at his pleasure break them in pieces as the Potter may his Pots yet that he would rather spare them and deal favourably with them both out of respect to the frailty of their condition see the Note Psal 143.10 and especially because of the interest he had in them as being his Children and the work of his hands see the Note Psal 119.73 Ver. 9. Be not wrath very sore O Lord neither remember iniquity for ever c. As if they had said Though this we have deserved yet deal more favourably with us see the Note Psal 6.1 behold see we beseech thee see the Note Chap. 63.15 we are all thy People that is thou hast taken us to be thy Covenant People and therefore spare us Ver. 10. Thy holy Cities are a wilderness c. That is the Cities of Judea which are called holy Cities as the whole Country is called the holy Land Zach. 2.12 because of the special interest which God had in them as having given them for an habitation to his holy People Israel wherein they were to serve and Worship God as they did constantly in their Synagogues every Sabbath both in Prayer and hearing the word Preached Act. 15.21 Some indeed hold that the following words Zion is a Wilderness Jerusalem a Desolation are added to shew what were the holy Cities they intended to wit Zion and Jerusalem where the Temple was wherein God was especially served and which were sometimes spoken of as two distinct Cities Zion being more peculiarly called the City of David However by mentioning the desolation of these Cities they seek to move God to pity them and to destroy their Enemies though not for their sakes that had deserved so ill at his hands yet with respect to his own Glory and to his own Concernments Ver. 11. Our holy and our beautiful house where our Fathers praised thee is burnt with Fire c. This is added as a farther aggravation of their misery that not only their Cities even Zion and Jerusalem amongst the rest but even the Temple also was burnt with Fire that goodly house which God had given them to be the peculiar place for his Worship and Service and which was far dearer to them than their own private Houses But now withall there are two things hinted very observable in that Clause where our Fathers praised thee as namely 1. That being as it were ashamed to alledge their own serving of God there because they had been so regardless of their duty therein and had done what they did in such a manner as might well render it loathsome to God yet they put him in mind how formerly in better times their Forefathers had duly served him there And 2. How sad a thing it was that they should now weep and lament over the ruines of that House wherein their Ancestors with such triumphant joy used to praise God for his goodness to them and all our pleasant things are laid waste that is say some all the choice things wherein we took pleasure are spoiled and carried away But the word laid waste doth rather import that they speak hear of their goodly Palaces and great Houses publick and private which were likewise by the Enemy burnt down and destroy'd Ver. 12. Wilt thou refrain thy self for these things O Lord c. That is Canst thou contain thy self from coming in to our help and from avenging thy self upon our Enemies when thou seest us thy People in such a miserable condition and our Enemies offering so much wrong to thy self and thy Concernments Though we have deserved to be punished severely yet wilt thou not vindicate thine own glory CHAP. LXV VERSE 1. I Am sought of them that asked not for me c. Many Expositors take this to be Gods Answer to the Prayer of his People in the foregoing Chapter wherein by his seeking out those that minded not him he assures them that he would have been ready enough to have hearkened to the Prayers of his People had they called upon him in a right manner and had they not by their obstinate wickedness caused him to disregard their Prayers But now others not improbably say that the main scope of this place is to foretell the rejection of the Jews and the just cause God had so to deal with them Only lest they should hence infer the making void of the Covenant which God had made with their Fathers he first promiseth this concerning the calling of the Gentiles in whom the Covenant should be made good they being by Faith ingratifted into the Stock of Israel I am sought of them that asked not for me I am found of them that sought me not that is the Gentiles that in former times did neither know me nor inquire nor seek after me do now upon the Preaching of the Gospel to them won thereto by my preventing Grace both seek after me and find me and worship me for that it is the calling of the Gentiles that is here intended is evident because it is by the Apostle Paul expresly applyed thereto Rom. 10.20 But Esaias is very bold to wit in that he durst tell the Jews of that which was so hateful to them the taking in the Gentiles in their stead to be the People of God and saith I was found of them that sought me not I was made manifest unto them that asked not after me They are the very same words in effect with those of the Prophet here only the two branches are transposed As for the following Words here added by the Prophet they are to the same purpose with that which went before I said behold me behold me unto a Nation that was not called by my Name that is I was willing to manifest my self to them and to receive and own them as my People which before they were not or as some loe here I am ready still to hear you and to satisfie your desires when you call upon me But see the Note also Deut. 32.21 The Ingemination behold me behold me is to imply either Gods great forwardness to hear and help them when they should seek to him or the wonder of Gods grace herein and how incredible it would seem to the Jews Ver. 2. I have spread out my hands c. See the Note Prov. 1.24 all the day that is for a long time together constantly and continually even in a long Succession of Ages first by my Prophets and afterward by my Son unto a Rebellious People to wit the Jews for so the Apostle expounds it Rom. 10.21 But to Israel he saith all day long I have stretched forth my hands unto a disobedient and gainsaying People which is here in the Prophet which walketh in a way that was not good that is in ways very bad wicked waies see 1 Sam. 2.24 and Psal 36.4 after their own thoughts that is as seems good in their own Eyes according to the inclination and desires of their own naughty Hearts And herein it is like their following
heart amongst the people is ready to faint Ver. 6. From the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores c. That is the whole land and all the people therein from the lowest to the highest are in a sad condition having been plagued with variety of judgments over and over so that in the whole body from top to toe there is no part free they have not been closed neither bound up neither mollified with ointment that is there is no means used for the removing of these judgments that are come upon them See the Note Psal 147.3 As that their Neighbours and Confederates never minded to afford them any relief so neither had they power or skill to help themselves and as for that which was the only sure way to cure them of their evils namely their turning to the Lord by unfeigned repentance that was never minded but they obstinately ran on still in their sins and that either because they whose work it was to have administred these means of their cure neglected their duty or else because the people would not follow their direction The drift of all is to shew that the condition of Israel was at present in a manner hopeless and desperate Ver. 7. Your Country is desolate c. What was before expressed figuratively is here repeated in plain terms It is in the Original only your Country desolate or a desolation and therefore some render it in the future tense your Country shall be desolate c. and accordingly conceiving that he spake this in the days of Uzziah because they find it in the beginning of his Prophecy they conceive it to be a Prediction of the desolation that was to come upon the land of Judah in the days of Hezekiah Ahaz and others that succeeded him even unto the Babylonian Captivity Yea and some that read it in the present tense Your Country is desolate c. do yet understand it of the desolation which the Chaldeans should make in the land and conceive that it is expressed as done already only to shew how certainly it should be But because it seems far most probable that the Prophet still proceeds to shew that God had proceeded so far in a way of punishing them that it was in vain to smite them any more therefore I conceive it is best rendered in the present tense Your Country is desolate your Cities are burnt with fire and that it must be understood of desolations past or present when the Prophet spake this to wit of the devastations made either by Tiglath-Pileser in the land of Israel in Jothams days 2 King 15.29 or by Râ—zin King of Syria and Pekah King of Israel in the land of Judah in the days of Ahaz see the Notes 2 King 16.5 and by the Philistines 2 Chron. 28.17 or by the Assyrians both in the land of Israel and Judah in the days of Hezekiah 2 King 18.9 13. Isaiah Prophecyed in those times when all these devastations were made both in the Kingdoms of Judah and Israel and therefore this might be spoken with respect to all or either of them there being no necessity why we should conclude that all his Prophesies are set down in order as he delivered them Your land strangers devour it in your presence c. That is foreign Nations yea and some of them such as are of Countries very far off from you as were the Babylonians Deut. 28.4 5. having invaded your land do eat up and consume the fruit of it and that to the great increase of your grief before your faces you being no ways able to help your selves herein And it is desolate as overthrown by strangers which is in the Hebrew And it is desolate as the overthrow of strangers and so some understand it thus That God had made their land desolate according to the destruction which he used to bring upon Heathens such as were meer strangers to God as were those of Sodom and Gomorrha mentioned in the next verse But the meaning rather is That the desolation of their land was according to the overthrow which foreigners and strangers are wont to make in a land who because they expect no benefit from the Country in future times do therefore barbarously make all the havock they can wasting and destroying all that is before them where ever they come Ver. 8. And the Daughter of Zion is left as a cottage in a Vineyard c. The Prophet having spoken of the misery of the land in general here he sets forth the misery of Jerusalem the chief City thereof in particular Sometimes the people or inhabitants of Jerusalem are called the Daughter of Zion for which see the Note 2 King 19.21 But here it is the City it self that is so called because the chief part of Jerusalem where the Temple stood was built upon Mount Zion and so with respect to the former splendor and stateliness of that City is compared to a fair and beautiful damsel standing by her mother or with respect to the tender respect that God bare to her And in saying that she was left as a cottage in a Vineyard as a Lodg in a garden of cucumbers he alludes to the custom of that Country where they used to build little Cottages Sheds or Lodges in their Vineyards and Fruit-gardens that those who were appointed to watch their Grapes and other Fruits might lodg there by night and by day might shelter themselves from the rain and from the heat which after the Vintage and the ingathering of their Summer-fruit were usually left ruinated tattered and defaced or at least empty and desolate no body then abiding in them and that because by reason of the wast and havock that was made in the Country round about Jerusalem either by the Assyrians in the days of Hezekiah Chap. 7.17 20. 36.1 2. or by the Syrians and the Israelites and others in the days of Ahaz 2 Chron. 28. and by reason the City it self had suffered much it was become a sad spectacle base and contemptible more like one of those poor forlorn cottages and lodges when all the Vines in the Vineyards and all the Fruit in the Gardens were cut up and carried away than such a stately and glorious City as it had formerly been To which purpose also that eighth clause is added as a besieged city implying that the Country was wasted and destroyed round about and Jerusalem it self so exceedingly straitned that there was scarce any going in or out of it in safety as usually it is when the chief City of any Country is besieged Ver. 9. Except the Lord of Hosts c. See the Note Gen. 2.1 Having spoken of the devastation of the land and the low and contemptible estate whereinto the City Jerusalem was brought in comparison of what it had been in former times Here the Prophet adds what mighty havock had been made amongst the inhabitants of the land
see the Notes there But methinks the words in this place seem rather to set forth the desolation of their Country than the destruction of the Inhabitants Ver. 11. When the boughs thereof are withered they shall be broken off c. According to what is noted in the foregoing Verse some understand this also figuratively of the withering breaking off and burning the boughs of Gods Vine his Israel But rather this is added farther to set forth the desolation of their Town and Cities by shewing that as the Beasts should crop the Shrubs that grew there when they were green as was said in the former verse so being withered the boughs thereof should be broken off for firing as is expressed in the following words the women come and set them on fire For it is a People of no understanding c. that is a foolish People that will be made wise by nothing but stripes See the Notes Chap. 5.12 and Deut 32.28 Probable it is that this they are charged with more especially with respect to their brutish ignorance in forsaking the living God to go after Idol-gods therefore he that made them See the Notes Chap. 22.11 and Deut. 32.6 will not have mercy on them and he that formed them will shew them no favour that is say some who understand it of those whom God by this severity intended to reform God will not at all spare them but will proceed with some more than ordinary severity against them even as far as the rigour of fatherly chastisement may extend But I rather think that this is spoken of the body of the People of the Jews upon whom God poured forth his wrath without any mixture of mercy though withall he shewed mercy to a remnant amongst them as is shewn in the following verse Ver. 12. And it shall come to pass in that day c. to wit when God shall have proceeded with so great severity against his own People as is said in the two foregoing Verses and shall have thereby in some measure reformed them but see also the Note Chap. 11.11 that the Lord shall beat off from the channel of the river unto the stream of Egypt that is from Euphrates See the Note Chap. 7.20 unto the River Sihor which lay before Egypt Josh 13.3 or unto the River of Nilus either of which may be meant by the River of Egypt See the Notes Chap. 23.3 and Gen. 15.18 And the meaning seems to be that God would sever and take out his People from the Nations amongst whom they were scattered in all those Countries that lay between Euphrates and Nilus Assyria and Egypt for when the Jews were carried captives into Babylon many of them fled into Egypt See the Note Chap. 11.11 even as the Husbandman by beating severs the Fruit from the Trees or as by threshing he beats out the grain from the ears and straw or as by winnowing he beats out the corn from the chaff Some indeed do understand this of the Lords beating out the Israelites from their dwelling places all over the Land of Canaan which we find sometimes bounded by the River Euphrates and the River of Egypt and others of the beating over of all those Countries that lay between Euphrates and Nilus by the Medes and Persians when they subdued Babylon But the former exposition is far the clearest and best agrees with that which followeth and ye shall be gathered one by one O ye children of Israel to wit as Fruit is gathered up that is beaten off the Tree or as the Corn is gathered up when it is threshed and winnowed and laid up in Garners the meaning whereof is that though they were exceedingly dispersed yet they should be gathered together into one body and placed again in their own Land And this expression of their being gathered one by one is used purposely to intimate 1. the paucity of those that should be delivered in comparison of those that were at first carried away and scattered abroad according to a like expression Jer. 3.14 I will take you one of a City and two of a Family and will bring you to Zion And 2. the exact bringing in of all that were to have a share in this deliverance though they were severed never so far asunder that God would pick them up one out of one place and another out of another not one of them should be neglected and lost as it is said also Ezek. 39.28 I have gathered them unto their own land and have left none of them any more there But withall we must know that under this bringing home of the Jews to their own Land a greater mystery was intended by the Prophet whereof that was a type and shadow even the bringing in of God's elect People to the Church in the days of the Gospel first the Jews and afterward the Gentiles dispersed throughout the whole World as was said of Christ Joh. 11.52 that he should gather together in one the children of God that were scattered abroad Ver. 13. And it shall come to pass in that day c. See the foregoing Note that the great trumpet shall be blown that is As by the sound of trumpets a King gathers an Army or a Captain calls his Souldiers together that were scattered abroad so will I saith the Lord gather my people together that are dispersed in several Countries which though it were primarily meant of God's bringing home the Jews after the Babylonian captivity into their own Country yet under this as is already said in the foregoing verse the spiritual gathering in of Gods People to the Church of Christ is chiefly intended And therefore as by the trumpet is meant the Proclamation which Cyrus made for giving liberty to the Jews to return home into their own Country Ezra 1.1 2. so also the preaching of the Gospel that Evangelical Trumpet which was to be sounded all the World over for the bringing in of Gods Elect to Christ which may therefore the more fitly be called a great Trumpet And in this expression there may be an allusion either 1. to the silver Trumpets whereby the Israelites used to be called together to the Tabernacle or rather 2. to the Jubilee Trumpet by the sounding whereof there was liberty proclaimed to Captives and freedom for all to return to their Inheritances and Possessions which had been alienated for a time from them Or 3. to that Heavenly Trumpet wherewith at the last day all Gods Elect shall be gathered together to enter upon the full fruition of their purchased inheritance Mat. 24.31 As for the following words they set forth who they were that amongst others should be gathered in by this Trumpet and they shall come which were ready to perish in the land of Assyria that is that were in Assyria which yet may be also meant of the Empire of Babylon as a lost People dispersed without hope of being ever restored to their own Country and the outcasts in the land of Egypt to wit such
the Cause of the Widow come unto them Ver. 24. Therefore saith the Lord the Lord of Hosts the mighty One of 〈◊〉 c. That is The mighty God or Lord Protector of Israel as before he was called v. 4. The Holy One of Israel and Gen. 49.24 the mighty God of Jacob. By which Title he seeks to beat them off from their vain confidence in God by giving them to understand that he that had formerly been the mighty Defence of Israel would now manifest the same Almighty power in punishing and destroying them which he had formerly manifested in preserving them and destroying their Enemies and so to make the following Vengeance threatned the more dreadful and terrible to them since it must needs be a fearful thing to fall under the wrath of an Almighty God and they might be well assured that were they never so mighty and great he would be easily able to crush and destroy them Ah I will ease me of mine Adversaries and avenge me of mine Enemies This is spoken after the manner of men to whom Revenge is sweet and pleasing for as vexation and indignation is a burden to mens Spirits and puts them into a restless condition so when men have satisfied their minds by revenging themselves upon those that have so injured and provoked them that is an ease to them and quiets their spirits And hence are the like expressions used concerning the Lord when he speaks of punishing wicked men as in Ezek. 5.13 I will cause my fury to rest upon them and I will be comforted And Chap. 16.42 So will I make my fury towards thee to rest and I will be quiet and will be no more angry And therefore though this Particle Ah be sometimes used as an expression of Grief as Jer. 22.18 and 34.5 and it is true which several Expositors do note from hence that when God punisheth his People he doth it with grief as being constrained to do it by their Obstinacy yet here I conceive it is rather an Expression of the Lords Indignation and of his Triumphing in the ruin of his people that were now turned to be his enemies and so it likewise implies the soreness of the Judgments he meant to bring upon them but see the foregoing Note v. 4. and that also Deut. 28.63 Ver. 25. And I will turn my hand upon thee c. If we consider how much good God promiseth here to do for his Church by purging her and restoring her to a far better condition than at present she was in it will be evident that the Lord adds this as by way of mitigating or at least moderating the severity of the former threatning ver 24. And therefore though otherwise by turning his hand upon her might be meant as some have thought that his hand which had wont to be stretched forth in her defence for the ruin of her Enemies should now be stretched forth upon her to be avenged on her for her Rebellion against him yet I rather conceive that here it is spoken in a way of mercy agreeably to that which follows to wit that he would once again set himself by the Judgments he would bring upon her to endeavour the Purging and Reforming of her He had said before ver 5. Why should ye be stricken any more Ye will revolt more and more But now he resolves to turn his hand to this work again And I will turn my hand upon thee and accordingly he adds and purely purge away thy Dross and take away all thy Tinn which is spoken with relation to what he had said v. 22. Thy Silver is become Dross and that which is intended thereby is that by those calamities he would bring upon them he meant to purge and refine them partly by destroying those that were incorrigibly wicked from amongst them which are as the refuse of a Stat◠see the Note Psal 119.119 and partly by Reforming the rest by purging 〈◊〉 from the wickedness of their hearts and from the Idolatry and other corruptions that were in their Lives Yet by Tinn here which looks like Silver may be meant their Hypocrisie or the Hypocrites that were amongst them whom he would destroy as well as those that were openly prophane As for those words purely and all I will purely purge away all thy Dross and take away all thy Tinn it must not be understood so as if the Church were to have no ungodly ones or Hypocrites left in her or that the godly should have no dross of corruption and sin left in them the Church is never thus purely purged here in this world All that is intended hereby is that God would bring them to such a degree of Purity as that he might again delight in them as in his people that they should no more content themselves with hypocritical shews of Piety but should sincerely shine forth in all holiness of Conversation Ver. 26. And I will restore thy Judges as at the first and thy Counsellors as at the beginning c. That is thou shalt have Magistrates and Governors and Counsellors to be assistant to them by giving them advice in their way of Government that are faithful and just and incorrrupt not such as they are now and have been of late loving Gifts and following after Rewards as was said before v. 2.3 but such as thou hadst in the first constitution of thy State and Commonwealth to wit such as thine ancient Judges were Moses Joshua and Samuel c. and thy former good Kings David Solomon Jehoshaphat and Asa And some hold that this was fulfilled in the Reformation that was made in the days of Hezekiah and Josiah but I conceive it is spoken rather with relation to the times after the Captivity when they were Governed by Joshua and Zorobabel Ezra and Nehemiah and other good Rulers Yea some say that this was principally accomplished in the days of the Gospel Afterward thou shalt be called the City of Righteousness the faithful City that is when God hath thus purged thee then the faithful City that was become a Harlot as was said before v. 21. shall again become eminently righteous in regard of her just dealing with men and faithful in regard of her stedfast piety towards God insomuch that she shall be famous in this regard and commonly magnified as a City of Righteousness a faithful City Ver. 27. Zion shall be Redeemed with Judgment and her Converts with Righteousness By Zion here is meant the people that dwelt in or about Jerusalem or more generally that worshipped God in Zion By their being Redeemed is meant that they should be delivered from the Judgments before threatned or particularly from the Babylonian Captivity and therefore to that word which we translate her Converts meaning thereby those that should be converted to God in those troubles being Reformed from their former Evil courses others translate they that return of her to wit from Babylon And then that Phrase of their being Redeemed with Judgment may
be thus taken Either 1. That they should be delivered by the Judgments which God would execute upon their Enemies to wit the Babylonians and others Or 2. That they should be delivered in such a manner as became a just and righteous God to wit in that having punished or destroyed the wicked that were amongst them by the Judgments he had brought upon them he should withal take care of performing that promise which he had made to his Church and People reserving a remnant from the common destruction and so tempering his Judgments with Mercy that they should purge and refine his Church and not ruin her they should cut off the wicked from amongst them and they that were reserved should be only refined and reformed thereby And the like may be said of the last clause and her Converts with Righteousness the meaning being only this that they should be Redeemed by the faithfulness of God in performing his promises see the Note Psal 51.4 because it might be doubted how so great a work should be effected as was before mentioned therefore it is here said that it should be brought about by the power of God who judgeth righteously and who is faithful to perform all his promises made to his people Ver. 28. And the destruction of the Transgressors and of the Sinners shall be together c. That is They shall none of them escape but shall all be destroyed even the mightiest of them that thought themselves in the surest condition as well as the meanest Yet some by Transgressors do understand more particularly such as were openly prophane and by Sinners such as made more shew of Religion and yet sheltered themselves in some sinful lewd ways and so understand this threatning thus that both these should be destroyed the one as well as the other And they that forsake the Lord that is that abandon the true Religion and follow after the Gods of the Heathens shall be consumed that is utterly destroyed and cut off from his people Ver. 29. For they shall be ashamed of the Oaks which ye have desired c. That is which ye have so eagerly affected and esteemed as certainly doting on that way of your Idol-worship And ye shall be confounded for the Gardens which ye have chosen that is of your own heads without any command from God yea without his consent or approbation Now by the Oaks are meant the Groves which they did set apart for the Worship of their Idol-gods concerning which see the Note Gen. 21.33 and Deut. 16.21 And so likewise the same is meant by the Gardens to wit Gardens which they dedicated to their false gods of which there is frequent mention as in Chap. 65.3 and 66.17 where it is said that they sacrificed in Gardens and that they sanctified themselves and purified themselves in Gardens And of both these it is said they should be ashamed and confounded because they should find that these Idol-gods whom they had there worshipped and in whom they had put such confidence were no way able to help them but that God was by that their Idol-worship provoked to destroy them see also the Note Psal 97.7 Ver. 30. For ye shall be as an Oak whose leaf fadeth and as a Garden that hath no Water As if he should have said ye shall be as one of those Oaks and Gardens wherein you did so exceedingly please your selves with your Idol-service but not as when they were green and flourishing which made you take such delight in them but as when they are withered and bereaved of all their Bravery and Beauty And this is all you shall get by your Idolatrous Devices you have provoked me to wrath with your goodly Oaks and Gardens and you shall be as a withered Oak and parched Garden to wit in that you shall be stripped of all your Wealth and glory and thereby shall be as an Oak whose leaf fadeth and in that God shall withhold his blessing from you and by means hereof ye shall be as a Garden that having no water must needs be withered Ver. 31. And the Strong shall be as Tow and the Maker of it is a Spark c. That is your Idols on whom you relyed as the great strength of the Land shall be suddenly destroyed even as tow that is in a moment set on fire with the least spark and then is therewith presently consumed and the Workmen that made them or the owners of them that caused them to be made shall be as a spark to set the Tow on fire to wit by kindling Gods wrath against them whereby they shall be consumed But if we read the second clause as it is in the Margin of our Bibles And the Strong shall be as Tow and his work as a Spark then the meaning may be that the strong and mighty ones amongst them even those that were of greatest power and eminency should be suddenly burnt up and destroyed as Tow and that their work that is their sins and especially their Idolatry their Groves and Altars and Idols should be as a spark to set them on fire and so they shall both burn together to wit the Spark and the Tow the Idols and the Idolaters and none shall quench them Having in the foregoing verse compared them to dry withered oakes that are soon burnt in allusion thereto it may well be that here he adds that they should be as Tow that is quickly burnt up and so they and their Idols with all their strong Cities and Castles should be utterly consumed together CHAP. II. VEr 1. The word that Isaiah the Son of Amos saw c. That is the Prophecy which was revealed to him by way of Vision This is the Title prefixed before this particular Prophecy contained in this and the two following Chapters concerning which see the Notes Chap. 1.1 and likewise 1 Sam. 3.1 4.1 Ver. 2. And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills c. See the Note Jer. 49.1 By the last days in the Scripture the days of the Gospel are usually meant the last age of the world comprehending the whole time from the Incarnation of Christ to the last judgment as we may see Heb. 1.1 2. God hath in these last days spoken unto us by his Son and so also 2 Tim. 3.1 2 Pet. 3.3 Some conceive they are so called because these times began under the last Monarchy of the World to wit the Roman But rather they are so called because the Church should be then setled in such a state and Religion ordered in such a way as should never be changed In former times the state of the Church was oft changed and God did several ways reveal himself to his people Heb. 1.1 but then a new form of the Church was established by Christ and his Apostles which was to last unto the end of the
purified those that were left by his spirit these should now be a holy Nation even every one that is written among the living in Jerusalem that is every one whom God had fore-appointed to survive the calamities of those times and to be found living amongst those that should return from Babylon to Jerusalem Now if it be objected against this Exposition That it was not thus with the Jews when they returned out of Babylon to Jerusalem It is evident by the story of those times that even amongst the little remnant of Gods people there were many wicked ones and therefore they were far from being all holy To this I answer That there was a great Reformation then wrought in the whole body of the people in that they were greatly purged from their Idolatry and other gross sins that were formerly rife amongst them which was a kind of shadow of that thorow Reformation which God intended to work in his Church And 2. That so far as this Prophecy hath respect to that real work of Reformation and Sanctification which is here also promised it must be intended to the intire holy change that was to be wrought in the Church in all succeeding ages which as it was began at that time of the purifying of the people of God when they were delivered out of the Babylonian Captivity and brought home to their own Country for it was to be further carried on in the days of the Gospel till at last it should be perfected at Christs second coming And if thus we understand this Prophecy then by that remnant in Zion and in Jerusalem that shall be called holy we must understand all the members of the Mystical Church who are all truly sanctified by the spirit of Christ and accordingly then the following clause even every one that is written among the living in Jerusalem may be meant of such as God had decreed unto holiness here and so unto life eternal in Heaven concerning which see the Notes Exod. 32.32 Psal 69.28 and 87.6 Ver. 4. When the Lord shall have washed away the filth of the daughters of Zion c. That is of the inhabitants of Jerusalem and spiritually the visible Members of the Church Yet it may well be that the Prophet doth the rather use this expression with respect to that which he had said chap. 3.16 concerning the women daughters of Zion which had a great stroak in bringing those sad judgments upon Zion whereof he had before spoken And should this be so observable it were that the bravery and vanity wherein they had so prided themselves is here turned into filth Having before said that the remnant of Gods people should be pure and holy beautiful and glorious excellent and comely here the Prophet sheweth when and how this should be done when the Lord shall have washed away the filth of the daughters of Zion that is their manifold sins and wickedness and shall have purged the blood of Jerusalem from the midst thereof where by blood may be meant the same that was before called filth namely their vile and loathsome sins for indeed we look upon nothing as a fouler defilement than when a thing is besmeared with blood therefore the filthiness of sin is sometimes termed blood as Ezek. 16.6 I passed by thee and saw thee polluted in thine own blood or else rather the blood of Gods Prophets and other innocent men which they had shed in Jerusalem or more generally their bloody oppressions and cruelties which is the more probable because this seems to be spoken with relation to the Prophets foregoing complaints concerning their bloody sins chap. 1.15 21. concerning which see the Notes there As for the following words thereby is shown how their filth and blood should be washed and purged away namely by the spirit of judgment and by the spirit of burning for the understanding whereof we must know that by this word spirit where it is attributed to God is frequently meant in the Scripture the vertue or the fervent and vehement efficacy of every operation of God much the same that is called elsewhere the zeal of God as chap. 9.7 the zeal of the Lord of Hosts will perform this So that in saying that their filth and blood should be washed and purged away by the spirit of judgment the Prophet means that it should be done by Gods severe judgments executed upon them whereby Idolaters and other wicked ones should be cut off and destroyed from amongst them And 2. By Gods preserving and reforming the better sort and bringing things a-again into good order in the Church and so likewise in saying it should be done by the spirit of burning he means that it should be done by a vehement zeal hot and burning like fire both for the destroying of the wicked that were amongst them and burning them up like stubble which some think also is spoken with relation to the burning of the Temple and City of Jerusalem and for the purging away of the sins of his chosen ones even as the dross is purged away by the Refiners fire But see the Notes chap. 1.25 26 27. Ver. 5. And the Lord will create upon every dwelling-place of mount-Mount-Zion and upon her assemblies a cloud and smoak by day and the shining of a flaming fire by night c. As if the Prophet should have said When the Lord shall have purged his Church and people and shall have brought them into that glorious condition here before promised he will then as wonderfully and miraculously guide and protect them in every dwelling-place where any of them shall have their abode and in their publick assemblies where they shall meet together for the worship and service of God as he did the Israelites when he led them through the wilderness by a cloud and smoak by day that is by a cloud black and thick like smoak and the shining of a flaming fire by night concerning which see the Note Exod. 13.21 Even when there should be no appearance of any means for their preservation yet that should not hinder their protection because the Lord as he did then for the Israelites would create means for the sheltring and securing of them And indeed because God did discover such riches of grace to his Israel in the many wonders that he wrought for them in delivering them out of Egypt and in carrying them into the Land of Canaan therefore the Prophets do usually set forth all the great things that God hath promised to do for his Church by expressions that do allude to that great work And to the same purpose is that following clause for upon all the glory shall be a defence that is there shall be a sure defence over that remnant of his people of whom it was before said ver 2. that they should be brought into such a glorious condition or that the glory or glorious condition whereto God would advance his people should be secured and maintained by means of a divine protection
formerly made for the preservation of the seed of Abraham and the raising of the Messiah out of his stock This I conceive is the clear meaning of this clause and that this is purposely added to shew why he had said in the foregoing words that only a remnant of them should return But yet many others hold that by the consumption decreed is meant that little remnant that should be left of the people thus wasted and destroyed and that it is said that this consumption decreed should overflow with righteousness because this remnant being reclaimed and refined by their Afflictions should abound in Holiness and Righteousness which they say was partly fulfilled in the remnant that returned unto the Lord in Hezekiah's days when God had so miraculously delivered Jerusalem from the Assyrian Army but most remarkably in that eminent Grace that was so conspicuous in that remnant of the Jews that embraced the Faith of Christ the Apostles and other Christians of the Primitive Church Yea others would extend this further namely that this small remnant left of the consumption decreed should cause Holiness and Righteousness to overflow the whole world to wit by their spreading of the Gospel amongst all Nations Ver. 23. For the Lord God of Hosts shall make a consumption even determined in the midst of all the Land That the Jews might not slight all the Prophet had spoken either in the confidence of their own strength or as pretending it to be incredible that God should bring such a consumption and destruction upon his people to whom he had made so many gracious Promises and with whom he had made an everlasting Covenant the Prophet doth here yet once again assure them that so it should be the Lord even the Lord of Hosts would certainly bring this desolation upon them even in the midst of all the Land that is all the Land over or even in the heart and inmost places of the Land Where the Apostle Paul cites some part of the foregoing verse to prove that there would be only a remnant of the Jews converted and saved he adds also the words of this verse but according to the Translation of the Septuagint Rom. 9.28 For he will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth wherein though the words seem to differ much from these here which are rendred according to the Hebrew yet the sense is the same the drift of the Apostle being thereby to shew that what the Prophet did of old foretel should be fulfilled in those times because God had proposed to make a short work of the business even speedily and within a short time to cut off in a manner the whole Nation of the Jews to wit by the Romans and so then likewise only a remnant should be saved Ver. 24. Therefore thus saith the Lord God of Hosts c. See the Note above ver 16. Because the Prophet had spoken of such an universal consumption that should be amongst the people of the Land lest the faithful amongst them should be overmuch disheartned and discouraged thereby he now by commission from God chears up them and because the immediate storm that was coming and was most likely to be dreadful to them was the Siege of Jerusalem therefore he addresses his Speech particularly to the Inhabitants of that City together with those that had fled thither for refuge O my my people that dwellest in Zion be not afraid of the Assyrian that is be not extremely terrified when the Assyrian shall come to invade you and besiege you because of this which I have said to which purpose observable it is that in these words he owns them still as his people and hints to them the tender respect he had to Zion which he had chosen to be his dwelling-place He shall smite thee with a rod and shall lift up a staff against thee after the manner of Egypt This hath respect to that which he had said before vers 5. O Assyrian the rod of mine anger c. for which see the Notes there And the meaning is that as formerly God suffered the Egyptians to oppress them sorely but did not suffer them to destroy them or to keep them in perpetual bondage but did at last destroy Pharaoh and deliver them so it should be with the Assyrian God would use him as a rod to scourge his people and as a staff to beat them but not as a Sword to slay them he should not be able utterly to ruine them as he intended but God would at last seasonably deliver them and destroy Sennacherib as he did Pharaoh And so likewise under this might be implyed that at the near approaching Invasion of the Assyrians by Sennacherib they should not take Jerusalem he should only lift up his staff against them and threaten them sorely as it is said afterwards ver 32. He shall shake his hand against the mount of the daughter of Zion and that they should not carry away the people into Captivity as they had carried away the ten Tribes of Israel But now if we read this passage according to the Translation that is set in the Margin of our Bibles He shall smite thee with a rod but he shall lift up his staff for thee after the manner of Egypt then the meaning must needs be clearly this that though God would sharply chastise them by the Assyrian his rod as he did their Forefathers by Pharoah yet as then by the lifting up of Moses's Rod upon the Red-Sea he did save their Fathers and destroy Pharaoh and all his mighty Army so he would now lift up his staff for the defence of Jerusalem and his people when they should seem to be in as desperate danger as the Israelites were in at the Red-Sea they should only stand still and see the Salvation of God the Lord of Hosts himself would lift up a staff for the securing of them and for the utter destruction of Sennacherib and his terrible Army Ver. 25. For yet a very little while and the indignation shall cease and mine anger in their destruction That is It shall be but a very little while before I will utterly destroy the Assyrian and so in his destruction there shall be an end of mine anger and indignation against mine own people But now because there was not an end of God's anger against the Jews upon the destruction of Sennacherib's Army therefore some would extend this very little while to the deliverance of the Jews out of Babylon But I conceive there is no necessity of that Upon the destruction of Sennacherib's Army God did no more for a time afflict the Jews by the Assyrians and this may be all that is intended in this Promise Ver. 26. And the Lord of Hosts c. See the Note before ver 16. These words may be taken either as the words of God speaking of himself in a third person or else rather as the
which are rendred in our Bibles The brook of the willows may be translated as it is in the Margin The valley of the Arabians therefore the meaning may be either that the Arabians should carry away the spoil of the Moabites Country either as serving under the Assyrians or Babylonians or as afterwards entring the land to pillage and carry away what the Assyrians or Babylonians had left or else that the Assyrians and Babylonians should carry away the prey they had gotten from the Moabites to the valley of the Arabians their Confederates there to be kept a while by them intending afterwards to convey them from thence into their own Countrey But however clear it is that this is mentioned as one cause of the great outcry in the land of Moab of which the Prophet is here speaking Ver. 8. For the cry is gone round about the borders of Moab c. That is Because of these grievous miseries that shall come upon the Moabites there shall be a dreadful outcry amongst them all the land over both of them that are slain and of them that flee from the enemy The howling thereof unto Eglaim and the howling thereof unto Beer-elim that is the howling of this cry shall reach unto these places See the Notes Numb 21.16 Ver. 9. For the waters of Dimon shall be full of blood c. To wit with the blood of the slaughtered Moabites So that this is also added as a reason of that great out-cry before spoken of that should be in the land Whether Dimon be the name of a River or of a City is altogether uncertain for we find it no where else mentioned However it seems that there was in this place some greater slaughter made amongst the people than in any other part of the land either because they here stood out longest in the defence of some place against the enemy or for some reason that is not expressed And some think that Dimon is the same City that was before ver 2. called Dibon the name being changed and of Dimon called Dibon which signifieth bloody upon that occasion Yea and very many learned Expositors hold that there is an Allusion in these words to the Story in 2 King 3.20 21 23. concerning a stream of water that came running down from the land of Edem into the Wilderness where there was an Army of three Kings that were going against the Moabites which appeared to the Moabites to be blood and were afterward indeed died red with their blood as if the Prophet would have said That as then the stream was onee before died with blood so it should be again Whereas to me it seems more than probable that the waters mentioned in that place were miraculously sent of God for the refreshing of those Armies and were not the waters of a River that did constantly run thorow that Wilderness And therefore for those following words For I will bring more it is in the Original additions upon Dimon I do not think the meaning of that is that whereas those waters were made red with blood at that time when those three Kings slew the Moabites now there should be more blood there because the slaughter of the Moabites by the Babylonians should be far greater than that formerly was by those three Kings The meaning of those words rather is either 1. That God would add streams of blood to the waters of Dimon which running into it from several places should make the river rise and swell more and more Or 2. that God would bring more and greater vengeance upon Dimon than upon other parts of the land the slaughter should be greater there and so more blood should be shed there than in any other place besides Or 3. that God would bring more evils upon Dimon than what he had hitherto spoken of concerning the spoiling of their pastures and the plundering of their goods ver 6 7. even this here mentioned the shedding of their blood in so great abundance yea say some more than that here mentioned to wit that after the miseries brought upon them by the Assyrians the Babylonians should also in process of time utterly destroy them Or 4. That to the judgment here threatned that the waters of Dimon shall be full of blood he would add yet more to wit the judgment set forth in the following words Lions upon him that escapeth of Moab and upon the remnant of the land which though some understand of men fierce and savage as Lions as namely the Babylonian or the Assyrian who though he was only as a Bear to other parts of Moab yet he would be as a Lion to Dimon Yet I rather think it is to be understood literally to wit that those Moabites that had escaped the Sword and were left in the land should be slain by Lions and other wild beasts to wit either in the wilderness whither they should flee to escape the Sword or in their own land which lying desolate Lions should breed in it as it was with the Colonies in Samaria 2 King 17.25 CHAP. XVI VERSE 1. SEnd ye the Lamb to the Ruler of the land from Sela to the wilderness unto the mount of the daughter of Zion There are only two Expositions of this place which can consist with our Translation The first is that by the Lamb here is meant a Sacrifice of Atonement which the Moabites are here stirred up to send to the Temple at Jerusalem Only there is this difference amongst those that do thus conceive of the Lamb to be sent 1. That some think the Prophet doth here seriously advise the Moabites to send Lambs and other such like cattel to be offered up in Sacrifice to God the Ruler of the whole world at the Temple at Jerusalem there to pacifie God's displeasure against them And 2. that others take it to be Ironically spoken and by way of insulting over the Moabites as if he had said You that had wont to despise and blaspheme the God of Israel now that you see your selves in such desperate danger now that you are so miserably destroyed you had best send your Sacrifices to the Ruler of the world at the Temple in Mount Zion But alas if you had a mind to do so it is now you see too late But then the 2. is that by the Lamb which the Moabites are here advised to send to the Ruler of the land is meant the Tribute which they were wont to pay to the King of Judah Because it is evident that the Moabites were subdued by David and became Tributaries to him See the Notes 2 Sam. 8.2 And it is most probable that the Tribute agreed upon was that which is mentioned 2. King 3.4 An hundred thousand Lambs with an hundred thousand Rams with the wool which it seems they paid duly to the Kings of Israel after that Kingdom was divided from the Kingdom of Judah till after the death of Ahab when they refused to pay their Tribute any longer either to
Ahaziah or Joram his Son See the Notes 2 King 1.1 and 35. Therefore it is thought the Moabites are here advised to pay their wonted Tribute again to the King of Judah Send ye the Lamb that is the Tribute which you formerly paid of Lambs and other cattel to the Ruler of the Land that is to the King of Judah to whom of right you are Vassals ever since David subdued you From Sela some chief City in the South-borders of the Land of Moab which was afterwards taken by Amaziah King of Judah and called Joktheel See the Note 2 King 14.7 To the wilderness that is the wilderness of Jordan in the North-border Unto the mount of the daughter of Zion that is to Jerusalem See the Note Chap. 1.8 Which is all one therefore as if he had said Let all the people all the Land over gather up this Tribute and send it But indeed many Expositors understand this as spoken in a way of derision as if the Prophet had said You had best to prevent the ruin that from Judah will be brought upon you to send the old Tribute again you had wont to pay to Hezekiah the Ruler of the land and it is like in your straits you will think of doing so but alas it will do no good that will not then keep off the destruction which will certainly come upon you Ver. 2. For it shall be that as a wandring bird cast out of the nest or as a nest forsaken so the daughters of Moab shall be at the fords of Arnon A river in the utmost borders of the land of Moab Numb 21.13 The meaning therefore seems to be that as a wandring bird driven out of her nest or as a brood of young birds forsaken of their damme or cast out of their nest do fly up and down not having any body to protect them not knowing whither to go or where to take up their rest so the daughters of Moab that is the Inhabitants of the Towns of Moab or the Moabitish women see Chap. 3.16 17. and Luk. 13.34 even they as well as the men shall flee away out of their Country and wander up and down in desart places not knowing where to settle themselves Or they shall be carried away captives into Assyria over the River Arnon But now we must know that this may be taken as spoken only conditionally to wit that thus it should be with the Moabites if they did not hearken to the advice given them in the foregoing verse But others that understand that which is said in the foregoing verse as spoken Ironically do accordingly understand this as added to shew why there would be no thinking to send a Lamb either by way of pacifying God's anger by Sacrifices or by way of procuring their Peace by paying their former Tribute because instead of that they should flee in great dread from the Sword of the Enemy or should be carried away by the Enemy into Captivity as easily as a bird is driven out of her nest Ver. 3. Take counsel c. That is say some Expositors Consult together how you may escape the destruction that is coming upon you And they that do understand these first words thus do accordingly hold that in the next words the Prophet tells them what would be the best course they could take if they desired to prevent their approaching ruin namely to be courteous and kind to the out-casts of God's people in their distress Execute Judgment make thy shadow as the night c. But I rather conceive that these first words do intend the same thing with those that follow after Take counsel that is Consider with your selves and consult together to wit how you may any way protect and relieve and procure the good of my people in their affliction and distress Execute judgment that is Do that for them which in all Justice and Equity you ought to do be not injurious to my people in their distresses as you have formerly been but shew them that compassion which is due to a people in such misery Make thy shadow as the night in the midst of the noon-day that is when my people are driven out of their Country and flee to you to shelter them from their enemies let them be concealed and hidden by you that even at Noon-day they may be as if they were covered with the darkness or shadow of the night when no body can see them or find them out or rather let the harbour and entertainment they find amongst you be as a safe and sweet refuge and refreshment against the noon-day heat of the Assyrians breaking in upon them even as the pillar of the cloud to which haply this Expression doth allude was a covert to the Israelites against the heat of the Sun as they travelled through the VVilderness to Canaan hide the out-casts bewray not him that wandereth that is Hide those that being driven out of their own Land wander up and down amongst you to seek for some place of shelter and do not deliver them up into the hands of their enemies But now all this is understood by many as spoken Ironically Take counsel execute Judgment c. as if he had said Now when the enemy is broken in upon you it may be you will wish you had done what it was indeed your duty to have done to Gods poor people when they were persecuted and pursued by their enemies But alas it is now too late you had wont to reject them and to deal cruelly with them at such times and now you will meet with the same hard measure Ver. 4. Let mine outcasts dwell with thee Moab c. That is those of my people that are driven out of the land which I had given them and that I own still as my people though I have at present in just displeasure against them cast them out for their sins Be thou a covert to them from the face of the spoiler as if he should have said As at the first bringing of my people out of Egypt you did discover your spleen against them See the Notes Deut. 23.4 so you have done ever since being still ready to side with their enemies that have prevailed against them and to deal hardly with them in their distress but beware do not so still but rather let them have a hiding-place amongst you to shelter them from the rage of their enemies to wit the Assyrians as most Expositors do here conceive But now the drift of all this is only to shew what in all reason the Moabites ought to have done and as some think to insult over their destruction because they had not done so for the Extortioner is at an end the spoiler ceaseth the oppressors are consumed out of the land that is the Land of Judea shall be quite freed from the enemy that came to spoil and oppress her which I say most Expositors understand of the quick dispatch that God made of Sennacherib and his army
there is no place for comfort Now all this seems still to import a more desperate and comfortless condition than that whereinto God's people were brought by Sennacherib's Army in the days of Hezekiah Ver. 5 For it is a day of trouble and of treading down and of perplexity c. See the Notes 2 Kin. 19.3 By the Lord God of Hosts see the Notes Chap. 10.5 6. In the valley of Vision see the Note above ver 1. Breaking down the walls that is the enemies breaking down the walls of Cities and houses And they that understand this of the havock made by Sennacheribs Army in the days of Hezekiah do apply it to the fenced Cities which he took in the land of Judah before he came to Jerusalem 2 Kin. 18.13 But others hold that it is chiefly meant of Nebuchadnezzars storming Jerusalem And of crying to the mountains that is the shouting of enemies storming and sacking the City that shall ring even to the Mountains or the shrieking of the poor Jews as they ran with great outcries to hide themselves in the Mountains or that shall be so loud that they shall be heard even to the neighbour Mountains Yea some understand this of men who being in a desperate condition shall cry to the Mountains to fall on them and to cover them as it is expressed by our Saviour Luk. 23.30 Ver. 6. And Elam bare the quiver c. Here some of the Nations are mentioned that should be imployed either by the Assyrians or Babylonians in their Expedition against Judea or Jerusalem Elam bare the quiver That is the Persians were there see the Note Chap. 21.2 who were especially famous in those times for Archery whence is that Jer. 49.35 Behold I will break the bow of Elam the chief of their might And observable it is that this people that did now serve perhaps the Babylonians against the Jews were afterwards imployed by Cyrus to destroy Babylon Chap. 21.2 As for that which is added With chariots of men and horsemen see the Notes Chap. 21.7 9. And Kir uncovered the shield That is The men of Kir the Medes were also there with their glittering shields For Kir was a City scituate in Media see 2 Kin. 16.9 Amos 1.5 and the Notes before Chap. 15.1 These it seems were as much renowned for fighting with Sword and Target as the Persians were for Archery And because they were wont to wrap up their Shields when they used them not in cases or coverings to keep them from dust and rust which they pulled off when they were to go forth to War thence is this expression of the men of Kir's uncovering their shields Ver. 7. And it shall come to pass that thy choicest valleys c. As if it had been said O thou Valley of vision thy richest and pleasantest Valleys even those wherein happily thou hadst thy Gardens and Orchards thine Oliveyards and Vineyards shall be full of chariots lying in Siege about thee And the horsemen shall set themselves in array at the gate to wit by way of blocking up the City or laying Siege about it or making ready for an Assault Ver. 8. And he discovered the covering of Judah c. As this passage is rendered in our Translation it must needs be meant either of God or the Enemy that invaded Judea of whom it is here said That he discovered the covering of Judah And because of that which follows in the sequel of this Chapter ver 15. concerning Shebna who is commonly thought to have been a chief Officer in Hezekiah's Court see the Note 2 Kin. 18.18 it is most probable that Sennacherib the Assyrian who besieged Jerusalem in his days is the enemy here intended If we take it as spoken of God then by his discovering the covering of Judah may be meant either 1. that he would take away their covering from them and leave them naked exposed to utter destruction for Prophetically he speaks of that which was to be as if it were done already and by their covering may be meant either that which might well have been a covering to them to wit his own protection had they not forced him by their wickedness to withdraw it from them or else that which they hoped would be a covering and safeguard to them as the City Jerusalem to which they fled from all parts of the land to shelter themselves Or the Temple which they looked upon as an invincible Sanctuary to them Or their Riches or strong Fortifications c. all which God threatens to strip them of Or 2. that he would discover their covering that is he would cause them to discover it and bring it forth to light to wit by bringing an enemy upon them that should cause them in all haste to run to their Armory and Magazine that had been long shut up to open it and bring forth their Arms and Ammunition wherein they hoped to secure themselves from the attempts of their enemies against them And thus understanding the words the following clause may seem to be added the better to explain this And thou didst look in that day to the Armor of the house of the forest Or 3. that he had discovered and found out wherein God may speak of himself after the manner of men what the covering of Judah was that is what it was wherein they trusted and wherewith they hoped to cover themselves from this storm that was coming upon them namely their own strength and the outward means they would with all diligence use to oppose their enemies And this indeed we see is largely set forth in this and the following verses But now if we understand these words as spoken of the enemy that he discovered the covering of Judah then the meaning must needs be that he had taken away their covering from them to wit by surprizing and beating down either their strong holds in the borders of their land or the walls and gates the rampirs and other outwarks with which they sought to cover and shelter the City Jerusalem And then for the next clause And thou didst look in that day to the armour of the house of the forest the drift of that I conceive is clear to wit that when the enemy was marching against Jerusalem their eye was presently upon the Armory and Magizine which they had in that City instead of looking to the Lord they looked to that as their main help and refuge And that this was the house of the forest which Solomon built is most probable see the Note 1 Kin. 7.2 yet see the Note also Cant. 4.4 And however we must still remember that it is not the using of outward means for their defence that is here condemned but their relying principally upon this with neglect of God But the great question still is What that day was which the Prophet here intended And thou didst look in that day to the armour of the house of the forest To which I answer that most Expositors hold that both
here and all along in the following verses the Prophet speaks as of things done already but only intends thereby how certainly they would thus do when the day of trouble and treading down threatned before ver 5. should by their enemies be brought upon them And those that understand hereby that woful day when Jerusalem should be taken and sacked by the Babylonians do add further that the Prophet doth purposely express the busie buffing they should then make for the defence of their City after the same way that was taken in the days of Hezekiah to defend it against Sennacherib's Army purposely to intimate that though they would seem herein to imitate that which Hezekiah had done 2 Chron. 32.2 3 c. yet there would be in them nothing of that Faith and Piety which was found in Hezekiah when he did so But for the fuller resolving of this Question see the Note before ver 1. Ver. 9. Ye have seen also the breaches of the City of David that they are many c. That is Hearing of your enemies marching against you ye took a view of your walls and so took notice of the many breaches therein which had not been minded in times of Peace that ye might repair them yea and that too in the walls of the inner City as fearing the enemy might break in thither which because it was long since taken by David from the Jebusites was therefore more peculiarly called the City of David see the Note 2 Sam. 5.7 And indeed of Hezekiah it is said that when he feared that Sennacherib would come and besiege Jerusalem he built up all the wall that was broken 2 Chron. 32.5 And that he gathered together the waters of the lower pool to wit both that the enemies Army might be distressed for want of water and that they in the City might all the time of the Siege be furnished with water for all occasions see the Notes Chap. 7.3 2 Kin. 20.20 2 Chron. 32.3 4. and Neh. 3.16 But see the foregoing Note ver 8. Ver. 10. And ye have numbred the houses of Jerusalem c. That is say some the men or the inhabitants of the houses to wit that they might by an equal proportion appoint a set number of those that were fit to bear Arms for the several services of the Siege for watching and warding and for being upon the Guards and such like Or that they might know what quantity of bread and other provisions would be requisite against the Siege in case they should be brought to give out allowances to the several Families therein But rather it is meant of the houses themselves that they took a strict account of the houses in the Suburbs upon and about the walls that there might be none left standing that might be advantageous to the Enemy to shelter themselves in nor any way out of which the Inhabitants might have any secret correspondence with them or that might be any way a hinderance to their repairing of the Walls or to the defence of the City which the following words seem to imply And the houses have ye broken down to fortifie the wall That is such houses as were not fit to stand ye pulled down that there might be room for such companies of Soldiers as were to be in a readiness for the defence of the walls and that with the Stone and Timber of those they pulled down the City-walls might be repaired Ver. 11. Ye made also a ditch between the two walls for the water of the old pool c. We read of two walls which Jerusalem had Jer. 39.4 and which were fortified by Hezekiah for the better defence of that City against Sennacherib 2 Chron. 32.5 Now between these two walls it is said they made a ditch or a pond as a receptacle for the water of the old pool called elsewhere the upper pool see the Note Chap. 7.3 as likewise the foregoing Notes ver 8 9. But ye have not looked unto the maker thereof neither had respect unto him that fashioned it long ago That is whilst ye were thus eagerly intent upon the using of all outward means for the securing of your City ye never minded nor looked after God who had long ago made it an holy City an habitation for himself to dwell in and who had by his Providence raised it to that glorious condition wherein then it stood ye took no care by calling upon him and by turning from your evil ways to engage him to protect and defend your City who being the Maker thereof would certainly have preserved the work of his own hands if ye had sought to him in a right manner See the Note 2 Kin. 19.25 Some I know by the Maker thereof c. understand the Maker of the Pools and Water-works before-mentioned which God had provided for them And others understand it of the Lord as the Author of those judgments which according to what he had determined long ago were now to come upon them But the former Exposition I conceive is the best Only if we refer this to the times when they made such preparations to defend Jerusalem against Sennacherib's Army it must be understood of the generality of the Princes and people who might be regardless enough of God and rely wholly upon outward defences though Hezekiah and other the faithful Servants of God did chiefly look to God as their only sure refuge And yet even of Hezekiah himself it might be truly said that his Faith was exceedingly shaken when by his Ambassadors he begged peace of Sennacherib upon such base terms and pillaged the House of God that he might pacifie him 2 Kin. 18.14 16. Ver. 12. And in that day c. See the foregoing Notes ver 1. and ver 8 9. did the Lord God of Hosts call to weeping and to mourning to wit by his Prophet who gave them warning of the Judgments that were coming upon them and invited them to Repentance for the prevention of those evils and likewise by the Judgments themselves which God had brought upon them and upon their Brethren of the ten Tribes And because the Jews were wont by publick Proclamation to invite the People to Fasting and Mourning as it is said of Jehoshaphat that he proclaimed a Fast throughout all Judah 2 Chron. 20.3 it may well be that there is an Allusion thereto in this expression of the Lord 's calling them to weeping and to mourning As for the following words And to baldness and to girding with sackcloth we must know 1. That by baldness is Hyperbolically meant bitter and passionate mourning as when men did in that case shave their heads see the Note Job 1.20 or tear off the hair of their heads and beards as it is said Ezra did Ezr. 9.3 which though it were forbidden God's people in their mourning for the dead see the Note Levit. 19.27 yet in case of publick Calamities and Repentance so that it proceeded not from Despair and Impatience of Spirit but
his hands to swim And the meaning of this Similitude seems to be either that breaking in upon Moab he should with all earnestness as with both hands lay on upon them on every side and that again and again continually without intermission not only in the skirts of the Country but even in the midst and heart of the Land Yea not giving over till he had passed thorough it and had every where executed his Judgments upon them and subdued the whole Land under his power Or else that he should easily and without any opposition work his will upon that great and mighty people even as he that swimmeth doth only stretch himself upon the water and spreading forth his arms doth gently put away the waters before him and so cuts his way through the Sea or Rivers And he shall bring down their pride see the Note Chap. 16.6 together with the spoils of their hands That is their wealth which by rapine and violence they had taken from others Ver. 12. And the fortress of the high fort of thy walls shall he bring down c. That is Moab's high and strong walls which they esteemed such a mighty defence CHAP. XXVI VERSE 1. IN that day c. To wit when that shall be done for God's people which is before promised that is when they shall be delivered out of Babylon and so likewise when their Redemption by Christ from their spiritual Bondage whereof the deliverance out of Babylon was a type shall be made known to them by the preaching of the Gospel see the Note Chap. 24.9 shall this Song be sung in the Land of Judah to wit at their return from Babylon and in the Church of Christ whereof that Land was a Figure see the Note Deut. 31.19 The meaning is that the state of the times he now speaks of should be such that they might well sing this Song yea and it may well be that this Song was purposely composed that in the Babylonian Captivity the faithful might hereby chear up themselves with hope of deliverance We have a strong City c. This may seem to be spoken as in opposition to that which was said ver 12. of the foregoing Chapter concerning the Lord's beating down the Cities of Moab Their mightiest Cities shall be laid in the dust but we have a strong City to wit Jerusalem or the Church of Christ whereof Jerusalem was a Type against which the gates of Hell shall not prevail As this is spoken with respect to the Jews when they were come back to Jerusalem from Babylon it may import as much as if they had said Though our City may seem weak in comparison of what it was before the Babylonians destroyed it yet blessed be God we can look upon it as a strong City Salvation will God appoint for walls and bulwarks that is God's protection and preservation will be to us instead of the strongest walls and bulwarks And as it is intended of the Church of Christ the meaning is that through God's protection she shall be invincible And some add too that the Salvation wrought by Christ shall be the cause and ground of this her safety Ver. 2. Open ye the gates that the righteous Nation which keepeth the Truth may enter in 1. As this hath respect to the return of the Jews out of Babylon by the gates may be meant either the gates of Jerusalem thereby to imply the certainty of their return thither and the multitude of those that should return Or as some the gates of the Temple which should be re-edified by them that there they might serve and praise the Lord see the Notes Psal 24.7 and 118.19 20. And this remnant returning may be called the righteous Nation which keepeth the truth that is which faithfully in all things keepeth close to the truth of God's Word both to imply what God required of them upon their return to wit that they should not be a wicked rebellious people as they had been but a righteous holy Nation and likewise because they should be at that time partly through the cutting off of multitudes of the former wicked generation and partly through the Repentance of great numbers of those that returned a people very much reformed and purged from their former dross But 2. as this hath respect to the days of the Gospel it is clearly a Prediction of the multitude of the Gentiles that should come thronging into the Church of Christ together with the believing Jews and should not only profess the truth of the Gospel but also be really a righteous people according to the Rule and Tenor of the Gospel Ver. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee That is Thou God wilt constantly keep that man in all manner of solid Peace and Prosperity whose heart doth constantly adhere to thee and rely and rest upon thee in all conditions whatsoever Either God will outwardly protect and prosper such or in their troubles he will bear up their hearts with inward comfort and peace See the Notes Psa 32.10 119. 165. Ver. 4. Trust ye in the Lord for ever c. That is Constantly unto the end whatever be the outward Dispensations of God's Providence towards you Thus from that which is said in the foregoing verse the faithful do mutually encourage one another For in the Lord Jehovah is everlasting strength to wit for the protecting and prospering of those that trust in him See the Note Exod. 6.3 That which we render everlasting strength is in the Hebrew The rock of ages for which see the Note Deut. 32.4 Ver. 5. For he bringeth down them that dwell on high c. That is The mighty Potentates and Tyrants of the world that dwell in lofty Palaces and high-walled Cities or that are in state exalted far above others see the Note Chap. 24.21 And this is added also as a reason why the righteous that trust in God may expect to be delivered from the Oppression of their greatest enemies The lofty City he layeth it low that is He ruinates their strongest and best-defenced Cities He layeth it low even to the ground he bringeth it even to the dust see the Note Chap. 25.2 Ver. 6. The foot shall tread it down even the feet of the poor c. That is Even God's poor afflicted people shall subdue those their high fenced Cities under their power or by way of contempt shall trample upon them Ver. 7. The way of the just is uprightness c. That is The ways and courses of the faithful are in all conditions very just and upright Thou most upright dost weigh the path of the just that is Thou O Lord who art most upright thy self dost exactly know and consider the ways of just upright men whereby is implied Either 1. that God being most upright and therefore approving and liking the just and upright ways of his faithful servants doth accordingly assist and prosper them in their
And 2. because he is careful that neither by the cart-wheel or sled drawn over it or the horse-men to wit the men that lead or ride upon the Horses that draw the carts or sleds it shall be quite battered and spoiled with the crushing and bruising of it Thus I conceive this passage may most fitly be expounded For clearly the drift of the Prophet is to shew that as the Husbandman even when he useth rougher means to beat out the hard grain is however careful not to do it so incessantly or in such a manner as to mar and spoil his corn thereby so neither will God even when he punisheth his people more severely contend with them for ever or proceed to the utter destroying of them see the Note Psal 125.3 Ver. 29. This also cometh from the Lord of hosts c. Some of our best Expositors refer the word This here to the destruction threatned above ver 22. and so would have this to be the conclusion and explanation of the foregoing similitude as if the Prophet had said As the Husbandmans discreet ordering his affairs from the beginning to the end in plowing sowing and beating out his grain is from God who giveth him this wisdom so is the ruin and destruction which I have told you shall come upon you from the Lord who doth with infinite wisdom all things that he doth in the world But more probably methinks it seems to have reference to the words immediately foregoing ver 28. and so the meaning to be this That as the Husbandman's skill in ordering his seed whereof mention was made before ver 24 25. so this also of his beating out his grain as is before described is from God But however that which is principally intended is as is before noted that if the Husbandman by the wisdom wherewith God hath endued him doth thus wisely and prudently beat out his several grain much more will the only wise God himself with infinite wisdom order those judgments which he brings upon his people And thereupon are those words added in the close of this similitude which is wonderful in counsel and excellent in working and that to imply amongst other things the wonderful wisdom of God in that whilst he destroyed the wicked amongst them yet he would at the same time be so careful to preserve a holy remnant and in that whilst he seemed to proceed against his people with such bitter hatred yet all that he did to them should be done out of love and with respect to their good and welfare CHAP. XXIX VERSE 1. WO to Ariel c. This seems to be another Prophecy distinct from that which went before and directed particularly against Jerusalem though indeed by consequence in the evils denounced against her the whole land of Judah was deeply concerned It may be read as it is in the margin of our Bibles Oh Ariel Ariel as spoken by way of lamentation the word Ariel being twice repeated to express the more grief as in the like mournful lamentation of our Saviours over Jerusalem Mat. 23.37 O Jerusalem Jerusalem thou that killest the Prophets c. But the most Interpreters render it as it is in our Bibles Wo to Ariel to Ariel c. Ariel is by interpretation a mighty Lion or as it is in the margin the lion of God see the Note Psal 104.16 Many of the Hebrews hold that it is the Temple in Jerusalem against which this wo is particularly denounced and that the Temple was called Ariel the Lion of God because the figure of the Temple did somewhat resemble that of a Lion being broad before and narrow behind Others say it is the Altar in the Temple that is here called Ariel And indeed we find in Ezek. 43.15 that the Altar of burnt offerings is in the Hebrew expresly called Ariel and that by the common consent of most Expositors because this Altar that was consecrated to God seemed as a Lion to devour the bodies of those beasts that were daily sacrificed thereon But I rather think with others that it is Jerusalem that is here termed Ariel and that the following words are added to make known what the Prophet intended by Ariel Wo to Ariel to Ariel the City where David dwelt And though there are several Reasons given by Expositors why Jerusalem is so called as because she had been fierce against God and against his Prophets and Servants whom she had cruelly slain according to that Jer. 12.8 Mine heritage is unto me as a lion in the forest it crieth out against me or because it was a very strong City and by the valour of her inhabitants had made great havock amongst the Neighbour-Nations yet I rather think that Jerusalem is here so called with respect to the Temple and Altar therein and so the wo is denounced against all three together and that purposely to imply that though they looked upon Jerusalem as a strong and invincible City the lion of God that need not fear any people and that because of the presence of God amongst them as his peculiar covenant-people whereof the Altar was a sign yet this should no way secure them from the judgment now denounced against them To which purpose those words are added the city where David dwelt For this also is to imply that though they gloried much in the promises that God had made concerning the perpetuity of David's Kingdom yet all this would do them no good even that which was the Roya City of that glorious King being quite degenerate from what she had been should now be laid in the dust Add ye year to year let them kill sacrifices Some hold that the Prophets intention in these words was to make known that within a few years or more particularly within two years there should be an end of their sacrificing But the words seem to be clearly an Ironical taunt as if the Prophet had said Go on year after year to keep your solemn feasts and in each of them to kill and offer up your appointed sacrifices and feed your selves with vain hopes that thus year after year ye shall still continue to do alas all this will do no good and that because God abhors your sacrifices and will shortly put an end to them And indeed if this Prophecy were delivered as some think it was at some one of their feasts when they were very busily intent upon slaying and offering their sacrifices it must needs be the more seasonable to discover the folly of the great confidence they had in that their hypocritical service Ver. 2. Yet I will distress Ariel c. That is Though you go on in a formal way of offering sacrifices to me and though for some years the judgment threatned may be deferred yet at last saith the Lord I will certainly by enemies I shall raise up against you bring both your City and Temple into great streights and there shall be heaviness and sorrow that is instead of your present jollity when
As for the next clause If we read it as it is in the margin and the city shall be utterly abased then the intendment of it must be the same with that which went before to wit either that Gods people should be safe and fearless when the Cities of Gods and his peoples enemies or Babylon in particular should be utterly ruined see the Note Chap. 26.5 or that the Church of Christ should enjoy the peace promised them when other places should be like Cities levelled with the ground But if we read it as it is in our Bibles and the city shall be low in a low place the words seem to be added as a farther illustration of the safety and peace of Gods people namely that they should not need to build their Cities on high and steep places as men use to do that they may be made the more defensible because even in those Cities that were in Plains and Valleys and seemed to lye most open to invasion they should be through Gods protection safe and without all fear of danger Ver. 20. Blessed are ye that sow beside all waters c. This may be understood 1. literally as spoken by way of admiring the great plenty wherewith the Prophet foresaw God would bless the land of Judah after those times of peace of which he had now prophecied Blessed are ye that sow beside all waters As if he should have said Happy shall they be that shall live to see that day when your land that was wasted by the Assyrians or that lay over-grown with briars and thorns during the Babylonian Captivity shall be so fruitful that it shall yield as rich Crops to those that sow their seed therein as those grounds usually do that lye by great Rivers or are any way best watered that send forth thither the feet of the ox and the ass to wit to till and plow and harrow the Grounds and so to fit them for the sowing of seed in them or to tread out their Corn after it is reaped with the feet of those Cattel Or the meaning may be that their land should yield them such plenty of Corn that they should not need to spare it to grow up for Harvest but should turn out their Cattel to â—eed in their Corn-fields as in their Pasture-grounds or at least that they should put in their Cattel to crop it for a time because it should grow up so exceeding rank But 2. It may be understood mystically as spoken with respect to Gospel-times Blessed are ye that sow beside all waters that send forth thither the feet of the ox and the ass that is Blessed shall they be that shall in those days be sent forth to sow the seed of the Gospel and that because they shall to their great joy find the hearts of the people where their seed is sown to be as fat and well watered ground that shall bring forth fruit abundantly Some indeed by sowing beside all waters do understand sowing the seed of the Gospel among all Nations But I conceive it is only the fruitfulness of the soil that is implied by that expression CHAP. XXXIII VERSE 1. WO to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee c. Some understand this of the Babylonian and the rather because the same words in a manner are before spoken of the Babylonians see the Note Chap. 21.2 But it is rather the Assyrian and it may be Sennacherib particularly over whom the Prophet doth here insult denouncing a War against them because they had wasted and destroyed so many Countries and of late the land of Israel being no way provoked thereto by any injury which those Nations had offered to them and because they had dealt perfidiously with those that had no way dealt so with them And this last some would have to be purposely added with respect to Sennacherib's proceeding on to waste the land of Judea after he had taken a great sum of money of Hezekiah to withdraw his Army But for that see the Notes 2 Kings 18.7 14 17. The wo denounced is set forth in the following words when thou shalt cease to spoil thou shalt be spoiled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee that is when God shall put an end to thy rapine and treachery the same shall be done to thee which thou hast formerly done to others And that which is said of others dealing treacherously with him may be looked upon as accomplished when Sennacherib was slain by his own Sons as he was worshipping in the house of Nizroch his God 2 Kings 29.37 Ver. 2. O Lord be gracious unto us c. The Prophet having foretold the destruction of the Assyrians or other the enemies of Gods people doth here suddenly as not able any longer to contain himself break forth into a prayer either as in his own name or the name of the Church in general desiring the speedy performance of that destruction upon the enemy which he had now foretold And this he doth as foreseeing the great misery and danger his people would be in until this deliverance came and withal as acknowledging the just hand of God therein upon them and shewing that it was by praying unto God for mercy that the deliverance promised must be obtained O Lord be gracious unto us we have waited for thee see the Note Chap. 8.17 be thou their arm that is their mighty defence and strength for the subduing of their enemies see the Note Psal 89.21 every morning that is constantly and without delay see the Notes Job 7.17 and Psal 73.14 our salvation also in the time of trouble to wit say some as thou hast been to thy people in former times Ver. 3. At the noise of the tumult the people fled c. Here the Prophet returns again to speak of the destruction threatned before ver 1. speaking of that which was to be as if it were done already Some understand it of the tumult raised amongst the Babylonians by the Medes and Persians when they ruined that great Monarchy But the most of Expositors by far understand it of the ruine of the Assyrian Army 2 King 19.36 At the noise of the tumult the people fled that is At the noise of the tumult raised in the Assyrian Camp when the Angel came upon them in such a dreadful manner See the Note Chap. 30.30 and struck them with a pannick fear and made such a slaughter amongst them they that were not yet slain fled away at the lifting up of thy self that is say some When thou didst ascend thy Tribunal to pronounce sentence of Judgment against them or when thou didst appear in thy mighty power to execute vengeance upon them having before seemed to sit still and not to mind them the Nations were scattered to wit the several Nations that served in the Assyrian Army But see the Note Psal 68.1 Ver. 4. And
their own disobedience and rebellions against that great God that had done this they began to think how dangrous it was for them that must enjoy constant communion with a God that was so zealous of his glory so severe against sinners and so continually ready to break forth in his wrath as a consuming fire to devour them here yea and to punish them with everlasting burnings in hell heareafter who among us say they shall dwell with that devouring fire c. But I rather think that this is intended concerning the terrors wherewith these sinners in Zion should be surprised upon the marching of the Assyrians against Jerusalem Yet withall this must be added that the fire wherewith these wicked wretches profess themselves to be so exceedingly frighted was not simply the Assyrian Army as concluding that they would come and burn the City Jerusalem and lay all waste before them as they had done wherever they came but the wrath of God who upon this ground is indeed called a consuming fire see the Note Deut. 4.24 breaking forth and clearly discovering it self in this invasion of the Assyrians and their carrying all before them with unresistable violence which as it had before consumed the Ten Tribes and at this time a great part of the land of Judea so their guilty consciences made them apprehend it would now likewise devour them in Jerusalem and would never leave burning till all was consumed by it who among us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings And indeed it is evident that by everlasting burnings here the fire of Hell cannot be meant because in the following verse it is said that the righteous man shall without fear dwell with this fire He that walketh righteously c. It was I say the wrath and vengeance of God in the fury of the Assyrians which these sinners feared would be a consuming fire to them And observable it is that in this their complaint they charge all their danger upon Gods extream severity and not upon themselves Ver. 15. He that walketh righteously and speaketh uprightly he that despiseth the gain of oppression that shaketh his hands from holding of bribes c. That is that rejecteth them with loathing and detestation that stoppeth his ears from heaâ—ing of blood that is that will not endure to hear any motion made of any violence or injury to be offered to the life or livelyhood of his brethren see the Note Chap. 1.15 and shutteth his eyes from seeing evil that is from the sight of any thing that should entice him to evil or that is so far from doing evil himself that he cannot endure to see others do it This is the answer that is returned to that doleful exclamation of the wicked distrustful hypocrites amongst the Jews in the foregoing verse Who among us shall dwell with the devouring fire c. Why saith the Prophet He that walketh righteously c. He that will live a holy righteous life may safely dwell with God though he be a consuming fire to wicked ungodly wretches And thus he gives them to understand that if the wrath of God were so terrible to them they must charge it upon their own wickedness not upon Gods severity A good and a righteous man needs not fear it Ver 16. He shall dwell on high his place of defence shall be the munitions of rocks c. That is Such a man shall be as safe and as fearless as if he dwelt in some impregnable Fort built upon inaccessible Rocks the Church of God shall be as munitions of Rocks to him bread shall be given him his waters shall be sure that is he shall not want meat and drink nor any thing necessary for the support of his life no not in the time when Jerusalem shall be besieged by the Assyrians Ver. 17. Thine eyes c. This is a farther promise made to the righteous man of whom the Prophet had spoken in the two foregoing verses Thine eyes shall see the King in his beauty that is Hezekiah Though he may be for a time in a very sad and forlorn condition as he was indeed when the Assyrians had wasted the greatest part of his Kingdom and he was glad to crouch to an insolent Tyrant and beg Conditions of Peace of him 2 Kings 18.14 and yet could not prevail but was only abused and scorned by him and at last besieged by his Forces in the City Jerusalem and when upon this occasion he went up to the Temple to implore Gods help having rent his clothes and covered himself with sackcloth 2 Kings 19.1 yet shall he afterwards Reign in greater Majesty and Glory than ever he did formerly to wit after God had so miraculously destroyed the Assyrian Army after which it is said that many brought presents to Hezekiah so that he was magnified in the sight of all nations from thenceforth 2 Chron. 32.23 they that is thine eyes shall behold the land that is very far off The meaning is that the time should come when they should no longer be cooped up in Jerusalem because the besiegers being all destroyed they might safely and securely go abroad whither they would and travel peaceably into the remotest parts of the land yea if their occasions did so require into foreign Countries Many learned Expositors do otherwise I know understand this last clause as 1. that they should see Embassadors come to Hezekiah from a far Country to wit the Babylonians for which see the Note 2 Kings 20.12 Or 2. that they should see Hezekiah's Kingdom enlarged by the bringing of foreign Countries under his Dominion Or 3. that the Fame of Hezekiah should be carried into Countries a far off But the words of the Text will very hardly bear either of these Expositions And so likewise that which others say that in this whole verse the Prophet speaks to Shebna of whom mention was made before Chap 22.15 telling him that he should see Hezekiah whom he slighted and despised Reigning in great Majesty and Glory and that himself should be banished or carried away Captive into a land a far off it no way suits with the tenor of that which the Prophet is speaking of in this place That which others say is far more probable to wit that under the type of Hezekiah the seeing of Christ in his Glory is here promised to the faithful Though for a time he should live in a low and despised condition and should at last be hanged up between two Thieves upon the Cross when that was fully verified Chap. 53.2 he hath no form nor comeliness and when we shall see him there is no beauty that we should desire him yet afterwards the eyes of his Servants should see this their King in his Beauty and Glory to wit when as the only begotten Son of God he rose triumphantly out of the Grave and ascended into Heaven but especially when he shall come again at the last day in exceeding great
Glory sitting on his Throne to judg the world As for that of their seeing the land that is very far off some understand it of the enlarging of Christs Kingdom even to the remotest parts of the world others of their seeing the land of rest which in the highest Heavens God hath provided for the inheritance of his people Ver. 18. Thine heart shall meditate terror c. First This may be understood of the terrors wherewith they should be perplexed whilst the City Jerusalem should be blocked up by the Assyrians the Prophet putting them in mind hereof purposely to render them the more thankful for the following deliverance to wit that in that time of danger their minds should be continually running upon those things the thought whereof must needs be terrible to them as namely either that they should be still thinking of the heavy pressures and Taxes that would be put upon them when the Assyrians had taken the City and brought them into bondage And so the words following may be added to represent the fear they should be still in of these exactors coming upon them to peel them of what they had Where is the Scribe to wit the Officer that kept the Roul of the Captives and of the Tribute and Taxes they were to pay where is the receiver that is he that gathered the Tribute or Taxes where is he that counted the towers that is the Officer that was to take a survey of the houses that so taking notice of the fairest and stateliest houses he might set the greater Taxes upon them Or else that they should be continually musing with themselves how little hope there was that they should be able to defend the City against so mighty an Army they having neither Soldiers to muster nor Money to pay them nor Forts fitted to keep off the Enemy where is the Scribe or as we say the Muster-master where is the receiver that is the Treasurer or Pay-master that is to pay the Soldiers where is he that counted the towers that is the Officer that is to take a view of the Towers and other parts of the City that by pulling down some and fortifying others the City might be made the more defensible for which see the Note Chap. 22.10 But 2. It may be likewise understood and I think more probably of their calling to mind after God had destroyed the Assyrians the terrors wherewith they had been formerly perplexed Thine heart shall meditate terrors that is When God hath cut off those enemies that were such a terror to thee then thou shalt often with some contentment sit meditating on those terrors which in those times of thy distress were so dreadful to thee And accordingly the words following Where is the Scribe c. may either be taken as a representation of the despairing Speeches they uttered when they were so distracted with fear according to the Expositions before given of them Or else as an insultation over those enemies that had a while since been such a terror to them Where is the Scribe where is the Receiver that is Where are your Muster-masters and your Pay-masters where is he that counted the towers that is the Engineer whose office it was to view the towers of Jerusalem that so order might be given against which part of the City their batteries might be made or what Towers or Galleries were to be raised in the Camp for the battering and assaulting them as if it had been said What is now become of all the great Officers in Sennacheribs Army they are all now gone and shall be no more a terror to us as it follows in the next verse Neither is it improbable that the Apostle doth at least allude to this place in that Expression of his 1 Cor. 1.20 Where is the Wise Where is the Scribe c Ver. 19. Thou shalt not see a fierce people c. That is This fierce people the Assyrians God will destroy and scatter so that thou shalt be quite rid of them neither shall they return any more to be a trouble and a terror to thee a people of a deeper speech than thou canst perceive of a stammering tongue that thou canst not understand See the Notes Chap. 28.11 and Psal 81.5 Ver. 20. Look upon Zion c. Having in the foregoing verse assured the faithful Jews that they should never more see those enemies that were such a terror to Jerusalem here he triumphs in the preservation of that City Look upon Zion the City of our solemnities that is The City where God hath appointed his people to meet together to worship him in a solemn manner thine eyes shall see Jerusalem a quiet habitation that is Free from the disturbances that were formerly therein the inhabitans living safely and without fear a tabernacle that shall not be taken down to wit as other tents and tabernacles used to be and then to be removed to other places And therefore we must know that Jerusalem is called a Tabernacle with respect to Gods dwelling there in the Temple in the same manner as formerly he did in the Tabernacle made by Moses and withal to imply that though it were in it self a weak place that might as easily be destroyed as a Tabernacle may be taken down yet through Gods protection it should be preserved as being chosen of God to be his setled dwelling place unto the coming of the Messiah See the Notes Psal 78.68 69. and 1 King 9.3 And to the same purpose is that which follows not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken But now under this type of Jerusalem the perpetual peace and safety of the Church of Christ is intended that therein Gods people shall enjoy a peaceable and quiet habitation See the Note Chap. 9.6 That God would so preserve it here in this World that the gates of Hell should never be able to prevail against it and that at last she should be triumphantly setled in an unchangable estate of happiness in Heaven The Tabernacle of the earthly Zion was removed Lam. 2.6 He hath violently taken away his Tabernacle as if it were of a Garden it is in Heaven only that God hath promised his people a continuing City Ver. 21. But there the glorious Lord will be unto us a place of broad rivers and streams c. As if the Prophet had said Though Jerusalem be not compassed about with any great River as Babylon and Niniveh and many other Cities are but hath only a small brook or two for the watering of it yet that shall be no hinderance to our preservation because the Lord is with us and he wâ—ll be unto us instead of many such broad rivers and streams securing us so that no enemy shall come at us to hurt us See the Note Chap. 26.1 Yea whereas such great Rivers that are in some regard a great defence to Cities have yet this discommodity in them that thereby ships do usually
yet I rather think that here this Expression is used to imply that their joy should be discovered in the chearfulness of their countenances their going up and down with their heads lifted up and perhaps with Crowns and Garlands ever green upon their heads they shall obtain joy and gladness and sorrow and sighing shall flee away that is Their former grief and mourning shall vanish quite away as if they had never been But now most fitly may all this be applyed to that great work of our Redemption by Christ whereof those deliverances of the Jews were types and shadows as namely That all Christs redeemed ones turning from their sins shall first come in and joyn themselves to his Church with exceeding great joy yea with everlasting joy joy that shall overcome and swallow up all their sorrows and which no man shall ever be able to take from them Joh. 16.22 And then again that Christ having thus called them to himself would never leave them till he had lodged them in the heavenly Jerusalem where indeed their joy shall be everlasting and without any mixture of sorrow Rev. 21.4 CHAP. XXXVI VERSE 1. NOw it came to pass c. Here the Prophet inserts an Historical relation of Sennacheribs invading the land of Judah and of the wonderful deliverance of Jerusalem by Gods miraculous destroying the Assyrian Army and that purposely to shew how exactly all came to pass herein according to what he had long before foretold concerning these things as they are set down in the foregoing Chapters of this his Prophecy that so this might be a seal to confirm his Prophetical Office to the people and might let them see with what assurance they might expect that all other things which he had foretold or shall foretel hereafter even those things which concern Christ and the days of the Gospel should certainly also be accomplished in their season We have the very same relation almost word for word in 2 King 18.13 c. which makes it very probable that this part of that History was composed by Isaiah and the chief thing requisite to be known for the understanding thereof may be found in the Notes there or in 2 Chron. 32.1 c. Only in that which is said here concerning the time of Sennacherebs invading Judea that it was in the fourteenth year of King Hezekiah this is further observable that it was therefore within a while after this good King had made such a Reformation in the Land as never any King before him had made that this grievous storm fell upon him and his Kingdom which must needs be both a great tryal and a great stumbling-block to many But see I say the Notes 2 King 18.13 c. Ver. 2. And the King of Assyria sent Rabshakeh c. and stood by the Conduit of the upper pool in the high way of the Fullers field For this place see the Note before Chap. 7.3 Ver. 3. Then came forth unto him Eliakim Hilkiahs son which was over the house and Shebna the scribe c. What is noted before concerning these two Eliakim and Shebna we may see Chap. 22.15 and 2 King 18.18 Questionless this Eliakim was the same of whom the Prophet had before prophecied that he should be surely setled in that place of high preferment in Hezekiahs Court which now it seems he was in Shebna that was formerly in it being removed See Chap. 22.20 21. c. And we may well think what a shaking it was to the faith of this good man concerning this promise when he was now to go out to beg terms of peace of the proud Tyrant Sennacherib ready in a manner to yield to any Conditions almost which he would be pleased to put upon them As for Shebna here mentioned I conceive as before that it was not Shebna into whose place Eliakim was put because it seems not very probable that Hezekiah would imploy such a wicked wretch so likely to be discontented and so justly therefore to be suspected in such a weighty service as this was Ver. 4. And Rabshakeh said unto them Say ye now to Hezekiah Thus saith the great King the King of Assyria What confidence is this wherein thou trustest That is What confidence is it that hath emboldned thee first to rebel against me and now to stand out against me when I am come with such a mighty Army to reduce thee under my power Ver. 5. I say sayest thou but they are but vain words I have counsel and strength for war In 2 King 18.20 this passage is expressed thus Thou sayest but they are but vain words I have counsel and strength for the war and therefore there it is clear that Rabshakeh chargeth Hezekiah with boasting to the people that they should be well enough able to defend the City against Sennacheribs forces as being sufficiently furnished both with Counsel and Strength for War and withal tells him that these were but vain words that is such as Hezekiah himself knew were but meer boasting words that had no ground of truth in them and therefore would be of no avail for the saving of the City And so likewise if we read that passage in the History of the Kings as it is there rendred in the Margin of our Bibles Thou talkest but they are vain words counsel and strength are for the War according to that Translation of the words it is also clear that Rabshakeh told Hezekiah that he talked at a high rate and uttered many big words thereby to hearten and encourage the people as namely that the Egyptians would come in to their help or that however the Lord Jehovah would surely deliver them if the people would earnestly call upon him for help and that withal he added That all this was to no purpose such vain words would not defend the City there was more requisite for the guarding of the City than so counsel and strength are for the war Well but why is this passage rendred here not as there Thou sayest but I say c I answer That though it be Rabshakeh that saith here I say yet he speaks this in the person of Hezekiah as if he should have said I know well enough what thou talkest and pratest to wit I say I have counsel and strength for war but these are but vain words And therefore indeed those words sayest thou are for the clearing of this well inserted by our Translators I say sayest thou c. now on whom dost thou trust that thou rebellest against me as if he should have said If it be not a vain confidence of thine own sufficient strength whereon thou reliest on whose help is it then that thou trustest in the hope whereof thou hast emboldned thy self to rebel against me Ver. 6. Lo thou trustest in the staff of this broken reed on Egypt c. He terms Egypt or the King of Egypt a staff of reed by way of allusion to those Reeds and Canes of Reeds which grew
formed it that is That all that thou and thy Ancestors have done was indeed done by me by my decree and all-ruling providence which accordingly therefore I did long ago make known by my Prophets as Chap. 10.5 O Assyrian the rod of mine anger c. and that you therefore were but the instruments in mine hand to do what I would have done and shall the ax boast it self against him that heweth therewith c. Chap. 10.15 Now have I brought it to pass that thou shouldest be to lay waste defenced Cities into ruinous heaps But for this whole verse see the Note 2 King 19.25 Ver. 27. Therefore their inhabitants were of small power they were dismaied and confounded c. See the Notes for this and the following verse 2 King 19.26 27. they were as the grass of the field and as the green herb See the Note Psal 102.4 as the grass on the house tops which the higher it stands the sooner it is burnt up and withered See the Note Psal 129.6 Ver. 29. Because thy rage against me and thy tumult is come up into mine ears therefore will I put my hook in thy nose c. In these words there seems to be an Allusion either to fish-hooks wherewith when they have struck some great fish through the nose they use to draw it along this way and that to the end that having thus wearied it they may the better take it up for the proof whereof that passage is usually alledged Ezek. 29.3 4. I am against thee Pharaoh King of Egypt the great Dragon that lieth in the midst of his rivers But I will put my hooks in thy chaws or else to those rings which men are wont to put into the noses of Bears and Bufales that they may the better over-master them and carry them up and down which way they list It is all one in effect as if God had said Because thou ragest against me like some furious wild beast therefore I will use thee like a beast therefore will I put my hook in thy nose and my bridle in thy lips and I will turn thee back by the way which thou camest And indeed because men mad with rage are wont to discover their fury by the puffing of their nostrils and the foming of their mouths it may well be that in reference hereto the Lord doth the rather use this Expression therefore will I put my hook in thy nose and my bridle in thy lips Ver. 30. And this shall be a sign unto thee c. That is To thee O Hezekiah ye shall eat this year such as groweth of it self and the second year that which springeth of the same and in the third year sow ye and reap c. Now though it cannot well be questioned that this was given as a sign for the strengthning of his and the peoples faith concerning the foregoing promise of the destruction of the Assyrian and the deliverance of Jerusalem yet withal it is clear that this tended also to the comforting of them both against the fear of Sennacheribs returning again with a fresh Army because they are hereby assured that after his departure they should live peaceably and quietly in the land and likewise especially against that great distress they must needs be in thinking how they should be provided for food if they were rid of their enemies when they had so far spent their old store and the enemy had spoiled that which was growing in the field and had it may be hindred them that year from sowing their seed which might have yielded them a Crop at harvest-time But for this sign and how it must be understood see in the Note 2 King 19.30 and see also the Note before Chap. 7.14 Ver. 31. And the remnant that is escaped of the house of Judah shall again take root downward and bear fruit upward That is They shall multiply exceedingly and being setled in the land shall prosper and flourish both in their outward estate and spiritually too which was indeed accomplished in the remainder of Hezekiahs reign But see the Note 2 King 19.30 Ver. 32. For out of Jerusalem shall go forth a remnant and they that escape out of mount Zion c. As if it had been said As for Jerusalem in particular of which the Assyrian had said that God himself should not defend it they that were shut up in her shall go out freely and fearlesly wherever they please they that were fled thither shall return to their own habitations and the rest whithersoever their occasions shall call them yet it may also have respect to their going forth to gather the spoils of the Assyrians See the Notes Chap. 33.23 24. and to those that should be sent forth from Jerusalem to repair the great ruines that had been made in many Cities in the land And how this may be also mystically applied to that small remnant that should go out of Zion in the days of the Gospel to encrease the number of Gods Israel amongst the Gentiles we may see in the Note Chap. 1.9 the zeal of the Lord of hosts shall do this that is the zeal of God Almighty who can do what he pleaseth will do this But see the Notes 2 King 19.31 Ver. 33. Therefore thus saith the Lord concerning the King of Assyria c. To wit because the Lord is thus resolved to preserve his people He shall not come into this City nor shoot an arrow there nor come before it with shields nor cast a bank against it the meaning is that he should never come to make any assault upon it nor so much as to lay siege to it By coming before it with shields is meant drawing up men that were to scale the walls and to enter the City who used to be armed with shields therewith to cover and shelter themselves from any thing that might be cast upon them or any strokes that might be made at them by those on the wall And by banks cast up may be meant those banks which the souldiers cast up under the Covert whereof they were to make their approaches to the City or Mounts cast up out of which they were to shoot into the City But see the Note 2 King 19.32 Ver. 34. By the way that he came by the same shall he return To wit with great dishonour and disgrace with shame of face as it is expressed 2 Chron. 32.21 as indeed it must needs be a matter of great reproach to him to flee away with a few scattered Troops through those very parts by which he had a while before marched in so great State and Fury with such a gallant and numerous Army Ver. 35. For I will defend this City to save it for mine own sake c. That is For mine own Glory because I have taken them of mine own free grace to be mine own Covenant-people and determined that Jerusalem shall be the setled place of my Worship and that I may vindicate mine own glory
the Babylonians whose Magicians were exceeding famous all the World over and it may well be with particular respect to some Predictions of theirs concerning the perpetual continuance of their Empire and perhaps that when the Medes and Persians threatned Babylon they should not prevail against her namely That all these predictions should be found to be lies And hereby also might be covertly hinted how short their Predictions came of the Predictions of Gods Prophets that were always so exactly accomplished and maketh diviners mad that is That makes their Divinations no more to be regarded than the ravings of mad men or rather that makes them mad to see all fall out contrary to what they foretold that turneth wise men backward to wit by crossing them in all their Counsels and Courses and bringing all their Plots and Endeavours to nothing or by confounding them so that they are ashamed to shew their faces and maketh their Knowledg foolish to wit say some By discovering the folly of their Predictions But see the Note Job 12.17 Ver. 26. That confirmeth the word of his servant c. To wit Isaiah or his Servants the Prophets in general and so the next clause may be added as by way of explaining this and performeth the counsel of his messengers that is The Predictions of his Prophets concerning those things which it was the Will and counsel of God should be And though this must be understood generally of all their Prophecies yet we may well think it was spoken with special relation to that Prophecy that Cyrus should subdue Babylon and send home Gods people into their own Country and that which went still along therewith as signified thereby their Prophecy concerning our Redemption by Christ And this return of the Jews is therefore particularly added in the next words that saith to Jerusalem Thou shalt be inhabited and to the Cities of Judah Ye shall be built under which also may be intended the raising up of the Church of Christ when ever she is brought low by her enemies and I will raise up that is build again or cause to flourish the decayed places thereof that is all the ruinous and desolate places in the Land Ver. 27. That saith to the deep Be dry and I will dry up thy rivers That is That can remove any Obstructions that are like to hinder the return of my people so that though there should be a Sea lying in their way even that can I dry up and all the streams thereof And most probable it is that God by this way of expressing his Almighty Power doth allude to his drying up of the Red Sea first and the River Jordan afterwards before the Israelites as before Chap. 43.16 of which see the Note there and that he doth likewise covertly hint the manner how Cyrus should take Babylon namely by Cyrus his drawing away the waters of Euphrates in several Channels he had digged for that purpose that so his Army might pass over and storm and surprize the City This is I conceive the cleaâ— meaning of this place for which see the Notes also Chap. 40.3 4. But yet some Expositors take it to be a directly figurative Prediction of the Destruction of Babylon A deep they say she is called as before the desert of the Sea Chap. 21.1 for which see the Note there because she lay in a deep valley full of waters and by drying up this Sea and her Rivers is meant they say the destroying and plundering this great City together with other Provinces Cities and Towns belonging thereto Ver. 28. That saith of Cyrus He is my shepherd c. So he is called because as a Shepherd he was to take care of the Jews Gods precious flock to rescue them from the tyranny of the Babylonians even as Sheep from the mouths of ravening Wolves to gather them together that were scattered abroad in Babylon and other Countrys and to carry them out into the large and fresh pastures of Judea that had been shut up in Babylon as in a pinfold and shall perform all my pleasure that is All that God had decreed and willed should be done both concerning the ruine of Babylon the return of his people and their re-edifying their City and Temple as is expressed in the following words even saying to Jerusalem Thou shalt be built and to the Temple Thy foundation shall be laid And indeed in Cyrus his time there was no more done but only the laying of the foundation However most observable it is That to the end the Jews might know it was God that had wrought that great deliverance for them when they were set free out of Babylon and so might also believe his other Prophecies concerning Christ of whose Redemption that deliverance was a Type God doth here tell them the very Name of the Man by whom they should be delivered as he had formerly foretold the name of Josiah 1 King 13.2 And this was about an hundred and seventy years at least before it was accomplished for Manasseh reigned five and fifty years 2 King 21.1 Amon two ver 19. Josiah one and thirty 2 King 22.1 Jehoiakim eleven 2 King 23.36 at what time Nebuchadnezzar began to captivate the Jews and then their Captivity in Babylon lasted seventy years So that doubtless when the Jews first heard of one Cyrus that was preparing to invade Babylon the remembrance of this Prophecy must needs make them with great joy to conclude That their Deliverance was then drawing nigh But see the Note Ezra 1.2 CHAP. XLV VERSE 1. THus saith the Lord to his anointed to Cyrus c. Though Cyrus was a Heathen idolatrous King yet the Lord calls him his Anointed 1. Because he was ordained and appointed of God to be King of Persia and Babylon no less than the Kings of Judah that were anointed with oyl See the Note Ezra 1.2 And 2ly because he was as it were consecrated and strengthned of God to be a Saviour and Deliverer of his people and was therein a type of Christ whose right hand I have holden that is whom I will guide and strengthen carrying him on succesful and causing him to prosper in all his great undertakings See the Notes Chap. 41.13 and 42.6 to subdue Nations before him that is the Babylonians and many other Nations that were under the command of Babylon or that opposed him in his way thither and I will loose the loins of Kings that is Disarm degrade and weaken them See the Notes Chap. 11.5 and 23.10 and Job 12.18 to open before him the two-leaved gates and the gates shall not be shut that is So that they shall presently open to him the Gates of their Cities and strong holds together with their Palaces and private Houses they shall not dare to shut a door against him but upon the terror of his approach all shall fly open before him Ver. 2. I will go before thee and make the crooked places straight c. That is Thou shalt over-run the
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
afterwards he speaks of these ver 19. under this expression Let him make speed and hasten his work Yet I see not but that this may also be extended to their not considering Gods works of Creation and Providence in general concerning which see the Notes Psal 28.5 92.5 6. so that this may be added to imply the reason why they did so wholly give up themselves to pleasure as if they had nothing else to do in the world to wit because they did not by a due consideration of his work lay to heart how great the Lord was whom they provoked by their sins Or because they did not consider that God the work of whose hands they were and who had made and by his Providence brought in to them all those necessary Provisions wherewith they were sustained had therefore done this that they might fear and serve him and not live as brutishly as the beasts do And indeed well might such men be charged with disregarding the works of God because gluttony and drunkenness do so overwhelm men and even drown reason in them that they mind nothing but their bellies whence is that of our Saviour Luk. 21.34 Take heed to your selves lest at any time your hearts be over-charged with surfeiting and drunkenness and so that day come upon you unawares Ver. 13. Therefore my people are gone into captivity c. That is they shall certainly go into captivity it is as sure as if it were done already It may be indeed the Ten Tribes were already carried away but it is the Babylonian captivity that is here threatned as the punishment of those sins which the Prophet had now reproved because they have no knowledg to wit to take notice of the danger they are in by a due consideration of the judgments either incumbent on them or impendent over them and so this may be spoken with respect to what he had said in the foregoing verse they regard not the work of the Lord c. or because they are such a sensual sensless and brutishly ignorant people and therefore it is that by way of aggravating this their wilful ignorance from the special means which God had afforded them to make them an understanding people they are here called Gods peculiar people Therefore my people are gone into captivity because they have no knowledg as if he had said Though I have given them my Law to enlighten them and sent my Prophets to teach them yet through their profaneness and sensuality they are as brutish as the very bruit beasts Wine and new wine take away the heart saith the Prophet Hos 4.11 and therefore they shall be carried away for slaves into a strange land And their honourable men are famished it is in the Original their glory are men of famine but the meaning is That the great ones amongst them that were in greatest esteem and lived in all pomp and plenty being generally accounted the glory of their Nation should be starved for want of necessary food Because in times of scarcity such men might hope by their wealth and greatness to secure themselves therefore the famishing of these is particularly expressed And their multitude that is the common people dried up with thirst which I conceive is meant of the streights they should be brought into both for meat and drink when Jerusalem should be besieged by the Babylonians And this is threatned as a just reward of their sin They that had wasted and abused Gods good Creatures when they had them in abundance by luxury gluttony and drunkenness should come at last not to have bread to eat or water to drink Ver. 14. Therefore c. That is say some Expositors because of the mortality that shall be amongst the people by reason of the famine mentioned in the close of the foregoing verse or rather because of their drunkenness and luxury before taxed and their not considering the work of the Lord Hell that is the grave or the place of the damned see the Notes Psal 55.15 86.13 hath enlarged her self and opened her mouth without measure that is hath swallowed up innumerable multitudes of people men and women that died by sword famine and pestilence and their glory that is their great ones and their multitudes for both which see the foregoing Note and their pomp that is the pomp and jollity of their great ones in their feasting and triumphs for the meaning is that all their state and glory should perish together with them and he that rejoiceth shall descend into it that is the whole crew of those that spent their days in such revelling mirth and jollity drowning all fears and cares in rioting and carnal pleasures Some conceive that the drift of this place is to shew that because they had with such unsatiable greediness swallowed up the houses lands and estates of their neighbours therefore the Grave or Hell should as greedily swallow up them But I rather think that this is spoken with reference to the sin last mentioned ver 11. and so the drift of the place to be this that because they had been so insatiable in their gluttony and drunkenness and had opened their mouths and throats without measure to gusle down wine and strong drink therefore the Grave or Hell should open her mouth without measure to swallow them down in huge multitudes together with all their pomp and glory Ver. 15. And the mean man shall be brought down and the mighty man shall be humbled c. Before the same words in a manner are used to set forth their base crouching and bowing befor their Idols Chap. 2.9 The mean man boweth down and the great man humbleth himself that are here used to set forth the Lords bringing them down and laying them low by his judgments whereby we may see how God is wont to suit his judgments upon men according to their sins and the eyes of the lofty shall be humbled see the Note Chap. 2.11 Ver. 16. But the Lord of hosts shall be exalted in judgment c. That is by the judgments which he shall execute upon them see the Note again Chap. 2.11 Psal 58.11 And God that is holy shall be sanctified in righteousness that is by his just proceedings against them in punishing them for their wickedness he shall be declared and acknowledged to be a just and holy God and men shall thereby be brought to fear and serve him See the note Levit. 10.3 Ver. 17. Then shall the lambs feed after their manner c. I see not but that this might be understood literally and that as an illustration of the judgments before threatned ver 13 14. to wit that when the inhabitants of the land were slain or carried away captive then cattel sheep and lambs should after their manner graze freely where ever they pleased all lands lying now open without any Inclosures and there being no body left to restrain them or keep them out Yea and some add too that they should feed even
in those places where their houses formerly stood grass growing there as in the open fields when they were left desolate and without an inhabitant according to that which is said concerning the Syrians also Chap. 17.2 The cities of Aroer are forsaken they shall be for stocks which shall lie down and none shall make them afraid And so also we may understand the following clause and the wast places of the fat ones shall strangers eaâ— to wit that foreigners of the Nations round about them should break in upon and devour those places being now laid waste where fat cattel wherewith the inhabitants pampered themselves had wont to be kept in full pastures or where their great and rich men had wont to abide for indeed men of great wealth are usually set forth by their fatness in the Scripture see the Notes Job 15.27 Psal 22.29 78.31 And see also the Note before Chap. 1.7 But I confess the stream and that especially of the best Expositors doth run another way for they understand it figuratively of Gods faithful people who for their meekness and harmlesness and other reasons and especially to set forth the tender care that God hath over them as their shepherd are usually in the Scripture termed his sheep see the Notes Psal 23.1 2. 77.20 80.1 and his lambs as Chap. 40.11 He shall gather the lambs with his arm and carry them in his bosom And accordingly they conceive that in the midst of the denunciation we have here of Judgments threatned against the wicked inhabitants of the land this verse is inserted for the comfort of those that feared God amongst them Then shall the lambs feed after their manner as if he should have said Though the generality of the people be destroyed yet God will still approve himself a faithful shepherd in taking care for his poor lambs when the wicked oppressors of his people who boasted themselves indeed to be the sheep of his flock but were not so shall be destroyed then shall those that are his lambs indeed feed after their manner that is they shall enjoy the good of the land freely and quietly after the manner as they had wont to do before those troubles came upon the land or before they were driven out of their possessions or after the manner as God hath been always wont to provide for his people And this Expositors hold was accomplished partly in those that were godly of the poor left in the land when the rest were carried away captives into Babylon 2 King 25.12 and partly in those that at last returned out of Babylon at which times it is most probable that many poor people that had been as so many helpless lambs driven out of their possessions or at least their posterity did recover their own again their mighty oppressors being destroyed and so did live open in their inheritances after the manner as in former times they had done And so likewise they understand the following Clause and the waste places of the fat ones shall strangers eat for the strangers here meant may be those poor righteous servants of God that being cast out of their Estates by oppressors were glad to fly their Country and so wandered up and down as strangers in other Countries till hearing how their proud oppressors were destroyed by the Babylonians they should then return again and enter upon their ancient possessions and so should be nourished in those places that were now laid waste by the enemy but formerly were enjoyed by their rich and mighty enemies that had lived there in ease and plenty Or else by these strangers may be meant those poor people of God that being freed from their Captivity in Babylon where they had lived as strangers for many years togethers had liberty at last given them to return again into their own Country and so did not only enter upon their own possessions to which they had been a long time strangers but also enjoyed the estates of those great ones that had been slain or carried away captives and so had lain waste ever since Ver. 18. Wo unto them that draw iniquity with cords of vanity and sin as it were with a-cart-rope Because by iniquity and sin in the Scripture sometimes the punishment of sin is meant see the Note Psal 31.10 therefore some understand this place of those that by their impenitency and obstinacy in adding sin to sin do hasten judgments upon themselves And others understand it of the wickedness of those that use all possible means to urge and draw others to sin But it is far better understood of the obstinacy of wicked men in the pursuit of sin They that sin of infirmity being overborn by the strength of temptations or by the violent inclinations of their own corrupt lusts and affections may be said to be hereby drawn away to sin and that against the sinâ—â—redesire and purpose of their hearts according to that Jam. 1.14 Every man is tempted when he is drawn away of his own lusts and inticed and that of the Apostle Paul Rom. 7.15 What I would that do I not but what I hate that do I. But those the Prophet here speaks of are such as being desperately bent upon and abandoned to sin do wittingly and purposely pursue the doing of evil with all greediness even where there is very little or no inticement or temptation or provocation to carry them away thereto so that it may be truly said that whilst others are drawn away to sin they draw sin upon themselves And accordingly by the cords of vanity and the cart-ropes whereby they draw sin upon themselves may be meant either 1. all those vain encouragements whereby they embolden themselves in sin when conscience it may be began to check them and to stop them in their evil courses such are mens presumptuous despising the Judgments of God or those vain conceits that God regards not nor minds the ways of men or those hopes of impunity and finding favour with God which they suggest to themselves or the excuses they devise for the justifying or extenuating of the evil they desire to do all which arguings though weak in themselves yet through mans corruption and the instigation of Satan do work strongly upon mens hearts and are as so many cart-ropes to draw on sin and are therefore called the snares of the Devil 2 Tim. 2.26 and 3.7 Or 2. rather those strong plots and projects which they study and devise in contriving several ways and means for the effecting of the evil they desire to do and the great pains they take their toilsome endeavours with all possible eagerness to accomplish what they have so contrived which may be called cords of vanity because they are sinful and wicked and do provoke God to destroy men and because when men are once intangled in such desperate courses custom becomes a cart-rope to draw the guilt of all abominable sins upon them Ver. 19. That say Let him make speed