerning you Because ye despise this word to wit that before mentioned ver 7. The Egyptians shall help in vain c. Or rather more generally this word of Gods command that you should not seek unto Egypt for help but rely wholly upon God as indeed many will pretend a willingness to obey the word of God who yet when it comes to it will not obey the word which God speaks to them and trust in oppression or fraud and perverseness and stay thereon that is say some and trust in your riches formerly gotten by oppression and fraud and other unjust courses as hoping herewith to hire the Egyptians to help you But I rather conceive that by the oppression and perverseness wherein they are here said to trust is meant their furious and froward carrying on their designs of sending to Egypt for help contrary to Gods command not without a violent over-bearing of those that opposed it yea even the Prophets themselves that by warrant from God did reprove and forbid it Ver. 13. Therefore this iniquity shall be to you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant That is This your sin in trusting in your wealth so unjustly gotten and in the aid of Pharaoh which you hope to procure thereby shall be the cause of your utter and sudden ruin see the Note Psal 62.3 The bulking or swelling out of a wall especially of a high wall whose weight must needs help forward its ruin is a sure sign of its approaching ruin so the pride and arrogancy of the Princes of Israel for to them the Prophet chiefly speaks who are looked upon as a wall of defence to Jerusalem was a certain fore-runner of their sudden fall and destruction Prov. 16.18 And as mens leaning on such a bellying wall is like to hasten its fall so the peoples resting on these men and their politick designs in seeking to Egypt was like to hasten their speedy ruin Ver. 14. And he c. That is God or the enemy shall break it that is the design you have of calling in the Egyytians to your aid the iniquity before mentioned ver 13. or the State of Judah or the City Jerusalem as the breaking of the potters vessel that is broken in pieces that is utterly and irrecoverably see the Note Psal 2.9 he shall not spare c. as if he should have said As the owner of an earthen pitcher or other vessel doth with great violence dash it against a wall or throw it upon the pavement purposely to break it into shivers not caring what becomes of it so that there shall not be found in the bursting of it a sheard to take fire from the hearth or to take water withall out of the pit so will the Lord deal with you he will utterly destroy you without entertaining any thought to pity or spare you Here therefore more is threatned than in the former verse A wall fallen down may be built up again but an earthen vessel being once broken to pieces cannot be set together again And hereby therefore the State of Judah is threatned with irreparable ruin Now though this befell them not in the days of Hezekiah the Lord having great respect to him and other his righteous Servants in his time yet because afterwards in the days of Zedekiah they offended again in the same kind by fleeing to Egypt for help that which is here threatned was then fully accomplished their State being then utterly ruined by the Chaldeans Ver. 15. For thus saith the Lord God the Holy one of Israel c. That is This is that which he hath and doth advise you to do see the Note above ver 12. In returning and rest shall ye be saved that is If you repent and turn from your evil ways and particularly from that of seeking to Egypt for help and rest upon God for help God will save you from your enemies in quietness and in confidence shall be your strength see the Note ver 7. and ye would not that is you would not herein hearken to God Ver. 16. But ye said no for we will flee upon horses c. That is say some If the Assyrians do prevail over us we will flee away upon Horses or we will go to Egypt that we may thence furnish our selves with Horses see the Notes Deut. 17.16 and 1 Kings 10.28 which in regard of their strength and swiftness will be of great use for us both for the assailing and pursuing of our enemies and for escaping away by flight should we be overcome by them But I rather think that hereby is meant that they would not only not wait upon God but would with all the speed they could post away into Egypt to procure aid from thence And therefore in opposition to this which they said the Prophet adds therefore shall ye flee as if he had said The event of this your fleeing into Egypt for help shall be only this that ye shall flee before your enemies the Assyrians And to the same purpose is that which follows whereas they said and we will ride upon the swift that is swift beasts to wit Horses or Dromedaries God hereto answers therefore shall they that pursue you be swift that is they shall match you if not exceed you in swiftness Many I know understand this of the flight of Zedekiah and his Men of War Jer. 39.4 and the flight of the remnant that was left after the Babylonian Captivity Jer. 43.5 7. But I see not why it might not be as well intended concerning the Jews fleeing before the Assyrians when Sennacherib made such havock in the land before he besieged Jerusalem And the same may be said for the following verse Ver. 17. One thousand shall flee at the rebuke of one c. That is At the assault of one or at the shouting of one when he comes to make an assault upon you at the rebuke of five shall ye flee that is a poor inconsiderable number of your enemies shall make you all flee till ye be left as a beacon upon the top of a mountain or as it is in the margin a tree bereft of branches and boughs or a mast that is say some like some high pole resembling the mast of a Ship set up on a hill to be a Way-mark for Travellers or Seamen or to give warning to the Country about of the approach of Enemies or some other such
the effecting of his wicked practises his Servants and Ministers are as base and vile likewise as he is he makes use of no other but such as himself is Or rather all the tricks and artificial devices and means he useth to effect his designs are stark naught for so this seems to be explained in the following words he deviseth wicked devices to destroy the poor with lying words that is By false Informations and Witnesses or by unjust Censures proceedings wherein Justice is pretended when nothing but injustice and oppression is intended even when the needy speaketh right that is When his cause is just and he desireth and pleadeth nothing in his defence but what is most equal and just Indeed this last clause may be read as it is in the Margin when he speaketh against the poor in judgment and then the meaning is That the Churl will not stick to destroy the poor with lying words even when the poor man stands before Judgment seat which should be a Sanctuary for innocent persons Ver. 8. But the liberal deviseth liberal things c. That is The charitable man is continually studying and contriving how to do good bountifully for this is added in opposition of what was said before of the covetous Churl See the Notes before ver 5 6 7. Indeed some would have it understood of such a Prince as really deserveth the title of bountiful and liberal But it is clear that our Translators did intend it of all liberal persons in general and by liberal things shall he stand or be established that is The more liberal he is the surer he shall stand the more firmly he shall be setled in a prosperous condition Ver. 9. Rise up ye Women that are at ease c. Having in the foregoing part of the Chapter promised a time of mercy and deliverance to the faithful here the Prophet returns again to threaten the Jews with those grievous Calamities that should come upon them before those comfortable times should come of which he had now spoken Rise up ye Women that are at ease hear my voice ye careless Daughters c. Some by the Women here spoken to understand the Cities of Judea and by the Daughters the Villages belonging to those Cities But I see not why it should not be understood literally of the Women amongst the Jews and those especially that living in great plenty idleness and luxury were most void of all care and fear for to these the Prophet might purposely address his speech 1. Because such are apt to live most at ease and to be most secure 2ly Because Women are most likely to be affrighted with the prediction of approaching Calamities and would be most unable to bear what in such times they were like to endure And 3ly especially to imply the greatness of the vengeance that was coming upon them wherein the very Women should not be spared no the greatest or richest of them though best provided to make an escape should be able to get out of the enemies hands but should suffer with the common sort As for that expression Rise up ye Women that are at ease it is used to imply either 1. with what great attention and reverence it was fit they should hearken to what he would say to them as being of matters of great concernment and given him in charge by the Lord their God See the Note Numb 23.18 Or 2ly the folly of their security in a time of so great danger It was no time for them to sit still as fearless and careless as they were it would not belong ere God would rouze them up Ver. 10. Many days and years shall ye be troubled ye careless Women c. That is ye that are now so careless and fearless shall then be piteously troubled And because it is said of the Judgment here threatned that it should continue a long time many days and years therefore many Expositors hold That a long succession of several calamities is here intended and so that it must not be restrained only to Sennacheribs invading of Judea and blocking up Jerusalem but must be extended to the destruction of Jerusalem by Nebuchadnezzar and the seventy years of the Babylonian Captivity yea to the utter desolation that was afterwards brought upon this land and people by the Romans And indeed some of the following passages must necessarily be understood in this large extent for the vintage shall fail the gathering shall not come to wit Either because of the havock the enemy should make in their Country or because it should afterward lye desolate and untilled and without inhabitants See the Notes Exod. 23.16 and Levit. 26.34 Ver. 11. Tremble ye women that are at ease be troubled ye careless ones c. As if he had said As fearless as ye are now ye shall be troubled and tremble Strip ye and make ye bare and gird sackcloth upon your loyns that is put off your ordinary attire and clothe your selves with sackcloth as mourners use to do yet this last clause may be intended as by way of foretelling how they should be used by their enemies when they prevailed over them Ver. 12. They shall lament for the teats c. That is Because the Womens breasts and some would extend it also to kine and sheep were dried up for want of food and so they wanted milk for their little ones And so indeed it was when Jerusalem was besieged by the Babylonians Lam. 4.3 4. Even the Sea-monsters draw out the breast they give suck to their young ones the daughter of my people is become cruel like the Ostriches in the wilderness The tongue of the sucking child cleaveth to the roof of his mouth for thirst c. But yet very many Expositors by the teats here do understand their fields and vineyards the two breasts which did continually yield plenty of nourishment to the inhabitants and thus say they the Prophet explains himself in the following words for the pleasant fields for the fruitful vine But this may be added as a further cause of their sorrow to wit That they should mourn as for the driness of their breasts so also for the want of the fruit of their Fields and Vineyards Ver. 13. Upon the land of my people shall come up thorns and briars c. The Expression here used seems to intend That the land of Judea should be wholly overgrown with briars and thorns See the Notes Chap. 7.23 24 and that notwithstanding it was the land which God had appointed to be the inheritance of his peculiar people so that there was no cause upon that account to flatter themselves that it should not be so yea upon all the houses of joy in the joyous City that is even in those places where those gallant houses stand in the City of Jerusalem see the Note Chap. 22.2 where there is nothing now but pleasure and mirth and great jolity shall briars and thorns grow up the houses themselves being burnt down by
Abraham making them a great and numerous people and doing great and wonderful things for them in their several Ages and Generations It is as if he had said It was none of your Idol-gods that did this or were able to do it but I the Lord Jehovah whom alone he and his faithful Posterity have always worshipped I the Lord the first and with the last I am he that is I the eternal and ever-living God who having my being of my self was before all things and that shall govern and dispose of all things to the last and subsist after all things have an end the first cause and the last end of all things Rom. 11.36 it is I that have done all these things Ver. 5. The Isles saw it and feared the ends of the earth were afraid c. Some apply this particularly to the astonishment of the Nations afar off when they heard of Abrahams Victory over the Kings that had invaded the plain of Sodom mentioned before ver 2 3. But I see no likelihood how that victory could be such a terror to Nations so remote as seems here to be intended However should that be included certainly it must be principally meant of the wonderful works which God wrought for the Israelites the posterity of Abraham and their prevailing over the Kings that opposed them when God delivered them out of Egypt and carried them into Canaan to wit that when the inhabitants of remote Countries see the Note above ver 1. saw what God had done for this his people they were amazed and affrighted see Exod. 15.15 and Josh 5.1 Or that they saw that the God of Israel that had done these things was the true God and that their Idols were nothing and were startled at this As for the following words that they drew near and came they are added to shew that though they were thus far convinced yet they would not stoop and yield but that either they combined and gathered themselves together to fight against the Israelites or else that they assembled together to encourage one another in their Idolatry which last agreeth best with that which follows ver 7. concerning their eagerness to make new Idols Ver. 6. They helped every one his neighbour and every one said to his Brother Be of good courage That is Notwithstanding their fore-mentioned Conviction and Astonishment yet they continued obstinately in their Idolatry and encouraged one another to oppose and fight against the Israelites for whom they saw God had done such wonderful things or to hold fast to their former Religion and to proceed on to the making of new Idols Ver. 7. So the Carpenter encouraged the Goldsmith c. To wit to make ready and bring the Gold or Silver plates wherewith the wooden Idol which he had made was to be overlaid and he that smootheth with the hammer him that smote the anvil that is He that polisheth the plate encouraged him that wrought at the Forge saying It is ready for the sodering that is It is now sufficiently beaten out at the Anvil and now it is fit to joyn the pieces together with soder that they may be fairly polished or this clause may be read as it is in the Margin saying of the soder it is good that is Having joyned and sodered the pieces together they were wonderfully well pleased and delighted with their work saying So so this is very handsom the pieces are neatly sodered together and he fastned it with nails that it should not be moved that is The Workman fastned with nails either the frame or plates sodered together to the wooden stock underneath it that the pieces might hold the firmer together or the Idol it self being thus finished to some nail or post that it may stand fast See the Notes Chap. 40.19 20. The scope of this whole passage was to shew That the Nations being thus eargerly bent to go on in their Idolatry the Workmen whose Trade it was to make Idols were very ready to take hold of this opportunity to be set on work for the forging of new Gods for them Ver. 8. But thou Israel art my servant Jacob whom I have chosen the seed of Abraham my friend So Abraham is called because of his frequent communion and covenanting with God Having hitherto shewed purposely thereby to comfort the Jews That the Heathens themselves could not say that ever their Idol-gods had done such great things for them as he the Lord had done for Abraham and his Posterity hereupon now he addresseth his speech directly to them and with many affectionate Expressions of love perswades them not to fear their deliverance out of Babylon which God had now promised them and consequently also that greater Deliverance by Christ whereof the other was a type Ver. 9. Thou whom I have taken from the ends of the earth c. Some understand this of Gods bringing up the Israelites out of Egypt and accordingly they also understand the following words and called thee from the chief men thereof of the King and Nobles of Egypt out of whose hands God delivered the Israelites But it is rather meant as with reference to what was said before ver 2. of Gods bringing the Jews to wit in the loins of Abraham out of Chaldea and of Gods chusing Abraham to be the Father of his people rather than of the great ones in the Country and them his Posterity to be his peculiar people rather than any of the great and mighty Nations in the World besides and said unto thee Thou art my servant that is I took thee to be my Covenant-people that thou shouldest serve me according to the Law I gave thee I have chosen thee and not cast thee away that is I have not rejected and passed by thee as I did others or rather since I took thee to be my people I have never forsaken thee or cast thee off as many times thou hast given me just cause to do Ver. 10. Fear thou not for I am with thee be not dismaied for I am thy God c. That is Though thou comest to be in never so sad and forlorn Condition yet be not dismayed I will strengthen thee yea I will help yea I will uphold thee with the right hand of my righteousness that is with my righteous right hand to wit mine Almighty power wherewith I will faithfully make good my promises delivering thee and executing just Vengeance on all thine Enemies only we must remember that what is promised here to the Posterity of Abraham and Israel must all along also be extended to Believers under the Gospel the true seed of Israel Ver. 11. Behold all they that were incensed against thee shall be ashamed and confounded c. That is Be they never so many they shall be all overthrown even the mightiest of them See the Note Psal 40.14 Ver. 12. Thou shalt seek them and shalt not find them c. That is They shall be utterly destroyed so that there shall be no
or indeed can foretel what shall be hereafter yea there is none that declareth that is There is neither Priest nor Prophet that being inspired by these their Gods either do or can declare from them what shall come to pass in future times yea there is none that heareth your words as if he should have said And indeed ye are all dumb Gods and therefore there is no hearing of any such thing from you or from any body to whom you have imparted it Ver. 27. The first shall say to Zion c. God as I conceive doth here speak of himself in a third person But it is all one in effect as if he had said I the Lord who am absolutely the first not having any dependance upon any other See the Note above ver 4. or that did first undertake to prove my self the only true and living God by foretelling things to come and afterwards challenged the Heathens Idol-gods if they could to do the like See the Notes above ver 1 2. and ver 21 22. I the first shall say to Zion Behold behold them that is say some I will before-hand make known to my people first the coming of the Babylonians upon them to punish them for their sins and after the coming of the Medes and Persians to destroy Babylon and to deliver them out of their Captivity or I will say to Zion Behold my Servants the Prophets who shall foretel future things to you or that shall bring you tidings of the accomplishment of those things that I had foretold you or rather I will say to Zion for her comfort Behold Behold them that is Behold my people whom you thought utterly lost are now brought back from their Captivity and so poor Zion that lay desolate before like a very wilderness shall then see her Children come flocking in to her in great abundance and I will give to Jerusalem one that bringeth good tidings that is Such as shall bring them good tidings to wit both concerning their return from Babylon and that likewise which was signified thereby the glad tidings of the Gospel See the Note Chap. 40.9 This is that which I conceive may most probably be intended in this verse But yet I know there are divers learned Expositors that do otherwise understand these words As the first branch the first shall say to Zion Behold behold them some understand of the first of the Jews that should come home from Babylon to wit That they should with great joy make known the approach of Gods people Behold here our Brethren come in great multitudes And again some understand it of Christ the chief and head of the Church yea the only Prophet of his Church from whom all the Prophets that were at any time inspired did receive their Prophecies to wit That he should make known the accomplishment of those things that had been foretold concerning the days of the Gospel Yea and some understand it particularly of the Baptist who was the first that proclaimed the coming of the promised Messiah And so for the last clause and I will give to Jerusalem one that bringeth good tidings they understand it solely of those that should be sent to preach the glad tidings of the Gospel Ver. 28. For I beheld and there was no man c. God having challenged the Heathens Idol-gods to appear as it were in open Judgment that upon a debate betwixt him and them it might be determined whether they were true Gods or no upon default of appearance as I may say he takes the Cause pro confesso and as a Judge pronounceth Sentence against them that they were no gods but meer Counterfeits For I beheld and there was no man that is I looked about to see whether any did appear or whether any of these Idol-gods or their Worshippers would undertake to prove them to be gods and found there was none even amongst them that is amongst the Idolaters and their Idol-gods and there was no Counsellor that when I asked of them could answer a word that is There was none that would undertake to plead their Cause and that could answer me a word when I had challenged them to say what they could Or there was none that did so much as go about to consult together what answer they should give which indeed agreeth with a like passage Chap. 45.21 Tell ye and bring them near yea let them take counsel together Ver. 29. Behold they are all vanity c. To wit all the Idol-gods their works are nothing see the Note before ver 24. But now it may be also extended to the Idolaters to wit that they are all vanity that is Vain and foolish and that their works are nothing that is The Idols they make and all the service they perform to them are meer lost labour which may be thought the more probable because of the following words their molten Images are wind and confusion that is There is no profit in them yea rather they are hurtful CHAP. XLII VERSE 1. BEhold my servant c. Some learned Expositors are of opinion that this Prophecy might be intended concerning Cyrus as he was a type of Christ and that because there are several passages in this Chapter that are the same in effect with others in the 44 and 45. Chapters where Cyrus is expresly named and whereas it may be objected that some passages here cannot with any probability be understood of Cyrus to this they answer That in other like Prophecies where both Christ and likewise David and Solomon as types of Christ are joyntly intended there are some passages that cannot properly be applied to the types but only to Christ who was chiefly intended See the Notes Psal 2.1 and 16.8 and 22.1 and 45.1 and 72.1 But though it may be questioned whether it were meant of the Jews return out of Babylon and so of Cyrus whom God made use of as his Servant in that great work there can be no question made but that it was principally intended concerning Christ because St. Matthew tells us that what the Prophet saith here in the first four verses was fulfilled in Christ Matth. 12.17 18. c. It is usual with the Prophets when they foretel things hard to be believed therewith to joyn some Prophecy concerning Christ the reason whereof see in the Note Chap. 7.14 But here a more particular reason may be given of that which is here prophecied of Christ God having in the foregoing Chapter proved himself to be the only true God by that whereby the Idol-gods as he there tells them could not prove their Deities namely by foretelling future things which he would do for the seed of Abraham and not only in their deliverance out of Babylon but also in that greater work of their Redemption by Christ whereof that was a type and how Christ and those whom he should send forth should bring them the glad tidings of the accomplishment of the great mercies here foretold See the Notes
is also added by way of derision for was it not most absurd to rob the true God of his Glory by that which from him received both its being and growth Ver. 15. Then shall it be for a man to burn c. That is when it is thus grown up then it is hewen down to be fuel for the fire for he will take thereof that is of the trees so hewen down or of the chips he cuts off from the Timber and warmeth himself yea he kindleth it and baketh bread yea he maketh a God and worshippeth it c. that is Some part of it he useth for Kitching-service both in the Oven and Chimney and of the other part of it he maketh a god Ver. 16. He burneth part thereof in the fire with part thereof he eateth flesh c. That is say some With part thereof he maketh Tables and Trenchers whereon to eat his meat or rather with part thereof he dresseth his meat for all along he seems only to speak how it was used as fuel for the fire Ver. 17. And the residue thereof he maketh a god even his graven Image he falleth down to it and worshippeth it c. That is He doth not only provide this Idol for the use of others but he himself also worships it and prayeth unto it and saith Deliver me for thou art my God which is so set forth to imply That men cannot worship and pray to an Idol but they own it for their God Ver. 18. They have not known nor understood c. See the Notes Chap. 27.18 and Psal 14.1 for he hath shut their eyes that they cannot see c. that is God hath justly for their sins punished them with judicial blindness Ver. 20. He feedeth of ashes c. That is The Idolater doth as miserably deceive himself as he should do that thinks to slake his hunger and nourish himself with eating ashes for as ashes eaten would be so far from doing men any good in these regards that it would rather hurt them so it is with the Idolater he sets his heart upon that he delights himself and trusts in that and so feeds himself with hopes of Benefit and Comfort from that which will no way profit him but rather do him a great deal of Mischief namely his Idols pieces of wood that shall one day be turned into ashes as well as the rest of the trees of which they are made and therefore no way likely to help them in their straits but rather to draw the wrath of God upon them It is an Expression much like to that Hos 12.1 Ephraim feedeth on wind implying That the Idolater feeds himself with the vain deceits of his own heart a deceived heart hath turned him aside to wit out of the way of truth that he cannot deliver his soul that is He cannot wind himself out of this foolish Error and so save himself from that Vengeance and Damnation which this his Idolatry and Superstition is like to bring upon him nor say Is there not a lie in my right hand that is Is not this Idol which I am forming or which I hold in my right hand an Error and Deceit a meer Fiction no such thing as I have falsely conceited it to be Do I not see and feel and find it to be so Ver. 21. Remember these O Jacob and Israel for thou art my servant c. See the Note Chap. 41.9 Remember these Idolaters of whom I have spoken to wit their gross sottishness or these things which I have now said against them and the Vanity of their Idolatry And that which is intended is That God would have them think seriously of these things that so when they came to dwell long as Captives in Babylon they might not be intangled with their Idolatry I have formed thee thou art my servant which is repeated again to intimate that Idolatry would be worse in them than in the Gentiles because they were his peculiar people and had been traiâ—ed up in the Knowledg of his written Law But see also the Notes Chap. 43.1 21. Ver. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins c. That is As a cloud that darkens and hides the Heavens from us and seems to threaten some great storm is many times quite dispersed by the Sun or driven away by the Winds so have I by a free and a full pardon perfectly put away all your sins that have separated beteewn you and your God and have hid his face from you Chap. 59.2 and have thereby cleared 〈◊〉 from all those Terrors and Judgments which your sins might otherwise have brought upon you And doubtless this is mentioned as the foundation of that deliverance which God doth here promise his people their sins the cause of Gods controversie with them being pardoned they might well hope deliverance would come return unto me to wit by Repentance and then fear not for I have redeemed thee and therefore have the best right to thee See the Notes Chap. 43.1 3 4. and Psal 31.5 Ver. 23. Sing O ye heavens c. To set forth how wonderful the work should be of this new Deliverance that is promised to Gods people the Prophet doth here break forth into this Rhetorical invitation of all the Creatures in Heaven and Earth to bless God for it an Expression much like that 1 Chron. 16.31 for which see the Note there Sing O ye heavens for the Lord hath done it to wit that which he had promised the great work of the Redemption of his people and which indeed none but the Lord could do shout ye lower parts of the earth that is say some The Plains and Valleys this being opposed say they to that which follows break forth into singing ye Mountains or rather the earth which lieth below as opposed to the Heavens before mentioned yea the whole Earth even to the very Center for the Lord hath redeemed Jacob which is meant not only of the deliverance of the Jews out of Babylon but also especially of the great work of our Redemption by Christ and glorified himself in Israel to wit by delivering them and destroying their enemies Ver. 24. Thus saith the Lord thy Redeemer c. That is that did formerly deliver thee out of Egypt and will now again deliver thee out of Babylon and he that formed thee from the womb See the Note above ver 2. and 43.1 that stretcheth forth the heavens alone See the Note Psal 104.2 that spreadeth abroad the earth by my self that is without the help or advice of any Ver. 35. That frustrateth the tokens of the liars c. That is Magicians Astrologers and Soothsayers to wit by crossing them in their Predictions whereof they had said That such and such things were sure Signs and Tokens But though this be expressed indefinitely as a thing that God usually doth yet here it is spoken as with reference to what God meant to do amongst
Countries where thou comest as if there were nothing in the way that might in the least hinder thee See the Notes Chap. 40.3 4. I will break in pieces the gates of brass and cut in sunder the bars of iron that is No strength shall be able to withstand thee Ver. 3. And I will give thee the treasures of Darkness and hidden Riches of secret places c. That is The Treasures of those Nations whom he should overcome which he should find locked up and hidden in secret places as amongst others the Treasures of Croesus the King of the Lydians subdued by him of whom Histories report that he was a King of mighty Wealth far above any of those times that thou mayest know that I the Lord which call thee by thy name am the God of Israel that is That thou mayest know that I that have so long before-hand foretold what thou shouldest do even naming thee by thy name as it is above ver 1. and Chap. 44.28 am the only true God and that I own Israel to be my peculiar people See the Note Ezra 1.2 Ver. 4. For Jacob my servants sake and Israel mine elect c. That is Meerly that thou mightest deliver them out of their Bondage in Babylon I have even called thee by thy Name that is say some I have in a special manner owned thee and honoured thee See the Notes Exod. 33.17 But rather it is meant of his mentioning him by name as is noted in the foregoing verse long before he was in the World I have surnamed thee to wit by stiling thee my shepherd Chap. 44.28 and mine anointed as above ver 1. though thou hast not known me that is say some Savingly or rather though then thou couldest have no knowledg of me but wert afterward by the great things I did for thee brought to that knowledg which thou hadst of me Ver. 5. I girded thee c. That is say some I raised thee to thy regal Dignity See the Notes Chap. 22.21 and Job 12.18 or rather I gave thee Power and Might to do the great things thou wert to do or I raised thee up and fitted thee to make War with the Babylonians and other Nations though thou hast not known me that is Though at that time thou wert altogether ignorant of me see the foregoing Note Or though thou little knewest who it was that strengthned and prospered thee and what my Purpose and Counsel was in all that thou didst See the Note Chap. 10.7 Ver. 6. That they may know from the rising of the Sun and from the West that there is none besides me c. That is That from East to West or all the World over for under East and West all other parts of the World may be intended all people may by this great work of my Deliverance of my people out of Babylon by thee be brought to know that I am the only true God This was Gods end in this mighty work and this was in a great measure effected partly by the spreading of the fame of this great work of God far and near in those days and partly by the knowledg which people should come to have of it in future times from the Scripture where it should be recorded But still we must remember that the greater work of mans Redemption by Christ whereof the Deliverance out of Babylon was a Type is here also intended Ver. 7. I form the light and create darkness c. This is mentioned as another thing whereof the Nations should be convinced by that great work of Gods delivering the Jews out of Babylon to wit that as he alone did cause the light of the day and the darkness of the night so he alone was the cause of all the Prosperity and Adversity that befalls men which are usually indeed in the Scriptures expressed by these terms of light and darkness See the Notes Esth 8.16 and Psal 112.4 And to explain this are the following words added I make peace and create evil See the Note Chap. 41.23 Ver. 8. Drop down ye heavens from above and let the skies pour down righteousness c. Under this command a promise is implied of Cyrus his destroying the Babylonian Empire and delivering Gods people from their Bondage there and sending them home again into their own Country which is here called Righteousness because it was a work of great Righteousness in God thus to punish the wicked Babylonians and to deliver his poor oppressed people and because thereby he approved his Faithfulness and Justice in performing what he had before-hand promised them And to the same purpose is that which followeth let the earth open to wit to receive the showrs from above or to let forth that which is to spring up as it follows and let them to wit the earth watered by the Heavens bring forth Salvation and let Righteousness spring forth together As for this figurative Expression whereby this promise is expressed Drop down ye Heavens from above and let the skies pour down Righteousness let the earth open and let them bring forth Salvation and let righteousness spring forth together that is used to imply 1. By whose command this should be done and that to the end Gods people should not look upon this deliverance promised as an impossible thing in regard of the desperate Condition wherein the Jews should be at that time namely That God from Heaven would suddenly and miraculously cause it to be done And 2ly how wonderfully great this Deliverance should be and what an abundant discovery there should be made therein of the goodness righteousness and faithfulness of God for it is all one in effect as if God had said I the Lord who do cause the Heavens to water the Earth and the Earth thereupon to yield all kind of Fruit abundantly will from Heaven afford you so great Salvation and so abundantly manifest my Righteousness therein that it shall be with you as if the Heavens did rain whole showrs of it upon you and as if a plentiful crop of it did every where spring out of the earth See the Note chap. 44.3 And herein also may be comprehended the raising up of Cyrus as a branch of Righteousness springing up according to the like Expressions elsewhere for which see the Note Chap. 4.2 by whom this great Salvation should be wrought for them But however under this promise of the Deliverance of the Jews out of Babylon that greater Deliverance is also promised whereof this was a type namely the Redemption of Gods people from the Bondage of their natural Estate by the Lord Christ and that as the happy effect of that typical Deliverance for indeed had not the outward Polity of the Jews been preserved by their Deliverance out of Babylon Christ could not have sprung up out of the stock of David to be a Saviour for his redeemed as God had promised I know this passage is expounded by some in somewhat a different way For 1. some
this is all one in effect as if the Lord had said to them Though you by your wickedness and infidelity do what you can to hinder me from doing it yet I will approve my self righteous by performing that which I have promised concerning your deliverance by Cyrus and that speedily and without delay See the Note Chap. 45.8 which fully agrees with that of the Apostle What if some did not believe shall their unbelief make the faith of God without effect God forbid Rom. 3.3 4. And this doth the rather appear to be the meaning of the place because of the following words and my Salvation shall not tarry to wit my delivering of my People out of their Captivity and I will place Salvation in Zion that is having rescued them out of Babylon I will settle them again in Zion as in a place of safety for Israel my glory that is by whose deliverance I will be glorified But still we must remember that under the Type of the deliverance of the Jews out of Babylon that far greater Redemption and Salvation by Christ is also comprehended wherein God was indeed transcendently glorified See the Note Chap. 40.5 CHAP. XLVII VERSE 1. COme down and sit in the dust O Virgin Daughter of Babylon sit on the ground c. What is meant by the Virgin Daughter of Babylon and why she may be here so called See the Notes 2 Reg. 19.21 Psal 137.8 and Chap. 23.12 God by the Prophet doth here speak to Babylon as to some proud stately young Queen gorgeously attired and sitting upon her Throne and bids her come down and sit in the dust and on the ground to wit as poor Slaves and Captives used to do and others in times of great and solemn mourning See the Note Job 2.8 and that which was intended hereby is that this glorious Imperial City that had ruled over so many Kingdoms and Nations should be forthwith brought down to the lowest pitch of baseness and misery And indeed Gods Command is enough to make such mighty changes in Kingdoms there is no Throne O Daughter of the Caldeans that is thou shalt never Lord it more over other Nations as thou hast done thy Monarchy shall now be translated to the Presians for thou shalt no more be called tender end delicate that is thou shalt no more be applauded for thine excellent greatness Or thou shalt no longer live in such tenderness and delicacy but shalt be brought into a sad and miserable condition Ver. 2. Take the Milstones and grind Meal c. That is prepare thy self for the basest of all servile employments such as was grinding at the Mill wherein they employed their Captives and poorest drudges See the Notes Exod. 11.5 and 12.29 Judg. 16.21 and Job 31.10 As for that which followeth Uncover thy locks make bare the leg uncover the thigh pass over the rivers some understand the first words uncover thy locks of the custome of Womens going in their Mourning with their Hair hanging loose about them and because of that mention that is made in the last place of passing over the River that which is said of uncovering their Legs and Thighs they understand of taking up of their clothes when they were to wade through deep Waters But I rather take this whole passage to be a description of the sad plight wherein the Babylonian Women should be namely that their stately Dames being stripped of their bravery should be carried away captives with their Hair hanging about their Ears having only such poor tattered Garments upon them as would neither cover their Legs or Thighs See the Notes Chap. 20.2 4. And so should be driven away into Persia wading through the Rivers as they went along Ver. 3. Thy nakedness shall be uncovered yea thy shame shall be seen c. To wit the nakedness of their Privy parts which Women out of modesty are ashamed to have seen I will take vengeance as if he had said it is not so much Cyrus that shall bring this misery upon thee as I the Lord God of Israel who shall by this means take vengeance on thee for all the wickedness thou hast committed against me and against my people And I will not meet thee as a man that is say some I will fall upon thee without any pity or compassion which even barbarous enemies will sometimes shew to the conquered especially to the weaker Sex and therefore as a Lion or some other ravening Beast rather than as a Man or else not with the wrath and power of Man which may be resisted and born but with the unresistable and unsufferable power of an Almighry God It is as if he had said whilst thou hadst to do with men thou wert able to grapple with them and usually to subdue them but now God will contend with thee before whose indignation and revenging hand thou wilt never be able to stand See the Notes Chap. 17.6 and 2 Sam. 7.14 Ver. 4. As for our Redeemer the Lord of Hosts is his Name the Holy one of Israel This is inserted by the Prophet in the Name of God's people as taking occasion from that which had been said concerning Babylon to break forth into this magnifying of God by professing that it was their God the great God of Heaven and Earth that would do this and that he would do it purposely for their sakes that they might be redeemed out of their Captivity Ver. 5. Sit thou silent c. Here again God proceeds to set forth the misery of the Babylonians in their Captivity Sit thou silent and get thee into darkness O daughter of the Caldeans some think that by these words get thee into darkness is intended that they should be cast into dark Prisons or that after they were carried away Captives they should abide in the darkness of continual misery But it is more probable that all the expressions here used are to set forth how they should be overwhelmed with grief and shame for men in such a condition are wont to sit silent see the Note Job 2.13 and to get into dark corners as being ashamed to be seen And it may well be which some think that in that which is said of their sitting silent there might be some respect had to the great noise which that Empire had formerly made in the world as if he had said Thou that hadst wont to thunder out thy commands and threatnings through so many Kingdoms shalt now sit silent as being ashamed of the base condition whereinto thou art fallen and not daring to mutter against those that shall tyrannize over thee Ver. 6. I was wroth with my people c. Here the cause is shewn why Babylon should be thus destroyed I was wroth with my people I have polluted mine inheritance and given them into thine hand That is my people whom I chose to be my peculiar inheritance see the Note Chap. 19.15 I have cast off as an unclean thing as if they had been never separated
through the Mediation of Christ it cannot seem strange that from the prediction of the deliverance he should now proceed to this promise concerning Christ The Lord hath called me from the Womb c. That is Even from the Womb he designed me to the Office of the Mediator yet the meaning is not that God did not appoint him thereto till he was conceived or born for he was by Gods decree chosen and separated to be the Messiah from all Eternity but that in his conception and birth there was a tendency to the accomplishment of this which God had decreed concerning him to that end he was born Thus it was with Isaiah in regard of his Prophetical Office as it was with Jeremy also Jer. 1.5 and with St. Paul Gal. 1.15 and thus it was with Christ From the bowels of my Mother hath he made mention of my Name that is from my very birth or before I was born he assigned me my name and did thereby make known the Work and Office whereunto I was appointed see Matt. 1.21 Luk. 1.31 and 2.21 Ver. 2. And he hath made my mouth like a sharp sword in the shadow of his hand hath he hid me and made me a polished shaft in his Quiver hath he hid me For the understanding of this we must know first that Christs Word and Preaching and Typically the Prophet Isaiahs too is here compared to a sharp sword and to a Polished shaft which wounds not only near at hand but also at a great distance very far off be cause it should be of such power and efficacy to wound and pierce the hearts of Men both by working effectually upon some for their conversion and by convincing vexing and galling of others yea even of the Gentiles to the utmost parts of the World the accomplishment whereof we see in many things recorded in the Gospel concerning Christs preaching as where it is said of Christ that he was mighty in word Luk. 24.19 and where his very enemies confessed Never Man spake like this Man Joh. 7.46 and in that which is said concerning the Doctrine of the Gospel Heb. 4.12 that it is quick and powerful and sharper than any two-edged sword c. see the Notes also Chap. 11.4 and Psal 45.6 And 2dly that by saying that God had hid him in the shadow of his hand c. is meant that God would shelter him under the covert of his Almighty power and protect him from the rage of his enemies until the time came fore-appointed by God where he was to dye for the sins of his people see the Notes Chap. 18.1 and 42.1 And indeed considering how sharply Isaiah dealt with the Jews and that for so long a time together under so many several Kings as when he called them Princes of Sodom and People of Gomorrah Chap. 10. and so in many other places he might well say that God had hid him in the shadow of his hand c. For otherwise how could he have been so long secured against their Rage and Fury Ver. 3. And said unto me Thou art my Servant O Israel c. In our great Annotations another Translation is approved as best And he said thou art my Servant It is Israel in whom I will be glorified But this cannot be the meaning of the words according to our Translation of those therefore that adhere to our Translation some hold that this is spoken of Isaiah and that he is called Israel as owning him to be the only one in a manner amongst his people that in those times of general defection deserved to be called by that name an Israelite indeed as Nathaniel is called Joh. 1.47 but far most generally it is understood of Christ Thou art my Servant O Israel for Servant See Chap. 42.1 The greater question is why Christ should be here called Israel Some say it is because he was descended of the Stock of Israel which is not improbable it being manifest that elsewhere in like manner he is called David Hos 3.5 Others because he was the true Israel who wrestled with God to pacifiy his wrath against poor sinners and prevailed as Jacob once wrestled with the Angel and prevailed and was thereupon called Israel Gen. 32.28 And others again because he was the Seed to wit of Abraham and Israel to whom the promise is made Gal. 3.16 And so they hold that both Christ as the Head and the faithful as his Members are here joyntly together called Israel as elsewhere Christ together with the whole Church is called Christ 2 Cor. 12.12 But this seems not so probable because it is so clear in the foregoing Verse that one particular person is here spoken to However the ground of the following words In whom I will be glorified as they have respect to Christ is clearly because 1. by his making God known and the riches of his Grace towards poor sinners and 2ly by his accomplishing the great work of their Redemption and triumphing therein over Satan Death and Hell And 3dly by his performing all that had been foretold by the Prophets God was exceedingly Glorified whence was that of our Saviour Joh. 17.4 I have glorified thee on Earth I have finished the work which thou gavest me to do Ver. 4. Then I said c. To wit Christ though indeed the following complaint might well be Isaiahs also as a type of Christ I have laboured in vain I have spent my strength for nought and in vain to wit in regard I could prevail with so few of the Jews to embrace the glad tidings of the Gospel see Joh. 3.32 Yet surely my Judgement is with the Lord that is he it is that can and will judge my cause and to him I willingly refer my self and my work with my God that is he knows the Commission I had from him and how faithfully I have discharged my trust labouring therein even to the spending of my strength and therefore I know that he will reward me not according to the success of my Labours but according to my faithfulness in the discharge of my duty Ver. 5. And now saith the Lord that formed me from the Womb to be his servant c. That is that appointed and fitted me from the Womb to be his Servant and indeed then Christ took upon him the form of a servant see the Notes above Verse 2 3. to bring Jacob again to him that is to convert the Jews to bring them by Faith and Repentance to return to the Lord their God from whom they were strayed Though Israel be not gathered c. Some read this as it is in the Margin that Israel may be gathered to him and I may be glorious c. and so make it a farther declaration of Gods end in sending Christ namely the gathering of the Jews in to God But reading the words as they are in our Bibles Though Israel be not gathered yet shall I be glorious in the eyes of the Lord the meaning is plain as if
ashamed to wit of my hope and patience but that the issue will be good Ver. 8. He is near that justifieth me c. That is God will be still ready to justify my cause to wit that I was truly sent by him and have faithfully discharged my Office And as this respects the Prophet the meaning may be that God would justify him by bringing to pass all that he foretold and by defending him against his enemies But as it respects Christ it may be meant of all that God did tending to the clearing of his innocency and the justice of his cause especially at his death and afterwards as the testimony given to Christ by Pilate and the Centurion the rising of the dead out of their Graves c. his triumphant Resurrection and Ascention into Heaven and the conversion of such multitudes by the Preaching of the Gospel and some of them such as had been themselves active in the crucifying of him Who will contend with me That is who will argue or plead against me Let us stand together c. to wit to argue the cause with those that oppose and persecute me before God the just Judge of all men And to this place the Apostle seems to have alluded Rom. 8.33 34. Who shall lay any thing to the charge of Gods Elect It is God that justifieth Who is be that condemneth c. and that very fitly because from hence it may be clearly gathered that it is in vain to condemn those whom God justifies Ver. 9. Behold the Lord God will help me c. See the Note above vers 7. Who is he that shall condemn me to wit justly as Christ said Joh. 8.46 Which of you convinceth me of sin See also Matt. 26.59 Lo they all shall wax old as a garment That is though mine enemies be never so splendid and glorious yet as a splendid Garment wears away they shall be outworn and perish The Moth shall eat them up That is they shall by degrees be wasted and consumed And as it concerns those that contended with the Prophet it may seem to have respect to their being wasted in their long captivity in Babylon Ver. 10. Who is among you that feareth the Lord and obeyeth the voice of his Servant c. Having in the last clause of the foregoing Verse denounced judgment against the Prophets enemies and so Christs also as the antitype this is here inserted for the comfort of the godly amongst them those that did obey the voice of Gods Servant to wit the Prophet or Christ and his Ministers See the Note Chap. 42.1 There were but a very few such amongst them as this question imports Who is among you that feareth the Lord c. See the Notes Psal 25.12 But yet those that were such the Prophet on Christ of whom he was a Type doth here by his example of whose confidence in God much is before spoken exhort them to trust in God And it is indeed a word in season to him that is weary for the speaking whereof as it is said before Ver. 4. God had given him the tongue of the learned Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light that is that is in great distress misery and sorrow and void of all inward comfort through the apprehension of their lying under the Wrath of God Let him trust in the Name of the Lord that is in God who hath declared himself able to comfort and support them in their greatest sufferings and to deliver them out of their greatest troubles and hath withal promised that he will do it and stay upon his God to wit in regard of the covenant which through Christ God hath made with them Ver. 11. Behold c. Having in the foregoing Verses encouraged the righteous amongst the Jews against their long continued calamities and stirred them up to cast their care upon their God here the Lord returns to denounce judgment against the generality of the people that slighted his Word and despised his Promises Behold all ye that kindle a fire that compass your selves about with sparks c. And some understand this of their kindling the fire of Gods wrath against them by their manifold wickedness and their incensing him to overwhelm them on every side with Judgments which should utterly consume and burn them up See the Notes Chap. 1.31 and Deut. 32.22 and accordingly we must then understand the following words Walk in the light of your fire and in the sparks that you have kindled as spoken ironically thus Walk on desperately in these your wicked ways not fearing the fire which you have set a flaming about you and see what the issue of it will be But rather it is meant as the most of Expositors take it of all those vain things wherein that wicked people did flatter and chucker themselves Behold all ye that kindle a fire that compass your selves about with sparks as if he should have said in a way of derision you that do encourage and chear up your selves and even compass your selves about with such variety of devices and carnal counsels on every side wherewith you hope to safeguard your selves and seek to comfort your selves against all the evils and judgments wherewith you are threatned rejecting the consolations of Gods Word even as men should sit and warm and refresh themselves at a great many fires they had kindled about them and hereby is meant 1. the vain hopes of the Jews in the days of Isaiah in their strength and policy and confederacy with other Nations c. which made them slight the Promises that God made them by the Prophets and secondly their confidence in their own natural righteousness and in the false Doctrines and Traditions of the Scribes and Pharisees which made them despise and disregard Christs Gospel Promises Walk in the light of your fire and in the sparks which ye have kindled chear up your selves as much as you can with these brands and sparks of your own kindling with these fleshly hopes and comforts all will be to no purpose this shall ye have of mine hand that is by my just judgement upon you ye shall lye down in sorrow that is notwithstanding all these vain self-deceits of yours you shall be overwhelmed at last with unremovable anguish and sorrow out of which you shall never rise again ye shall dye in your sin and so shall be laid in a bed of darkness and insufferable sorrow and torments unto all eternity CHAP. LI. VERSE 1. HEarken to me c. The Lord having ver 10. of the foregoing Chap. encouraged the faithful amongst the People to trust in God though their condition might seem never so hopeless but then ver 11. turning to the generality of People denounced Judgment against them here he returns again to comfort the godly party amongst them Hearken to me ye that follow after Righteousness see the Note Prov. 21.21 It may
shall be set at Liberty Now though there seems to be an allusion in the Words to the Israelites deliverance out of Egypt concerning whom it is said Exod. 12.33 That the Egyptians were urgent upon the People that they might send them out of the Land in haste yet questionless it is meant in the type of the Captivated Jews in Babylon that the time of their deliverance was coming on apace and in the antitype of Christs delivering his redeemed ones that were in bondage to Satan bound with the Fetters of Sin and Death who should with all readiness embrace the Salvation tendered them in the Gospel And accordingly we must understand the following words and that he should not die in the Pit that is in that Pit of misery whereinto they were fallen or in those Prison-houses wherein they were kept in Babylon Or as it respects Christs ransomed ones that they might not perish for ever in the bottomless Pit of Hell nor that his Bread should fail that is that the poor Captives in Babylon might not perish there for want of necessary provision in their long continued thraldom or in their return homeward by reason of the desart places they were to go through Or as it respects those that are redeemed by Christ that they might be instructed in the mysteries of the Gospel and not want that Spiritual food of their Souls And in this too there may be an allusion to Gods care over the Israelites whom he delivered out of Egypt that they should not want Bread to eat as they travelled through the Wilderness to the Land of Canaan which seems the more probable because of that which followeth in the next Verse Ver. 15. But I am the Lord thy God that divided the Sea c. To wit The red Sea whose Waves roared to wit by reason of the violent blowing of the East Wind wherewith God divided the Waters of the Sea that so the Israelites might pass over on dry ground Exod. 14.21 Ver. 16. And I have put my words in thy Mouth c. Expositors differ much in their Judgments concerning the Person to whom this is spoken That which seems to me most probable is That it is spoken first to Isaiah as the type but then secondly under him to Christ and to all his Prophets and faithful Messengers and Ministers or as some say which is all one in effect to Christ and to his People as the Body of Christ However the drift of the words is clear Namely That this is spoken to comfort his People as before ver 12. by assuring them 1. That the Prophet spake Gods Word to them nothing but what he had enjoined him and in the very words and terms which he had prompted to him and that therefore they had no cause to question the promises that he made them And the like we must hold concerning Christ who often affirmed this that he spake nothing but what God had put into his Mouth see Joh. 3.34 and 8.26.28 And 2dly That God would secure him from all his Enemies and have covered thee in the shadow of mine hand see the Note Chap. 49.2 And then to shew what should be the effect of this the following words are added that I may plant the Heavens and lay the Foundations of the Earth That is That I may hereby create a new World a new Heaven and a new Earth Now we must know that though this may be meant of the Jews deliverance out of Babylon because there was then such a change wrought amongst that People as if they had been brought into a new World and because that is usually ascribed to the Ministry of Gods Prophets which they did only declare and foretell as in that Jer. 1.10 See I have this day set thee over the Nations and over the Kingdoms to root out and to pull down and to destroy and to throw down to build and to plant Yet certainly it is meant principally of that great change and renovation that God by Christ did actually and effectually work in the World at his coming by the Work of his Redemption and the publishing thereof by the preaching of the Gospel by means whereof the curse was taken off from the Creatures which the Sin of Man had brought upon them and all things that were before as it were broken and ruined were restored and settled in Christ and which is chiefly intended a holy Church is gathered and planted throughout the World who are reconciled to God and made new Creatures a People whose Conversation is in Heaven and who are daily fitted for heavenly Glory and say unto Zion Thou art my People That is That God might say to wit by the Prophets Apostles and others by whom it is published and by Christ by whom it was both effected and published ye that were not my People are now become my People Ver. 17. Awake awake stand up O Jerusalem c. Some think that because the Jews were at this time proud and secure and fearless of any Evil that was coming upon them like a drunken Man fallen into a dead sleep by reason of a Spirit of drunkenness and slumber that God had poured forth upon them therefore God by the Prophet doth here awaken them and calls upon them to arise and repent and turn unto the Lord. And indeed expressions much like to these are used by the Apostle in this sense 1 Cor. 15.34 and Eph. 5.14 But by the whole current of the Text it appears that this is spoken by way of comforting them Because they might disregard the promise of deliverance which God had made them by reason of that extremity of misery and oppression under which they lay therefore there is hope here given them that notwithstanding that depth of Calamity whereinto they were fallen yet God would raise them up And accordingly comparing them to a People that by drinking of the Cup of Gods wrath were fallen down and lay in a dead sleep he calls upon them to awaken and arise up Awake awake stand up O Jerusalem as if he had said There will be suddenly a happy change and therefore lye no longer O my People in so sad and disconsolate a condition which hast drunk at the hand of the Lord the Cup of his Fury That is Whom God hath in his just wrath punished with great severity thou hast drunken the dregs of the Cup of trembling and wrung them out that is the whole Cup of Gods indignation even to the very bottom dregs and all which in bitter potions use to be the bitterest and those pressed and squeezed that nothing might be left The meaning is That they had suffered the whole that God had measured out to be their portion or so much that one would think their misery could not be well greater than it was And why this is called a Cup of trembling see the Notes Job 21.20 Psal 11.6 and 60.3 and 75.8 Now this may be conceived to be spoken 1. With respect to
the Jews Captivity in Babylon and their deliverance by Cyrus And 2dly With respect to their greater destruction by the Romans and that following glorious condition whereto that Church was raised by Christ and especially in the access of the Gentiles yet it may be applyed as it is by some Expositors to the very sad condition whereinto the Church of Christ may be brought by her persecuting Enemies and Gods appearing seasonably for their deliverance Ver. 18. There is none to guide her among all the Sons whom she hath brought forth c. That is Amongst all that have been bred and brought up in her there were none neither King Prince nor Prophet that were able to lend her a helping hand for her aid or deliverance none that could counsel or comfort her uphold or direct her For in those expressions there is none to guide her and neither is there any that taketh her by the Hand there is still an allusion to the supporting and leading of one that is drunk and of whom this is meant see in the foregoing Note Ver. 19. These two things are come unto thee c. There is a like expression before Chap. 47.9 Who shall be sorry for thee that is there is none that will lay thy miseries to Heart or that will condole thy sad condition with thee And this indeed is a great addition to any Mens miseries when no body pities them nor discovers the least fellow-feeling they have of their Griefs and Sufferings Whence is that Psal 69.20 I looked for some to take pity and there was none The great question is which are the two things the two Evils before mentioned that were come upon them that is that were to come upon them Some think that these are set forth in the following Words Desolation and Destruction and the Famine and the Sword For though four things seem here to be mentioned yet they are reducible to two Heads Desolation to wit of the City and Land and Destruction to wit of the People being mentioned as the two things before intended and then the Famine and the Sword are added as the means whereby the City and Land were laid desolate and the Inhabitants destroyed But I rather think that the two things that are here said should come upon them are the Evil that should come upon them by their Enemies from without comprehended in those Words Desolation and Destruction and the Famine and the Sword the other from within namely that they should have none amongst themselves that should be able to help advise or comfort them implyed in those questions who shall be sorry for thee And afterward in the close of the Verse by whom shall I comfort thee As if he had said alas there is none to comfort thee see the Note before ver 18. And this we find often mentioned in Jeremiah's Lamentations as Chap. 1.2 Among all her Lovers she hath none to comfort her and ver 21. They have heard that I Sigh there is none to comfort me Yet I know by some these last Words are otherwise expounded by whom shall I comfort thee that is by whose Example that hath been in the like misery should I assay to comfort thee Which is all one in effect as if he had said alas thy miseries are matchless and without all president And indeed we find a like expression used to set forth Jerusalems Calamities Lam. 2.13 What thing shall I take to Witness for thee What thing shall I liken to thee O Daughter of Jerusalem what shall I equal to thee that I may comfort thee Ver. 20. Thy Sons have fainted c. To wit Through extremity of grief or as being in a manner starved and so instead of being able to uphold and comfort thee they are ready to perish themselves they lie at the head of all the Streets that is all the City over they lye in the entrance of the Streets they lie languishing as being houseless and harbourless quite famished in a manner and so not able to stand or go Some I know understand this of the multitude of Carcases of men slain or famished that lay scattered about the Streets unburied But that agrees not with the following similitude as a wild Bull in a Net that is fretting and afflicting themselves but no way able to help themselves no not those that have formerly been of greatest Power and Strength no more then a wild Bull can do when he is once taken in the Huntsmans Net though he fume and toil himself with striving and tumbling about never so much they are full of the fury of the Lord the rebuke of thy God that is full of the Calamity and Misery that vexation and anguish which God in his just wrath hath brought upon them But in this expression there is an allusion also to that Cup of Fury mentioned before ver 17. whereof God had caused them to drink Ver. 21. Therefore c. Because thy misery is so great and thou hast suffered what I allotted for thy portion hear now thou afflicted and drunken but not with Wine to wit as formerly thou wert wont to be but with the Cup of Gods Fury ver 17. And indeed these expressions of love and pity do clearly shew that the drift of all that went before was the comforting of Gods People Ver. 22. Thus saith thy Lord the Lord and thy God that pleadeth the cause of his People c. See the Note 1 Sam. 25.39 Behold I have taken out of thine Hand the Cup of trembling even the Dregs of the Cup of my Fury see the Note above ver 17. thou shalt no more drink it again That is Thou shalt no longer drink of that Cup the Babylonians shall no longer keep thee in Bondage nor shall ever any more come to oppress thee He doth not say That they should never be brought into such a sad condition any more for after their return from Babylon they were often brought very low and by the Romans they drank deeper of the Cup of Gods Fury than ever insomuch that unto this day they are drinking the dregs of it but that there should be an end of their Captivity in Babylon And indeed if this promise be extended as it is by some to the Church of the Jews after their ruine by the Romans it must be understood of that Remnant of them that embraced the Christian Faith for the rest of them were then cast off from being Gods Church and of this Remnant this promise shall for ever hold good that they shall no more be destroyed and cast off from being Gods People as the Generality of the Jewish Church were Ver. 23. But I will put it into the hand of them that afflict thee c. That is The Miseries which they brought upon thee others shall bring upon them which have said to thy Soul that is to thee See the Note Psal 3.2 bow down that we may go over See the Note Psal 66.12 and thou hast laid thy
condition thou shalt be far from oppression for thou shalt not fear and from terrour for it shall not come near thee that is thou shalt be so far from being oppressed that there shall be no cause why thou shouldest fear it to wit either because thy Children shall do all things righteously and shall not in the least wrong one another or because God will destroy those that seek to oppress thee or will at least protect you from their rage See the Note Chap. 32.17 Ver. 15. Behold c. God having in the foregoing Verse promised his Church a peaceable and prosperous condition that they might not from hence fancy that they should meet with no more trouble in the World here he tells them that they should have many Enemies that should be ever and anon conspiring and bandying against them only God would protect them Behold they shall surely gather together to wit to do thee all the mischief they are able but not by me that is I shall not be with them to prosper them and so whatsoever they attempt shall be in vain and to no purpose whosoever shall gather together against thee shall fall for thy sake that is they shall be destroyed that thou mayest be preserved Ver. 16. Behold I have created the Smith that bloweth the Coals in the Fire and that bringeth forth an instrument for his work c. To wit His several Tools wherewith he is to make those warlike Weapons in the forging and working whereof he is usually imployed and I have created the Waster to destroy to wit those whom I intend to punish for their Sins The drift of the whole Verse is to shew that seeing the Smith that makes the Arms and Weapons of War and the Souldier here called the Waster that useth them are both Gods Creatures they must needs be in his power and ordered and disposed of according to his will and consequently that they can do nothing without his leave or otherwise than according to his appointment so that neither can a Sword or any other Weapon of War be made to be used against his People if he be pleased to hinder it nor can any body make use of any Weapon against them without a Commission from him and therefore as long as his People were under his protection they need not fear any thing Ver. 17. No Weapon that is formed against thee shall prosper c. To wit For the effecting of that which your Enemies intend namely the utter destruction of you my Church and People and every Tongue that shall rise against thee in judgment that is every Person that shall appear in a judicial way against thee fasly to accuse thee and to seek thy ruin thou shalt condemn that is thou shalt so clear thine innocency and convince him of his wickedness in charging thee fasly that he shall be ashamed and confounded in himself and withall sentenced and condemned in Judgment This is the heritage of the Servants of the Lord c. That is This is that which God will allot to be the certain portion and reward of his righteous Servants and which shall as an heritage be assured to them in all succeeding Generations And this may be meant either in general of all the good promised to Gods Church and People in the foregoing part of this Chapter Or else more particularly that which was mentioned in the words immediately foregoing namely That God would protect them against all the open violence and against all the cunning false accusations of their Enemies and their righteousness is of me saith the Lord where by righteousness may be meant either 1. The blessings which should be by God conferred upon his People which may be called their righteousness because they should be bestowed as the reward of their righteousness Or else 2. as with respect to that foregoing promise that they should condemn every Tongue that should rise in judgment against them it may be meant of both the righteousness of their Persons and Lives and the clearing and vindicating of their righteousness from the false accusations of their Enemies to wit that they both were from God CHAP. LV. VERSE 1. HO every one that thirsteth come ye to the Waters c. Having in the foregoing Chapter foretold the exceeding great happiness of the Church of Christ here God the Fountain of living Waters Jer. 2.13 calleth and inviteth poor Sinners to come in and accept of those precious benefits which in Christ were there promised to his Church and People And in the manner of speech here used there seems to be an allusion to the custom of crying in the Streets of a City the several provisions that are to be sold in such and such places Ho every one that thirsteth come ye to the Waters and he that hath no money c. For the understanding whereof we must know 1. That by every one that thirsteth under which hunger also is comprehended as appears by the following words come ye buy and eat though thirst be only mentioned as the most vehement and insufferable desire of the twain is meant every one that thirsteth after true happiness or more expresly all those that being convinced of their sinful and miserable condition by Nature are extreamly afflicted therewith and do thereupon vehemently desire reconciliation with God comfort and Life Eternal and whatever may tend to the satisfying of these wants and desires of their Souls So that it is clear that those that are full fully satisfied with their own righteousness and desiring no other or fully glutted with earthly things so as never to mind any thing better cannot be the Persons that are here invited because such will never mind that Spiritual refreshing that is here tendered being like those that are so puffed up with Wind that though they want nourishment yet they have no Stomach to eat any thing 2. That by the Waters to which they are here invited and so likewise the Wine and Milk and Bread afterward mentioned is meant that superabundant Grace which is tendered to the Church in the days of the New Testament above what they enjoyed formerly namely Christ held forth to Men in the Ministry of the Gospel as having accomplished the work of Mans Redemption together with all the gifts and precious benefits which he hath purchased for poor Sinners his merits and righteousness the sanctifying Graces of his Spirit and in a word all things tending to the Spiritual Life the comfort and satisfying of the desires of Mens Souls here and to their Eternal Life and Salvation hereafter But see the Notes Chap. 12.3 and 41.17 18. See also Matth. 5.6 and Joh. 7.37 3. That by coming to these Waters is meant the poor Sinners accepting and imbracing of Christ by a true and a lively Faith together with all the precious benefits that are tendered in Christ For so is this explained by Christ Joh. 6.35 He that cometh to me shall never hunger and he that believeth on me
plotted the Death of Naboth 1 King 21.19 Or 2. That there was much strife and debate amongst them upon their solemn Fast-days For say they they used when they met on those days to be often quarrelling and brawling one with another at least they were wont to take advantage of the Rest enjoined on those days to look over their debt-Books and Bonds and Mortgages and to prepare for and promote what they could the prosecuting of their Law-suits against their debtors Yea and there is a Learned Expositor that holds that it being their Custom on those days to sit in Judgment against Offenders that hereby God might be pacified towards them the greatest matter they usually there did was to complain of their Debtors and to procure some Judiciary Sentence against them And so for the following words and to smite with the Fist of wickedness some conceive it is meant of their quarrelling and fighting on those days at least of Masters beating and abusing their Servants or of the imperious and contemptuous carriage of their great ones towards the mean sort in beating and striking them or of Mens passionate falling upon their Debtors and laying violent hands upon them as if they would force them to pay that which they were not able to pay according to that which is said in the Parable of the Servant whose Lord had forgiven him a great debt and he afterwards meeting with one of his fellow-Servants which ought him an hundred pence laid hands on him and took him by the Throat saying Pay me that thou owest Matth. 18.28 But to me it seems no way probable that they either did or are charged with doing these things on their fast-days Questionless all that is here intended is that even after their Fasting and Praying they went on in their ways of cruelty and unmercifulness to their poor Brethren their Fasts were followed with strife and debate as if that had been the very end of their fasting And herein consists the absurdity of their dealing with God that whilst they sought in this manner to beg mercy of God they should be at the same time so cruel to their Brethren Ye shall not fast as ye do this day to make your voice to be heard on high that is say some ye are not to fast as now adays ye do with such brawling and loud out-cries as make the Air aloft to ring of them or as are like to mount up to Heaven and draw down vengeance upon you Or as others would have it you must not fast as now ye do weeping and howling aloud by way of ostentation or as hoping that hereby alone you keep a fast as God requires But far more probably I conceive others hold that God doth here inform them that if they desired to have the voice of their Prayers heard on high that is by God in Heaven they must fast in another manner than they did in those times There must not be such strife and debate such contention and oppression amongst them as there was if they desired by their fastings to prevail with God Ver. 5. Is it such a Fast that I have chosen a day for a Man to afflict his Soul c. See the Note Lev. 16.29 is it to bow down his head as a bullrush which being broken and bruised will hang down with its own weight and to spread sackcloth and ashes under him to wit as they used to do in times of solemn Humiliation and fasting as it is said of Ahab 1 King 21.27 that he fasted and lay in sackcloth see also Esth 4.3 and Job 2.8 The meaning is that the humbling of themselves thus out-wardly if they did not withall repent of and forsake their sins was not the Fast which God enjoined approved and delighted in wilt thou call this a Fast and an acceptable day to the Lord As if he had said you cannot in reason think so but rather that the Lord will abhor it Ver. 6. Is not this the Fast that I have chosen to loose the bands of wickedness c. By these bands of wickedness some understand the combination of Judges or others for the oppression of the poorer sort But rather hereby is meant whatever it was wherewith the poor were straitned and pinched by the rich as their obligations and conveyances either unjustly obtained or cruelly prosecuted even against those that were notable to pay yea and the bringing such into Bondage or casting them into Prison may be herein also included of all which God requires here they should be released And to the same effect is the Rest here added to undo the heavy burdens to let the oppressed go free and that ye break every yoke For though in requiring that the oppressed or afflicted should go free he seems to have special respect to the freeing of their debtors from restraint either in Prison or elsewhere they not daring to stir abroad for fear of Arrests and to the setting of their Servants at liberty at the times enjoined by Gods Law for their manumission yet it may be meant more generally of freeing them from all the vexations and oppressions under which they were crushed And by the yoke may be meant all the heavy pressures they groaned under The meaning is that they must leave off their extortions and oppressions and so likewise all other their sins if they would fast as God required they should do Ver. 7. Is it not to deal thy Bread to the Hungry c. See the Notes Eccles 11.1 and Prov. 22.9 and that thou bring the poor that are cast out or afflicted to thy house to wit voluntarily even before it was desired of thee when thou seest the naked that thou cover him and that thou hide not thy self from thine own Flesh that is thy Brethren of thine own Stock or Nation see the Note Judg. 9.2 or any that are Men as thou art see the Note Neh. 5.5 Ver. 8. Then shall thy light c. As if he had said do this and you will find that there will be no cause for you to complain as it is above ver 3. wâ—refore have we fasted and thou seest not c. Then shall thy light break forth as the morning that is thy sad and afflicted estate shall be certainly and suddenly changed into a joyful and prosperous condition even when there seemed to be no likelihood of any such thing which likewise shall grow brighter and brighter as the morning light doth see the Note Esth 8.16 and thine health shall spring forth speedily that is thou shalt be presently cured of thy miseries and shalt get new Vigor as the Plants do when the Spring is come but see the Notes also Chap. 6.10 and 57.18 and thy Righteousness shall go before thee that is this thy just and merciful dealing shall do that which thine Hypocritical fasting did not do it shall declare thee to be sincerely Righteous and make thy Righteousness to appear conspicuously before God and Man Or thy
meaning is that though their plots and practices were hurtful to others yet they should bring no profit to them either they shall no way advance themselves thereby in their outward condition or if they do that yet that shall stand them in no stead as to the sheltering of them from the wrath of God and from the Evils that are coming upon them And indeed to shew that no better could be justly expected from such wicked plots and practices as theirs were is that added which follows their works are works of Iniquity and the act of violence is in their hands that is they are continually imployed in works of oppression and violence and other ways of desperate wickedness Ver. 7. Their feet run to Evil and they make haste to shed innocent Blood c. See the Note Prov. 1.16 from whence this seems to have been taken And so likewise the Apostle cites these words either from that place of Solomon or this of our Prophet Rom. 3.15 16 17. and that to prove that the Jews lay under the same guilt with the Gentiles their thoughts are thoughts of iniquity they not only do Evil but they do it also advisedly and deliberately their minds being continually plotting and contriving mischief wasting and destruction are in their paths that is wherever they go they waste and destroy or all they do tends hereto Ver. 8. The way of peace they know not c. That is they are of such a turbulent Spirit and are so violently bent upon all injurious courses that they know not how to live peaceably with any body they mind not peace not having the least inclination that way but are meer strangers to it utterly unacquainted with any peaceable courses and there is no judgment in their goings that is they have no respect to Justice and Right in any thing they do see the Note Chap. 56.1 they have made them crooked paths that is their ways are not according to the streight rule of Gods Word see the Note Psal 125.5 whoever goeth therein shall not know peace that is say some whoever converseth with them will be of the same unpeaceable disposition with them or rather whoever imitateth them and treadeth in these wicked and unpeaceable paths of theirs shall never prosper they shall never know what Peace and Prosperity means see the Note Chap. 48.22 Ver. 9. Therefore c. The Prophet having in the foregoing Verses shewn the People how extreamly wicked they were doth here declare that for this it was that God had brought them into such a sad condition and consequently that they had no cause to murmur against God as was before expressed Chap. 58.3 And because of that which follows our transgressions are multiplied before thee c. very many Expositors hold that the Prophet speaks this in the name of the Captive Jews acknowledging to God that their wickedness was the cause why God stood aloof from them and did not come in to their help Therefore is judgment far from us neither doth justice overtake us that is it comes not near us Because of these our forementioned Sins and particularly because we have not minded Judgment and Justice in our dealings with others therefore God hid himself from them and did not appear in a way of Justice for them to protect them and to execute Judgment upon their Enemies see the Note Chap. 1.27 we-wait for light but behold obscurity for brightness but we walk in darkness that is we were still hoping especially when we had sought God by fasting and Prayer that he would have brought things into a more comfortable condition but alas our miseries continue still upon us yea even when sometime there seemed to be some hope and we began to promise our selves more comfortable times behold even then so great was our disappointment our condition became rather worse and worse see the Notes Esth 8.17 and Psal 112.4 Ver. 10. We grope for the Wall like the Blind and we grope as if we had no Eyes c. See the Note Deut. 28.28 to which very place the Prophet seems to have respect in these expressions we stumble at noon-day as in the night that is we are apt to miscarry and fall into mischiefs where the danger might have been easily foreseen and prevented Both these expressions are added with respect to that wherewith the foregoing Verse was closed we walk in darkness But see the Notes also Job 5.14 and 12.24 we are in desolate places as dead men that is we are in an exceeding sad and desolate condition over-whelmed with miseries and hopeless of ever seeing better days like Men that live in desolate places where there is nothing that can afford Men any comfort or rather our condition is liker to that of dead Men in their Graves then to that of living Men. Ver. 11. We roar all like Bears and mourn sore like Doves c. See the Note Chap. 38.14 These different Similitudes may seem to be used to imply the one their loud out-cries like that of the roaring of Bears the other their continual bemoaning themselves like that of the mourning of Doves or else that they all lamented the Misery of their Condition some with lowder out-cries others with more inward and private Mournings We look for Judgment but there is none for Salvation but it is far off from us see the Note above Ver. 9. Ver. 12. For our Transgressions are multiplyed before thee c. As if he had said However we may flatter our selves and endeavour to excuse and cover over our Sins yet thou knowest them all and hereby thou hast been provoked against us and this hath been the cause why thou hast stood aloof from helping us And our sins testify against us see the Note Chap. 3.9 For our Transgressions are with us that is say some they are evident in the Evils they have brought upon us But rather the meaning is that their Sins were so manifest and notoriously great that they could not but be in their own Consciences fully convinced of them And to the same purpose is the following Clause And as for our Iniquities we know them it being clearly either a confession of their owning the Sins wherewith they had offended God or an humble bewailing themselves for them See the Note Psal 51.3 And now in all this the Prophet joyns himself with the rest of the People not as guilty of the same Sins with them but as confessing and bewailing their Sins together with his own Ver. 13. In Transgressing c. Having in the foregoing Verse acknowledged the wickedness of the People in general as the cause of all the Miseries that were come upon them here the Prophet proceeds to set them forth more distinctly and particularly And so having closed that Verse with those words And as for our Iniquities we know them here he sheweth what those their great Iniquities were In Transgressing and lying against the Lord and departing away from our God and by all
her incomprehensible Glory in Heaven hereafter And are to the same purpose the following Words a joy of many Generations namely that the exceeding happiness of the Church should be the joy of Gods People from generation to generation Ver. 16. Thou shalt also suck the milk of the Gentiles and shalt suck the Breast of Kings c. That is the Heathens with their Kings that before sought to devour thee shall then with much tender love nourish and support and defend thee see the the Note Chap 49.23 As likewise for the following Clause And thou shalt know that I the Lord am thy Saviour and thy Redeemer the mighty one of Jacob. And see also the Note Psal 132.2 Ver. 17. For Brass I will bring Gold and for Iron I will bring Silver and for Wood Brass and for Stones Iron c. That is thou shalt be brought into a far more happy excellent and glorious condition than ever thou enjoyedst formerly we cannot say that this was so with the Church of the Jews that returned out of Babylon and therefore it must be extended to this Church when she became Christian when her condition was indeed transcendently bettered because then instead of Carnal Ceremonies they had more Noble Spiritual Ordinances whereby Remission of Sins Adoption Sanctification and Life Eternal were tendered and conveyed to them and because these the gifts of the Holy Ghost should be more abundantly than ever and in a more glorious manner poured forth upon them I will make thy Officers Peace and thine Exacters Righteousness That is whereas in former days thou wert disturbed and oppressed by thy Governours and their Officers or whereas in Babylon thou wert miserably crushed by cruel Task-masters then thou shalt have such Righteous Rulers and Officers that thou shalt live Peaceably and Comfortably under them And this was partyl accomplished in those just and peaceable Governours that God set over them after their return out of Babylon Ezra Nehemiah and others that did indeed solely study and seek the Prosperity and Welfare of the Nation But especially I conceive it is meant of those Church Officers and Rulers in the days of the Gospel that should pacifie the Consciences of Men by Preaching Peace and Righteousness to them through Jesus Christ and of those Christian-Magistrates that should Govern the Church with great Justice and Peace see the Note Chap. â— 26 Ver. 18. Violence shall no more be heard in thy Land wasting nor destruction within thy Borders Having foretold in the foregoing Verse how justly and peaceably their Governours should Rule over them this is added as the effect hereof to wit that there should not any more be heard in their Land the Outcries and Complaints of the poor People either because of the Violence and Oppression of their Rulers or because of the wasting of their Land by Forreign Enemies breaking in upon them But now if this be understood of the Land of Judea after their return out of Babylon it must be taken as spoken Comparatively that there should be no more such complaint of their oppressions as was at present amongst them or as was when Jerusalem was besieged and destroyed or as when they were Captives in Babylon Yea if we understand it as I conceive it is principally intended of the Church of Christ either it must be understood of such a violence and destruction whereby the Church should be utterly Ruined and Destroyed which all the powers of Hell shall never be able to effect Or else it must be extended to the perfect Peace and Safety of the Church Triumphant in Heaven which seems the more probable because of that which is added in the following Verses for indeed though the Gospel teacheth Christians Peace and Righteousness yet it cannot be denyed but that there is too much Violence and Oppression amongst them And besides it is evident that Enemies do often break in upon them waste and destroy them But thou shalt call thy Walls Salvation and thy Gates Praise The meaning is that the Walls and Gates of Jerusalem should through the Blessing of God be a means of sure preservation to them and give them occasion of frequent blessing God in their Gates see the Note Psal 4.14 though some would have it that Praise is promised in their Gates to imply that the Justice administred in their Gates should be the great cause of their praising God And the Words may also be understood as if they had been expressed thus that Gods Salvation should be instead of Walls and Gates to them and should yield them continual occasion of praising God But for this see the Notes Chap. 26.1 Ver. 19. The Sun shall be no more thy light by day neither for brightness shall the Moon give Light unto thee c. It cannot be thought that the People of God should ever here in this World live without the Light of the Sun and Moon but the meaning is that they should have a Light so transcendently greater and more lightsom than those that Comparatively they should not mind nor esteem them namely the Light of Gods gracious favour shining into their hearts in and through the Lord Christ the Sun of Righteousness who should enlighten their Minds with the knowledge of his Grace by his Word and Spirit and thereby fill their heart with exceeding great Joy And so we find this explained in the following Words but the Lord shall be unto thee an everlasting Light where also in those Words an everlasting Light that transcendent excellency of this Light is hinted which is more fully set forth in the following Verse to wit that this Light should constantly and continually shine upon them without any variation or change until they were brought at last to the Eternal enjoyment of his Presence in Heavenly Glory And indeed many there are that hold that of this last the Glorious and Beatifical presence of God which the Saints shall enjoy in the Life that it to come this place is principally if not solely to be understood when they shall need no outward ordinary means for their Joy and Bliss but God shall be all in all to them But see the Notes also Chap. 24.23 And thy God thy Glory that is thine Interest in this great and glorious God through Jesus Christ and the great things he shall do for thee shall be a great honour to thee Ver. 20. Thy Sun shall no more go down neither shall thy Moon withdraw it self c. As if he had said whereas men do not always constantly enjoy the light of the Sun and Moon because when they have shined their appointed time they Set again and are hidden under the Earth thy Sun and thy Moon the Light promised in the foregoing Verse transcendently surpassing the Light of the Sun and Moon shall shine upon thee perpetually without any vicissitude and interruption it shall never be withdrawn but shall be thy Light by Night as well as by Day in the darkness of Adversity as well as
now as we intend it to that great work of our Salvation by Christ begun here but perfected in Heaven it may be particularly applyed to that Evangelical Righteousnes wherewith Christians may be truly said to be Cloathed for which see the Note Chap. 60.21 This I conceive is the true meaning of this place yet I know there are some that would have nothing else intended thereby but only this that God had changed their Captive Garments into the joyful Attire of those that are delivered out of Captivity Ver. 11. For as the Earth bringeth forth her Bud and as the Garden causeth the things that are sown in it to Spring forth c. To wit when the Winter is gone and the Spring is come So the Lord God will cause Righteousness and Praise to Spring forth before all the Nations that is so though God may hide himself from his People for a time yet when he begins to let the light of his Countenance shine forth favourably upon them again he will cause your Land in the sight of all Nations to abound with Righteousness and Praise that is with the discovery of his Goodness and Faithfulness to you and the Praise that shall thereupon be given to him as if these things did grow and spring up every where out of the Earth see the like expression Psal 72.3 and 85.11 The Land shall be covered with Righteousness and Praise as the Earth is with the Fruits that grow up in the Spring time But see also the foregoing Note The drift doubtless of these Expressions is to shew that how impossible and incredible soever these things might seem which the Prophet had promised â— yet that Almighty God that caused the Earth yearly to yield her Fruit would likewise effect this great Change of which he had spoken CHAP. LXII VERSE 1. FOR Zions sake I will not hold my peace and for Jerusalems sake I will not rest c. The Prophet here professeth that out of love and tender respect to Zion and Gods Church and People and out of zeal for their good their comfort and incouragement he would not give over publishing those glad tydings which he had already declared to them to wit concerning their deliverance out of Babylon and their Redemption by Christ and praying to God for the accomplishment of them though he had long time done this yet he would still incessantly go on to do it yea though he should be never so much discouraged by the incredulity hatred and injurious dealing of the people to whom he imparted these glad Tydings or by seeing the Ruine that should come upon them for a time yet â—e would not cease incessantly to proclaim these things that hereby he might raise up their Hearts constantly to wait for this promised deliverance and Salvation though it might be long er'e it came Vntil the Righteousness thereof goeth forth as brightness and the Salvation thereof as a Lamp that burneth that is as it respects the Jews in Babylon until by Gods destroying the Babylonians and his Peoples Deliverance the Righteousness of his Peoples Cause which lay hid during their Captivity shall appear so clearly and gloriously that all the Nations about them shall see and acknowledge it Or as it respects the Church of Christ until Christ come who is the Righteousness and Saviour of his People until the great Work of the Righteousness and Salvation of the Church be fully accomplished and do shine forth gloriously in the Ministry of the Gospel to the drawing of all Mens Eyes to it even amongst Gentiles that before sat in gross darkness Some think that this is spoken by the Prophet in the Person of God For Zions sake I will not hold my peace c. To wit that God would not rest till he had pleaded the Righteous Cause of his People and saved them from their Enemies for when he doth forbear to do this he is in the Scripture Phrase said to hold his peace See the Note Chap. 42.14 Yea they say that it cannot be spoken by the Prophet in his own Person because he dyed long before the return of the Jews out of Babylon and much more before the full accomplishment of these things by Jesus Christ But this is not a sufficient reason to disprove what is most generally held by Expositors to wit that the Prophet speaks here in his own Person since his meaning here may be only this that should he live till these things which God had promised his People should come to pass he would never cease to Preach these glad tydings nor to Pray for the speedy performance of them It is not unlike that Speech of the Apostles 1 Thes 4.17 We which are alive and remain shall be caught up together with them in the Clouds that is should any of us at that day be found living upon Earth it would be so with us Ver. 2. And the Gentiles shall see thy Righteousness c. To wit that before mentioned which should go forth as brightness for which see the foregoing Note and all Kings thy Glory that is all the great Kings of the Gentiles to whom the knowledge of it shall come shall take notice of the exceeding Glory whereto God hath advanced thee See the Note Psal 138.4 And thou shalt be called by a new Name which the Mouth of the Lord shall Name that is God will give thee a new Name to wit that expressed afterward ver 4. Thou shalt be called Hephzi-bah But the meaning is either that Gods Church and People should through his favour to them become exceeding Famous and Renowned far more than ever formerly Or that God would bring them into a new Estate and Condition far more glorious than ever formerly heard of which was most fully accomplished when they became the Church of Christ Ver. 3. Thou shalt also be a Crown of Glory in the Hand of the Lord and a Royal Diadem in the Hand of thy God The meaning is either 1. That the Lord by his Hand upon them in their Deliverance and in the great things he would do for them as his peculiar People would advance them to great Glory so that they should be eminently conspicuous and renowned even as a Glorious Crown or Royal Diadem in the Eyes of those that behold it or rather 2. That God would own his People to be an Honour and Glory to him even as a Crown or Diadem which a King takes in his Hand and puts upon his Head as being the people over whom he Reigned as their King and Soveraign and consequently that he would make as precious account of them as a King doth of his Crown and as carefully preserve them Ver. 4. Thou shalt no more be termed forsaken c. See the Notes Chap. 49.14 and 54.6 7. Neither shall thy Land any more be termed desolate See the Note Chap. 1.7 and 54.3 But thou shalt be called that is thou shalt be and shalt be owned to be as we see in the like
advancing this their deliverance above 〈◊〉 of their deliverance out of Aegypt that being effected with much â—â—â—ugling and striving but this without any Labour on their parts Cyrus of his own accord giving them liberty to be gone And 2. Of the mighty and sudden encrease of the Church by the Conversion of the Gentiles for which see the Notes Chap. 49.18 21. and 60.4 before her pain came she was delivered of a manchild that is a great and mighty People And besides as this is intended concerning the encrease of the Church of Christ it may imply that the Believers in those days added to the Church should be strong in Faith manly and stout and couragious for the Truth and likewise what exceeding joy there should be for that great encrease of the Church as when a Child especially a man-child is born Ver. 8. Who hath heard such a thing Who hath seen such things c. To wit as that mentioned in the foregoing Verse see the Note Chap. 64.4 Shall the Earth be made to bring forth in one day That is the Fruits which are usually a long time sprouting out and growing till they come to ripeness and perfection Or as some would have it shall all the Women in a Country or in the whole Earth be made to bring forth together in one day Or shall a Nation be born at once That is is it possible for one Woman to bring a Nation at one Birth Or for several Women to bring forth a Nation together at one time for as soon as Zion travelled c. as if he had said yet so it is here as soon as Zion travelled she brought forth her Children that is as soon as the time of her Travel came she brought forth multitudes as it were a whole Nation at once or in one day for which see the foregoing Note Ver. 9. Shall I bring to the Birth and not cause to bring forth saith the Lord c. Some read it as it is in the Margin Shall I bring to the birth and not beget And so reading it the meaning must needs be shall I that cause other Women to conceive and bring their Conceptions to the birth continue Childness my self and not beget me Children of my Zion But reading it as it is in our Bibles the meaning seems rather to be this Shall I bring to the birth and not cause to bring forth that is shall I bring my People to the throes and pangs of a Child-bearing Woman and shall I not withall afford her deliverance see the Notes 2 Kings 19.3 Or shall I undertake to bring forth my People out of Captivity and not fully accomplish it Shall I set upon a work and not go through with it And to the same purpose is the following Clause Shall I cause to bring forth and shut the womb saith thy God That is shall I confer upon Mankind the power of propagation and shall I withold this blessing from my Zion Or having begotten Children upon my Zion shall I shut up her Womb that she cannot bring them forth Ver. 10. Rejoice with Jerusalem and be glad with her all ye that love her c. It is the Well-willers and Friends of Jerusalem after the return of her People from Babylon and consequently also of the Church of Christ after her mighty encrease by the Conversion of the Gentiles that are here invited to rejoyce with her to wit as Friends are wont to rejoice with Women after they are safely delivered especially if it have been of a man-child as was before figuratively said of the Church ver 7. rejoice for joy with her all ye that mourn for her that is that did mourn for her when she was in an afflicted and distressed estate Ver. 11. That ye may suck c. That is say some in that ye shall suck and be satisfied c. for they take this to be added as the cause of the joy whereto they were exhorted in the foregoing Verse But considering that it was the Faithful that were there exhorted to rejoice in the prosperity of the Church I conceive this may be added as the end of their rejoicing with the Church even that ye may suck and be satisfied with the Breasts of her Consolations that ye may suck your fill see the Note Psal 22.26 that is that you may partake with her in her Salvation Prosperity and Glory that as a Mother she may with full Breasts plentifully feed and nourish you up that you may be nursed up in Knowledge and Grace here till ye come to be sharers with her in the Glory of Heaven hereafter With respect to that which was before said ver 7. concerning the Churches bringing forth Children the Prophet doth here likewise speak of her as of a Mother giving suck that ye may suck and be satisfied with the Breasts of her Consolations to wit those Gospel-Consolations wherewith she shall be comforted of God and wherewith she shall comfort her Children the sincere Milk of the Word 1 Pet. 2.2 refreshing as Milk for poor troubled Consciences Yea because there is mention made in the close of the foregoing Verse of those that mourned for Jerusalem some think that in these words that ye may suck c. there is an allusion to Mothers giving their Children suck to still them when they cry As for the next Clause that ye may milk out and be delighted with the abundance of her Glory that is the Churches Glory see the Notes Chap. 60.1 2 3. Ver. 12. For thus saith the Lord Behold I will extend Peace to her like a River c. See the Note Chap. 48.18 and the Glory of the Gentiles as a flowing stream see the Note Chap. 61.6 then shall ye suck ye shall be born upon her sides and dandled upon her knees see the Notes Chap. 49.22 23. and 60.4 Ver. 13. As one whom his Mother comforteth so will I comfort you c. As if he had said You shall not only be comforted by the Church your Mother but I also will be to you as a tender Mother herein For as an affectionate Mother is wont by kind speeches and by hugging and embracing her Child and by all possible expressions of her love to labour to quiet and still it and chear it up again when it cries and weeps because of some hurt it had taken or because she had formerly chid it or beaten it so will I comfort you my People after I had for a time corrected you and ye shall be comforted in Jerusalem that is though Jerusalem hath lain so long in such a desolate condition yet shall her prosperous and flourishing Estate be matter of great comfort and rejoicing to you Ver. 14. And when ye see this c. This is thus expressed to imply the undoubted certainty of it with their Eyes they should see it accomplished your heart shall rejoice that is you shall rejoice heartily and your bones shall flourish like an herb that is your Strength and
how little a while Fish can live out of the water and great Fish out of great waters yet some I confess hold that this last clause is meant of the miracles of turning the rivers in Egypt into Blood because in the relation of that there is express mention of the dying of the Fish and the stinking of the Rivers thereby See Exod. 7.17 18. and Psal 105.29 Ver. 3. I clothe the Heavens with blackness and I make Sackcloath their covering That is I can when I please cover them with black Clouds and so clothe them in a mourning habit as they used to be clothed that in times of solemn humiliation and mourning wore Sackcloath made of black goats hair But this is spoken also with respect to the plague of Darkness which God brought upon Egypt Exod. 10.21 and as some think to that miraculous darkness that was at the passion of Christ Ver. 4. The Lord God hath given me the tongue of the learned c. Having before proved that it was by their own wickedness that they continued in Bondage because the Lord was as able to deliver them as ever he had formerly been so here now he farther proves it because God was also willing to have fitted them for deliverance as appeared by his sending as other his prophets so Isaiah particularly fitted and furnished for this work Yea and under these Christ is principally intended of whom Isaiah was a Type as is evident in the following verses And withal this might tend to the encouragement of the better party amongst them and for the strengthning of their Faith concerning those promises wherewith he was sent to them The Lord God hath given me the tongue of the learned that is the tongue of a learned and able teacher one that hath been well taught and instructed and that is fitted to move and affect the Hearts of those to whom he speaks which how it was most eminently accomplished in Christ see the Note Psal 45.2 that I should know how to speak a word in season to him that is weary that is seasonably to chear up those that were wearied with the miseries they endured or overpressed with the burden of their sins And this indeed is that which Christ dayly doth by his Spirit in the Ministry of the Gospel according to that Matt. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest And to the same purpose is that which followeth he wakeneth morning by morning that is God doth stir me up to receive instructions from him continually day by day yea early every day for it may well be which some think that the morning is purposely mentioned as the fittest time for learning meaning that God did continually reveal his will to him which he accordingly did reveal to them as our Saviour said expresly of himself Joh. 12.49 I have not spoken of my self but the father which sent me be gave me a commandment what I should say and what I should speak Yea and there are that think that as this expression respects Christ it implies that he was constantly informed by Gods Spirit and not at times only as the Prophets were He makeneth mine ear to hear as the learned that is say some as Learned Teachers are wont to excite their Disciples to learn or as others most diligently as men are wont to hear those that are eminently learned or rather as those that do not hear idly and without any profit to themselves but that become learned by their Teaching as those that are not only learners but learned Thus I conceive these words must be understood of the Prophet as the Type but principally of Christ as the Antitype I know indeed that many Expositors hold that this cannot be meant of Isaiah but of Christ only because we read not that Isaiah ever endured that which followeth Ver. 6. I gave my back to the smiters c. I hid not my face from shame and spitting But this might be objected likewise concerning many passages in the Psalms where David clearly speaks of himself though as a Type of Christ for which see the Notes Psal 22.18 and 40.6 7 8. and 69.21 Ver. 5. The Lord God hath opened mine Ear c. That is he caused me to hearken to him to know his Will and to obey him in all things he gave me in charge see the Notes Psal 40.6 7 8. and I was not rebellious which might covertly imply a reproof of the peoples rebellion as if he had said I was not rebellious against the Word of God to me as you have been against that which from God I have spoken to you neither turned away back that is I neither refused to go when God sent me nor did I shrink or turn away from doing what was given me in charge notwithstanding all the hard usage I met with in the doing of it Ver. 6. I gave my back to the smiters c. That is I did chearfully and willingly submit to be thus opprobriously used for the faithful discharge of my Office And indeed considering that they used other the Prophets of God thus as Micaiah 1 King 22.24 and Jeremiah Chap. 20.2 It is very probable that Isaiah also was thus used especially in the days of wicked Ahaz and my cheeks to them that plucked off the hair I hid not my face from shame and spitting However it is clear that all this was done unto Christ Matt. 27.26 30. Luk. 22.63 64. and 18.32 unless it be in that one particular of plucking off his hair which though it be not expresly mentioned by the Evangelists yet their mad rage and contemptuous usage of Christ in all other regards joyned with this prediction of Isaiah may well encline us to think that even this amongst other things they did to him And if not so we must then look upon that as a proverbial expression implying that they used him with all possible scorn and contempt Ver. 7. For the Lord God will help me c. That is he will assist me in the discharge of mine Office and uphold me against all that oppose me And as this is spoken with relation to Christ it imports the carrying him through the work of the Mediator even to the raising of him out of the Grave and so causing him to triumph over Hell and Death therefore shall I not be confounded that is dismayed or discouraged their shameful usage of me shall not make me ashamed therefore have I set my face like a flint that is I harden my self against all the opposition and injuries I meet with not to fear them nor to be troubled at them For because these passions will be seen in the face therefore is this phrase used of setting his face like a flint as likewise Ezek. 3.9 harder than flint have I made thy forehead that is so courageous as not to be moved with all that wicked men can do to thee and I know that I shall not be
be confirmed by Oaths and Gods Promises are as firm as any Oath can be therefore is this expression here used so have I sworn that I would not be wroth with thee nor rebuke thee to wit say some in a way of vengeance to cast thee off and utterly to destroy thee See the Note Psal 6.1 for otherwise God is angry with and doth very sharply rebuke those whom he loves most dearly yea and thus not to be angry and not to chastise men is the greatest wrath See Ezek. 16.42 Or rather that I would not be wroth with thee nor rebuke thee again so as it was in the Babylonian Captivity This shall be to me as the Waters of Noah I will never bring you into such a condition any more And indeed considering the desolate and lost condition of the Church of the Jews in Babylon when they were scattered and mingled amongst the Nations that they were no longer a People by themselves nor had any thing of the form or appearance of a Church amongst them we may well say that though the People were many times after their deliverance out of Babylon brought into a very low and miserable condition yet it was never so with them as it was in Babylon no not to the coming of Christ and what they have since endured is not to be mentioned because since that the Israel of God hath been continued in the Christian Church as the Jews have been cast off And indeed some understand this of the Covenant which God made with the Church of the New Testament that this should be to God as the Waters of Noah namely that he would never cast off them from being his People as he did the Nation of the Jews Ver. 10. For the Mountains shall depart and the Hills be removed but my kindness shall not depart from thee c. That is The Mountains and Hills shall be overturned and lost rather than my kindness towards thee shall fail See the Note upon a like expression Chap. 51.6 Neither shall the Covenant of my Peace be removed to wit whereby I will engage my self to be at peace with thee and to bless and prosper thee which seems also to be said in relation to what had been before spoken of Gods Covenant with Noah saith the Lord that hath mercy on thee and therefore of his free mercy will do what he hath promised Ver. 11. Oh thou afflicted tossed with tempest c. To wit as a Ship driven up and down with tempestuous Winds for it may well be that in these words there is respect had to Noah's Ark of whom mention was made before ver 9. and which was indeed a type of the Church 1 Pet. 3.21 or as a poor Cottage shaken with stormy Winds for that may be intended as in opposition to that which is here promised that this weather-beaten Cottage should be a most glorious building and not comforted that is having none to comfort thee And this may be meant principally of their Captivity in Babylon whither they were driven as with a tempest of Gods Indignation and wherein they were scattered abroad and carried from one place to another but withall of all the miseries they endured afterward unto the coming of Christ As for the following words behold I will lay thy Stones with fair colours and lay thy Foundations with Saphires c. It contains a promise of Gods raising his Church which should lye for a time in such a poor and sad condition to a state of most transcendent and almost incredible excellency and Glory namely That God would build her up like some stately costly Palace or City made up wholly in a manner of precious stones under which Figurative description is doubtless meant the spiritual excellency of the structure of the Church of Christ begun here on Earth but perfected in Heaven and accordingly by the Stones of this building must needs be meant the faithful who as living Stones 1 Pet. 2.5 are built upon Christ the only foundation of the Church 1 Cor. 3.11 Or which is all one in effect upon the foundation of the Doctrine of the Apostles and Prophets Eph. 2.20 whence it is that the twelve Apostles are tearmed the twelve foundations of the Church Rev. 21.14 And they are compared to several precious Stones with respect to the manifold Gifts and Graces of Gods Spirit and the several degrees thereof wherewith they should be adorned here and the unconceiveable Glory wherewith they shall be cloathed in Gods Heavenly Kingdom Ver. 12. And I will make thy Windows of Agates c. Some by these Windows would have the Preachers of the Gospel meant by whose teaching Gods People are enlightned and so likewise in the following words and thy Gates of Carbuncles and all thy Borders that is all thy Walls wherewith thou art bounded and shut in of pleasant Stones by her Gates and Walls they understand Divine Protection But that these things were particularly intended it is hard to say Ver. 13. And all thy Children shall be taught of the Lord c. That is Not only by the Preaching of the Gospel outwardly which is clearly enough hinted in that they are called the Churches Children but also by the Spirit of the Lord inwardly For to this purpose is this place alledged by our Saviour Joh. 6.45 where having said that none could come unto him except they were drawn unto him by God the Father he adds It is written in the Prophets And they shall be all taught of God So that this is clearly a promise made to the Church only concerning the Elect of God whom God had appointed to be Israelites indeed and that too with respect to the time of the New Testament wherein God intended to bring in more to the Church and to give them Knowledge and Grace more abundantly than in former times and great shall be the peace of thy Children that is their prosperity and happiness in every regard See the Note Chap. 48.18 or their inward Spiritual Peace yea in the midst of afflictions Ver. 14. In righteousness shalt thou be established c. This may be understood 1. Of Gods Righteousness or Faithfulness to wit that he as a just and righteous God would perform his promises to them and so settle them in a peaceable and happy condition See the Note Chap. 51.5 2. Of the stability of the righteousness of Gods Church and People to wit that it should be permanent and stable not fluid and vanishing which may be meant both of the imputed and inherent righteousness of Christians Or 3. Of the Justice and Righteousness that should be exercised and practised amongst them righteousness being here opposed to oppression to wit that they should have just and righteous Governours to rule over them such as were Zorababel Joshua Ezra and Nehemiah and that the People should likewise be just and righteous in their dealings and that hereby they should be established as upon a sure foundation in a good and happy