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
for thou shalt not be ashamed neither be thou confounded for thou shalt not be put to shame that is wait for this which is promised and thou shalt never be ashamed of thy hope and expectation herein God will in time deliver and restore and multiply thee exceedingly or thou shalt not for ever continue in such a reproachful condition though God may seem to cast thee off for a time yet it shall not be such a reproachful rejection for thou shalt forget the shame of thy Youth and shalt not remember the reproach of thy Widowhood any more that is though thou mayest be for a time in a sad desolate condition like a young Woman or a Widow without a Husband and without Children because thy God shall seem to have forsaken thee and cast thee off for thy Sins yet the Glory and Bliss of thy future estate now promised thee when thou shalt rejoyce in Christ thy Husband and in the multitude of thy Children shall make thee forget all the shame of thy former miseries This I say is the whole intent of that which is here said Yet many Expositors do more particularly understand by the shame of her Youth their bondage in Egypt and by the reproach of her Widowhood her long Captivity in Babylon when God seemed to have divorced her and quite cast her off See the Note Chap. 50.1 And indeed the Prophet Jeremy sets forth her misery then under the same expression Lamentations 1.1 How doth the City sit solitary that was full of People How is she become as a Widow Ver. 5. For thy Maker is thy Husband the Lord of Hosts is his name and thy Redeemer the Holy one of Israel c. See the Notes Chap. 1.4 And so likewise for those words thy Maker See the Notes Chap. 43.1 21. The intent of that which is said here is to assure the Church of the Jews that God was their Husband and would again own her and live with her as her Husband that she might be fruitful in bringing forth Children to him the God of the whole Earth shall he be called that is he shall be and shall be owned to be the God not of the Jews only but of the Gentiles also as the Apostle saith expresly Rom. 3.29 Ver. 6. For the Lord hath called thee as a Woman forsaken and grieved in Spirit and a Wife of Youth when thou wast refused c. That is As a man that hath put away his Wife upon some displeasure doth in pity relent towards her when he sees how she is grieved and in what a sad and disconsolate condition she lives and so takes her home to him again So will the Lord in tender compassion call thee back to him when for a time he had cast thee off as for those words as a Wife of Youth some think they are added to imply the cause why she was so sorely afflicted in Spirit namely because she was in the prime of her Youth when her Husband had put her away But I rather conceive that these words are added either to imply some ground of the inclinableness of the Husband to receive his forsaken Wife back again into favour namely because a displeasure taken up against such an one a Wife of Youth can hardly be perpetual and irreconcileable or else to imply the entireness and fervency of the Husbands love to his Wife thus received again into favour to wit that she should be most dear to him as a Wife in her Youth useth to be or that she should be as dear to him as ever she had been formerly in the flower of her Youth See Prov. 5.18 Ver. 7. For a small moment have I forsaken thee c. As if he had said Should it be granted that I had forsaken thee which God never doth to his Church though he may sometimes hide himself from them yet it was but for a small moment And indeed though their seventy years Captivity in Babylon was a long time of misery yet it was but a little while both in Gods account See the Note Psal 90.4 and likewise in regard of that Eternal happiness which God hath prepared for his People in Heaven And indeed observable it is that the same may be said of Mans Life should it be wholly spent in misery the same period being set to the usual continuance of Mans Life which was set to the Babylonian Captivity namely threescore and ten years Psal 9.10 but with great mercies will I gather thee that is with marvellous Mercies and withall too of long continuance that so it may be opposed to what was said before of his forsaking them for a small moment even everlasting mercies as it is more fully expressed in the following Verse In a little wrath I hid my Face but with everlasting kindness will I have mercy on thee And thus also God gives them to understand that it should not be with him as it is often with men that after reconciliation made are colder in their affections than formerly in that his mercies should be greater and more firm and lasting than ever they had been As for this expression with great mercies will I gather thee as it seems to have respect to the dispersion of the Jews into several Countries in their Captivity from whence they were to be gathered together before they could be carried home into their own Country so it also clearly implies Gods free Grace in their reconciliation namely that they should not return to him of themselves but that God out of his pity to them should fetch them home Ver. 9. For this is as the Waters of Noah unto me c. That is say some This deluge of misery wherewith you will be in appearance overwhelmed and utterly ruined in Babylon shall be as Noahs Flood to wit such as I will never more bring upon you But I rather conceive that this is meant of the Covenant of Grace whereinto God had promised to receive his People whom he had seemed to have forsaken namely that this should be as the Waters of Noah to him that is as the Covenant which God made with Noah concerning that deluge and that not only in regard of the inviolable stability of that Covenant that the Covenant which he would make with them should be as firmly and certainly accomplished in all succeeding Generations as that had been and should be to the end of the World but also in regard of the substance of the Covenant because as I then engaged my self to Noah that I would never drown the whole World any more so my Covenant now is that I will never bring such a deluge of misery and desolation upon my People as that was in the Babylonian Captivity which is set forth in the following words For as I have sworn that the Waters of Noah should no more go over the Earth though we read not of any Oath in express tearms that God sware to Noah concerning this yet because solemn Covenants used to
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
Arthur Jackson 〈◊〉 〈◊〉 pinx … st fecit Annotations UPON THE WHOLE BOOK OF ISAIAH WHEREIN First all such Passages in the Text are explained as were thought likely to be questioned by any Reader of ordinary Capacity Secondly In many Clauses those things are discovered which are needful and useful to be known and not so easily at the first reading observed And thirdly many places that might at first seem to contradict one another are reconciled Intended chiefly for the Assistance and Information of those that use constantly every day to read some part of the Bible and would gladly always understand what they read if they had some man to help them By ARTHUR JACKSON late Minister of St. FAITHS LONDON John 5.39 Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me Psal 119.27 Make me to understand the way of thy precepts so shall I talk of thy wondrous works LONDON Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chappel 1682. Academiae Cantabrigiensis Liber TO THE VIRTUOUS and PIOUS AND My very good Friend Mrs Elizabeth Beale IT is Solomon's advice Prov. 27.10 Thy friend and thy fathers friend forsake not that is use all good means to keep and preserve such a friend Such a friend have you always approved your self to the Author of these Annotations and all his Family and on that account I am forc'd to think my self obliged to take this opportunity of testifying my grateful sense of such Friendship by presenting to you these Annotations tho I know they would otherwise have been valued and made use of for the Authors as well as your own sake towards whom and all his you have inherited a most kind and affectionate Friendship from your Worthy and Pious Father deceased and your yet surviving eminently Holy Mother who is as great an instance of a religious humble uniform persevering Christian as any I know I am sure I need say nothing to inhance the value you have for the Authors Memory whose true plain hearted Cordial affectionate Friendship I have so often heard you mention with a great resentment of his loss But I may not forbear gratefully to take notice of your constant and frequent Visits of the Authors Widow my most dear Mother notwithstanding the infirmities of her age hath rendred her unable to be apprehensive of the greatness of your kindness I am never like to have any other way of returning your love and kindness than by hearty desires of the welfare of you and yours and praying to the Lord to return into your bosom full measure pressed down and running over And therefore I heartily pray the Lord to continue those earthly blessings which he hath bestowed on you and to enable you so wisely to improve them that they may not hinder but fit you for those better most solid and durable blessings which remain to be the portion of all that love and serve the Lord and that he himself may be a God and Father to you and yours shall be the Prayer of MADAM Your much obliged Friend and Servant in our Lord John Jackson TO THE Christian Reader ONE main cause why these Annotations which were by the Author in his life-time fairly transcribed with his own hand fit for the Press do come abroad so long after his decease is because some quires of the Copy being parted from the rest were mislay'd and not found again for many years I suppose the Authors Prefaces to the former Volumes do discharge me from any need of giving the Reader an account of them or directions how they may be made most useful to those of ordinary capacities to serve whose spiritual interest they were chiefly designed and towards whom especially the younger and more bashful persons he did always exercise a more than ordinary winning and encouraging freedom in his whole converse having no appearance of that morose austerity and reservedness for which some good men have been blamed and which oft-times hinders those who most need it from desiring and receiving direction and assistance from their Spiritual Guides And therefore I have only to recommend them to the Christian Readers serious perusal and humbly to beg the blessing of the Lord upon them There is only one service which I find many good people judg I owe to the Memory of my most endeared Father and that is to give some brief account of some such passages of his life as may be thought worthy a remark wherein I shall be religiously careful to mention nothing but what I know or have abundant ground to be assured of its truth Mr. Arthur Jackson was born in Little Waldingfield in Suffolk his Father Mr. John Jackson a Spanish Merchant of London dyed when he was young his Mother afterwards married Sir Tho. Crooke Baronet who carried her into Ireland where she dyed He was by his Guardian Mr. Joseph Jackson of Broomfield in Edmunton carried to Cambridg and placed in Trinity Colledg but under the Tuition of one so little minding the faithful discharge of that great Work he undertook that I have often heard him say He might have been half a year absent and his Tutor not known it But by the Grace of God he was betimes engaged in a way of serious constant and resolved studiousness seldom studying less than fourteen or sixteen hours in a day for the first three or four years as I have heard him sometimes declare and then I suppose he took up that course of rising at three or four a clock summer and winter which he practised ever since I can remember and till his death being scarce ever when well in bed at six a clock unless perusing his Notes and indeed he was at 73 as fit and willing for his work as at 40 his sight so good that without spectacles he could read the smallest Greek print in his study by Moon light but so short-sighted that he could not distinguish his friends when he met them in the streets which occasioned many persons who were not acquainted with him to think his not returning their civil salutes to be out of pride or slighting when 't was only his not seeing them occasioned his passing by them unsaluted He continued some time in the Colledg after he was Master of Arts till he married Mary the eldest Daughter of Mr. Tho. Bownert of Stoneberry in Hertfordshire with whom he lived 47 years in great endearment of mutual love by whom he had three sons and five daughters and who with two sons and two daughters do yet survive him He was married in the year 1619 not long after he was chosen by the Inhabitants of Michael's Woodstreet to be their Lecturer and after the death of Mr. Bragden their Pastour When the great Sickness came in 1624. he sent his Wife and Children to her Father and continued himself in the City discharging all the Offices and Duties of a faithful Pastor to his flock
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
recompence of all his cost and pains Many several ways Expositors do unfold the mystical sense of the several branches of this Parable as in that particular of the watch-tower that thereby Jerusalem is meant wherein the Priests and Judges were to reside as keepers of Gods Vineyard But it is too much curiosity in expounding this Parable thus to determine of every particular The drift of all in general is to set forth that nothing was omitted that might promote the fruitfulness of the Vineyard whereupon that complaint is inferred in the next words and he looked to wit with a longing desire and hope that it should bring forth grapes that is good grapes namely when the Vines were grown up and the time of vintage came and it brought forth wild grapes that is naughty unsavoury grapes like those that grow on wild vines that are usually found in hedges The meaning is that the Jews did not return to God that service and obedience which might justly have been expected from them but were most wicked in their lives more like Heathens than like Gods peculiar people See ver 7. Ver. 3. And now O Inhabitants of Jerusalem and men of Judah judg I pray you between me and my Vineyard And thus the Lord doth unquestionably evidence how unexcusable the Jews were and how just cause he had to destroy them because these inhabitants of Jerusalem and men of Judah were those whom he had termed the Lords Vineyard and therefore they being called to judg in his case of the Vineyard yea any man amongst them this must needs imply that if God should appeal to their own consciences or to the decision of any reasonable man amongst them they must needs acquit him and condemn themselves And thus our Saviour dealt with those whom he intended by the husbandmen to whom the Vineyard was let out Mat. 21.40 41. Ver. 4. What could have been done more to my Vineyard that I have not done in it c. To wit In regard of outward means for the Lord holds himself here to the former Allegory of the Lord of a Vineyard who can only take care that no outward means be neglected that are like to be helpful to make his Vineyard to bring forth good fruit but cannot command a blessing from Heaven upon it to make it yield its increase 1 Cor. 3.7 In applying therefore this expression to God we must not say that God could do no more than he did to make the Jews a holy people There is no question but that God could by the mighty working of his Spirit have changed their hearts and have made them brought forth fruit meet for repentance But this God was not bound to do And therefore the drift of this expression is only to shew that no outward means had been wanting to make them bring forth good fruit and that therefore they had nothing to plead for themselves they were altogether inexcusable he had done enough to bring them to live holily as became Gods people if they had not been a perverse stubborn people And to this purpose also tends that following Expostulation Wherefore when I looked that it should bring forth grapes brought it forth wild grapes as if he had said was there any reason it should be thus But see the foregoing Note ver 2. Ver. 5. And now go to I will tell you what I will do to my Vineyard c. Thus God is wont to forewarn men of the judgments that are coming upon them before he inflicts them I will take away the hedg thereof and it shall be eaten up and break down the wall thereof and it shall be trodden down see the Note above v. 2. Psal 80.12 13. Ver. 6. And I will lay it wast c. The drift of this and the following expressions is to shew that God would no longer shew so much care nor be at such cost for the good of this people as formerly yet many Expositors do apply these expressions severally in a mystical sense I will lay it wast that is I will deprive them of all those priviledges which they enjoyed as my peculiar people and they shall be left in the same condition with other Nations or their land shall be left wast and desolate which agreeth with that of our Saviour Behold your house is left unto you desolate Mat. 23.38 It shall not be pruned nor digged that is there shall not be that care taken of them by their teachers to reprove them and reform them and make them fruitful in good as there hath been In the word digged there is an allusion to the custom of digging about their vines to get out the weeds and to loosen the earth that the water wherewith they were watered might the better come to the roots see Luk. 13.8 but there shall come up briers and thorns that is Idolatry and all kind of wickedness shall abound amongst them and overspread the land I will also command the clouds that they rain no rain upon it that is they shall have no teachers to instruct them see the Note Psal 74.9 for the instruction of Gods Prophets is often in the Scripture compared to the rain see the Notes Deut. 32.2 Job 29.23 or if they have teachers there shall be no blessing from Heaven to make their teaching effectual for their good Ver. 7. For the Vineyard of the Lord of hosts is the house of Israel and the men of Judah his pleasant plant c. Here the foregoing Parable is explained And the men of the Tribe of Judah are more particularly termed the Lords pleasant plant alluding therein to that which was usual that in Vineyards men had ordinarily some vines which they esteemed and delighted in above the rest because the Lord had done more for them than for all the other Tribes see the Notes Psal 78.68 87.2 and that especially because God had appointed that out of their Tribe the Messiah should spring and the more God had done for them the more abominable was their ingratitude And then in the next words is shewn what the wild grapes were which this Vineyard brought forth instead of good grapes and he looked for judgment but behold oppression for righteousness but behold a cry to wit sins that cried to God for vengeance see the Note Gen. 4.10 or rather the cry of the oppressed complaining both to God and man of the injuries done them Ver. 8. Wo unto them that join house to house that lay field to field c. The Parable being ended and explained here the Prophet proceeds to an enumeration of some principal heads of their grievous sins the wild grapes which Gods Vineyard brought forth And having in the foregoing verse mentioned oppression as one of their great crying sins here in the first place he inveighs against their covetousness as that which was the root of all their oppressions It is not absolutely unlawful for men to join one house to another or to lay one field to
immediately parched and blow away like so much dust into the air and there is no possibility that ever it should bear fruit again so should it be with this Nation their root shall be rottenness and their blossom shall go up as dust see the Note Job 18.16 But yet we must not understand this so as if the whole Nation should be destroyed for a root of them were reserved that returned out of Babylon besides those that were left alive in the land but either it must be meant of the wicked multitude or rather of the state of Israel in general which in the Babylonian Captivity was indeed for a time so ruined dissipated and scattered that in an ordinary way there seemed to be no hope of their recovery And the reason of this is given in the following words because they have cast away the Law of the Lord and despised the word of the Holy One of Israel that is they did not only in some few things through ignorance and infirmity transgress Gods commands but they did maliciously cast off all respect to his Law Ver. 25. Therefore is the anger of the Lord kindled against his people c. See the Note Chap. 3.14 And he hath stretched forth his hand against them and hath smitten them the Prophet intending here to foretell that dreadful judgment wherewith God had determined to accomplish that utter ruin threatned in the foregoing verse he first begins with putting them in mind how terribly God had already of late years discovered his great indignation against them Some indeed would have it that the Prophet speaks here of that dreadful judgment that was coming upon them and that he expresseth it as if it were done already He hath stretched forth his hand and hath smitten them only to imply how certainly it should be see the Note Chap. 3.1 But the Context seems clearly to carry it which is also the judgment of the most and best Expositors that first the Prophet speaks here of the judgments he had brought upon them already and then afterwards of that utter desolation which God had determined ere long to bring upon them and that because by the mention of what they had suffered lately he might best hint unto them both their desperate obstinacy in that they were not at all reformed by the sad judgments that had already befallen them and likewise their folly and madness in those speeches mentioned before ver 19. Let him make speed and hasten his work that we may see it c. And though some refer that which is here said of the strokes wherewith God had smitten them already to the great havock which the Syrians had made in Judah in the days of Joash see the Notes 2 King 12.12 17. ver 20. and which the Israelites had made in the days of Amaziah 2 King 14.13 14. yet it is better referred by others to those grievous devastations and butcheries which had been made amongst them of later times in the days of Ahaz by the Syrians and Israelites by the Philistims and Edomites and by the Assyrians also 2 King 16.5 6 c. And the hills did tremble as if he should have said so dreadful were the strokes of his displeasure that they might have made the hills to tremble It is an Hyperbolical expression the better to set forth the stupidity of the people that were not at all moved with these terrible Judgments and their carcases were torn in the midst of the streets to wit with the wounds they received when they were hacked and slain or when they were hewed in pieces by their enraged enemies after they were dead But the chief thing intended in these words is to set forth that the multitude of those that were slain was so great that they were not able to bury them but they were left mangled in a pitiful manner putrifying and rotting in their very streets and therefore some do translate this passage thus and their carcases were as dung in the midst of the streets and then it follows to make way to the judgment threatned in the following verse for all this his anger is not turned away but his hand is stretched out still that is he is again ready to fall upon them with a more dreadful judgment Ver. 26. And he will lift up an ensign to the Nations from far c. Having in the foregoing verse put them in mind how God had punished them already here now the Prophet makes known what that more terrible judgment was which ver 24. he had told them that God had determined farther ere long to bring upon them and for the inflicting whereof he had said in the foregoing verse that his hand was stretched out still And because this judgment intended was to be by an invasion of foreign enemies from a very remote Country as God had long before threatned by Moses Deut. 28.49 for which see the Notes there therefore he useth this military word that God would lift up an ensign or a standard to the Nations from far meaning that as some Prince or great Commander doth by setting up his standard invite Soldiers to come in and list themselves for his service and by lifting up an ensign doth call or lead out his Soldiers to march along or to make an assault upon the enemy so the Lord would by his secret Providence cause an army to be raised among the Nations that were afar off and cause them to march out against the land of Israel and to execute his Judgments upon his people And to the same purpose are the next words and will hiss unto them from the end of the earth only this expression and will hiss or whistle to them is used I conceive to imply how easily and quickly he could gather them together and bring them upon his people there would be no need of giving them an alarm by the sounding of trumpets if he did but hiss or whistle for them that would be enough In the word hiss or whistle there seems to be an allusion to those that have any so at their beck as we use to say that upon the least notice given they are presently ready to come in to them as to a master of a ship who is thus by a whistle wont to call the Mariners about him to do what he commands them or a shepherd that doth thus call in his stragling sheep or to those that are wont by this way to call in those that are out of sight they know not where or how far off or at least that are so far off that they cannot hear what they would say to them And accordingly this expression And he will hiss or whistle unto them from the end of the earth may be used either with respect to the remoteness of the Nations that God should call in because a hiss or whistle is heard far off or with respect to the secret working of Gods Providence in fetching in these Nations to destroy the Jews
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
the Lord's Vineyard see the Notes Chap. 5.1 A vineyard of Red wine that is the best and most generous Wine for such their red Wine was accounted in the land of Judea whence is that of Solomon Prov. 23.31 Loâ—k not thou upon the wine when it is red and those expressions Gen. 49.11 and Deut. 32.14 where Moses calls their Wine the blood and the pure blood of the grape see the Note Psal 75.8 It is all one in effect as if it had been said Behold the Lords Vineyard that before brought forth nothing but wild grapes see the Note Chap. 5.2 and hath thereupon lain a long time desolate and trodden down is now become a Vineyard that yieldeth the choicest Wine And the meaning is That Gods people were now become a holy and a righteous people yielding fruit very acceptable to God which may be meant partly of Gods people after their return out of Babylon but especially of the Church of Christ in the days of the Gospel However in the whole there seems to he an allusion to the custom of those times when at their Vintages they used to sing Songs with a great deal of jollity by way of extolling the excellency and the fruitfulness of their Vineyards Ver. 3. I the Lord do keep it c. That is though of late I have seemed wholly regardless of her yet now I will watch over her to keep and preserve her and I will water her with the gracious showrs and dews of my Word and Spirit Deut. 32.2 and with a constant supply of whatever is requisite to bring her into a fruitful and flourishing Condition Ver. 4. Fury is not in me c. As if it had been said say some good Expositors My people being now humbled and reformed my fury and anger against them is quite over who would set the briars and thorns against me in battel I would go through them I would burn them together that is If any therefore shall set themselves against my people now under my protection like pricking briars and thorns to veâ— and molest them it will be indeed but as if so many briars and thorns should be set against me in battel that am a consuming fire I would soon not only break through them and trample them down but also burn them up and destroy them see the Note Chap. 10.17 But I rather take this as spoken not of the enemies of his Church but of his Church and People themselves and that it is added by way of preventing an objection that might arise in their minds concerning the Lord's tender care over his people his Vineyard in his continual keeping it and watering it Because they might think that this promise could not consist with that which the Prophet had so often told them concerning those sad calamities and devastations that were coming upon them to this the Lord answers Fury is not in me to wit towards my Church and People It is as if he had said I am not in my self subject to be transported with furious passions and so prone easily and without any just cause to break forth in wrath against men and to be implacable therein but on the contrary I am slow to anger and very ready to shew mercy and especially it is thus with me in regard of my people when I am offended with them it is with the anger of a loving Father it is not in fury and rage and implacable wrath and therefore when I shall chastise you it shall be with a purpose to reform and not to destroy you so that this being effected in you I shall soon make good this promise to you As for the next words who would set the briars and thorns against me in battel I would go through them I would burn them together the drift thereof is I conceive to imply either 1. That if he were furiously bent against them to destroy them they would be but as so many briars and thorns before a consuming fire he could easily make an end of them so that they might thereby see that it was of his mercy and free grace towards them that they were not consumed Or 2. That if he were contending which he had much rather with the prophane ones of the world that he esteemed no better than so many briars and thorns his wrath should freely break forth against them and utterly consume them But with his Vineyard his inheritance his own adopted people he would not he could not deal thus Or 3. That if he were to deal only with the wicked amongst his people that were as so many briars and thorns setting themselves in battel-array against him he would soon destroy them and as willingly as the Husbandman destroys the briars and thorns in his Vineyard but with his beloved Vineyard he could not do so If he were purposed to destroy the briars and thorns amongst them yet he would be careful to do that so that he might not destroy the Vines together with them Or 4. That if he should find none but briars and thorns amongst his people then indeed he should soon destroy them but when they should be a reformed people he would be far from proceeding in such fury against them Ver. 5. Or let him take hold of my strength c. 1. By taking hold on Gods strength may be meant a serious Consideration of the infinite strength and power of God either to destroy his enemies or to bless his faithful Servants 2ly An apprehending this strength and power of God by faith when men believe it and apply the truth hereof unto themselves And 3ly that using of all holy means whereby they may appease his wrath and so stay his hand from smiting or burning them up such as are repentance and fervent prayer and whereby they may engage his strength to be put forth for their protection and benefit in every regard And this is required here as a means of mens making their peace with God and preventing their being consumed with the fire of his Indignation and that with a promise that it shall be effectual thereto that he may make peace with me and he shall make peace with me and it may be taken as spoken either to his enemies those wicked ones that were in his sight as so many briers and thorns that God would be reconciled even to them if they would thus stay his hand and make their peace with him Or else to his own people as an evidence that he was not furiously bent against them to destroy them because though he could easily burn them up as so many briers and thorns yet he rather desired that they should thus stay his hand and be at peace with him Ver. 6. He shall cause them that come of Jacob to take root c. To wit his Israel his Vineyard the Posterity of Jacob See the Note Psal 80.9 as is further clear by the following words Israel shall blossom and bud and the meaning is That though this people
and the wise Councels and Contrivements wherewith they had plotted to strengthen themselves against any invasion It cannot be thought that any men would say these very words For we have made lies our refuge c. unless it were in a way of flouting those to whom they spake it Only hereby the Prophet intended to turn them from their folly in trusting to those things that would certainly deceive them and prove no better than lies and falshood Ver. 16. Therefore thus saith the Lord God c. Having in the foregoing verse laid down the cause of Gods high displeasure against the Jews namely because they did so obstinately and securely despise and deride all the threatnings of Gods Prophets glorying in their safe condition as if there were no fear of any evil that should come upon them Because ye have said We have made a covenant with death c. that which one would think should next follow should be the making known how severely God would proceed against them to destroy them And this indeed is added in the following verse Only first the Lord premiseth this glorious promise concerning the Messiah Behold I lay in Zion for a foundation a stone c. and that 1. hereby to chear up the faithful amongst them against the wrath which was coming upon their State and people by putting them in mind of that foundation-stone which he had provided for the support and preservation of his Church on whom whilst they relied by Faith they should be sure to be upheld and secured in the midst of all those grievous judgments that should come upon that Nation And 2. to hint unto those prophane wretches that were so confident that no evil threatned by the Prophets should come upon them that he had indeed provided a Rock in Zion on whom relying they might have assured themselves of all peace and safety but because they had despised him and run on in ways of rebellion and wickedness all these vain stays whereon they relied with so much confidence would surely deceive them Behold I lay in Zion for a foundation a stone see the Note Psal 118.22 a tried stone that is a sure Saviour on whom poor sinners may safely rely a precious corner-stone a sure foundation according to that Upon this rock I will build my Church and the gates of hell shall not prevail against it Mat. 16.18 he that believeth shall not make haste that is they that believe this promise and do by faith rest upon this rock to wit God in Christ will wait patiently upon God for the accomplishment of it both as to the coming of this promised Messiah and as to the deliverances expected from him though the promised mercy should be deferred and delayed for a time yet they will not be impatient and grudg that it is not done nor use any unlawful means to help themselves but will contentedly wait as being fully perswaded that in due time God will make good what he hath promised In Rom. 9.33 the Apostle following the Septuagint seems to cite this place otherwise than we find it here in the Prophet As it is written Behold I lay in Sion a stumbling-stone and rock of offence and whosoever believeth on him shall not be ashamed But this is the same in effect and it is usual with the Apostle in citing places out of the Old Testament not so much to regard the words as the matter because they that make haste and will not wait patiently for the accomplishment of Gods promise are sure to miscarry and so in the conclusion to be ashamed of their folly whereas those that wait patiently for the accomplishment of Gods promises are sure never to be disappointed and so never to be ashamed therefore the Apostle instead of these words shall not make haste useth the same in effect shall not be ashamed And besides that which others answer is very probable to wit that as the Apostle in the first words of that place Behold I lay in Sion a stumbling-stone and rock of offence doth joyn with the words here another place of our Prophet namely that Chap. 8.14 so in the latter clause also with the words here he seems to take in that also Chap. 49.23 they shall not be ashamed that wait for me Ver. 17. Judgment also will I lay to the line and righteousness to the plummet c. See the Note 2 King 21.13 God expresseth himself here in terms suitable to the figurative expression he had used in the foregoing verse of laying a stone to be a sure foundation for his Church and the meaning seems to be That having laid such a sure foundation as Christ was for the safety and peace of those that would believe in him he would proceed in judging his people with all judgment and righteousness in as exact and precise a manner as Carpenters and Masons are wont to do when they carry on their work by line and level against the wicked he would proceed with all just severity punishing them exactly according to their sins though withal he would be very wary to preserve his faithful ones and to carry on the building up and reforming of his Church which a company of wicked wretches had brought into confusion and the hail he alludes to that mentioned before ver 2. shall sweep away the refuge of lies that is All your vain hopes and all things whereon you vainly grounded such great hopes and the waters shall overflow the hiding place that is Your hopes of hiding your selves from the Judgments that are coming shall not secure you Both Expressions are used with reference to that vaunting speech of theirs ver 15. We have made lies our refuge and under falshood have we hid our selves And the judgment here intended whereby this should be done may be the great havock that was made amongst them by the Chaldeans if not which some rather think their far geater Destruction and Desolation by the Romans Ver. 18. And your Covenant with death shall be disannulled and your agreement with hell shall not stand c. This is spoken by way of deriding that scornful speech of theirs ver 15. We have made a covenant with death c. and implies both that their present security should be turned into extream dread and terror and that notwithstanding all their vain confidence they should certainly be destroyed when the overflowing scourge shall pass through then ye shall be trodden down by it that is it shall not pass away so suddenly but that ye shall be overborn and destroyed by it Ver. 19. From the time it that goeth forth it shall take you c. That is When it once begins to break in upon you it shall not stay till it hath surprized you Whereas they had said ver 15. When the overflowing scourge shall pass through it shall not come unto us for which see the Note there to this the Lord by the Prophet here answers That they did but in vain flatter themselves
and Power should be suddenly wasted and consumed and brought to nothing according to that of the Poet par levibus ventis voluerieque simillima somno And this likewise some apply to the sudden destruction of Sennacherib's Army and others though not so fitly to the destruction of the Babylonians within a while after they had ruined Jerusalem by the Medes and Persians But it seems far better to suit with the context That as in the foregoing verses so here still the Prophet should proceed on in threatning the Jews And they that understand it so do accordingly hold the meaning of the expression here used to be either 1. That the multitude of the Nations that fight against Jerusalem should be as a dream of a night-vision to wit to the Jews in that they should be so secure and fearless either of their invasion or of their prevailing over them when they invaded them that it should come unexpectedly upon them and seem incredible to them as if it were a dream rather than really done Or 2. rather That the enemies that should fight against Jerusalem should be as men in a dream to wit in regard of their insatiable covetousness and cruelty as is explained in the following verse Ver. 8. It shall even be as when a hungry man dreameth and behold he eateth but he awaketh and his soul is empty c That is As a hungry man in his sleep when he dreams he is eating as it is usual with men in such a condition to do doth in an instant devour all which seems to be set before him but when he is awakened the man is as hungry as ever he was before so shall it be with the enemies that fight against Jerusalem they shall greedily and speedily devour Jerusalem but when they have so done all they have done shall be to them as if they had done nothing they shall still be as eager in their rage against you as hungry and thirsty after your blood and ruine as they were at the first When they have glutted themselves as one would think with your blood they shall be no more satisfied than a dreamer is with what he eats or drinks in his dream This Exposition agrees best with that which went before Yet some understand it of the disappointment of the hopes of the enemies concerning the ruin of Jerusalem for which see the foregoing Note Ver. 9. Stay your selves and wonder c. It is clear that the Prophet doth here enter upon a very sharp invective against the strange security and stupidity of the Jews in their not minding the dreadful judgments which God had threatned to bring upon them And because the following words are rendred by some as they are in the margin of our Bibles take your pleasure and riot therefore they hold that the Prophet speaks here to these secure wretches Stay your selves and wonder as if he should have said speaking ironically Persist in your slighting what is spoken hold off still from hearkening to my words and only through Infidelity make a wonderment at what is threatned as esteeming them strange and altogether unlikely things and thereupon take your pleasure and riot as no way fearing that any such evil will come upon you Alas all this proceeds from a sensless spirit they are drunken c. But I rather think that this is spoken to the people in general or to the faithful amongst them Stay your selves and wonder that is Stay long in your thoughts and meditations upon that which I have spoken concerning the sore judgments that are coming upon you or that which I say at present concerning the security and stupidity of this people and wonder and be astonished at it as if he should have said The more you muse of it the more cause you will find to wonder at it but that will be all you will be able to do you will be able to do nothing for the helping of your selves cry ye out and cry to wit for the sad condition you are in and the grievous miseries that are coming upon you they are drunken but not with wine they stagger but not with strong drink that is they are stupid and sensless and mad and mistake and miscarry in all their counsels and courses like so many drunken men see the Notes Chap. 19.14 and 24.20 and 28.7 8. Ver. 10. For the Lord hath poured upon you the spirit of deep sleep and hath closed your eyes c. That is The Lord for your obstinacy hath smitten you with judicial blindness and stupidity by reason whereof ye mind things no more than those do that in a Lethargy are stricken with a deep sleep see the Note Chap. 6.10 and see also Rom. 11.8 the prophets and your rulers the seers hath he covered to wit with a mist or veil of spiritual blindness see the Note Chap. 25.7 By the Prophets here are meant their false Prophets who were also called Seers see the Note 2 Sam. 15.27 and then for the following words and your rulers the seers either thereby is meant the most seeing wise and prudent amongst their rulers or their Seers are called their rulers because in those times of confusion their false Prophets would intrude upon matters of Government for which see Jer. 26.8 However these are mentioned particularly either only to shew That not only the common sort of people but even the wisest amongst them should be thus blinded or else to set forth how great and unavoidable the blindness and ignorance of the people must needs be when their Teachers by whom they were to be taught and to be brought to understanding should be as blind and stupid as others Ver. 11. And the vision of all is become unto you as the words of a book or letter that is sealed c. The drift of this passage in this and the following verse is to shew that by reason of this judiciary blindness wherewith God had stricken the Jews neither the learned nor the unlearned that is neither their Priests Prophets and great men nor the simple unlettered people would reap any good by his or any other of the Prophets making known the will of God to them though it were done never so plainly To the learned it would through the just judgment of God be as a book that is sealed which is set forth in this verse and then for the unlearned it would be to them as a book which though open yet is all one as if it were sealed because they cannot read it which is set forth in the following verse Ver. 13. Wherefore the Lord said c. Here the cause is shewn why God had delivered them up to this blindness and stupidity of mind 1. It was for their hypocrisie and formality in the worship of God for as much as this people draw near me with their mouth and with their lips do honour me but have removed their heart far from me that is forasmuch as they make a fair outward profession of
his arm to wit from Heaven upon your enemies with the indignation of his anger that is he shall make it apparent that it is the Lord that smites them and that in great wrath which must needs terrifie them and so they shall feel how heavy his hand is when he strikes in fury And so say they the Prophet proceeds on in the following words to set forth the breaking out of Gods wrath against them figuratively after the mannet of a tempest and with the flame of a devouring fire with scattering and tempest and hail-stones see the Note 2 Sam. 22.8 and that to shew that their destruction should be sudden and violent Yet because thunder is often called the voice of the Lord see the Note Psal 29.3 and Job 37.4 the voice of his excellency and the whole verse here seems to set forth a mighty storm and tempest I see not why it may not be well thought which some Expositors hold that when the Angel of the Lord made a slaughter in Sennacherib's Army 2 Kings 19.35 it was partly done by such a hideous storm raised by the Ministry of the Angels and that of this the Prophet here speaks And indeed the like is said concerning the destruction of Pharaohs army in the Red Sea see the Notes Exod. 14.24 Ver. 31. For through the voice of the Lord c. See the foregoing Note shall the Assyrian be beaten down that is say some Nebuchadnezzar and indeed it cannot be denied that the Kings of Babylon were also called Kings of Assyria because Assyria also was under their dominion see 2 Chron. 33.11 And so likewise were the Kings of Persia see the Note Ezra 6.22 or rather Senacherib he and his army shall be destroyed And then in the next words which smote with a rod there is an imitation of the just vengeance of God He that had wont to smite others with a rod he alludes to what was said before concerning the Assyrians smiting Judea Chap. 10.5 24. shall be now smitten himself Ver. 32. And in every place where the grounded staff shall pass which the Lord shall lay upon him it shall be with Tabrets and Harps c. By the grounded staff here some understand the Assyrian the rod or staff of Gods anger mentioned in the foregoing verse wherewith the land of Judah should be smitten And that this staff is called the grounded staff because it was certainly appointed for their correction by the decree of God who should bring it upon them And accordingly they take the meaning of that place to be this that in every place of Judea where this staff the Assyrian it is an expression just like that Chap. 28.18 The overflowing scourge shall pass through should pass the inhabitants should afterwards make merry and rejoice exceedingly to wit when God had routed and destroyed that proud insulting army for so they expound those words it shall be with Tabrets and Harps that is that place where the Assyrian formerly made such havock amongst the Jews shall be full of piping and dancing for joy at his destruction But because the Prophet is all along speaking here of Gods destroying the Assyrian I rather think that by the grounded staff here is meant that rod or staff of Gods indignation wherewith he had threatned in the foregoing verse that the Assyrian should be beaten down that Judgment whether the tempest before described or what ever else it was which as it is said here the Lord shall lay upon him or as it is in the Hebrew cause to rest upon him and wherewith he was to be utterly ruined and destroyed and that it is called a founded or grounded staff either 1. Because it was surely founded on Gods decree and could not therefore be hindered Or 2. Because it should be stable and permanent and should stay and rest upon them wherein there is a difference put betwixt the rod of correction wherewith God chastiseth his Children which doth not rest alwaies upon the lot of the righteous Psal 125.3 and the rod of Iron which is for the punishment of his enemies and destroyeth for ever Or rather 3. Because the stroaks thereof should not be light giving their skins only a gentle gliding touch but should pierce deep and stick by them entring the very flesh and leaving sore wounds and bruises behind them Now if we understand the grounded staff thus the meaning of the place seems to be this that in every place where this staff of divine vengeance should fall upon them whether it were in the camp far or near as it lay spread abroad or in any place whither they were fled yea though they were gotten home to their own Country which was the case of Sennacherib 2 Kings 19.36 37. it should be with Tabrets and Harps that is with great triumphant joy for their ruin and destruction Indeed those words it shall be with Tabrets and Harps are many other ways expounded by those that have undertaken to shew the meaning of this passage as 1. That this Judgment should come upon the Assyrians when they were in great jollity piping and dancing not in the least thinking of being so surprised and destroyed 2. That it should be brought upon them rather by the Sacrifices that should be offered by Hezekiah and the People which they say is intimated in those words with Tabrets and Harps because their Sacrifices used to be accompanied with some kind of solemn musick than by fighting and weapons of War And thus too they expound also that which is said in the following clause concerning Battels of shaking understanding thereby their Shake-Offerings or Wave Offerings Or 3. That in allusion to the custom of going forth to battel in those times with Tabrets and Harps as we do now with Drum and Fife those words do import that God would fight against the Assyrians in another manner to wit with thunder and lightning and hail-stones those should be Tabrets and Harps But the first exposition is most genuine as well as most common As for the following clause that is added farther to set forth the severity of Gods proceedings with them and in battels of shaking will he fight with it that is the rod the Assyrian mentioned before ver 31. or against them as it is in the margin that is the Assyrians And the dreadful judgment wherewith God would contend with them are called battels of shaking either with respect to the terror wherewith they should strike them or with particular respect to the dreadful convulsion of the tempest before described wherewith as with a sive of vanity as was said ver 28. they should be shaken to nothing Ver. 33. For Tophet is ordained of old c. There was a place so called in a Valley on the South-side of Jerusalem concerning which see the Note 2 Kings 23.10 Now because it seems not improbable that when Sennacherib came to besiege Jerusalem he encamped with his Army at least some part of it in this place therefore some
Rabshakeh had said See the Notes Gen. 37.29 and 2 King 18.37 and covered himself with sackcloth See the Note Psal 30.11 and went into the house of the Lord to wit the Temple that he might there pour forth his soul in Prayer before the Lord. But see the Notes for this Chapter 2 King 19. Ver. 2. And he sent Eliakim c. To wit because they had been ear-witnesses of the Blasphemies of Rabshakeh and the Elders of the Priests covered with sackcloth who were joyned with the other the better to represent the weightiness of the business they were come about and the sad condition of all the Servants of God that were in the City unto Isaiah the Prophet the Son of Amos See the Note Chap. 1.1 namely both to engage him to joyn with Hezekiah and the people in praying to God for help and likewise that he might from him be informed of what God would be pleased to reveal to them concerning the great streights they were in and therefore there is express mention made here of his prophetical Office he sent unto Isaiah the Prophet for though this Prophet had formerly given them several promises from God that Jerusalem should be delivered see the Notes Chap. 33.17 yet Hezekiah being conscious to himself of the weakness of his faith and the overbearing power of his fears was desirous further to be confirmed herein Ver. 3. And they said unto him c. To wit delivering the message which Hezekiah had given them in charge Thus saith Hezekiah where some observe that they do not say Thus saith King Hezekiah as being desirous without minding any thing of State to express themselves in the humblest manner suitable to the sad condition whereinto they were fallen This day is a day of trouble and of rebuke and of blasphemy for the children are come to the birth and there is no strength to bring forth that is say some Expositors into so sad a plight the whole land is that Women with child fall into travel for fear before their time and dye because when the child comes to the birth they have not strength to bring forth But for this whole verse see the Notes 2 King 19.3 Ver. 4. It may be the Lord thy God will hear the words of Rabshakeh c. and will reprove the words which the Lord thy God hath heard c. Those words the Lord thy God which are twice here repeated were doubtless used in relation to that special interest which Isaiah had in God as he was a Prophet and that special respect which upon that account the Lord had to him and to his prayers wherefore lift up thy prayer for the remnant that is left that is Cry aloud unto God for them whereto agrees that which is said 2 Chron. 22.20 for this cause Hezekiah the King and the Prophet Isaiah the Son of Amos prayed and cried to Heaven Ver. 5. So the Servants of King Hezekiah came to Isaiah That is Thus as is before related they went and delivered their message to Isaiah And this is again here inserted to make way to the following answer which the Prophet returned to their Message Ver. 6. And Isaiah said unto them Thus shall you say unto your Master c. As if he should have said Thus shall you say to our King who sent you his servants with this message to me Thus saith the Lord Be not afraid of the words that thou hast heard wherewith the servants of the King of Assyria have blasphemed as if he had said Alas they are but words he shall not be able to do what he threatens to do And as for the blasphemies they have belched out against me fear not I will take care to be in due time avenged on them for that Ver. 7. Behold I will send a blast upon him c. That is He shall be struck with a pannick fear yet I see not why it might not be meant of the terrible tempest which some think God brought upon the Assyrian Army when it was destroyed See the Note Chap. 30.30 But of this and that which follows and he shall hear a rumor and return to his own land See the Note 2 King 19.7 and I will cause him to fall by the sword in his own land that is He that now makes such havock with the sword amongst foreign Nations shall ere long be slain with the sword amongst his Subjects in his own Country yea by the hand of his own Sons as is related in the close of this Chapter Ver. 8. So Rabshakeh returned and found the King of Assyria warring against Libnah c. If this Libnah bordered upon Egypt as some say it did it is likely that Sennacherib left Lachish when perhaps he had taken it and sate down before Libnah that he might the better keep off any auxiliary forces which the Egyptians might bring to the aid of Judea or particularly that he might the better oppose Tirhakah the Ethiopian of whose coming against him he had heard Or if it lay nearer to Jerusalem than Lachish it is then probable that his design was only to draw up the residue of his Army still nearer to Jerusalem for he had heard that he was departed from Lachish from whence Rabshakeh was at first sent against Jerusalem But see the Note 2 King 19.8 Ver. 9. And he heard say concerning Tirhakah King of Ethiopia He is come forth to make war with thee and when he heard it he sent messengers to Hezekiah c. See the Note 2 King 19.9 It is not expressed whether this was a true or a false report yet it is most probable that it was so because we find that God foretold by Isaiah that the King of Assyria should vanquish the Ethiopians with the Egyptians and so deprive the Jews of that aid which they expected from them See the Notes Chap. 20.1 3 4.5 And this in likelihood he did not long after he had again sent Messengers with a second summons for the delivering up of Jerusalem to him Ver. 14. And Hezekiah received the Letter from the hand of the messengers and read it c. For though God had promised to destroy Sennacherib yet Hezekiah would not therefore carry himself the more insolently nor neglect to accept of any fair treaty with his enemy and Hezekiah went up into the house of the Lord and spread it before the Lord that is In the Temple But see the Note 2 King 19.14 Ver. 15. And Hezekiah prayed unto the Lord. Here again observable it is that though God had already assured him that Sennacherib should be destroyed and Jerusalem delivered yet he would not give over using the means of praying to God for mercy and that especially that he might withal shew himself sensible of the horrible reproaches which the proud enemy had cast upon his great name Ver. 16. O Lord of Hosts c. See the Note Gen. 2.1 God of Israel that dwellest between the Cherubims as if he had said Manifest
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.
the great Kings and Rulers of the earth to appear to be as nothing and meer vanity before him or by destroying them he brings them to nothing See the Note Job 12.21 Ver. 24. Yea they shall not be planted yea they shall not be sown yea their stock shall not take root in the earth c. As if he had said In what a flourishing Condition soever these great ones seem to be they shall be destroyed as easily and utterly without any memorial of them left behind them as those things are overthrown or blasted that never had any root in the earth as namely a dry dead stock of a tree put into the earth or as grass that shooting up of it self in the superficies of the earth and not having any deep root is soon withered Some I know understand this of their being overturned in the beginning of their Reign before they are well setled in their greatness or before they have any Posterity to leave behind them But the former Exposition I judge the better and most agreeable to that which followeth and he shall also blow upon them and they shall wither c. that is The least breath of Gods displeasure shall soon bring them to nothing See the Note Psal 103.16 Ver. 25. To whom then will ye liken me or shall I be equal c. See the Note above ver 18. Ver. 26. Lift up your eyes on high c. To wit heavenward as becomes men whom God hath created with erect bodies and countenances fit to view the Heavens and not like the Beasts that have their faces always groveling towards the earth and behold who hath created these things to wit these heavenly Orbs and the glorious lights therein Consider of what infinite Power and Wisdom and Majesty that God must needs be that hath made all these things that bringeth out their host by number he calleth them all by names See the Note Psal 147.4 by the greatness of his might for that he is strong in power not one faileth that is By reason of his infinite power when he bringeth out this his heavenly Host it is not with him as with other Generals that when they lead out their Companies into the Fields do usually miss some of their Souldiers not one of his Host from the Creation unto this time hath ever been wanting but they have all been found in their places ready pressed to do whatever God shall enjoyn them Ver. 27. Why sayest thou O Jacob and speakest O Israel c. That is Considering the infinite Power and Wisdom of God before described why should you ever and anon break forth into such words of despair that are Gods Covenant-people his Israel the Posterity of Jacob who because he relied upon God being in danger of an enemy too mighty for him was therefore called Israel my way is hid from the Lord that is say the most of Expositors God takes no notice of or doth not regard the Miseries we endure in Babylon and my judgment is passed over from my God that is He passeth over my cause and minds it not and so he doth not execute Judgment upon those that wrong and oppress me Well but now the words may be understood another way and that very probably My way is hid from the Lord and my Judgment is passed over from my God that is God himself cannot find out a way now to deliver us out of our Captivity the way of judging and avenging us upon our enemies is so far past all hope of being effected that God himself cannot redress it See the Note Job 3.23 And indeed this Exposition some do rather approve because of that which is added in the following verses Ver. 28. Hast thou not known hast thou not heard c. See the Note above ver 21. that the everlasting God the Lord the Creator of the ends of the earth fainteth not to wit as men usually do when their strength is worn out with long toil and labor Gods not fainting is alledged to imply covertly that he was able to do as great and wonderful things for his people as he had ever formerly done as being never wearied with what he doth and with respect hereto it is that God is termed here the everlasting God that is That God who from Eternity to Eternity continueth always the same unchangeably and the Lord the Creator of the ends of the earth to imply that being therefore Omnipotent and having the whole World even to the utmost ends of the earth as being the work of his hands under his power and command to govern it as he pleaseth it must needs follow that this immutable God that ceased not to govern the whole World would much less cease to take care of his own Church and people and that he was able to deliver his people even in Babylon and from the uttermost ends of the earth as well as if they had been still in the land of Judea there is no searching of his understanding as if he had said And how then can you think that your way should be hid from such infinite Knowledg Or why should you not think when you do not understand how that which God doth should tend to the good of his people that this may be because the Wisdom of his Proceedings may be far above your reach Ver. 29. He giveth power to the faint c. That is to those that are ready to faint and sink under great Afflictions and Temptations as being no way able to help themselves as it was indeed with the Jews in the Babylonian Captivity Such as these and that have humble thoughts of themselves God doth usually strengthen them and revive and is it likely that he should faint himself that revives the fainting spirits of others Ver. 30. Even the youths shall faint and be weary and the young men shall utterly fall That is The strongest that are may and do often for want of strength to hold out fail of effecting what they undertake which is the rather said because such out of the high conceit they have of their own strength are many times emboldned to undertake things too high for them and so are ruined thereby Ver. 31. But they that wait upon the Lord shall renew their strength c. The word in the Hebrew may be translated shall change their strength but the meaning is That they that trust in God and wait patiently and quietly upon him for the accomplishment of his promises though they may sometimes be ready to faint yet being strengthned by grace shall again encourage themselves and go on chearfully resting upon God for Deliverance they shall mount up with wings as Eagles that is By mounting up in their Meditations concerning their God and all his Glorious Attributes and the Glory which in Heaven he hath prepared for his people they shall with great courage and magnanimity of Spirit raise up themselves above all Difficulties and Dangers and Fears and with much confidence
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
have been far above what any Idol-gods have been able to do and concerning my love to and care over my peculiar people Ver. 21. Produce your cause saith the Lord c. Here God by the Prophet returns to his Plea with the Heathen idolatrous Nations begun ver 1. and having hitherto pleaded his own cause against them and shewn what he had done and would do for his people here now he challengeth the Idol-gods say some that they should plead their cause and prove themselves Gods or the Idolatrous Nations that they should say what they could for their Idols Produce your cause that is Propound your cause that it may be fairly tried bring forth your strong reasons as if he should have said You that are wont to deride the simplicity of my people for their confidence in an invisible God let us now hear your strong unanswerable Arguments and Demonstrations which is spoken in a way of derision to prove the Deity of your Idol-gods All which is still spoken not only to forewarn Gods own people to beware of such Idolatry but also to shew them that they had no cause to fear that either the Babylonians or their Idol-gods could hinder their promised return into their own Country And this he concludes with an express asserting that this was spoken by the King of Israel bring forth your strong reasons saith the King of Jacob partly for the greater comfort of his people and partly by way of deriding their Idol-gods that could not as Kings defend the people that worshipped them as he the God of Israel did Ver. 22. Let them bring them forth c. That is Let the Nations bring forth their Idol-gods that we may hear what they can say for themselves or rather let the Idol-gods bring forth their strong reasons of which mention was made in the foregoing verse to prove themselves Gods And accordingly in the next words there is one particular way propounded whereby they are required to prove this namely by foretelling future things as God had often done for the good of his people Let them bring forth and shew as what shall happen As for the next words let them shew the former things what they be c. There is much difference amongst Expositors concerning the meaning and drift of them Some think that by former things is meant as the words plainly seem to import things past and that the telling of this is required of their Idol-gods because poor dead and dumb things they were not able to do that The whole period seems to intend as much as if it had been said Let them if they will be gods prove themselves Omniscient as the true God is such as know all things both things past and things to come of the first things past the words immediately following are meant let them shew the former things that is Things that have formerly been done that we may consider them and know the latter end of them that is That we may improve the knowledg of these fore-past things by considering seriously of them and of the event that followed thereupon and then he repeats that of foretelling future things or declare us things for to come that being indeed incommunicably proper to God Again others hold that by former things are meant the things which the Idol-gods had formerly foretold let them shew the former things what they be that is Let them tell us what those things are which they have formerly foretold that we may consider them and know the latter end of them that is That we may duely weigh them and that we may know whether they came to pass exactly as they were foretold and so may judge of the question in hand whether they be gods or no or else let them at present tell us what things are to come to pass hereafter And lastly others by the former things understand the first of future things which I judge to be the true meaning of the words Let them bring them forth and shew us what shall happen let them shew the former things what they be that is The former of future events those things that are immediately to come to pass that we may consider them and know the latter end of them that is That considering seriously of them we may be able to judge what is like to be the end and event of such things in after times that so we may accordingly prepare to avoid the evil or fit ourselves for the good which we judge those things are like to produce It may be taken to be all one in effect as if it had been ironically said Let the Idol-gods foretel those things that are forthwith to come to pass and we will by discourse and reason judge hereby of what is like to follow afterward or else let the Idol-gods foretel all things that are to be the former and the later from the beginning to the end But may some say How can the foretelling of future things be mentioned thus as that whereby they were to prove themselves gods seeing it is evident that the Idol-gods amongst the Heathens or rather the Devil by them did often in their Oracles foretel future things I answer It is undoubtedly God alone that can foretel all future things infallibly of himself and this the Idols nor the Devil in them never did nor could do Their predictions were but either natural or politick Conjectures which by reason of their great Knowledge they were the better able to make and therefore their Oracles were usually so ambiguous that whatever the event was they might seem to have foretold the truth or else they foretold them by some discovery they had made of those things from the Scriptures or from some command they had received from God concerning some thing they were to do And all this likewise God suffered to be done that they might in a way of punishment for sin be the more blinded and carried away by the delusions of Satan Ver. 23. Shew the things that are to come hereafter that we may know that ye are Gods c. See the foregoing Note This is again ironically spoken yea do good or do evil that is Reward them that faithfully serve you and punish your enemies as before I have shown that I have done for my people the Posterity of Abraham which is also propounded as the sole work of God there being none but he that can absolutely at his own pleasure both save and destroy James 4.12 that we may be dismayed and behold it together that is That we may be astonished at the great things you will do a sharp taunt and may joyntly observe and consider of it and so be convinced that ye are Gods Ver. 24. Behold c. Here God by the Prophet gives over reasoning with the Idol-gods and passeth sentence against them Behold ye are of nothing that is So far ye are from being able to foretel or do any thing good or evil that indeed ye are nothing
having formed them for himself and for his own Glory he was engaged to deliver them even out of respect to his own honour that he might have a people to praise his Name Ver. 22. But thou hast not called upon me O Jacob c. That is say some You my people the seed of Israel have not called upon me in your troubles as having indeed no confidence in my protection and help But rather by calling upon God here as usually elsewhere the whole worship of God is meant and accordingly I take these words But thou hast not called upon me O Jacob to be all one in effect as if he had said You think that you have called upon me and so have yielded me that honour for which I made you my people as it is said in the foregoing verse but it is not so you have not called upon me but upon an Idol-god of your own feigning a god which will be content meerly with external Worship which I abhor Chap. 29.13 nor do ever own those Prayers as service done to me which are not offered with the inward Devotion of a believing holy and obedient heart and so thou hast not called upon me but thou hast been weary of me O Israel that is it hath been a burden to thee to serve me And the drift of the Lords alledging this is say some to shew what just cause he had to cast off them and take in the Gentiles to be his people But rather it is to shew that their deliverance out of Babylon now promised them and likewise the great work of our deliverance by Christ would be meerly of Gods free Grace and not because they had desired any such favour from him Ver. 23. Thou hast not brought me the small cattel of thy burnt-offerings neither hast thou honoured me with thy sacrifices c. That is say some Thou hast not offered them to me but to Idols And so they understand also the following clause I have not caused thee to serve with an offering nor wearied thee with incense that is I have not exacted such abundance of these kind of oblations of thee as therewith to over-burden thee and to make thee weary of my service no it is thine Idols for whom thou hast been at so much cost and upon whom thou hast tired out thy self with offering them such a multitude of Sacrifices But rather the meaning is that because they did not offer them in a right manner God did not own them as sacrifices offered to him See the Notes Chap. 1.11 c. they were not the service which he had given them in charge Ver. 24. Thou hast bought me no sweet cane with money c. To wit for the precious Ointment Exod. 30.23 or for the Incense Exod. 30.7 wherewith it is therefore joyned Jer. 20.6 It is thought to be the same that is elsewhere called Calamus Ezek. 27.19 and it is spoken of as a costly thing because it grew not in their own land but was brought from far Countries neither hast thou filled me with the fat of thy sacrifices that is Thou hast not satisfied nor delighted me with thy sacrifices I never regarded them See the foregoing Note but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities as if he should have said I have not caused thee to serve with imposing upon thee too great a burden of sacrifices but thou hast caused me to serve with thy wickedness to wit because thy sins have been as great a grief and trouble and burden to me as it is to men to serve under hard Task-Masters and I have been as much wearied with bearing with thee as such a man can be with enduring such a hard service Ver. 25. I even I am he that blotteth out thy transgressions for mine own sake c. And not in regard of any desert of yours and see the Notes Psal 51.1 Ver. 26. Put me in remembrance c. That is If you have any thing to alledge or reply against this which I have charged you let me know it Or if there be any thing wherewith you have deserved your deliverance and the Remission of sins promised put me in mind of it for it may be I have forgotten it and therefore you shall do well to bring it into my remembrance which is spoken by way of a sharp ironical derision let us plead together to wit that the truth betwixt us may be known See the Note Chap. 1.18 declare thou that thou mayest be justified that is Say what you can for your selves alledge what it is whereby you have deserved that I should work so great a deliverance and so great salvation for you that hereby you may be justified Ver. 27. Thy first Father hath sinned c. Some understand this of Adam the first Father of all Mankind and think that this is mentioned because sin being traduced from him to all his Posterity they that were descended from such a corrupt stock must needs be sinners themselves Again because this seems to be spoken with more special respect to the Jews others understand it of Abraham and that with respect to his being an Idolater before his calling see the Notes Josh 24.2 And indeed Abraham is usually spoken of in the Scripture as the first Father of that Nation because he was first circumcised which was the sign whereby they were always afterwards distinguished from other Nations as Chap. 51.2 Look unto Abraham your Father And they used to glory much in this see Matth. 3.9 and John 8.39 But indeed the most of our best Expositors hold That hereby is meant their Ancestors in general Thy first Father which is all one as if he had said Thy fore-father hath sinned and the word Father being usually taken collectively as it is Ezek. 16.3 Thy Father was an Amorite it is all one as if it had been said Thy fore-fathers have sinned And so for the following words and thy teachers have transgressed against me thereby I conceive is plainly meant their Priests and Prophets and that this is added as an aggravation of the wickedness both of them and their Fathers that even they that taught others and so should have been themselves most exemplary for good were even as bad as others And so the drift of the whole verse I conceive is to shew that seeing their fore-fathers had been great Transgressors as well as themselves they could not ascribe the great deliverances which God had now promised to any goodness that God had found either in them or in their Fathers Indeed this people did use to glory much in their Fathers but God gives them to understand that had there been nothing else to move him to shew them mercy they had been destroyed long ago Ver. 28. Therefore I have profaned the Princes of the Sanctuary c. Reading this as it is in our Bibles I conceive it is clearly meant of those at least the chief of those that in
near or else that they are challenged to tell and say what they could by way of defending their Idol-gods yea after they had met and consulted together about it which is certainly intended in those words bring them near yea let them take Counsel together And then in the following words the particular is expressed whereby they are challenged to prove their Idol-gods to be true Gods who hath declared this from ancient time that is Which of your Idol-gods have foretold things to come long before they came to pass as I have foretold this concerning the destruction of Babylon and the deliverance of my people and so other things before mentioned even from Abraham unto this time Who hath told it from that time that is from ancient time as was before said but see also the Note Chap. 44.8 have not I the Lord and there is no God else besides me a just God and a Saviour that is a true God a God indeed able to save those that seek to him It is the very same Argument whereby often before it was proved that Idol-gods were no true Gods namely because they could not foretel future things nor save those that served them as the true-God did See the Notes Chap. 41.22 26. and 43.9 12. Ver. 22. Look unto me and be ye saved all the ends of the earth c. As if he had said Look not to your Idol-gods that cannot save you but look unto me that is own me to be the only true God worship me and seek unto me and trust in me see the Notes Psal 123.1 2. and so ye shall be saved to wit both temporally from your streights and dangers here in this World and Eternally hereafter and doubtless this is spoken with reference to Gods purpose of calling the Gentiles to be his people as is clear by the following verse Ver. 23. I have swore by my self c. Upon occasion of the foregoing invitation of all Nations to own the true God to let them see that it would be their wisest course so to do here the Lord makes his Purpose and Decree concerning his bringing in of all Nations to be his People and because this might seem strange and incredible especially to the Jews that looked upon themselves as chosen of God to be his peculiar people therefore he confirms it with an Oath I have sworn by my self having no greater to swear by saith the Apostle Heb. 6.13 the word is gone out of my mouth in righteousness that is say some upon good and righteous grounds it being unquestionably a most just and righteous thing that all men should own and worship the true God or rather in truth and faithfulness as being fully resolved to do what I say and shall not return that is the word I have spoken is a Decree irrevocable I will never reverse it or it shall certainly be accomplished it shall not return without effect as men often do that go out upon some enterprise but are not able to effect what they designed that unto me every knee shall bow every tongue shall swear that is I will so manifest my self to be the only true God the multitudes of all Nations that have formerly worshipped Idol-gods and sworn by them shall then know and worship me and swear by my Name or swear Fealty and Allegiance to me see the Note Chap. 19.18 This is undoubtedly the true meaning of this place The Apostle indeed cites this place as a proof that all mankind throughout the World shall at the day of Judgment be brought into subjection under the power of God in Christ and shall stand crouching before him as being forced to acknowledg him their Lord and Judg Rom. 14.10 11. We shall all stand before the Judgment-seat of Christ for it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God But considering that the bowing of all Nations before God in Christ at the last day by way of owning his Soveraignty and Dominion over them was a full accomplishment of that universal subjection of all Nations to him which was begun in the conversion of the Gentiles What wonder is it that this which is here foretold by the Prophet concerning the calling of the Gentiles and their owning of the Soveraignty of God in Christ should by the Apostle be applyed to the whole Worlds acknowledging of it and being forced to submit to it when he shall come to judg both quick and dead of all Nations Ver. 24. Surely shall one say c. It is in the Margin Surely he shall say of me In the Lord is all righteousness and strength and according to this Translation the meaning is that the faithful among the Gentiles even every one of them that shall turn unto God in Christ and shall own and serve him shall upon all occasions be ready to acknowledg and profess with much rejoicing that in him is abundance of Righteousness that is Justice Truth and Faithfulness and an All-sufficiency of Power to do for them whatever he pleaseth this they shall find experimentally and so to their comfort shall see how much better it is with them than when they served Idol-gods but now if we read it as it is in our Translation Surely shall one say In the Lord have I righteousness and strength there the meaning seems to be that those Converts before spoken of should be still ready to glory in this that all their righteousness both imputed and inherent and all the strength they had to obey Gods Commandments was wholly from the Lord of themselves they had nothing that was good in them nor were able to do any thing that was good in Gods sight As for that which follows even to him shall men come and all that are incensed against him shall be ashamed some understand the first branch of it even to him shall men come of the Converts before mentioned to wit that they should come in embracing the advice before given them ver 22. and join themselves to God and his people see the Note Psal 65.4 though before Aliens and Heathens and then the second Clause and all that are incensed against him shall be ashamed they understand of those wicked Wretches that did obstinately despise God and oppose him and his Truth to wit that they should be destroyed and thereby be brought to shame and confusion of face But then others again understand both branches of these that will not stoop to God but stand out against him and provoke him to Wrath to wit that they should perforce come before Gods Tribunal and there shall be put to Everlasting Shame and Confusion Ver. 25. In the Lord shall all the Seed of Israel be justified and shall glory Some hold the genuine sense of this place to be That the innocency of the main body of the Jews or of the faithful amongst them should be justified by the Lords Pleading their Cause against their Enemies by rescuing
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
the strong man arm'd Luk. 11.21 22. we may easily conceive Ver. 26. And I will feed them that Oppresseth thee with their own Flesh and they shall be drunken with their own Blood as with Sweet Wine c. Some would have the meaning of these words to be only this that by destroying Gods People they should bring destruction upon themselves or that as they had destroyed Gods People and thereby had as it were eat their-Flesh and drunk their Blood so they also should be destroyed and their cruelty should be in a manner satisfied with their own Flesh and Blood which some think might be the more fitly said because Cyrus brake in upon them and destroyed them when they were Feasting together Dan. 5. But rather the meaning is that they should destroy and tear one another in peices as eagerly as if it were meat and drink yea sweet wine to them and so the People of God should need to do nothing themselves towards their deliverance See the Note Chap. 9.20 And indeed thus it was at the Destruction of Babylon those nations that had formerly helped the Caldeans to destroy the Jews did then joyn with Cyrus in destroying the Caldeans yea as Histories report the Caldeans here divided among themselves in so much that many of them fell off to Cyrus and had a principal stroke in the destruction of Babylon And all Flesh shall know that I the Lord am thy Saviour and thy Redeemer the mighty one of Jacob and therefore able to deliver you from all your mightiest Enemies CHAP. L. Ver. 1. THus saith the Lord where is the Bill of your Mothers divorcement whom I have put away c. Because the Jews in Babylon and very many apply it also to those that should live when the Romans had broken that Nation in pieces after their Crucifying of Christ did complain of Gods casting them off who had formerly been as a Husband to them never Charging it upon their own Wickedness whereby they had provoked him to such displeasure against them therefore in allusion to that Law Deut. 24.12 for which see the Notes there whereby the Husband that put away his wife was enjoyned to give her a bill of divorce and was disabled for ever taking her again and by warrant or pretence whereof the Jews did usually put away their wives upon very slight occasions even upon any dislike which they took against them the Lord in a way of derision doth here challenge them to produce the bill of divorce whereby he had divorced them where saith he is the Bill of your divorcement whom I have put away intending thereby either that he had not cast them off but that they had treacherously left him or that he had not cast off the Church of the Jews in a way of divorce at least not their whole Nation nor for ever never to receive her for his wife again or else which seems most probable that he had not put them away without any just cause as they used to put away their wives out of inconstancy or over-much austerity only because it was his pleasure so to do but upon very just grounds for her base adulteries and breach of the Marriage-Covenant with him And to the same purpose tend the following words or which of my Creditors is it to whom I have sold you for there likewise in allusion to that law Exod. 25.7 for which see the Note there by warrant whereof many parents to help themselves in their want or pay their debts were wont to sell their Children and their Creditors when they were no other way able to satisfy them took their Children for their debts 2 Kings 4.1 The Lord requires them to name which of his Creditors it was to whom he had sold them implying that it was most absurd for them to think of him as of one that could be indebted to any man or that should through poverty be constrained to sell his Children And this some understand of selling their Children to those of another Nation for when they sold them to any of their Brethren these were always to be set free at the year of Jubile Behold for your iniquities have you sold your selves and for your transgressions is your Mother put away that is you have sold your selves to Satan and Sin see the note 1 Kings 21.25 or rather by your wickedness you have brought your selves into the state of Bondage you are in and have provoked God to cast you off Ver. 2. Wherefore when I came was there no man when I called was there none to answer c. This is spoken of the obstinacy of the Jews in not receiving God when he came to them by his prophets and not minding him nor hearkning to him when by them he shewed them how they might be delivered and so did as it were tender to rescue them out of their Bondage and so likewise as some think of their farther obstinacy in their slighting and disregarding God when by his own Son he came to them and taught them the way of Life and Salvation and there was none in a manner amongst them that regarded him or his Doctrine or miracles according to that John 1.11 He came unto his own and his own received him not Now accordingly though some think this is added to make good the charge in the foregoing verse that by their wickedness they had provoked God to cast them off and so had brought themselves into Bondage if they would have minded God when he called upon them by his prophets by the Lord Christ and his Apostles they had never come into such a sad condition yet I rather think that this is added as a farther Charge to wit that as they had brought themselves into Bondage so they themselves also were the cause why they were not delivered God had by those he sent to them shown them the way how they might be saved but they would not hearken to him For thereto tends that which is added Is my hand shortned at all that it cannot redeem or have I no power to deliver namely to shew that they must needs yield that it was their stubborness in not hearkning to his instructions and counsels that was the cause why they continued in their Bondage and were not delivered because certainly they would not dare to say that his hand was shortned and could not reach to the working of as great deliverances as he had formerly wrought for his people to which purpose it is that he mentoins those wonderful works of his in drying up the Red-Sea first and Jordan afterwards before the Israelites For hereto the following words have clear reference I dry up the Sea I make the Rivers a Wilderness see the Note Psal 106.9 Their Fish stinketh because there is no water and dieth for thirst and indeed we might well think that this might well be so at those miraculous dryings up of the Sea and Jordan if we consider how long they lay dry and
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