will with great exaltation triumph in the doing of it And this their valour their gallant success victory and triumph is called Gods Highness 1. because it was by God their Commander in chief that they should so gallantly demean themselves and attain so great glory by subduing and triumphing over the pride of Babylon And 2ly because the infinite eminency of Gods Power and Holiness and Justice as likewise of his Mercy and Faithfulness was gloriously discovered by the just vengeance that he brought upon that wicked and mighty City Babylon and the great deliverance which thereby he effected for his own people Ver. 4. The noise of a multitude c. The Prophet speaks this in such a manner as if he would report that he heard that actually doing which in the foregoing verse the Lord said he had commanded to be done As a Watchman set upon a Watch-Tower is wont first to relate what he hears and afterwards when he discovers what that noise was then to make known that too so doth the Prophet here The noise saith he of a multitude in the Mountains as of a great people as if he should have said Methinks I hear a confused noise upon the Mountains as is wont to be in a place where a great multitude of people are gathered together And then he tells what this noise was and that God was amongst them a tumultuous noise of the Kingdoms of Nations gathered together that is of people of several Nations and Kingdoms which is said because the army gathered against Babylon was to consist of many Nations according to that of the Prophet Jeremy Chap. 50.9 I will raise and cause to come against Babylon an assembly of great Nations from the north-North-Country And so again Chap. 51.27 28. The Lord of hosts mustereth the host of the battel as if he had said And where this King of Nations is Commander in chief it is no marvel though such a numberless multitude come in to him upon the setting up of his standard as was said before ver 2. even a mighty army fit to vanquish such a mighty City As for the mountains here mentioned thereby may be meant either the mountains of Media and Persia where this huge Army was to be first gathered and mustered or else the mountains over which the Army was to march that they might break into Chaldea yet some think the mountains are particularly mentioned because Armies are wont to seize upon them as places of greatest strength and security and from thence their none is most easily heard far abroad according to that Joel 2.5 Like the noise of Chariots on the tops of mountains shall they leap Ver. 5. They come from a far Country c. To wit from Media and Persia Countrys far distant from Babylon See the Notes Chap. 1.7 and 5.26 from the end of heaven see the Note Neh. 1.9 even the Lord and the weapons of his indignation that is the armies together with all their warlike Provision wherewith the Lord intends to fight in his wrath against Babylon to destroy the whole Land to wit not only the City but also the whole Country of Babylon Ver. 6. Howl ye c. As if he had said You O Babylonians that are now in so great jollity shall shortly howl for the extream miseries that are coming upon you for the day of the Lord that is the day wherein the Lord hath determined to take vengeance on Babylon See the Notes Job 24.1 and Psal 37.13 is aâ— hand which is spoken as with reference to what the Prophet had said before wherein he had spoken of those that were to execute this vengeance upon Babylon as if they had been already upon their way going thither It is true indeed that Jerusalem's destruction was nearer at hand than Babylon's for it was about two hundred years ere Babylon was destroyed and therefore there might seem to be greater cause to call upon the inhabitants of Jerusalem to howl than the inhabitants of Babylon But for this we must know that the drift of the Prophet here was to comfort the Jews against they came to be Captives in Babylon by letting them know how confidently they might expect that Destruction that is here threatned to Babylon And notwithstanding it was so long ere Babylon was to be destroyed yet 1. with reference to God to whom so long a time was but as a day And 2ly with reference to the security of the Babylonians who were so confident in the strength of their City and Empire it might well be said That this day of the Lord was at hand it being nearer indeed than any of them would have expected and see the Notes on the last verse of this Chapter it shall come as a Destruction from the Almighty that is it shall be inevitable and irreparable so grievous and horrid that every one shall plainly see that it was the work and from the wrath of an Almighty God Ver. 7. Therefore shall all hands be faint and every mans heart shall melt See the Notes 2 Sam. 4.1 Josh 7.5 and Psal 22.14 The Prophet doth here covertly deride the proud confidence of the Babylonians for when God should thus bereave them of all courage and strength what good alas would all their Wealth do them and all the strong Fortifications of their seeming invincible City Ver. 8. And they shall be afraid c. That is extream fear shall surprize them And this is mentioned as the cause of that feebleness and faintness threatred in the foregoing verse Pangs and sorrows shall take hold-on them they shall be in pain as a woman that travelleth that is they shall be inwardly tortured with grievous vexation and anguish of Spirit that shall suddenly seize upon them by reason of their terrors they shall be amazed one at another that is they shall stand silent gazing upon one another as men astonished to wit either as wondring mutually at their fear and faint-heartedness that they that had wont to be so renowned for courage and valour should now be so heartless and cowardly suffering themselves to be enslaved by the Medes and other Nations that had been formerly in subjection to them or else out of desperate perplexity of Spirit as being at their wits end not knowing what to think or what to say or which way to turn themselves though they were able enough to resist their enemies yet they should have no heart to do any thing that might tend thereto but as men overwhelmed with despair they should stand staring one upon another unable to encourage or counsel one another or so much as to express their minds or sorrows their faces shall be as flames that is red like fire say some as blushing for shame at the consideration of their strange distraction dismayedness and base fears according to that Ezek. 7.18 shame shall be upon all faces or as others think as being inflamed with anger and fury which indeed will usually make the blood to come into mens
for us that is let us violently break in upon it or thorough it and surprize it and make it ours Yet some think that because the great design which they had in their thoughts was the besieging of Jerusalem therefore the breach here intended was the making a breach in the walls thereof at which they might enter and take the City and others understand it of making a breach or division amongst the inhabitants of the land or City that being likely to tend much to their advantage and others of dividing the land betwixt them each of them taking that part which lay most convenient for them But the first Exposition I conceive is the best and most agreeable to that which follows Let us make a breach therein for us and set a King in the midst of it even the son of Tabeal for this man they intended doubtless to set up as a Viceroy or a Tributary-King over the land and one that should hold the Kingdom of them and be wholly at their disposing But now who this son of Tabeal was is altogether uncertain that which is said by some of his being a Syrian and by others of being some eminent man of the Israelites that was a known enemy to the house of David are but meer conjectures But see the foregoing Note Ver. 7. Thus saith the Lord God It shall not stand neither shall it come to pass That is Though they have with such proud and bold confidence resolved before hand that they will thus dispose the Kingdom of Judah and subject it to themselves yet this which they have thus determined shall not take effect and be established as they have determined it shall be So far shall they be from making the Kingdom of Judah theirs as they have resolved that they shall not be able to effect that which they have determined concerning their taking of the City Jerusalem all they attempt herein shall come to nothing Ver. 8. For the head of Syria is Damascus and the head of Damascus is Rezin As if he had said Damascus is the Metropolis or head-city of Syria and Rezin is the King and Head of Damascus these are the bounds which God hath set them and beyond these bounds they shall not extend their power The design they have in hand for the enlarging of their Dominions shall not prosper Neither shall Damascus become the head of Judea by having dominion over that land nor shall Rezin become King of Jerusalem as he makes account to be but Judah and Jerusalem shall continue under the Government under which God hath set them And indeed most fully was this made good within a short time when the Assyrian called into the help of Ahaz took Damascus and carried the people of it captive to Kir and slew Rezin 2 King 16.9 And within threescore and five years shall Ephraim be broken that it be not a people That is And the people of Ephraim the Kingdom of the Ten Tribes shall be within threescore and five years so broken in pieces notwithstanding their great confidence in their present confederacy with Rezin and his Syrians that they shall no longer be a people that is a distinct State and people living apart by themselves in their own land and under their own Laws and Princes and Government But now the great question is how these threescore and five years must be reckoned after which the Israelites were to cease to be a people and that because the taking of Samaria by Shalmaneser King of Assyria and his carrying away of the Ten Tribes out of their native Country into his own dominions was in the ninth year of Hoshea which was the sixth of Hezekiah See the Notes 2 King 17.5 6. Now if we account from the beginning of Ahaz his reign to that Captivity of the Israelites that makes in all but two and twenty years for Ahaz reigned in all but sixteen years 2 King 16.2 to which adding the six years of Hezekiah his son in whose sixth year this great calamity befell the Ten Tribes the whole amounts I say to no more than two and twenty years And yet because the Kings of Syria and Israel had before this severally invaded the land of Judah in Ahaz his time as is noted before ver 1. therefore it is most probable that Isaiah Prophesied this in the third year of Ahaz and then from thence to Shalmanesers carrying away the Israelites captive there could be no more than about twenty years The most ordinary answer that is given by Expositors for the resolving of this hard question is that these threescore and five years are to be numbred not from the time when Isaiah spake these words but from the time when the Prophet Amos did first foretell this utter destruction of the land and people of Israel which that he did very expresly is evident in many places of his Prophesie And indeed it is clear that Amos began to Prophecy two years before the Earthquake in the days of Uzziah Amos 1.1 of which there is also mention made Zach. 14.5 Ye shall flee like as ye fled from before the Earthquake in the days of Uzziah Now if this Earthquake was in the seven and twentieth year of Uzziah's reign as the Jewish Writers affirm it was just about the time when Uzziah was smitten with a leprosie then it follows that Amos began to Prophecy in the five and twentieth year of Uzziah from whence if we begin the account of the time prefixed by Amos for the utter ruin of Israel there will be seven and twenty years left behind of the reign of Uzziah for he reigned in all two and fifty years 2 King 15.2 To which if we add the sixteen years of his Son Jothams reign 2 King 15.33 and the sixteen of Ahaz 2 King 16.2 and six of Hezekiah in the sixth year of whose reign Samaria was taken by the Assyrians 2 King 18.10 these make in all just threescore and five years Yea and the same account of years they make up also by reckoning the years of the Kings of Israel for Amos they say began to Prophecy in the seventeenth year of Jeroboam the second who reigned in all forty and one years 2 King 14.23 and if so then he reigned four and twenty years after Amos Prophesied the Captivity of Israel to which adding the ten years of Menahems reign 2 King 15.17 not accounting the short reigns of Zachariah and Shallum which made up together but seven months and the two years of Pekahiah 2 King 15.23 and the twenty years of Pekah 2 King 15.27 and the nine years of Hoshea in whose ninth year Samaria was taken by the Assyrians 2 King 17.6 this also makes just threescore and five years And whereas it may seem strange that Isaiah should speak of the destruction of the Israelites after threescore and five years only because Amos Prophesied of their destruction so many years before it came to pass to this it is answered that Amos did not only
this land should be called an Isle which seem not to me to have the least probability in them as because Judea was the Lord's peculiar Inheritance separated from the rest of the world as an Island from the Mainland or because it had the Mediterranean-Sea on the West the Red-Sea Jordan the Sea of Genesareth and the Dead-Sea on other sides of it But indeed the most that can be probably said for this is that it is called an Isle because it bordered upon the Sea-coasts And considering that the word here used in the Original is in several other places of Scripture used even concerning Inland Countries I conceive it is better rendered here as it is in the Margin of our Bibles And the inhabitant of this Countrey shall say in that day However those words this Isle or this Countrey seem clearly to import that the Prophet speaks here of his own Country-men that they should say Behold such is our expectation whither we flee for help to be delivered from the King of Assyria As if they should have said You see what is become of those Nations by whom we expected to be aided against the Assyrians and how shall we escape That is If the Assyrians have destroyed these mighty Nations on whom we relied how shall we escape their fury They that were not able to secure themselves are no way likely to defend us And indeed when Sennacherib had vanquished these their confederates and over-run Judea and was set down with a mighty Army before Jerusalem the condition of the Jews was desperate enough in the eye of Reason had not God miraculously delivered them CHAP. XXI VERSE 1. THE burden c. See the Notes Chap 13.1 and 2 Kings 9.25 of the desert of the sea that is of Chaldea or Babylon as is evident both by the express mention that is made of Babylon ver 9. Babylon is fallen is fallen and by the naming of the Nations by whom Babylon was destroyed to wit the Medes and Persians ver 2. Several reasons are given by Expositors why it is here called the desert of the sea as 1. That it is called a desert either 1. Because there was a great desert betwixt Judea and Babylon and so the Prophet speaks here of Babylon as with respect to the desert beyond which it lay Or 2. Because though Babylon was a very rich and fruitful Country yet there was a great and a vast desert that lay between Chaldea and the land of Media and Persia the inhabitants whereof were the Enemy that was to break into Chaldea and to destroy Babylon Or 3. rather Because by this invasion of the Medes and Persians which the Prophet here foretells it was to be laid waste and desolate and turned into a very desert see Chap. 13.19.22 and so the land which had made the world a wilderness was to be made a wilderness it self And 2. That it is called the desertt of the sea either 1. Figuratively because Babylon was like a huge sea for the multitude of the people and riches that were therein a sea of wealth all the Nations and Kingdoms under that vast Monarchy bringing in their treasures to Babylon as the Rivers do all pour their waters into the Sea as likewise with respect to the turbulent temper of that State that was never quiet but continually breaking forth with great rage against other Nations and to her insatiable covetousness and ambition being herein like the Sea which is never full though all the Rivers run into it Eccles 1.7 Or else 2. Literally and that either with respect to the scituation of Babylon near to the Banks of that greater River Euphrates or to the huge fens and lakes which that River made in the land of Chaldea in several places whence is that expression concerning Babylon Jer. 51.13 O thou that dwellest upon many waters especially after Nitocris a Queen of Chaldea had by diverting the river of Euphrates in deep Channels digged for that purpose winding it up and down in several places turned a great part of the Country into a very Fen to stop the violence of that river when it ran right forward or as others say purposely to prevent the breaking in of the Medes and Persians upon Babylon on that side of the Country As whirlwinds in the South pass through c. That is As Whirlwinds that do usually arise suddenly in the South called therefore Whirlwinds of the South Zech. 9.14 according to that Job 37.9 Out of the South cometh the whirlwind do pass on with mighty violence so that nothing can stand before them So it cometh from the desert from a terrible land that is so this burden I am now to foretel this heavy calamity that will light upon Babylon cometh from the desert from a terrible land which may be meant either of that part of Chaldea about Babylon which Nitocris had turned into a very Fen and desert place by drawing Euphrates into it or of that Desert which lay on the South between Chaldea and Media and Persia through which indeed Cyrus was to pass with his Army Or else of the land it self of Media and Persia the Northerly parts whereof were waste and mountainous and might well be called a terrible land because these Nations were indeed a very fierce and savage people See Chap. 13.17 18. and the State of Babylon was very much afraid of them That therefore which is intended by this clause is that as formerly the Babylonians had broke in like a violent Tempest upon Judea so now the Medes and Persians should on a sudden from the South break in like a violent Tempest upon Babylon Ver. 2. A grievous Vision is declared unto me c. To wit that which he had before called The burden of the desert of the Sea And this begins in the following words wherein the Prophet relates what the Lord had said to him in the Vision The treacherous dealer dealeth treacherously and the spoiler spoileth Now some conceive that the first branch of this The treacherous dealer dealeth treacherously is meant of the Babylonians and that the next and the spoiler spoileth is meant of the Medes and Persians who should thereby punish the treachery of the Babylonians And others understand both the one and the other of the Medes and Persians and to shew how they dealt treacherously with the Babylonians they tell us how some of the Babylonian Captains revolted to them of which Gadatas and Gobrias are named and did much help forward the taking of Babylon Yea some say what can hardly be made good out of any History to wit that the Medes and Persians were not only in League with the Babylonians at that time when they invaded Chaldea but also that they were upon a treaty of Peace with them when they took Babylon and were invited by Belshazzar to a great Feast and taking advantage of this slew him and surprized the City But with most Expositors I rather think that this is meant of the
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
erected for my peculiar Worship 2 Kings 16.14 15. and 21.4 But rather it is meant of their increasing their Idolatrie more and more by multiplying Altars and places of Worship for their Idol-Gods and made a Covenant with them that is forsaking me thou hast joined thy self as in a Marriage Covenant with thine Idol-Gods undertaking that thou wouldst always own them for thy Gods and never forsake them Some indeed render this clause as it is in the Margin thou hast enlarged thy bed and hewed it for thy self larger than theirs understanding it thus that by hewing down Trees in their Groves to make room for their Altars and Temples and otherways they had sought to out-strip others that worshipped the same Idols But the Translation in our Bibles is the easiest and clearest thou lovedst their bed where thou saâ—â—st it that is whereever thou sawest any Idol-God or any new way of Idolatry thou wert presently enamoured on it and wentest a Whoring after it of which we have a notable instance 2 Kings 16.10 c. which might be here particularly intended in that pattern of the Altar at Damascus which Ahaz sent to Vriah the High Priest that he might make one of the same fashion and set it up in the Temple at Jerusalem As for that Translation of these words which we have in the Margin thou lovedst their bed thou providest room it must be understood as is before said of the Marginal Translation of the former Branch of their providing room for their new found Idols Ver. 9. And thou wentest to the King with ointment and didst increase thy perfumes c. Some conceive that the Lord doth here still inveigh against the Idolatry of his People that Spiritual Adultery whereof he had hitherto spoken And accordingly they hold that by the King here is meant that great Idol Moloch because the word hath the notion of a King in it and so they make the meaning of this passage to be this that as Harlots are wont to paint anoint and perfume themselves that their Lovers may take the more delight in them so they went to this Idol with great and costly Offerings And so likewise they understand that which follows of their sending Messengers far off to wit to procure forreign Idols and their debasing themselves even unto Hell to wit in that of a pure Virgin Jerusalem was become a Harlot or by forsaking the true God to worship such base Idols But the most and best Expositors do indeed hold that here the Jews are charged with another Sin which was also a kind of Idolatry and Spiritual whoring and the occasion also of increasing their Idolatries Namely their seeking for aid to forreign Kings when they were in any danger And thou wentest to the King with Ointment c. that is say some to Tiglath-pileser King of Assyria to whom Ahaz sent for aid 2 Kings 16.7 who might be called the King in those days by way of Eminency But it is rather meant collectively of forreign Kings in general to wit that in their fears they were still ready to fly to forreign Kings the Assyrian Egyptian and Babylonian and that with great and rich Presents Oil and Balsam and all sorts of Spices that they might win them to make Leagues with them and afford them auxiliary Forces and didst send thy Messengers far off that is to very remote Countries and didst debase thy self even to hell that is even as low as possibly thou couldest which may be meant either of their base and servile crouching before Heathenish Kings prostrating themselves at their Feet upon the Ground owning themselves unable to withstand their Enemies and suing and begging for their help such as was that Language of Ahaz to the King of Assyria 2 Kings 16.7 I am thy Servant and thy Son come up and save me c. or else which is much to the same effect of the reproach and dishonour they brought upon themselves by this their base submission to Heathens no way suitable to the Majesty of Gods peculiar People and by trusting more to their Power and Friendship than to the Favour and Almighty Power of their God and his provident care over them for their preservation Ver. 10. Thou art wearied in the greatness of thy way c. Some understand this also of their wearying themselves in their Spiritual Whoredoms their manifold Idolatrous courses in seeking out making adorning and worshipping Idol-Gods and accordingly also that which follows yet saidst thou not There is no hope that is thou wert not so wise as to see that all this would do thee no good thine Idols could not help thee Thou hast found the life of thine hand that is thy Gods which thou esteemest as thy life and it may be they are called the life of their hand in a way of derision because they were Gods which their own hands had made Or even in these Idolatrous courses thou hast gotten great wealth called the Life of their hand because they prized it as their Life and had gotten it with the labour of their hands and so art hardned against all instructions therefore thou wast not grieved that is not troubled but went on chuckering thy self in thy wicked Idolatrous ways But as the former Verse so this seems clearly to be meant of their seeking to forreign Princes for help against those that were like to invade them Thou art wearied in the greatness of thy way that is in thy long Journies into remote Countries But it seems to be spoken in a way of derision as if he had said Thou hast even tired thy self in vain and to no purpose Yet saidst thou not there is no hope that is though it were so yet wouldest thou not be beaten off from these vain courses as concluding that there was no hope of getting any good thereby Thou hast found the life of thine hand that is thou imaginest that by this going so far to seek for the aid of Heathenish Kings thou hast attained or art like to attain that which thou soughtest after to wit the upholding and safety of thy State and the preservation of your lives when you thought all was before in danger to be destroyed for these fair promises which they had gotten of friendship and help from Forreign Princes is called The life of thy Hand either 1. Because it was obtained by their labour and endeavours or 2. Because they thought those Forreign Kings would be ready at Hand to help them or 3. Because thereby their Hands would be strengthned against their Enemies therefore thou wast not grieved that is thou wert not troubled at thy tedious long Journies thy pains seemed no pains to thee But now considering their seeking help from Forreign Nations proved usually at least in the conclusion mischievous to them all this seems to be spoken ironically and in away of derision and it is all one in effect as if they had been told that they had taken a great deal of pains to destroy
being content to hazard his own life to serve the necessities of his peoples souls often visiting persons infected with that sad disease in which good and holy work the Lord did wonderfully preserve him from all infection when thousands fell on either hand of him I remember to have heard him relate how a Countrey Minister being to preach for him desired he might sit where he might not be near any that were or had been infected To whom he answered Alas Sir I wonder you will come to the City if you be so fearful of the Sickness for you cannot walk the streets nor come into any company but you meet those who are or have been infected And the next tidings he heard of him was his death of the plague He preached constantly twice on the Lords day and likewise catechised the children before Sermon and repeated the Sermon in his Family to which many of his hearers did resort and in Lent always spent some hours in the Church two days every week in examining and instructing the men and maid-servants and others to fit and prepare them for the Lords Supper the benefit of which I know some yet alive that use to mention with thankfulness to God and him and indeed in Catechising he had such a particular faculty that he did not only profit but please so that some who at first came with great unwillingness were so affected with his serious loving and familiar way that afterwards they were eagerly desirous to go and some have declared they never went any whither with more pleasure than to him on that account He likewise Preached every Holy-day for many years being desirous to help Servants and others to improve that Liberty which they then had for the best and highect purposes in which courses the Lord was pleased to give him many Seals to his Ministry by the conversion of many from their sin and folly unto the Lord to whom he was a true spiritual Father Not long after his coming to London thâ— Company of Cloth-workers of which Society his Father and Vncle were Members and Governours chose him for their Minister before whom he preached every Quarter-day at the Chappel commonly called Lambs Chappel where was a turn-up Table used sometimes for the Communion and at other times for the Master to sit in when the Governours had occasion to meet for ordering the affairs of the Chappel and Alms-people this was made known to Bishop Laud then of London who sent for Mr. Jackson and declared his great dislike of it but understanding from him that he had no power to order any thing there nor other concern than to preach and pray at the desire of the Company he was satisfied but in discourse concerning the Table said I know not what you young Divines think but for my part I know no other place of residence that God hath on earth but the High Altar He did not I suppose then think of the good mans heart where not only the Scripture but the best of the Heathen Theology assures us God most truly dwells as also the Homily which tells us The chief and special Temples of God wherein he hath greatest pleasure and most delighteth to dwell and continue in Hom. of right use of the Church are the bodies and minds of true Christians and the chosen people of God Though he never read but was fully resolved against reading the Book for Sports on the Lords Day yet Gods Providence preserved him from being disturbed about it It was told him That some complaining of him to the A. B. L. he made answer Mr. Jackson is a quiet and peaceable man and therefore I will not have him medled with or words to that effect The same Eulogy he hath since had from another in the same Place Spoken to Dr. V. H. viz. A. B. Sh. notwithstanding the known difference in his judgment concerning Church-Government and Ceremonies He continued in the Rectory of Michaels Woodstreet many years notwithstanding the maintenance was so small that he hath been heard to declare That he could evidence that he had spent 2000 l. of his own Estate since he came among them Then he was chose to Wapping and proffered Sixscore pound a year and an house but his old Neighbours prevailed with him to stay with them upon their promising 100 l. a year but in two years time they fell short so far that his Friends that most desired his stay were forc'd to persuade him to accept of any other Offer which being known he was soon after called to be their Pastor by the Inhabitants of Faiths under Pauls where he continued preaching twice every Lords day except when about seventeen weeks in the Fleet for refusing to swear before that which was then called An High Court of Justice till Aug. 44. 1662. Vpon his Majesties Return he was chosen by the Ministers of London to present the Bible to Him in his first passage through the City which he performed with a short gratulatory speech to which his Majesty made that pious and gracious Answer taking the Bible into his hands This is the Book which I shall make the Rule of my Government and the Rule of my Life In both places of his fixed Ministry he had a great and special care of young persons using not only common and publick but private and peculiar means of engaging their Souls to and strengthning and truly confirming them in real holiness goodness and religion and therefore did perswade and prevail with several of the most serious and considering young men both married and unmarried to meet weekly together and by prayer and holy conference to stir up and provoke one another to a good and holy life he himself often meeting with them and praying with and for them advising them how to manage the work for their Souls best advantage and cautioning them against those spiritual evils which are apt to invade and creep into the most holy performances And that their discourses might be the more useful he advised them at one meeting to propound a question of which at the next each of them gave such account as they were enabled to do the benefit of which many of them have often and still do with great affection and thankfulness remember and mention And indeed I find the Learned and Worthy Dr. Simon Patrick at the close of his Sermon at the Funeral of his indeared Friend Mr. Samuel Jacombe taking notice of this course as a singular remark of Mr. Jacomb's early piety and a good means of promoting Religion in the Souls of young persons and I doubt not bat he spake his own experience when he saith of it The benefit of which some can to this day remember which beneficial thing I hope he doth still continue to promote in those great advantages and opportunities which his present circumstances put into his hands After Mr. Jackson was discharged from publick Service he retired into the Country first to Hadly near Barnet
things in the persons here threatned did not proceed from natural ignorance and infirmity but from obstinacy and malice they did it against Conscience in things that were manifest evident and clear to the judgment of all men as if they should say that light were darkness or bitter were sweet and so on the contrary a man may be deceived in judging of things that are somewhat like one another but who can mistake in judging between light and darkness and bitter and sweet A blind man cannot through mistake say in the night that he sees it light and a sick man cannot think that is sweet which is bitter though through the distemper of his palateâ— he may judg that to be bitter which is sweet Ver. 21. Wo unto them that are wise in their own eyes and prudent in their own sighâ— Some limit this to those that out of an high conceit of their own wisdom refuse the instruction of their teachers or that despise Gods threatnings thinking by their great wisdom to prevent the judgment threatned or at least to secure themselves But I think it is best to extend it to all that out of an overweening concern â—â— their own wisdom do in any thing otherwise than as God in his word hath directed them See the Note Prov. 3.7 Ver. 22. Wo unto them that are mighty to drink wine c. As if he should have said That are only men of might for drinking great quantities of wine stout fellows at the board but cowards in the field very able and mighty men for gusling down huge measures of wine but such as if they should be called out to appear in the field for the defence of their Country would be found feeble and faint-hearted enough And to the same purpose is the following clause and men of strength to mingle strong drink that is to drink strong drink Because they used in those Countries to prepare and make ready the wine and other strong liquors they were to drink by mingling of them see the Note Prov. 9.2 and so when they were once thus prepared and mixed then they drank them up therefore in the Scripture by mingling wine or strong drink is meant the pouring it out as upon the same ground Isa 19.14 God is said to have mingled that is to have poured out upon or into the Egyptians a perverse spirit that made them err and stagger like a drunken man And to be sure the mingling here mentioned is not meant of mingling their wine or other strong liquor with water for that tended to allay the strength and heat of it whereas the strength of these men the Prophet here speaks of consisted in their being able to swallow down and bear the strongest drinks There was a wo denounced before against this sin of drunkenness in this very Chapter ver 11. but that seems to be intended against their sensuality and excessive jollity in their drinkings and revellings but this seems to be particularly directed against those that gloried in their being able to drink abundance and carry it away without sinking under it that vaunted in this as a matter of great strength and valour and laboured to outstrip others Yet I confess because by mingling of strong drink may be meant the preparing and making it ready for others therefore some Expositors would have the first clause understood of their might in drinking excessively themselves and the second of their pressing it upon others and their contending to overcome others in drinking Ver. 23. Which justifie the wicked for reward c. See the Note Chap. 1.23 This seems to be spoken of those drunkards mentioned in the foregoing verse that were mighty to drink wine c. because having there spoken of such men he immediately here addeth which justifie the wicked for reward c. and there is not a particular wo here prefixed and indeed if their Judges were given to drunkenness it were no wonder though they should do any thing that were most unjust But yet I rather think that another wo is here left to be understood as if it had been thus expressed Wo unto them also which justifie the wicked for reward that is that pronounce him just and give sentence for him as if his cause were just see the Note Job 13.18 or that undertake any way to plead for assert or maintain his cause to be just Ver. 24. Therefore as the fire devoureth the stubble and the flame consumeth the chaff c. It is in the Original as the tongue of fire devoureth the stubble the ground of which expression is because the flame of fire both in the red colour and likewise in the shape of it hath much of the resemblance of a tongue when it ascends up and this is the very reason why it is said Act. 2.3 that the Holy Ghost came upon the Apostles in the appearance of tongues of fire and why the fire is usually said to lick up those things that are consumed by it as 1 King 18. 38. Then the fire of the Lord fell and consumed the burnt-sacrifice and the wood and the stones and the dust and licked up the water that was in the trench But however the main thing intended by this similitude is that as stubble and chaff do suddenly take fire and being once set on fire are easily soon and utterly consumed so the wrath of God should break forth suddenly and unexpectedly upon this people that had provoked God so exceedingly and should easily suddenly utterly and irrecoverably destroy them see the Notes Exod. 15.7 Job 21.18 whereby also the Prophet doth covertly tax and deride their foolish security and confidence in thinking themselves to be in such a safe and sure condition so their root shall be rottenness and their blossom shall go up as dust that is they shall be destroyed root and branch Having in the beginning of this Chapter compared the people of Israel to a vine in allusion thereto he speaks here accordingly of their destruction some by the root understand the parents and by the blossom their children according to that Hos 9.16 Ephraim is smitten their root is dried up they shall bear no fruit yea though they bring forth yet will I slay even the beloved fruit of their womb Others by the root understand the strong ones amongst them that were well rooted and by the blossom the weak ones that as a blossom were easily blown away Again others say that by their root and blossom is meant both their open and surest strength or by their root the strength of their Nation that which did bear them up as the root doth the tree and by the blossom all wherein the pomp and beauty and glory of the Nation did consist But that which I conceive is intended by these expressions is that they should be utterly destroyed that as when the root of a fruit-tree is rotted in the earth the whole tree presently dieth and withereth so that the very blossoms are
4ly and especially Nebuchadnezzar King of Babylon and of Assyria too who utterly ruined the State of Judah 2 Chron. 36.17 The Prophet having hitherto sought to appease the fears of Ahaz by assuring him of the approaching ruin of Rezin and Pekah here now he begins to threaten him with far greater evils which should notwithstanding come at last upon him his family and people for his great wickedness and particularly for his contempt of Gods grace at this time his infidelity and calling in the King of Assyria to his help telling him that though God would make good his promise for the deliverance of Jerusalem and the House of David from these two Kings yet he should have no great cause long to triumph herein and that because within a while for greater miseries should befall him and his people and that by those very 〈◊〉 whom he intended to call into his aid And yet withal this might be foretold too to fore-arm the faithful that their hearts might not sink when they should see such dreadful evils come upon the Nation Ver. 18. And it shall come to pass in that day that the Lord shall hiss c. See the Note Chap. 5.26 for the fly that is in the utmost parts of the rivers of Egypt whereby some understand the Egyptians themselves and those too in the farthest parts of it that had their dwelling by those several water-courses which were cut out of the river Nilus for the watering of their land who they say are termed flyes not only with respect to their invading the land of Judah with such huge multitudes of people like so many swarms of flyes but also with respect to the situation of their Country which lying low full of ponds and ditches and being withal a very hot Country was usually much pestered with flyes And indeed we find that the land of Judah was sorely oppressed by Pharoah Necho King of Egypt who flew Josiah their good King and afterward deposed his Son Jehoahaz and carried him prisoner into Egypt and set up his brother in his stead c. See the Notes 2 King 23.29 33. And again others understand those Nations that bordered upon Egypt either towards the Sea where Nilus brancheth forth it self into several Channels See Chap. 11.15 or near the head of Nilus which at its first entrance into Egypt is cut out into many Channels as namely the Philistines the Edomites the Lybians and Ethiopians which they say was accomplished when the Edomites and Philistines invaded Judah in the days of Ahaz for which see the Note 2 King 16.7 Or when the Assyrian or Babylonian King did subdue the land because it is most probable that he having at that time vanquished Egypt and all those adjacent parts did bring with him bands of all these Nations that served in his army for which see the Notes 2 King 24.2 7. And then for the following words And for the Bee that is in the land of Assyria we must know that the Assyrians and Chaldeans who are both here intended as serving both under one King are compared to Bees not only with respect to their multitudes and fury for which see the Notes Deut. 1.44 Psal 118.12 and to Chaldea's abounding with Bees as being a woody Country as much as Egypt with flyes but also especially because these were far the more dreadful Nations for their military power and discipline and the exceeding great cruelty they should shew to the Jews when they subdued their Country Yea and some think that their arrows and darts and javelins are particularly here intended by the stings wherewith the Bee is armed Ver. 19. And they shall come and shall rest all of them in the desolate valleys and in the holes of the rocks and upon all thorns and upon all bushes Or as it is in the Margent commendable trees that is goodly fair trees The Prophet proceeds in the foregoing metaphor ver 18. And because flyes and gnats do usually love to be and are found in greatest abundance in low moist grounds and to rest upon trees and bushes and shrubs and because Bees love to harbour and nestle themselves in holes and clefts of rocks see the Notes Deut. 32.19 therefore in allusion hereto he saith of the Assyrians that they should rest in the desolate vallies c. And some conceive that those words all of them are purposely inserted And they shall come and shall rest all of them in the desolate valleys to imply that the number of their army should not be diminished by the length of their march or any distress that should befall them by the way See the Note Chap. 5.27 But however the meaning is that the Assyrians being entered the land should over-spread the whole Country by reason of the multitude of their army and should seize upon and possess themselves of all places high and low fruitful and barren eating up and consuming all they could meet with in every corner of the land yea in the most desolate and uninhabited places by reason whereof too there would be no place of shelter for the inhabitants though they should fly to the caves and most desolate vallies to hide themselves it would be in vain for every where they should find the enemy ready to surprize them Some Expositors I know there are that by the desolate vallies understand the Cities in the vallies which the inhabitants had out of fear forsaken and by the holes of the rocks the Cities built on the rocky mountains and by thorns and bushes the villages wherein the Country-people dwelt But the foregoing Exposition is I conceive far more clear and easie Ver. 20. In the same day shall the Lord shave with a razor that is hired namely by them beyond the river c. To wit Euphrates see the Notes Exod. 23.31 Psal 72.8 by the King of Assyria See the Note above ver 17. the head that is the King and the hair of the feet that is of the secret and lower part of the body according to the like expression Judg. 3.25 for which see the Notes there and 2 King 18.27 where mens urine is in the Original termed the water of the feet meaning the meaner sort of people and it shall also consume that is quite take away the beard whereby some understand the strong men in the land with respect to the beards being a sign of virility others the Nobles that usually are about the King and others the Priests or the wise men and elders of the people The devastation which the Assyrians and the Chaldeans especially should make in the land of Judea is here expressed by shaving with a razor 1. To imply that these enemies should be only as an instrument in Gods hand for the executing of his just vengeance upon that people not able to move one jot any farther than God was pleased to make use of them 2. To imply the clean riddance they should make in the land both by cutting off the inhabitants and
everlasting Father shall call his name The Prince of Peace But the words as they are in the Hebrew will not bear such a reading as many of their own do acknowledg for they stand clearly in the order as they are rendered in our Translation And his name shall be called Wonderful Counsellor the mighty God c. First Wonderful to wit with respect to that incomprehensible wonder of his two natures the Divine and Humane nature united together in one person as likewise with respect to the wonder of his Concepton Death Resurrection and Ascension together with all the miraculous works that were done by him and especially that great and astonishing work of mans Redemption which the Angels themselves did admire 1 Pet. 1.12 2ly Counsellor as being abundantly furnished to reveal all truths to his people and in all things to counsel and direct them what to do See the Note Prov. 8.14 3ly The mighty God which shews clearly that this cannot be understood of Hezekiah or any other mortal man but only of the Lord Christ 4ly The Everlasting-Father to wit because it is he that regenerates the faithful in all ages and is the father of eternity the author of life eternal to all that believe on him And 5ly The Prince of Peace to wit because he should not advance his Kingdom by force of arms but in a way of peace because he makes our peace with God and united Jews and Gentiles together as one people and because he is the sole author of all the peace of his people outward and inward temporal and eternal See the Note Chap. 2.4 Ver. 7. Of the increase of his Government and peace there shall be no end c. This is added with respect to the last Title given to Christ in the foregoing verse The Prince of Peace to wit that the extending of his Principality and Government and the peace and prosperity thereof should never come to an end but should still proceed farther and farther which is especially accomplished by the enlargement of his Kingdom amongst the Gentiles See the Note Psal 2.8 And observable it is that by foretelling the increase of the peace of his Kingdom together with the great extent of his dominions these singular priviledges are implied 1. That his Kingdom should be carried on not by the sword but by the Gospel of peace And 2. that whereas the enlargement of other Princes Kingdoms do usually tend to their ruin it should not be so with his As for that which followeth 1. It is said that this his Government should be upon the throne of David and upon his Kingdom because Christ was Davids son and heir and Davids Kingdom was a type of Christs see the Notes 2 Sam. 7.11 16. Ps 72.1 132.11 And accordingly even in Jerusalem the seat of Davids Kingdom Christ Preached the Gospel and was owned as the Son of David and vanquished the spiritual enemies and from thence the Gospel of the Kingdom went forth into all the world 2ly It is said that this should be to order it and to establish it that is for the well-ordering the strengthening and setling of his Church and Kingdom with judgment and with justice that is with just judgment or by punishing the wicked and protecting and rewarding the righteous See the Notes Psal 89.14 Prov. 16.12 And 3ly it is said that this shall be from henceforth even for ever that is from the time that Christ in mans nature shall undertake the Government of his Church unto all eternity And 4ly because the accomplishing of these great things which he had promised might in the declining estate of Davids Kingdom seem impossible therefore he addeth that clause The zeal of the Lord of Hosts will perform this for which see the Notes 2 King 19.31 Ver. 8. The Lord sent a word in to Jacob c. It is not a matter of any concernment to know whether this be a new Prophecy or a continuation of that which went before clear it is that after the interlacing of the foregoing comfortable promises the Prophet here returns to foretell the judgments that were coming upon the men of Israel and that for the comfort of Judah who were now terrified with the confederacy of Israel with Rezin King of Syria against them The Lord sent a word into Jacob that is the Lord hath by me or rather by the many Prophets that have been sent to them made known the ruin that is coming upon the posterity of Jacob in the Ten Tribes and it hath lighted upon Israel that is it shall light upon Israel however they flatter themselves even upon them it shall fall it shall certainly come upon them as it hath been foretold See the Note before ver 7. Yet there are some Expositors that would have it understood thus and it hath lighted upon Israel that is the word sent unto them was accordingly delivered to them and known amongst them falling amongst them as the seed doth on the ground where it is sown Ver. 9. And all the people shall know c. That is when the judgment threatned shall come upon them then they shall all know to their cost experimentally that it was indeed the word of God that was spoken to them though now they will not believe it but do vainly flatter themselves even Ephraim see the Note Psal 78.9 and the inhabitants of Samaria that is of the Kingdom of Samaria to wit the Kingdom of the Ten Tribes of Israel or rather the inhabitants of the City Samaria the Royal and chief City of that Kingdom who are particularly mentioned by way of intimating to them that they should not escape by the strength of their fortifications but should the rather be destroyed for their vain confidence therein as is more clearly set forth in the following words that say in the pride and stoutness of heart to wit that which is added in the next verse Ver. 10. The bricks are fallen down but we will build with hewn stones c. That is our enemies have beaten down our brick-buildings but we will build them again of hewn stones which will be far more costly and strong and stately the Sycomores are cut down but we will change them into cedars that is they have hewn and broken down our houses made of the timber of Sycamore-trees which was of no great reckoning but we will build others of Cedar-Timber far more stately and lasting Some I know understand this last Clause of planting Cedars in the room of those Sycamore-trees which the enemies had cut down when they made all the spoil they could in the Countrey which cannot so probably be thought to be here intended But however the meaning of these Proverbial Expressions is that though their State and Land had suffer'd much by their Enemies yet they would soon bring all things into a more splendid and glorious condition than ever they had been in before insomuch that the ruines the Enemy had made should prove an advantage to them
shortly to be carried thither might seem to be utterly lost and cast off by God without all hope of recovery as being carried much farther than those of Judah were that were carried into Babylon and not likely to return back to their Country when those of Judah should return therefore the Prophet doth here particularly assure them that even they should at last be brought home to Christ by the preaching of the Gospel However incredible it might seem in the eye of Reason yet God would make a clear way for this their return like as it was to Israel in the day that he came up out of the land of Egypt as God did miraculously effect that so he would as miraculously accomplish this CHAP. XII VERSE 1. AND in that day c. That is In that day when the root of Jesse shall by the preaching of the Gospel be lifted up as an ensign for the gathering in of Gods people see the Notes before Chap. 11.10 11. Thou shalt say O Lord I will praise thee that is Thou my Church and people he speaks to them collectively as to one man because of that firm Union of hearts that should be amongst them Act. 4.32 shalt praise God with a Song of Thanksgiving as once the Israelites did when they were delivered out of Egypt Exod. 15.1 for having in the latter end of the foregoing Chapter ver 11 15 16. compared the deliverance of Gods people by Christ to the deliverance of the Israelites out of Egypt even in this gratulatory Song that is here prescribed there may be also an Allusion as I conceive to that Song of Moses And though it might be intended as a Psalm of Thanksgiving for their deliverance out of the Babylonian Captivity as that was a type of our Redemption by Christ yet it is evident by those promises in the foregoing Chapter that this Song doth chiefly relate to the great deliverance of Gods redeemed ones in the days of the Gospel there being also further assurance given them of the assured certainty of that great work by prescribing them a Song to be sung by them Though thou wast angry with me thine anger is turned away and thou comfortedst me that is Though in thy just displeasure thou seemedst utterly to have cast us off by driving us out of our Country depriving us of thine Ordinances and scattering us abroad all the world over yet now by calling us home to thy self thou hast fully comforted us again Ver. 2. Behold God is my salvation I will trust and not be afraid c. This may have particular respect to that wonderful work of our Redemption by Christ who was true and very God for the Lord Jehovah is my strength and my Song he also it become my Salvation See the Note Exod. 15.2 Ver. 3. Therefore with joy shall ye draw water out of the Wells of Salvation By the Waters here promised may be meant all the benefits which Christ hath purchased for poor sinners and move especially the word of life and the Spirit of Christ together with the Graces and Comforts of his Spirit which are often compared to Water in the Scripture as Joh. 7.38 1. Because they wash and purifie men spiritually Ezek. 36.26 Then will â—â—inkle clean Waters upon you and ye shall be clean c. 2ly Because they make men fruitful in good works see the Note Psal 1.3 And 3ly because they do fully quench the thirst of mens souls as well by taking away mens insatiable thirst after earthly things as by satisfying their earnest desires after righteousness and life eternal Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst c. And then by the Wells of Salvation may be meant either the promises of the Gospel or else Christ himself from whom all these Blessings are derived unto Believers Joh. 1.16 And of his fulness have all we received and Grace for Grace so that the meaning of the words is summarily this That in the days of the Gospel Believers should abundantly day after day with ready and strong desires draw forth unto themselves from Christ and his Gospel-Promises and Ordinances all those precious Benefits which are there stored up for them and that with as much joy as when thirsty men do meet with pure and wholesom waters wherewith they may quench their thirst yet withall these words with joy may be inserted as in opposition to the hard labour which men do usually undergo in drawing water out of deep Wells thereby to imply that their endeavours to draw forth these Spiritual Waters for themselves should be no way grievous and burdensome to them as the drawing of water useth to be unto men V. 4. And in that day shall ye say Praise ye the Lord c. See the Note 1 Chro. 16.8 The meaning is That in those days the faithful should not only praise God themselves but should also stir up one another to do it yea and that they should take care for the converting of others that they who being brought in to Christ might praise God together with them Call upon his name to wit as thereby acknowledging that in him is all your hope of Salvation yet it may be read as it is in the Margin Proâ—â—nim his name to wit by your thanksgiving and speaking to his praise declare his doing among the people to wit as all other the great works of God so especially what he hath done for mans Redemption by Christ See the Note Psal 57.9 make mention that his name is exalted to wit by the great things he hath done and by the making of them known throughout all Nations Ver. 5. Sing unto the Lord for he hath done excellent things c. Even this is also principally meant of the excellent things done by Christ for the Salvation of his redeemed Ones And therefore is that added this is known in all the earth Ver. 6. Cry out and shout thou Inhabitant of Zion c. that is shout for joy all ye that are of the Church and people of God for great is the holy One of Israel in the midst of thee that is God see the Notes Chap. 1.4 and Psal 48.1 But it may be meant also of Christ who dwelt in the midst of his people in regard of his bodily presence whilst he lived upon earth and did great and ineffable things for them even when he was of so little esteem in the eyes of the world and hath promised that he will by his Spirit be continually with them even unto the end CHAP. XIII VERSE 1. THE burden of Babylon c. See the Note 2 King 9.25 which Isaiah the son of Amos did see for which see the Note Chap. 1.1 In the twelve following Chapters the Prophet foretels the sore Judgments and ruine that should shortly come upon most of the foreign States and Nations round about them those especially upon whose help they had most relied or by whom they had been or
less will undertake the burying of it And all this is thus expressed to shew how abominable the Babylonian should be unto all men for his Pride and Cruelty Ver. 20. Thou shalt not be joyned with them in burial c. That is Thou shalt not have that honour done thee in thy burial which other Kings of the Nations have usually done for them for this is spoken with reference to that which was said before ver 18. Thou shalt not be laid in such a stately Sepulchre amongst thy Progenitors nor be carried thereto with that Pomp and Solemnity as other Kings use to be because thou hast destroyed thy land and stain thy people to wit the land of Babylon and his subjects there For though some would have this to be understood of the land and people which he had made his by Conquest and others that understand it of his Hereditary Kingdoms do withal hold that he is said to have destroyed this his land and to have slain his people only because by his wickedness he had provoked God to destroy them yet I rather conceive that this it is that is here intended as a great aggravation of his Tyranny that not content with the ruin that he brought upon other Kingdoms and Nations he did likewise destroy his own Land and his own people to wit by the sore burdens and exactions wherewith he oppressed them and by the cruelties he exercised amongst them as bloody Tyrants are wont to do The seed of evil doers shall never be renowned That is instead of being renowned the memory of them shall be abhorred yea the remembrance of them shall utterly perish See the Note Prov. 10.7 They shall by degrees be cut off so that at last there shall not be one left to be called by their name neither shall there be any mention made of them And this though delivered in general terms is here inserted with relation to Belshazzar and his wicked Progenitors as a reason why he was cut off and after him all his posterity too as is farther threatned in the following Verses Ver. 21. Prepare slaughter for his children c. That taunting Speech or Song begun ver 4. being ended with the foregoing verse here the Prophet doth again proceed to foretel the destruction of the Babylonian and his Posterity Prepare slaughter for his children for the iniquity of their fathers see the Note Josh 7.25 Now this is spoken as to the Medes and Persians that did at first surprize Babylon as that before Chap. 13.2 so to all others that were in after-times to execute farther vengeance upon Babylon till it was utterly destroyed That they do not rise nor possess the land nor fill the face of the world with Cities that is that they may not grow up in their fathers stead and raise up again that State and Empire which God had overturned and replenish the world with another wicked generation that might dom neer and make as much havock in the world and enlarge their Dominion by building and beautifying many Cities called by their names as their Fathers had done before them Ver. 22. For I will rise up against them saith the Lord of hosts c. Having in the foregoing verse enjoyned the Medes Persians and others to cut off the issue of the Babylonian King that they might not rise nor possess the land here he assures them that this should be effected how incredible soever it might seem in an eye of reason because the Lord himself would rise up against them who would certainly bring it to pass and cut off from Babylon that is from the King of Babylon the name and remnant that is all his Posterity see the Notes Psal 9.5 1 King 14.10 and so it is expounded in the following words and Son and Nephew But yet there are very many Expositors understand this more generally that God would cut off from Babylon the name that is the great fame and glory which that City had gotten by the renown of their King and remnant and Son and Nephew that is the Posterity of the inhabitants of Babylon Ver. 23. I will also make it a possession for the Bittern c. A kind of water-fowl that thrusting her bill into the mire or some broken cane doth thereby several times together make a most hideous noise like the braying of an Asse which translation of the original word seems the more probable because of the following words and pools of water and because elsewhere the Bitter and the Cormorant another water-fowl are joyned together Chap. 34.11 But the Cormorant and the Bittern shall pâ—ssess it and so also Zeph. 2.14 As for that which is said here of making Babylon pools of water the most Expositors hold that this was occasioned by Cyrus his letting out the River Euphrates into many ditches which he had cut for that purpose that so he might with his Army pass over that great River and surprise Babylon by means whereof the Country or Land thereabouts that was low and watry before became much more moorish and fenny especially in after-times when by degrees the dams and sluces came to be more and more neglected and the dikes to be choaked up and I will sweep it with the besome of destruction saith the Lord to wit by clearing it of all the riches and inhabitants thereof See the Notes Chap. 13.19 20. and 1 Kings 14.10 Ver. 24. The Lord of hosts hath sworn saying Surely as I have thought so shall it come to pass c. See the Note Chap. 5.9 Ver. 25. That I will break the Assyrian c. The rod of Gods anger as the Prophet had before called him Chap. 10.5 in my land that is the land of Judea which God had given to his people and where he had promised to dwell amongst them and upon my mountains that is the mountains of Judea or those about Jerusalem tread him under foot as in great wrath and contempt See the Note Psal 44.5 And this I conceive is meant of the destruction of Sennacherib King of Assyria and his Army related 2 Kings 19.35 36. which was done not far from Jerusalem which they were come to besiege that hereby it might be the more apparent that it was the God of Israel that destroyed him and that for seeking to ruine his people then shall his yoke depart from off them and his burden depart from off their shoulders that is then shall the Assyrian yoke be taken from off my people See the Note Chap. 10.27 Some indeed hold that it is the Babylonian that is here called the Assyrian See the Note Ezra 6.22 to wit because the Assyrian Empire was translated to the Babylonians when they subdued the Assyrians and because when the Babylonian invaded the land of Judea his Army consisted chiefly of the Assyrians who were then under his command and nearest to Judea and upon pretence of whose old quarrel against the Jews it may well be that he took occasion to invade them But this
cannot be for it is clear that the Babylonian was broken by the Medes and Persians in Babylon and not in Gods land and upon his mountains as it is here said the Assyrian should be Rather therefore this which is here said concerning the Assyrian is inserted both to confirm again that which he had before foretold concerning the ruin of Sennacherib and his Army Chap. 10.33 34 and likewise that hereby that which he had now also foretold concerning the ruin of the Babylonians might be the more readily believed this being all one as if he had said As I will now shortly destroy Sennacherib the Assyrian when he shall invade you so will I in time to come destroy the Babylonian too as I have now told you And this your first deliverance from the Assyrian shall be a sign to you of your future deliverance from the Babylonian Yea some Expositors conceive that the foregoing Prophecy concerning the destruction of the Babylonian was delivered by Isaiah after the destruction of Sennacherib and then indeed the destruction of Sennacherib the Assyrian could be here mentioned only to assure them that as he had already destroyed the Assyrian and delivered them from his yoke so he would also destroy the Babylonian as he had now foretold and would deliver them from their bondage under him or that as he had begun to destroy the Assyrians under Sennacherib so he would quite destroy them when they were under the command of the Babylonian and that Empire should also be ruined as the Prophet had now foretold And this they judg the more probable because in the days of Ahaz there was yet no cause of fearing the Babylonian But this is altogether uncertain and for this see the following Note ver 29. Ver. 26. This is the purpose that is purposed upon the whole earth c. That is this which I have now foretold is that which shall come upon that great Babylonian Empire that shall have the whole earth in a manner under their command and this is the hand that is stretched out upon all the nations to wit the nations that are in subjection to Babylon See the Note Chap. 13.11 And this therefore seems to be added to assure Gods people of the truth of that which had been now foretold concerning the ruin of the Babylonian Empire however incredible it might seem to them Though the Babylonian had never so many Nations under his command yet that should not hinder his ruine But yet there are some I know that hold that this is spoken with relation to that which was said in the foregoing verse concerning the Assyrian This is the purpose that is purposed upon the whole earth c. that is this which I have purposed and decreed concerning the Assyrian I have also purposed concerning Babylon or this which I have determined concerning the Assyrian I purpose also to do to all Nations that shall attempt to destroy my people And this indeed hath much probability in it Ver. 28. In the year that King Ahaz died was this burden That is say some the foregoing Prophecy against Babylon See the Notes chap. 13.1 and 2 King 9.25 But the most of Expositors understand hereby the following Prophecy against Palestine and that this concerning the time when this Prophecy was delivered to wit In the year that King Ahaz died is purposely inserted to imply the occasion of this Prophecy which was the exceeding triumphing of the Philistines upon the death of Ahaz as is clearly hinted in the following verse or else because here the Prophecies begin under Hezekiah the Son of Ahaz For which see the Note chap. 6.1 Ver. 29. Rejoice not thou whole Palestina because the rod of him that smote thee is broken c. By Palestina is meant that part of the land of Canaan that was inhabited by the Philistines called elsewhere Philistia Psal 60.8 Now because Uzziah King of Judah or rather the state of Judah under Uzziah had in his days sorely smitten this Land and People of the Philistines 2 Chron. 26.6 concerning which see the Note 2 Kin. 15.3 and because this rod of him that smote them that is the power of the state of Judah was very much broken weakned and brought down in the days of his wicked grand-child Ahaz when both the Philistines and divers other Nations had mightily subdued them and made great havock in their land 2 Chron. 28.17 18 19. concerning which see the Note 2 King 16.7 and the Philistines might hope it was utterly in a manner ruined and broken when Ahaz was dead for then there was no longer any fear lest he by the help of his confederate the Assyrian should seek to be revenged on those Nations that had invaded his land and of Hezekiah his Son who was young and tender there was no great fear therefore it is most probable that this people of the Philistines did indeed mightily rejoyce and triumph all the land over when they heard Ahaz was dead as being fully perswaded that now they should quite swallow up the Kingdom of Judah and hereupon it is that the Prophet speaks this as in a way of deriding the jollity of the Philistines Rejoice not thou Palestina because the rod of him that smote thee is broken as if he should have said Alas thy jollity will be soon turned into bitter mourning by reason of thy miseries even all thy land over For out of the Serpents root shall come forth a Cockatrice or an adder That is out of the stock of Uzziah who did bite or sting thee as a Serpent I will raise up Hezekiah the Son of his Grandchild Ahaz who shall be a sorer plague to thee than ever Uzziah was even by how much a Cockatrice is worse than a Serpent yea he shall be worse to thee than so which is expressed in the following words And his fruit shall be a fiery flying Serpent concerning which see the Note Numb 21.6 And indeed Hezekiah did mightily prevail against the Philistines see the Note 2 King 18.8 And it may well be too that his speed in subduing the Philistines is implied by terming him a fiery flying Serpent And not only Hezekiah but also the state of Judah under Hezekiah may be the Cockatrice and fiery flying Serpent here intended Ver. 30. And the first-born of the poor shall feed and the needy shall lie down in safety c. That is The people of God the Jews that were under Ahaz brought to extreme poverty even to be the poorest of all poor people see the Note Job 18.13 by his exactions and the manifold miseries wherewith the land was involved through his wickedness shall under Hezekiah enjoy great peace and shall live in great plenty of all things in their own Country and not be made a prey to their enemies as they formerly were See the Note Chap. 5.17 and Psal 23.2 And thus he that shall be a Cockatrice and a fiery flying Serpent to you O Philistines shall be as a
to Zoar as holding that she is compared to an heifer of three years old either to imply that this City however little at first was become by degrees a place of much strength and beauty that had never yet been subdued and that this was the cause why the Moabites fled thither for refuge or else to imply that her inhabitants had lived as a wanton Heifer in great plenty and pleasure and had never seen sorrow though then she should share in the misery that was come upon the whole Country And indeed in Jer. 48.34 it seems to be Zoar that is there compared to an Heifer of three years old from Zoar even unto Hâ—ronaim as an heifer of three years old And some also apply it to Moab or the fugitives of Moab and so apprehend the meaning to be that though Moab had hitherto lived in great abundance and wantonness and had never been brought under the yoke of her enemies like a young heifer yet then she should flee before her enemies even to Zoar or else that they should flee to Zoar as a young Heifer is wont to run from one place to another when she wants any thing lowing and crying out as she runs Thus I say this difficult passage may be understood as it is rendered in our Translation But now if we read it according to the Translation that is set in the Margin of our Bibles My heart shall cry out for Moab to the borders thereof unto Zoar even as an heifer of three years old then the meaning seems to be that his heart should cry out aloud after the lowing of a lusty strong Heifer so that it should be heard even to Zoar which was in the borders of Moab And taking these to be the words of the Moabitish soldiers as is before said then that which some say may be the meaning to wit That they should cry aloud to the flying Moabites to stay and defend the strong places in the borders of Moab and that their crying with so loud voice as a lusty strong heifer was because otherwise their voice would not have been heard in the midst of that out-cry and howling that was amongst the people For by the mounting up of Luhith with weeping shall they go it up c. that is as they go up this high hill they shall cry and weep all the way as they go And to the same purpose is the following clause for in the way of Horonaim concerning which place see the Note Neh. 2.10 they shall raise up a cry of destruction that is they shall cry out as people use to do when enemies are killing and destroying them And this is here added as some think to shew why the soldiers should cry out with such a loud voice for the staying of the people as is said in the foregoing Note But I rather think that the drift of it is to set forth that as the people fled to the mountains or as they fled to Zoar or that all the land over all places should be filled with weeping and outcries Ver. 6. For the waters of Nimrim shall be desolate c. See the Note Numb 32.3 The meaning is that even Nimrim though a place so gallantly watered and therefore exceeding pleasant and fruitful and populous should lye utterly desolate both the Inhabitants and their cattel being either slain or carried away For the hay is withered away that is the grass which should have grown up for hay The grass faileth that is the herbage newly grown up There is no green thing to wit because the Pastures should be quite spoiled as being either eaten up by the enemies horse oâ— trampled into the mire with their feet This I conceive to be the true meaning of this place and that this is added to imply what just cause there should be of that general out-cry in the land foretold in the foregoing Verses Yet because this which is said here That there should be no green thing seems to be added with reference to that which went before for the waters of Nimrah shall be desolate Therefore some hold that by the desolation of the waters of Nimrah is meant that the waters of Nimrim should by the enemy be diverted elsewhere in other channels and so the land thereabouts should become dry and barren And others again would have the meaning of the whole verse to be only this That by the destruction which the enemy should make amongst the Inhabitants even the rich pastures and land about Nimrim should lye as desolate as if there were neither waters nor grass growing there for the use of them that should dwell in that place Ver. 7. Therefore the abundance they have gotten and that which they have laid up shall they carry away to the brook of the willows First this may be understood either of the inhabitants of Nimrim mentioned in the foregoing verse that they because there was no water nor pasture there should remove their cattel and other goods to some well-watered grounds elsewhere called The brook of the willows or else of the Moabites in general That they when the enemy should break in with such rage upon them should carry away what they could of the great riches which they had stored up and hide it in some obscure place amongst the Willows or it may be in the very River it self to wit so much of it as might be kept there without damage in hope afterwards to find it there again and that because there was no place of strength in the land where they could hope to secure it from the enemy But Secondly it may rather be understood of the enemy to wit that they should carry away the abundance and mighty spoil which they had gotten from the Moabites to some place in or near to the land of Moab called The brook of the willows and there to leave it together under some guard with a purpose afterward to go thither again when they had done pillaging the Country and to divide the booty amongst themselves Yea and some that understand this of the enemies carrying away the riches of Moab to the brook of the willows do yet think that the foregoing words The abundance they have gotten and that which they have laid up must be understood of the Moabites and so would have the meaning of the place to be this that though the Moabites should get in all the wealth and provision they could that they might be the better able to hold it out in their strong places against their enemies when they should besiege them yet their enemies should break in upon them and empty all their Store-houses and carry all away with them Or that though the Moabites should hide in abundance so much of the best of their wealth and treasures as they could possibly get together at least of that which was left yet their enemies should find it seize upon it and carry it away to the brook of the willows And besides because the words
2 King 19.35 so that the drift of this passage seems to be this that considering the calamity that was to come upon Gods people was not like to last long but that they should be speedily setled again peaceably in their own Land the Moabites had no cause to reject the Jews when they fled to them for shelter as fearing lest the Assyrians should be enraged against them for it but rather might do well therein to gratifie the Jews thereby to make them their friends for the time to come And all this we must know is spoken by way of insulting over the Moabites in their destruction because they had not done that which in all reason and equity they should have done Ver. 5. And in mercy shall the throne he established c. Or prepared That is However the Throne of Judah shall be dangerously shaken by the invasion of the Assyrian which shall cause the Jews to flee to thee O Moab yet it shall not be utterly overthrown and ruined but through the mercy and free grace of God it shall be established and setled again in great strength and power for him to whom it belongs Some I know understand those words in mercy of the mercy of the King of Judah whereby his Throne should be established for him and for his Successors But I question not but that it is meant of Gods mercy to the Kingdom of Judah And thereupon it follows and he shall sit upon it in truth c. which words must be understood both of Christ and of Hezekiah as he was a type of Christ Understanding it of Hezekiah the meaning is That he should sit upon the Throne of Judah in truth i. e. certainly or surely firmly and constantly or that he should govern the people sincerely and uprightly in the Tabernacle of David that is in the house and palace of David judging and seeking Judgment and hastning Righteousness that is being careful to execute Judgment and Justice amongst them without partiality and without delay But understanding it of Christ who is indeed principally here intended the meaning then is That God would raise him up out of the Posterity of David and that he should sit upon the Throne of David for ever See the Note Chap. 9.7 protecting his people and executing Judgment upon his and their enemies see the Note Chap. 11.5 And accordingly the drift of this passage seems to be first more particularly that in regard the Assyrian should be destroyed and Hezekiah setled in the Throne of Judah it would be better for the Moabites to side with the Jews than with the Assyrians And 2ly more generally that it was meer solly in the Moabites and others to expect the ruine of the Throne and Kingdom of Judah upon every prevailing of their enemies against them there being a King to arise in the posterity of David who should sit on that Throne and should justly govern and prosperously defend Gods people for ever Ver. 6. We have heard of the pride of Moab c. Some Expositors hold that God speaks here of himself in the Plural Number as in Gen. 1.26 for which see the Note there And others suppose that this is spoken in the name of other people alledging the pride of the Moabites as a reason why it was no wonder to them to hear of their Destruction But more generally it is thought by Expositors that in this word We the Prophet doth include the Lord God himself the Jews and all the neighbour Nations and that it is all one in effect as if he had said That the Pride of Moab was on all sides well known We have heard of the Pride of Moab he is very proud even of his haughtiness and his pride and his wrath that is the wrath which out of his great pride and haughtiness he hath discovered against the Jews The full scope of this whole passage may be thus expressed These things-whereto the Moabites have been here advised verse 1 3 4. they ought in all reason to have done but alas they are too proud to do any such thing we have heard of their proud boastings and threats Because they are a great and wealthy people and their Country and Cities are very strong therefore they fear nothing and instead of carrying themselves to the people of God according to the counsel before given them they on the contrary do in their pride deal despitefully and injuriously with them But this their pride shall not secure them but shall rather prove their ruine which is implied in the following words but his lies shall not be so that is their vain confidence their proud boastings and threatnings shall prove but lies that which they vainly and proudly conceit and boast and threaten shall not come to pass Ver. 7. Therefore c. That is because of their horrid pride Moab shall howl for Moab that is say some the living Moabites shall howl for the dead or rather they shall mutually howl one to another or one for another so that as it follows every one shall howl that is there shall be a general howling all the Land over for the foundations of Kir-hareseth See the Note Chap. 15.1 shall ye mourn that is not for the plundring or defacing of it but for the utter subverting of it and razing the very foundations of it and the rather haply because ye thought them invinsible This indeed may be read as it is in the Margin of our Bibles for the foundations of Kir-hareseth shall ye mutter And they that read it so conceive the meaning to be That they should mutter within themselves that seeing that Town had formerly stood out against the siege of three Kings for which see the Note 2 King 3.25 and was now in as good strength as ever therefore they should be well enough able to defend it and accordingly they hold that in the following words surely they are stricken the vanity of these their hopes is discovered in that notwithstanding this their muttering the foundations of this their strong Town were stricken that is overthrown or destroyed or they that flattered themselves thus were stricken that is wounded or slain But I conceive the former Translation to be far the best and that in the last words the reason is given why they should mourn for the foundations of Kir-hareseth namely because they should surely be stricken that is razed and ruined Ver. 8. For the fields of Heshbon languish c. That is they lye waste and desert see the Note Chap. 15.4 and the vine of Sibmah a City formerly taken from the Amorites by the Children of Israel Numb 32.38 but now in the possession of the Moabites both were places it seems of great note for their Vineyards so that the mention of these imports that the most pleasant and fruitful of the Land should be destroyed The Lords of the Heathen have broken down the principal plants thereof that is the Princes and Commanders of the armies invading the Land of
shall return to the true God the Lord their Creator who had separated them to be a holy people to himself See the Note Deut. 32.6 And shall seek to him for help resting upon him as their only sure refuge which is repeated again in other words And his eyes shall have respect to the holy One of Israel see the Note Chap. 1.4 And this was accomplished partly in the days of Hezekiah when divers of Asher and Manasseh and Zebulun being invited thereto by Hezekiah came to Jerusalem to keep the Passover and helped to destroy all the Altars and Groves and Images that were left not only in Judah and Benjamin but also in Ephraim and Manasseh 2 Chron. 30.11 14. and 31.1 and partly afterward in the days of Josiah 2 Chron. 34.33 Ver. 8. And he shall not look to the Altars the work of his hands c. That is which he made of his own hand without any warrant or command from God and that for the worship of his Idol-gods and therefore is that which follows added Neither shall respect that which his fingers have made either the groves or the Images See the Note Chap. 2.8 For the groves here joyned with their Images See the Notes Gen. 21.33 Deut. 16.21 and 2 King 23.6 The word in the Original which is translated in our Bibles Images may be rendred as it is in the Margin Sun-images whereby it is like are meant either images that stood abroad open in the air where the Sun might shine upon them or rather such images wherein they worshipped the Sun and which haply were made round to represent the Orb of the Sun Ver. 9. In that day c That is In that day of Israels great calamity mentioned before ver 4 and 5 for the three verses immediatly fore-going are by our Translators included in a Parenthesis shall his strong Cities be as a forsaken bough that is as the small twigs and branches growing out of a tree which the Husband-man passeth by and leaves when he lops the tree not vouchsafing to cut them off And an uppermost branch that is a bough left standing on the top of a tree when all the rest are lopped away and so the tree is left naked and bare The meaning is that Israels strong Cities wherein they had so greatly trusted should be left in a poor despised condition ruined and forsaken of the greatest part of their inhabitants standing alone and desolate all the smaller Towns and Villages round about them being utterly wasted and destroyed I know that some Expositors by a forsaken bough do understand a bough stripped of all her beauty fruit and leaves and so accordingly hold that hereby is signified that their strong Cities should be lest ruined stripped of all their Riches Glory and Inhabitants all being fled slain or carried into Captivity But the former Exposition is far the best And suitably hereunto I understand the following words which they left because of the children of Israel that is which strong Cities thus ruined the Assyrians left for the little remnant of the Israelites to dwell in that were not destroyed God in his Providence so disposing it that there should be some poor refuge left for the small remnant of his people which he determined should escape and not be cut off This indeed is also I know otherwise expounded by divers Learned men namely thus which they left because of the children of Israel that is which strong Cities the Canaanites did formerly leave and forsake for fear of the Children of Israel or being dispossessed thereof by the Children of Israel who would have the meaning of the place to be this That the strong Cities of Israel should be left as a forsaken bough in that they should be no more able to defend the Israelites against the Assyrians than in former times they were able to defend the Canaanites against the Israelites but as the Canaanites did forsake those Cities though fenced with strong and high walls for fear of the Israelites so now the Israelites should forsake them for fear of the Assyrians As for the last words And there shall be desolation either it is meant of the Cities before-mentioned that even in those that were left there should be great desolation or else of the Country in general that not only in the Cities but even in the whole Land ther should be extreme desolation Ver. 10. Because thou hast forgotten the God of thy salvation c. That is Because thou hast slighted and despised the God that hath so often saved and delivered thee from thine enemies and so would still have done hadst thou not forsaken him and gone after strange gods and hast not been mindful of the rock of thy strength See the Note Deut. 32.4 a surer refuge than their strongest Cities could have been Therefore shalt thou plant pleasant plants that is with much care and pains thou shalt husband thy grounds planting it with the choicest plants thou canst get And shalt set it with strange slips that is slips brought from far out of foreign Countries which thou shalt tend and nurse with greatest care as esteeming them highly for the rarity and the excellency of them But all this shalt thou do in vain as is expressed in the following verse Ver. 11. In the day thou shalt make thy plant to grow and in the morning shalt thou make thy seed to flourish c. That is Day by day yea early every morning thou shalt use all possible means to cause thy plants and the seeds thou hast sown to grow up and accordingly they shall successfully spring up and flourish and give thee great hope of a plentiful crop But the harvest shall be a heap in the day of grief and desperate sorrow that is in the day when your Country shall be destroyed by the Assyrians they shall spoil and carry away all your encrease and so your great hopes shall come to nothing That which this expression of their harvest being made a heap seems to aim at is either that it should be laid in heaps for the enemy to divide and share amongst them or else that it should be suddenly consumed even as a little heap of corn would be if a mighty Army of hungry Soldiers should come to live upon it Indeed this clause may be read as it is in the Margin But the harvest shall be removed in the day of inheritance and there shall be deadly sorrow that is In the day when thou shouldest come to inherit and possess that which thou hast long hoped and waited for all shall be snatched up and carried away by the Assyrians and so though in the time of thy planting and sowing all went forward joyfully yet when harvest comes thou shalt reap nothing of thy labours but extreme grief and sorrows See Deut. 28.33 This I conceive is the meaning of this place Only we must consider that under this particular of the enemies robbing and spoiling the fruit of their ground
their pleasure Or that seeketh to bring all the Nations round about into subjection to them to impose what yoke what Laws and conditions they please upon them or else they tread them under foot whose land the rivers have spoiled or as it is in the Margin whose Land the Rivers despise that is whose land the Ethiopians despise as being so compassed about with great Rivers that they have no cause at all to be afraid of the Assyrians Thus I say several Expositors understand this passage of the Ethiopians sending out their Messengers to denounce War against the Assyrians whom they describe in this manner A Nation scattered and peeled c. Purposely to imply that their expedition against them would be easie and just because against a Nation scattered and peeled and from whom the scituation of their own Country being environed with great Rivers would surely defend them and just because against a Tyrannous People that were fit to be opposed and curbed And the drift of all this say they is to discover the folly of the Ethiopians confidence who in the trust of their own strength and the strength of the Egyptians their associates did thus slight the Assyrians by whom not long after they should be utterly ruined Again 2ly Others understand this of Embassadors sent by the Ethiopians to the Jews with promises of aid and supplies from themselves and from the Egyptians for their defence against the Assyrians Go ye swift Messengers say they to a Nation scattered and peeled that is to the poor Jews a Nation miserably afflicted and exceedingly exhausted by divers devastations that have been made in their Country To a people terrible from their beginning hitherto that is to a people that from their first being a people or their first being God's peculiar people unto that present time had been ever and anon in such a sad and dreadful condition by reason of the Judgments executed upon them for their sins that they were an astonishment to other Nations Deut. 28.37 it was enough to terrifie and affright men to behold into what a dismal plight they were brought Or rather to a people that from their first beginning unto that time had been terrible to other Nations in regard of the great and wonderful works God had wrought for them in all ages and the strange Judgments he had executed upon their Enemies A Nation meted out and trodden down that is that hath been often by their Enemies subdued and destroyed or that is now by the Assyrians designed to be utterly wasted and destroyed Whose land the rivers have spoiled that is the Nations breaking in upon them like an overflowing Torrent that carrieth all before it See the Note Chap. 8.7 And now they that thus understand this place of the Ethiopians sending Ambassadors to the Jews with a promise that they would come in to their aid against the Assyrian do accordingly conceive that by inserting this the Prophet's drift is covertly to tax the folly of the Jews in resting so much upon these vaunting promises of the Ethiopians that were themselves to be destroyed by the Assyrians as well as they But 3ly Others hold that the Messengers here mentioned are supposed to be sent by the Ethiopians to the Egyptians or by the Eastern Ethiopians that dwelt in Arabia a part of Asia where the Seat of that great Kingdom was to the Western Ethiopians that inhabited a part of Africa on the South of Egypt and were divided from the Eastern Ethiopians by the Red-sea or the Gulf of Arabia and that these Messengers were sent either to stir them up which some think to invade and vex the Jews or else rather to inform them of the great preparations made by the Assyrians against those parts and to perswade them to levy Forces that they might aid the Jews against the Assyrians and so withal secure their own Countries against such a potent prevailing Enemy that having subdued Judea would be likely enough presently to over-run their Countries too And accordingly they understand the description here given us by the Prophet of the Nation to whom they were sent Go ye swift Messengers to a Nation scattered and peeled that is to the Egyptians or rather to the Ethiopians who are called a scattered Nation or as it is the Margin out-spread because of their large Territories or the great extent of Land that was overspread by them and peeled or polished because they were a beardless smooth-skin'd people or because they were to be peeled and plundered of all they had by the Assyrians or scattered and peeled because they were an abject base Nation commonly sold up and down for Slaves as indeed the Moors use to be To a people terrible from their beginning hitherto that is that from the first had been a grim fierce and savage people and so still were A Nation meted out and trodden down or that meteth out and treadeth down that is a Nation that is designed of God to be destroyed or that useth to subdue and level all before them where they came Whose land the rivers have spoiled to wit the great Rivers of Ethiopia by their mighty Inundations or rather whose land the rivers despise that is the Assyrians who making account to break in upon Ethiopia like some mighty overflowing rivers as they have been wont to do upon other Countries as is before noted do despise and slight the strength of the Land not doubting but that they shall easily over-run and subdue it And indeed this last Exposition of this verse I judge the most probable to wit that the Ethiopians are the Nation here described they being the people against whom the Prophet here denounceth a Wo and that either by way of comforting the Jews by foretelling the utter destruction of these their enemies or rather by way of hinting the folly of the Jews in relying with so much confidence upon the Egyptians and Ethiopians that were shortly to be destroyed by the Assyrians as well as themselves Ver. 3. All ye inhabitants of the world and dwellers on the earth see ye when he lifteth up an ensign on the mountains and when he bloweth a trumpet hear ye Very many learned Expositors do understand this of God's overthrowing the Assyrians The Prophet say they having in the foregoing verses foretold the woful destruction that should come upon the Ethiopians thereby covertly taxing the folly of his people in relying upon them and their Associates for help that should not be able to defend themselves from the Assyrians here he adds for the comfort of his people that though they should be disappointed of the help which they vainly expected from Ethiopia and Egypt yet the Lord should so wonderfully deliver them and destroy their Enemies the Assyrians that all the Nations far and near should see and acknowledg that it was God that had fought against them in the defence of his people whom they sought to destroy But I rather conceive with others that the Prophet doth
of our best Expositors are of opinion that there was some part of Arabia that was called Dumah after the name of the Son of Ishmael and that it was these Arabians the posterity of Ishmael inhabiting this Country of Dumah against whom Isaiah did here prophecy And whereas it may be objected against this with great shew of Reason That v. 13. there followeth another Prophecy particularly directed against Arabia To this they answer That that might be against the Arabians inhabiting about Kedar and this agaâ—nst those that dwelt about Dumah But whether it were the Ishmaelites of Arabâ—a or the Edâ—mites that are here meant which last seems to me most probable because of the mention that is here made of Seir the reason why God was pleased by the Prophet to foretel the Jews these Judgments that were to come upon these foreign Nations may seem to be That they might hereby be assured before-hand that those great charges and overturnings that were shortly to come upon all the Countries about them were ordered and appointed by Divine Providence and perhaps also that when troubles came upon themselves they might not think as they were apt to do of flying to Dumah or elsewere to secure themselves He calleth c. Here begins the Prophet's burdensome Vision against Dumah He calleth to me out of Seir as if he should have said I hear the voice of one calling to me out of Seir. And the most Expositors take these to be the words of the Prophet relating what he had heard in his Vision concerning Dumah as before he had related what had been revealed to him concerning Babylon But because these two short Prophecies concerning Dumah and Arabia might well be revealed to him at the same time with that which he hath before related concerning Babylon I see not why this may not be added as in ralation to that which went before ver 16. namely as the words of that Watchman whom in his Vision God had appointed the Prophet to set in a Watch-tower who having related before what he had seen concerning Babylon doth now also tell that he also heard one call to him out of Seir Watchman what of the night Watchman what of the night Only indeed what is meant hereby whether we take them as spoken to the Prophet or as spoken to that Watchman or to any other is very questionable The opinions of Expositors herein are very different and many I will only mention those that seem most probable They that hold the Ishmaelites the inhabitants of Dumah to be the persons against whom the Judgment here threatned is denounced can give no other reason why the Prophet or the Watchman in the Prophets Vision should say That one called to him out of Seir but only this that the Edomites are mentioned as making this enquiry either as a people ready armed and prepared to go out upon a design of invading or surprizing Dumah and therefore longing for break of day that they might be upon their march or else because being near neighbours to these Ishmaelites of Dumah they were afraid of being involved in the same misery together with them and so were eagerly inquisitive to know what the Watchman had in the night descried But now if by the inhabitants of Dumah the Edomites be meant then there can be no question made why their miseries should be foretold by the Prophet's or Watchman's relating what one said that called to him out of Seir and what he answered him And indeed this makes me the more inclinable to think that it is the Idumeans that are here meant by the inhabitants of Dumah Only still it is questionable what was intended by these words he heard Watch-man what of the night Watchman what of the night Some hold that this was spoken to the Prophet himself as one of the Jews Spiritual Watchmen and that Ironically the words being redoubled to imply the greater derision Watchman what of the night Watchman what of the Night As if they should have said Thou that professest thy self to be a Watchman appointed by God to look out from thy Watch-tower and foresee the evils that are to come upon us and other Nations what saist thou of that night of great tribulation and distress which thou and other thy Fellow-Prophets have often told us was coming upon us You have often threatned us with a dismal night of darkress and calamity that should befal us and yet we on the contrary do still enjoy a fair Sun-shining day of Peace and Prosperity and so have done ever since we cast off the yoke of your King Joram and have had a King of our own See the Note 2 Kin. 8.20 And therefore what saist thou now Hast thou any farther tidings of this night that is to come upon us Again others hold that this is that which the Edomites said to the Watchman whom the Prophet in his Vision had set upon a Watch-tower and that hereby is represented in what continual perplexity and fear they were by reason of the enemies that were wasting their Country or were ready to break in upon them for this which this Watchman relates as spoken to him is to set forth how the Edomites were continally calling and crying thus to their Watchmen Watchman what of the night Watchman what of the night That is What have you seen concerning this Night Hath the enemy attempted any thing against us Or are they ready to assault us Are we in a better or a worse condition than we were Or What time of the night is it Or as if they had said fearing the enemy would by night break in upon them When will it be morning Or When will the morning of our deliverance come Shall the Enemy always thus make havock in our land Yea some understand it as the cry of the Edomites being now carried away Captives by the Assyrians Watchman what of the night That is When will our Captivity come to an end Is there no Day-light appearing no hope of comfort As for this redoubling of these words Watchman what of the night Watchman what of the night I conceive that this is done Either 1. after the custom of those that call to them that stand on some high place far above who are wont to repeat the questions they propound to them for fear at first they were not heard Or 2. to imply That the Inhabitants of Dumah by reason of their great anxiety and terrors should be continually wearying the Watchmen with this question sometimes one of them sometimes another or that they should run up and down to make this enquiry of them Or 3. the better to express their exceeding great fear and desire to be satisfied of that concerning which they enquired And indeed this last Exposition that makes this enquiry of the Inhabitants of Dumah to be an expression of the great terror and fear they were in because of the enemy I judge most probable Ver. 12. The Watchman said c. That
is The Prophet himself or the Watchman that in his Vision he had set in a Watch-tower See the Note above ver 16. as likewise the foregoing Note for upon the understanding of the Question there propounded Watchman What of the Night Watchman What of the Night doth the understanding of the Answer here returned much depend The watchman said The morning cometh and also the Night c. They that understand that as a scoffing Question propounded by the Edomites to the Prophet by way of deriding him because he and the other Prophets of Israel had often foretold that there was a night of great tribulation and distress coming upon the Edomites whereas on the contrary they had enjoyed a fair Sunshining day of Peace and Prosperity ever since they had cast off the yoke of Judah aâ— was foretold Gen. 27.42 do accordingly understand this as the Prophet's answer to them The morning cometh and also the night as if he should have said Look as there is a succession of night after day first the Morning cometh and then after that the Night cometh also so it will be with you It is true indeed that you have had a fair day of peace and prosperity but know withal that now there is a dismal night of darkness and misery which as surely as the Night succeeds the Morning shall shortly come upon you to wit by the Assyrians that shall under the conduct of Sennacherib invade your land for this was prophecied say they before that King brake into Judea at which time he also invaded the other neighbouring Countries If ye will enquire enquire ye return come That is If ye will enquire of me concerning the purpose of God towards you do it seriously and not in a flouting way Return from your evil ways come and joyn your selves to us God's peculiar people But now they that take the Question in the foregoing verse Watchman what of the night Watchman what of the night to be spoken to the Watchman whom the Prophet in his Vision had set in his Watch-tower and that as a representation of such-like questions often propounded by the Ishmaelites or Edomites by reason of their continual fear of their enemies do accordingly thus understand the answer here returned by the Watchman The morning cometh and also the night as if he had said The morning indeed begins to dawn but what advantage will this be to you Together with the morning there will be still a dark night of fear and sorrow and misery upon you Or you are still wishing Oh that it were morning hoping then to be rid of your fears But alas you deceive your selves in this your miseries are not like to be for a day but of long continuance After the break of day hath put an end to this night another night will come and so it will be successively and if you be not undone this night it may be you will the next both by night and by day you will still be in danger If ye will enquire enquire ye that is if you will come to enquire of me day after day and night after night you may but I shall give you still the same answer The same fears that do now perplex you will still be upon you Return come that is Go away and come again to me as oft as you will you will but lose your labour I shall still say the same thing and shall be able to give you no comfort at all Yet these last words may be understood as is before said as an exhortation to Repentance If ye will enquire enquire ye that is enquire of that which may be for your good as if he should have said These fears and questions of yours are vain and to no purpose If you will enquire let it be how you may pacifie God's displeasure against you Return come That is return to God by Repentance and joyn your selves to his people Ver. 13. The burden upon Arabia That is The burdensome Vision which Isaiah saw concerning the heavy destruction that was to come upon the Arabians See the Notes Chap. 13.1 and 2 Kin. 9.25 And it may be meant either of Arabia in general whereof some think Dumah was a part see the Note before ver 11. Or else of that part of it which was possessed by the Kedarens mentioned after ver 16. and that seem to have inhabited Arabia the desart or the rocky See chap. 12.11 In the forest in Arabia shall ye lodge O ye travelling companies of Dedanim It is most probable that these Dedanim were a people descended from Dedan a Grandchild of Abrahams by Keâ—urah Gen. 25.3 And that he speaks of the travelling companies of Dedanim because these Arabians used to travel in a way of merchandizing or otherwise in great companies together see Gen. 37.25 and Job 6.19 However the meaning is that for fear of the Assyrians breaking in upon their Country these Arabians should be glad to flee into woods and forests there to hide and secure themselves Ver. 14. The inhabitants of the land of Tema c. A place in Arabia so called as is generally thought from Tema one of the Princes of the Ishmaelites Gen. 25.15 brought water to him that was thirsty that is to the Dedanims that inhabited some other part of Arabia and that fled at that time from the Assyrians and therefore it follows They prevented with their bread him that fled that is of their own accord without being sent to they brought them provision for their support for by their bread may be meant either the bread of the Inhabitants of Tema which they brought out of their store for the relief of these their distressed Neighbours and Countrymen or such bread such provision as was necessary for such poor creatures and was indeed due to them in their distress This may be read indeed as it is in the Margin of our Bibles O ye inhabitants of Tema bring ye water to him that is thirsty prevent with your bread him that fleeth and so it may be taken either as spoken by God exhorting the Inhabitants of Tema to relieve their poor brethren or as the words of the Arabians that were fled from the Assyrians begging relief of those that dwelt thereabouts But however the drift of the Prophet here is to foretel into what extreme poverty the Arabians should be brought by the invasion of the Assyrians to wit that having neither bread nor water either because they were forced to flee in such a fright that they could not stay to take any provision along with them or because of the desert places whereinto they fled they must needs have perished with hunger and thirst which was most like to afflict them in those hot and dry deserts had they not been relieved by their brethren And if it were Arabia Petraea as is most commonly thought that was invaded by the Assyrians and that the people that were driven from thence did flee into Arabia the Desert even this
Tyre wherewith her own Inhabitants were maintained and wherewith she traded into other Countries Though she had no grounds comparatively of her own yet Nilus in Egypt afforded her yearly a plentiful Crop and Harvest and she is a mart of Nations that is That great Mart-Town whither all Nations in a manner far and near do daily resort for trading as is largly set forth Ezek. 27. All which is here inserted to imply That notwithstanding she was so rich and abundantly supplied with all kind of Provision yet this should not save her from ruine Ver. 4. Be thou ashamed O Zidon c. To wit either 1. because as some say Zidon who was the mother of Tyre had not defended that her daughter but was forced to sit still and look on whilst she was laid waste by her enemies And indeed we find in some Historians that the Zidonians being vanquished by the King of Ascalon did transport themselves by shipping to the Island of Tyre and there seated themselves and built that City Or 2ly because the same Desolation and Destruction that was fallen upon Tyre was fallen upon them the enemy was not like to spare such a considerable neighbour City and Port-Town nor were they likely to stand out against an enemy that had subdued the stronger City of Tyre and the same wickedness that had provoked God against Tyre was also rife amongst them And 3ly because Zidon that had gloried so much in Tyre as a Colony that of old had issued forth from her and that had rested so much upon her aid and defence and had promised her self such great matters by her trading with her was now bereaved of all Glory and disappointed of all her hopes by that utter ruine that was come upon Tyre And that this was intended appears by the reason subjoyned for the Sea hath spoken that is Tyre that lay in the midst of the Sea Ezek. 28.2 and as a Queen had the rule and command of the Sea even the strength of the Sea that is the strongest of all Sea-Towns as being built on a rock and environed with the Sea saying I travail not nor bring forth children neither do I nourish up young men nor bring up Virgins that is I am as if I had never brought forth Sons and Daughters being left desolate and waste and all my Inhabitants being cut off and destroyed or carried away captives I am never like to send forth great Colonies into other Countrys as I have formerly done Or it is all one with me as if I had never brought forth Sons and Daughters there being none of them that have appeared in my defence Ver. 5. As at the report concerning Egypt so shall they be shortly pained at the report of Tyre That is As the neighbour Nations were of old sorely troubled and affrighted at the report of Gods destroying Egypt in Moses's time for which see Exod. 15.14 15 16. so shall all the great Cities and Kingdoms near to Tyre be perplexed and terrified when they hear of the Destruction of Tyre This is I conceive the plain meaning of this place yet some rather think that the Prophet speaks of a later Destruction of Egypt by the Chaldeans and so would have the words to be understood thus That the neighbour Cities and Countries should be as much disquieted and scared with the report of Nebuchadnezzars taking Tyre as they would be afterward at the report of his subduing Egypt and that because thy esteemed it such an invincible place that they would be ready to conclude that having taken that no other place could stand before him but he would deal with them all as he had done with Tyre And indeed if it be Nebuchadnezzar's prevailing against Egypt that is here intended the words must be understood thus for to be sure Tyre was subdued by him before Egypt as is evident Ezek. 29.18 19 20. where Egypt is promised him as his wages for his great service against Tyre Ver. 6. Pass ye over to Tarshish c. This may be spoken to the several Nations that used to come to Tyrus for Traffick to wit That Tyrus being destroyed they should now betake themselves to Tarshish or some other Mart-Town to set up a way of trading there or else to the Inhabitants of Tyre themselves that as many of them as could should flee away to Tarshish and see the Notes above ver 1. yea why may not both of them be here intended And as for the following clause Howl ye inhabitants of the Isle See the Note above ver 2. Ver. 7. Is this your joyous City whose antiquity is of ancient days c. As if he had said Is all your jollity and all your glorying in the Antiquity of your City come to this at last Thus doth the Prophet upbraid the Tyrians for their Pride and vain confidence in the antiquity of their City as if there could be no fear of any change because she had continued so long in such a prosperous Condition And indeed we find that Tyre was of great Antiquity In Joshua's time it was called the strong City Tyre Josh 19.29 But this was no ground of security when God would contend with her and therefore is that added her own feet shall carry her afar off to sojourn that is Her proud inhabitants that had wont to pass the Seas in their stately ships and at other times to be carried up and down in great pomp from place to place shall be glad to trot a foot as poor slaves and beggars are wont to do into some remote Country which may be meant either of those that should flee away from the enemy into Foreign parts and there wander up and down in a forlorn Condition whithersoever their feet would carry them or of those that should be carried away Captives either into Babylon or some of her Provinces and there be sold and driven away it may be further off not being long suffered to rest in any place Ver. 8. Who hath taken this counsel against Tyre c. That is who is of that power and confidence as to dare to undertake the subduing of such a gallant invincible City as Tyre seemed to be and that hath continued so long in such strength and glory as if the Prophet had said Who would ever have thought that this would have been done to this mighty City the crowning City that is say some Expositors That by her wealth is grown up to be a Royal City Jer. 25.22 or that carrieth her self as a Princess or Queen over all the Cities and Sea-ports round about her or that hath enriched other Cities so as to make them Royal Cities But rather she is called the crowning City because she crowned her Merchants and Inhabitants and those likewise that traded with her with exceeding wealth and magnificence so that they lived more like Princes than men of ordinary rank for so the following words seem to explain this whose Merchants are Princes whose Traffickers are the honourable
turn his speech more especially to the Jews to whom he directed his Prophecy And so he seems to do in the words immediately following because they have transgressed the Laws changed the Ordinance broken the everlasting Covenant that is They have wittingly and willingly run on in a way of doing whatever they listed themselves without ever taking any care to obey the Commandments of God for though some would extend this to the Heathens sinning against the Laws of Nature which God had written in their hearts yet methinks this is clearly added with reference to Gods people in particular And though some by the Laws would have the negative Precept within the bounds whereof they would not be kept and by the Ordinance the affirmative Commandments which they minded not to obey yet more commonly by the Laws Expositors understand the moral Laws and by the Ordinance the Ceremonial Statutes which they are said to have changed either because they kept not to the rule therein prescribed but changed and altered things as they pleased themselves However by the everlasting Covenant which they had broken is certainly meant that Covenant of Grace which God had made with Abraham and his Seed and was to have been by them inviolably observed for ever Ver. 6. Therefore hath the curse devoured the earth c. That is The Curse and Wrath which God denounced against all that rebel against him and which the Israelites had imprecated upon themselves in case of disobedience Deut. 27.26 shall utterly consume both the Inhabitants of the earth and all besides that is thereon Yet because in the following verses the Prophet speaks of the miseries which the barrenness of the earth should bring upon them therefore some Expositors do understand this of the particular curse Deut. 28.16 17 18. and they that dwell therein are desolate that is They are left in a desolate Condition stripped of all their former Comforts and Enjoyments therefore the inhabitants of the earth are burned that is Destroyed with fire and sword by hostile Invasions or rather consumed and destroyed by the flaming fire of Gods wrath See the Notes Chap. 9.18 and 10.16 yet some understand it of their being burnt up with that heat and drought which should be the cause of the burning up of the fruits of the earth whereof afterward the Prophet speaks and few men are left the generality of the people being cut off by Gods Judgments or carried away into Captivity Ver. 7. The new wine mourneth c. This Expression is used to imply either 1. That they should have a mournful Vintage their Vineyard yielding them so little Wine or 2ly That their Wine should be wastfully spilt or swilled down by the Enemy And so the next the time languisheth implies either 1. That their Vines should fade away and yield little fruit or 2ly That they should be cut or trodden down by their enemies See the Note Chap. 16.8 All the merry-hearted do sigh that is all that having abundance lived plensantly and merrily or all that used to be jovial and merry with drinking Wine instead of singing shall now sigh and mourn And in all this now the Prophet doth covertly tax their former intemperance and excessive jollity as if he should have said You that have spent your days in such immoderate pleasures and jollity shall shortly find that the case will be sadly alter'd with you Ver. 9. They shall not drink wine with a song c. That is Their drunken feasting and revelling shall cease strong drink shall be bitter to them that drink it that is Though they should have strong drink they shall take no delight in it for very anguish and sorrow of heart their miseries and Calamities will imbitter all their Comforts Ver. 10. The City of confusion is broken down c. Some understand this of Jerusalem particularly because say they the Prophet doth still seek to apply the Judgments here denounced particularly to the Jews to whom he prophesied But it may better be understood collectively of the several Cities in those Countrys against which the Prophet doth here prophecy And they may be called Cities of confusion either with respect to the base confusion and disorder that was in them there being nothing therein well ordered as it ought to be or else with respect to that Confusion and Desolation that was coming upon them the City of Confusion is broken down that is Every City destined to Confusion and Destruction shall be broken down by the enemy every house is shut up that no man may come in that is All houses are so blocked up with the ruines of them that there is no way to enter into them or they all lye desolate the Inhabitants being slain or carried away Captives so that there is no coming out or going into them Ver. 11. There is a crying for wine in the streets c. To wit of people bewailing the want of it or the loss or spoiling of it by the Enemy all joy is darkened c. that is Their joy shall be over-clouded with sorrows or turned into sorrows See the Note Chap. 13.10 Ver. 12. In the City is left Desolation c. That is not only in the Country but even in the Cities too there shall be nothing left but Desolation all that is therein shall be destroyed and the gate is smitten with Destruction so that there is no going in nor coming out there but even in the gates where there used to be the greatest concourse of people there shall be utter Desolation Ver. 13. When thus it shall be in the midst of the land among the people c. That is When there shall be such Desolation made as is aforesaid among the people both of Israel and the neighbouring Nations round about them there shall be as the shaking of an Olive-tree c. See the Notes Chap. 10.22 and Chap. 17.6 where the same is said of the Jews that is here said both of Jews and Gentiles together The drift of these words is to shew either 1. That the Destruction made amongst these people should be so great that there should be but a very small remnant left undestroyed Or 2ly That though there should be such Desolation made in those parts of the earth both Judea and the Countrys round about yet there should not be such an utter riddance made of the people but that there should be a small remnant left and reserved out of whose Posterity God meant to gather a Church of his Elect that should praise his Name Ver. 14. They shall lift up their voice c. That is This little remnant before mentioned both in Judea and the Countrys round about that shall escape that common Destruction and Desolation that is coming upon the whole earth in a manner in those parts of the World shall with great joy of heart lift up their voices to shout and to praise God for their wonderful Deliverance they shall sing for the Majesty of the Lord that
is They shall with songs of Praise extol God for the discovery that he hath made of his glorious Majesty his infinite Power and Justice and Goodness and Mercy both in punishing those multitudes that shall then be destroyed and in preserving that small remnant of them that shall escape in that common Destruction they shall cry aloud from the Sea that is From the Islands that are in the Sea or from the Countrys beyond the Sea even from the uttermost parts of the earth the shouting and singing shall be heard of those that with such a loud voice shall praise the Lord for their deliverance But now the great question is Of whose and of what Rejoycing this is meant Many learned Expositors there are that do understand it meerly of those that should escape that general Destruction threatned in this Chapter both in the land of Judea and all the Countrys about them And some understand hereby those that were delivered from Salmanasser or Sennacheribs invasion in the days of Hezekiah and others far more probably of those that escaped when the Babylonians made such havock both in Judea and in all the Countrys round about that were over-run and subdued by their victorious Armies But because the Prophet seems here to foretel that the joy of the remnant that should be reserved not only amongst the Jews but also amongst the Heathens about them should be so exceeding great and in the following verses that they should in their joy praise the Lord God of Israel which the Heathens never did till they embraced the Christian Faith therefore I conceive he intends here not only the joy and shouting and singing of those that should be delivered from the general devastation whose joy might be said to be heard from the parts beyond the Sea because thither many of them might be sold for Captives but also principally the joy and singing of their Posterity that should exceedingly triumph and praise God for the wonderful discovery of his Majesty his incomparable Power and Mercy in the great work of mans Redemption by Christ and in calling them into the Kingdom of Christ by the preaching of the Gospel as likewise their lifting up their voice freely and without fear in spreading abroad the glad tidings of Salvation far and near wherever they had any opportunity to do it As for the last clause they shall cry aloud from the Sea some translate that they shall cry aloud from the West because the Mediterranean Sea lay on the West of Judea And accordingly they understand it of the rejoycing of those believing Jews that spreading the Gospel in the Western parts of the World whither they fled upon the last Devastation of Judea by the Romans did exceedingly rejoyce when they saw the Roman Empire submit to the Scepter of Christ But it is hard to say that this is here particularly intended Ver. 15. Wherefore glorifie ye the Lord in the fires c. These may be the words of the Prophet stirring up Gods people to go on in praising God as in the foregoing verse he had foretold they should do but yet they are commonly taken to be the words of the remnant before spoken of who escaping that publick Desolation that was coming upon the earth should not only themselves praise God with a loud voice as was said in the foregoing verse but should also as is here said stir up others to do the same even from the experience of their deliverance Some render the words as in the Margin of our Bibles Glorifie the Lord in the valleys and they hold that the valleys are named either because the Valleys are usually most inhabited by reason of the conveniency of water and plenteous feeding that is there to be had or else to imply that even in the darkest Corners of the earth in the basest and obscurest Countries of the World the Praises of the Lord should be heard But they are best rendred I conceive as in our Translation Wherefore glorifie ye the Lord in the fires that is Ye that are in the fires of great Tribulations and Troubles consider of this great work that God hath done upon the earth and be thereby stirred up to glorifie God by trusting in him and rejoycing in hope of being delivered by him and let all do this all the world over which is implied in the following words even the Lord God of Israel in the Isles of the Sea See the foregoing Note Ver. 16. From the uttermost part of the earth have we heard Songs c. As if the Prophet had said What do I speak of glorifying God in the Valleys and in the Isles of the Sea We the people of God have heard Praises sung to our God even from the uttermost parts of the earth Only we must know that though the Prophet speaks of this as of a thing done already to imply the unquestionable certainty of it yet his meaning is That this should be done hereafter the time was coming when they should hear Psalms of Praise sung unto God even from the remotest parts of the earth And though we may say that there was an initial accomplishment of this when the Jews were delivered out of Babylon and other Nations were at the same time set free that had been held in bondage by the Chaldeans yet I conceive the full performance of this was not till the Gentiles were brought in to the Church and so joyned with the Jews in singing Psalms of Praise unto God And accordingly we must understand the following clause wherein the subject-matter of those their Songs of Praise is set forth even glory to the Righteous to wit either 1. That they should glorifie the Righteous God because he had by his righteous Judgments rescued poor Prisoners and Captives from the bondage of their proud Enemies that had tyrannized over them or because he had manifested himself to be a righteous God by performing his promises concerning Christ and the calling of the Gentiles Or 2ly as some would have it That they should spread abroad the Glory of Christ their Redeemer who is indeed often termed the Righteous in the Scripture as 1 Joh. 2.1 We have an Advocate with the Father Jesus Christ the Righteous See also Isa 53.11 But I said My leanness my leanness c. Some would have this rendred as it is in the Margin My secret to my self my secret to my self and that the meaning should be That he concluded confidently of that which God had secretly imparted to him to wit That the wicked should be destroyed and the Righteous spared Or that the Prophet durst not reveal that which was secretly made known to him but kept it to himself namely that of those that should thus praise God and Christ there should be so few of his own Countrymen the Jews the Gentiles being for the generality admitted to be Gods peculiar people which is altogether improbable That Translation therefore which we have in our Bibles is far the better But I
it should certainly seize upon them for morning by morning shall it pass over by day and by night that is It shall come speedily suddenly and unexpectedly upon you when you think least of it even as a man that is surprized early in a morning when he is as yet sleeping in his bed and being come it shall continue long upon you pursuing you incessantly not giving you any rest either by day or by night and it shall be a vexation only to understand the report that is The alone fame and report of the enemies approach shall be a sore terror and vexation to you Some I know understand it thus That even to those that felt no part of these miseries but only heard of them it should be a vexation And again others by the report do understand the doctrine of Gods Prophets according to that Chap. 53.1 Who hath believed our report and so reading the words as they are rendred in the margin of our Bibles and it shall be a vexation only when he shall make you to understand doctrine they would have the meaning to be this That when the miseries now foretold were come upon them thereby God would bring them to understand that doctrine which now they would not understand the truth of what the Prophets foretold and the folly of their present security only indeed it would then be too late their understanding this then would be only for their greater vexation not for their conversion But the first Exposition is I conceive the best Ver. 20. For the bed is shorter than that a man can stretch himself on it c. This proverbial speech may imply 1. the great penury and streights they should be brought into when those miseries came upon them which the Prophet had now foretold that they should be in continual distress not knowing which way to turn themselves nor able any way to ease or relieve themselves as it is with a man that lying on a bed that is too short for him must needs be as in Little-ease and as it were cripled thereby And 2ly the insufficiency of those lying vanities in the confidence whereof they were so secure for the affording of them any ease or comfort for which see the Note before ver 15. And the like may be said of the following clause and the covering narrower than that he can wrap himself in it for this may imply also the comfortless condition whereinto they should be brought and withall what poor things they would all prove for the covering and sheltering of them from the storms that were coming upon them whereon they grounded all their hopes And it may well be also that in these Expressions the Prophet might covertly strike at the luxury of those men that did thus scornfully slight and deride the threatnings of Gods Prophets who lived in all ease and jollity stretching themselves on their rich beds that were furnished with rich and costly coverlets see Amos 6.4 Ver. 21. For the Lord shall rise up as in mount Perazim c. See the Note 2 Sam. 5.20 He shall be wroth as in the valley of Gibeon to wit When Joshua slew the Canaanites there Josh 10.10 at which time it is said ver 11. That God slew them with hail-stones from Heaven in regard whereof this story suits the better with that storm of hail threatned before ver 17. The drift of this threatning is to shew That God would now proceed with the Jews that professed themselves his people but were indeed his real enemies no otherwise than he had formerly proceeded in their defence against the Canaanites and Philistines both his and their professed enemies And this the Prophet calls his strange work and his strange act that he may do his work his strange work and bring to pass his act his strange act either 1. as some say because the work of destroying men is as it were strange to God who is rather willing to shew mercy and to pardon than to punish Lam. 3.33 and Ezek. 33.11 Or 2ly because Gods proceeding in a way of destroying his people was strange and unusual that God should fight against those in defence of whom he was wont to fight against their enemies this was strange and wonderful As a Fathers whipping of his Child whom he so dearly loves is a strange work so for God to destroy his peculiar people to whom he had been formerly so good and gracious was very strange Or 3ly because the Judgment he intended now to bring upon them was extraordinary and unwonted strange wonderful and dreadful above what in his greatest severity he had formerly done to them For though he had often brought sore Judgments upon them in their own land yet he had never caused their City Jerusalem and the Temple therein to be burnt and the people to be generally carried away captives into strange Countries as he meant now to do Ver. 22. Now therefore be ye not mockers c. That is Mock not at the threatnings of Gods Prophets as you have done see the Notes before ver 13. and 15. lest your bands be made strong that is lest for this God should make the judgments he brings upon you the sorer and of the longer continuance from which otherwise if you would have repented you might have been loosed and freed Punishments inflicted upon men for sin are called bands because they are painful to flesh and blood and do restrain and bind up men from living as they list themselves And as beasts of prey being taken in snares are the faster intangled and bound the more they struggle and strive to get away so the more wicked men do strive against God when he begins to contend with them the heavier the judgments usually are which he pours forth upon them for I have heard from the Lord God of Hosts a consumption even determined upon the whole earth that is the whole land of Judea to wit except ye repent But see the Notes Chap. 10.22 23. Ver. 23. Give ye ear and hear my voice hearken and hear my speech As if the Prophet had said I will convince you by an unanswerable argument taken from that which you see commonly done amongst men that you have no cause to question but that God will at last certainly do what he hath threatned by his Prophets and that you do foolishly flatter your selves with hopes that you shall always go unpunished because he hath spared you so long and therefore attend diligently to what I shall now say Ver. 24. Doth the plowman plow all day to sow c. The drift of this passage to the end of the Chapter is to shew that if the Husbandman by the wisdom wherewith God hath endewed him doth not spend all his time in plowing and harrowing his ground never going any further which would be meer lost labour but when he hath done that then he soweth his several seeds in the grounds thus prepared by plowing and harrowing and that with great
Abraham making them a great and numerous people and doing great and wonderful things for them in their several Ages and Generations It is as if he had said It was none of your Idol-gods that did this or were able to do it but I the Lord Jehovah whom alone he and his faithful Posterity have always worshipped I the Lord the first and with the last I am he that is I the eternal and ever-living God who having my being of my self was before all things and that shall govern and dispose of all things to the last and subsist after all things have an end the first cause and the last end of all things Rom. 11.36 it is I that have done all these things Ver. 5. The Isles saw it and feared the ends of the earth were afraid c. Some apply this particularly to the astonishment of the Nations afar off when they heard of Abrahams Victory over the Kings that had invaded the plain of Sodom mentioned before ver 2 3. But I see no likelihood how that victory could be such a terror to Nations so remote as seems here to be intended However should that be included certainly it must be principally meant of the wonderful works which God wrought for the Israelites the posterity of Abraham and their prevailing over the Kings that opposed them when God delivered them out of Egypt and carried them into Canaan to wit that when the inhabitants of remote Countries see the Note above ver 1. saw what God had done for this his people they were amazed and affrighted see Exod. 15.15 and Josh 5.1 Or that they saw that the God of Israel that had done these things was the true God and that their Idols were nothing and were startled at this As for the following words that they drew near and came they are added to shew that though they were thus far convinced yet they would not stoop and yield but that either they combined and gathered themselves together to fight against the Israelites or else that they assembled together to encourage one another in their Idolatry which last agreeth best with that which follows ver 7. concerning their eagerness to make new Idols Ver. 6. They helped every one his neighbour and every one said to his Brother Be of good courage That is Notwithstanding their fore-mentioned Conviction and Astonishment yet they continued obstinately in their Idolatry and encouraged one another to oppose and fight against the Israelites for whom they saw God had done such wonderful things or to hold fast to their former Religion and to proceed on to the making of new Idols Ver. 7. So the Carpenter encouraged the Goldsmith c. To wit to make ready and bring the Gold or Silver plates wherewith the wooden Idol which he had made was to be overlaid and he that smootheth with the hammer him that smote the anvil that is He that polisheth the plate encouraged him that wrought at the Forge saying It is ready for the sodering that is It is now sufficiently beaten out at the Anvil and now it is fit to joyn the pieces together with soder that they may be fairly polished or this clause may be read as it is in the Margin saying of the soder it is good that is Having joyned and sodered the pieces together they were wonderfully well pleased and delighted with their work saying So so this is very handsom the pieces are neatly sodered together and he fastned it with nails that it should not be moved that is The Workman fastned with nails either the frame or plates sodered together to the wooden stock underneath it that the pieces might hold the firmer together or the Idol it self being thus finished to some nail or post that it may stand fast See the Notes Chap. 40.19 20. The scope of this whole passage was to shew That the Nations being thus eargerly bent to go on in their Idolatry the Workmen whose Trade it was to make Idols were very ready to take hold of this opportunity to be set on work for the forging of new Gods for them Ver. 8. But thou Israel art my servant Jacob whom I have chosen the seed of Abraham my friend So Abraham is called because of his frequent communion and covenanting with God Having hitherto shewed purposely thereby to comfort the Jews That the Heathens themselves could not say that ever their Idol-gods had done such great things for them as he the Lord had done for Abraham and his Posterity hereupon now he addresseth his speech directly to them and with many affectionate Expressions of love perswades them not to fear their deliverance out of Babylon which God had now promised them and consequently also that greater Deliverance by Christ whereof the other was a type Ver. 9. Thou whom I have taken from the ends of the earth c. Some understand this of Gods bringing up the Israelites out of Egypt and accordingly they also understand the following words and called thee from the chief men thereof of the King and Nobles of Egypt out of whose hands God delivered the Israelites But it is rather meant as with reference to what was said before ver 2. of Gods bringing the Jews to wit in the loins of Abraham out of Chaldea and of Gods chusing Abraham to be the Father of his people rather than of the great ones in the Country and them his Posterity to be his peculiar people rather than any of the great and mighty Nations in the World besides and said unto thee Thou art my servant that is I took thee to be my Covenant-people that thou shouldest serve me according to the Law I gave thee I have chosen thee and not cast thee away that is I have not rejected and passed by thee as I did others or rather since I took thee to be my people I have never forsaken thee or cast thee off as many times thou hast given me just cause to do Ver. 10. Fear thou not for I am with thee be not dismaied for I am thy God c. That is Though thou comest to be in never so sad and forlorn Condition yet be not dismayed I will strengthen thee yea I will help yea I will uphold thee with the right hand of my righteousness that is with my righteous right hand to wit mine Almighty power wherewith I will faithfully make good my promises delivering thee and executing just Vengeance on all thine Enemies only we must remember that what is promised here to the Posterity of Abraham and Israel must all along also be extended to Believers under the Gospel the true seed of Israel Ver. 11. Behold all they that were incensed against thee shall be ashamed and confounded c. That is Be they never so many they shall be all overthrown even the mightiest of them See the Note Psal 40.14 Ver. 12. Thou shalt seek them and shalt not find them c. That is They shall be utterly destroyed so that there shall be no
as the Apostle speaks 1 Cor. 8.4 We know that an Idol is nothing in the World that is As to yâ—â—r being that which men would pretend you to be gods all your Deities depend meerly upon the phancy and imagination of those that worship you And much to the same purpose is that which followeth and your work of nought that is your Workmanship the shape or figure which men put upon you is nothing worth or hath nothing divine in it or your work is of nought that is you can do nothing neither good nor evil But now the whole verse may be read as it is in the Margin Behold ye are worse than nothing to wit because so much wickedness was committed in them and your work worse than of a viper that is say some as having your original from the Devil or you not only do no good but indeed you do much mischief to those that worship you Ver. 25. I have raised up one from the North and he shall come c. Having in the foregoing verses derided the Vanity of the Heathens Idol-gods by challenging them to foretel future things or to do good or evil neither of which it was sure they could do here now by both those evidences God doth again assert himself to be the only true God namely because he had foretold and doth here again foretel the great things he would do for his people in future times I have raised up one from the North that is I have determined he shall be raised up c. and he shall come from the rising of the Sun shall he call upon my name it is a very difficult place and therefore Expositors differ much in their Judgments concerning the person here intended First some understand this one to be the Chaldean or Nebuchadnezzar their King who are usually said in the Prophets to have come from the North as we see Jer. 1.13 15. and so in many other places and yet it might be withal said that from the rising of the Sun that is from the East he should call upon Gods name because Chaldea as some say lay North-east from Judea and because Nebuchadnezzar did there acknowledg the God of Israel to be the most High God that ruleth and governeth the whole World and spake very honourably of him See Dan. 3.26 28 29. and 4.34 37. and to his great Victories not only over Judea but likewise over many other Nations that in the last words may well be applied and he shall come upon Princes as upon mortar c. that is He shall subdue them and trample upon them as easily as Mortar is trodden under mens feet Secondly others understand the first clause I have raised up one from the North and he shall come as is before said of the Babylonians that from the North were called against Judea and the second clause from the rising of the Sun shall he call upon my name of Cyrus who was raised up of God against Babylon and whose people say they lay Eastward of Babylon And thus they conceive that two great changes are here foretold which none at this time could have imagined to wit 1. That God would raise up the Babylonians in the North that should become a mighty Empire and should be a sore scourge to Judea and carry away Gods people Captives into a strange Country And 2ly that the Medes and Persians should afterwards from the East break in pieces the Empire of Babylon and dismiss the Jews from their Captivity And indeed against this Exposition there can be nothing well objected but that in our Translation both clauses seem apparently to speak of one and the same person I have raised up one from the North and he shall come from the rising of the Sun shall he call upon my name Thirdly others therefore do rather understand both clauses of Cyrus who came against Babylon with an Army of Medes that lay more northerly from Babylon and Persians that lay more easterly to it and therefore is here said to be raised up of God from the North and from the rising of the Sun and trampled the Princes of that great Empire like mortar under his feet and may well be said to have called upon Gods name with reference to that Proclamation of his Ezra 1.2 when he gave liberty to the Jews to return into their own Country wherein he did plainly acknowledge the Lord Jehovah the God of Heaven to be the Author of all his Victories But fourthly others hold and I think most probably that God doth here again assert as an evidence of that his Omniscience and Omnipotency which could not be found in the Idol-gods that which he had said before ver 2. concerning his calling of Abraham and in him his Posterity out of Chaldea which lying North-east of Palestina it is therefore said that God raised him from the North and from the rising of the Sun and making them victorious over so many Nations And thus under this seed of Abraham even Christ also may be comprehended who should subdue all his peoples spiritual enemies Sin Death and the Devil the Prince of the World and by the preaching of the Gospel bring all Nations to the obedience of the Faith or rather the Church of Christ the true seed of Abraham who should be gathered from all quarters of the World for though the North and East are only mentioned as in like manner the East and the West Matth. 8.11 under these all other parts are comprised as we find it more fully afterwards expressed Chap. 43.5 6. I will bring thy seed from the East and gather thee from the West I will say to the North Give up and to the South Keep not back and should serve God and call upon his name and so by his aid and assistance should subdue all their enemies and tread them under their feet Ver. 26. Who hath declared from the beginning that we may know c. That is Who of all your Idol-gods hath from their first beginning or long before as it is in the following branch foretold things to come as I have done in those things that I have foretold concerning Abraham and his seed See the foregoing Note or particularly concerning their deliverance out of Babylon that we may know to wit which of them it is that hath so done or what the things are which he did so foretel and whether they came to pass accordingly and so whether he be indeed a God as he is pretended to be and before time that we may say He is righteous that is who of your Idol-gods have before time made known such future things that we may acknowledg that he hath rightly foretold them and that he is to be justified and allowed of in his claim to a Godhead And this indeed agreeth with that expression of our Saviours Wisdom is justified of her Children Mat. 11.14 yea there is none that sheweth that is There is never an one of their Idols that ever did
West then this is all one in effect as if it had been said That from the rising unto the setting of the Sun God should be praised the villages that Kedar doth inhabit See the Notes Chap. 21.16 Psal 120.5 and Cant. 1.5 let the Inhabitants of the rock sing that is The Inhabitants of Arabia Petrea or of Petra the chief City in those parts See the Note Chap. 16.1 or rather those that inhabit mountainous Countries as the following words shew let them shout from the top of the mountains However as this is spoken with respect to the days of the Gospel it clearly implies That the most barbarous Nations should then praise God Ver. 13. The Lord shall go forth as a mighty man c. That is having long withdrawn himself as if he minded them not he shall at last go forth in great fury to wit against the Babylonians See the Notes Job 16.14 and Psal 78.65 He shall stir up jealousie like a man of war that is As men stir and blow up a fire so shall the Lord stir up the fire of his jealousie to wit his fierce wrath and indignation against his idolatrous enemies proceeding from his ardent love to his people and zeal for his own glory he shall cry to wit as soldiers are wont to shout when they assault their enemies yea roar to wit like a Lyon But now this may be spoken with reference to Christ that he should go forth as a mighty man it is an Expression which our Saviour himself used John 16.28 I came forth from the Father and am come into the world namely to vanquish all his peoples spiritual enemies Satan Sin Death and Hell and to destroy all those that obstinately oppose him and are the implacable enemies of his Church and people Ver. 14. I have long time holden my peace c. God himself is here brought in complaining of his enemies abusing his long-suffering and patience and promising Deliverance to his people I have long time holden my peace I have been still and refrained my self to wit as the following similitude seems to imply as a travelling Woman bites in her pains and forbears crying out as long as ever she is able and the meaning is That he had long forborn taking vengeance on his peoples enemies and suffered his people to be still kept in Bondage by them now will I cry like a travelling Woman that is as such a Woman when she comes to the extremity of her pain the Child being brought to the very birth is then forced to cry aloud and many times breathes out her cries the louder because she had before suppressed them and kept them in thereby striving to help forward her deliverance till when she can expect no ease nor rest so will I with all earnestness hasten the Deliverance of my people as if I travelled and were in pain until they were delivered and will fall with the greater fury upon their enemies because of my former forbearance And indeed this similitude doth notably set forth 1. Gods tender affection to his people even like that of a Mother to the Child in her Womb. 2ly His earnest desire of their deliverance And 3ly that though the Lord had hitherto only groaned in a more silent manner for their sad Condition yet now the set and appointed time being come they should speedily be delivered as the Child is when the Mothers cries are loudest As for those last words I will destroy and devour at once either the meaning is That the Lord would destroy their Enemies Land and devour the Inhabitants or that he would speedily make an end of them all together as it is with hungry ravenous wild beasts that as soon as they have killed their prey do immediately devour it Ver. 15. I will make waste mountains and hills and dry up all their herbs c. That is the herbage which the Mountains and all other parts of the Land afforded both for man and beast and I will make the rivers Islands that is Dry them up so that here and there the dry land shall appear like so many Islands The drift of the whole verse is to set forth the horrid Desolation that God would make in the land of the Chaldeans when he undertook the Deliverance of his people from thence And to this end he speaks of his Vengeance therein as a devouring Fire that would burn up all before it See the Notes Deut. 4.24 and 32.22 And the particular mention that is made of laying waste their Mountains and Hills is either because there usually they had their idolatrous Temples and Altars or rather because there they had their greatest Cities and places of strength And the same may be said for the mentioning of the drying up of their Rivers which were the great safeguard of their Country all is to imply that all the strength and Riches of their Country should not hinder God from destroying them and delivering his people out of their hands one particular whereof is noted by some Expositors to have been accomplished when Cyrus made the great River Euphrates passable for his Army when they took Babylon And then as this Prophecy refers to Christ the same is meant that is said before ver 13. That he should destroy the Kingdom of Satan and all the great enemies of his people and ruine all the Riches and Pomp and State of those that should exalt themselves against him Ver. 16. And I will bring the blind by a way that they knew not c. As this is meant of the Jews return out of Babylon they are termed blind because they saw nothing of their approaching Deliverance they saw no likelihood of escaping out of that sad Condition wherein they lay and so regarded not Gods promises but as men stupified and hopeless were in continual perplexity not knowing which way to turn themselves and of their return into Judea it might well be said That they were led by a way they knew not and in paths they had not known because the generality of them were born in Babylon and so had never gone that way before But as it is meant of Christs redeemed ones whether Jews or Gentiles it was accomplished in the enlightning of their blind minds See the Note Chap. 35.5 and bringing them into the way of Salvation whereof they knew nothing before And the like may be said of the following words they may be meant of the Jews returning out of Babylon I will make darkness light before them that is I will bring them out of an afflicted and sad Estate into a joyful and prosperous Condition See the Notes Esth 8.16 and Psal 112.4 or rather I will make their way clear before them wherein otherwise they might have been often brought to a stand not knowing which way to turn themselves and crooked things straight that is their way shall be easie and plain free from those troubles and difficulties which otherwise they might have found in it But under this
access of the Gentiles And they that swallowed thee up shall be far away That is as before ver 7. thou shalt no more be troubled with enemies that shall seek to destroy thee But see the Note Chap. 42.14 Ver. 20. The Children which thou shalt have after thou hast lost the other shall say again in thine ears the place is too strait for me c. That is there shall be such multitudes of them that they shall complain that there is not room enough for them And this is meant of Zion the Church of the Jews 1. in regard of the multitudes of them that returned from Babylon and the great increase of their posterity as formerly in Egypt whereas before she was left as a childless woman when the enemy had made such havock amongst them carried them away Captives and 2. especially in regard of her great encrease by the coming in of the Gentiles in the days of the Gospel whereas before she was as a Childless Woman there being so few amongst them that were really such as they profess themselves to be Israelites indeed upon the access of the Gentiles she should be abundantly full of Children Ver. 21. Then shalt thou say in thine heart c. To wit say some as not being able fully in words to express her joy and admiration who hath begotten me these seeing I have lost my Children and am desolate c That is Zion shall admire at her wonderful multitudes because she had been not only Childless see the foregoing Note but also desolate without a Husband the Lord having seemed to cast her off And indeed the increase of the Jewish Church and particularly that by the Gentiles joyning themselves to her was very strange and wonderful considering that before the Gospel came to be Preached there was so little of the word of Life amongst them the Seed of the new-birth and that the Gentiles were so unlikely to leave their Idolatries and to embrace the Religion of Christ and especially to joyn themselves to the Church of the Jews that were such a despised people in those times Ver. 22. Thus saith the Lord God Behold I will lift up mine hand to the Gentiles c. To wit As men are wont to do when they call any that stand some distance from them to come to them and set up my Standard to the people see the Notes Chap. 11.10 12. and 13.2 The meaning is either that God would call in the Nations that is by his Almighty Power cause them to come in and so accomplish what was promised in the foregoing Verses It may be meant of Gods gathering an Army as Kings do by setting up their Standard that should destroy Babylon and set free his people but especially it is meant of that which was signified thereby the conversion of the Gentiles by the lifting up of that spiritual Standard the Preaching of the Gospel accompanied with the effectual working of Gods Spirit and they shall bring thy Sons in their arms and thy Daughters shall be carried upon their shoulders which as it hath respect to the Jews deliverance out of Babylon implies that the Nations should shew them great love and respect and afford them all possible help for their return home into their own Country But as it respects the conversion of the Gentiles it sets forth their ready tendering of their Sons and Daughters together with themselves to be joyned to the Church even as it is now when Children are brought in Arms to the Assemblies of the Church to be Baptized Yet some would have it understood of the great respect which even Pagans should afford to Christians that lived amongst them because of the eminent holiness of their lives Ver. 23. And Kings shall be thy nursing Fathers and their Queens thy nursing Mothers c. This was accomplished say some in the protection and support which the Jews found even during their Captivity under the Babylonian Kings and Queens and which the Church should find under Heathen Princes But rather it is meant of the great and tender respect that should be shown to the Jews both in their return and after their return by Cyrus Darius Esther and others and of great Kings and Queens that being converted to the Christian Faith should shew great favour to the Church and do great things for them such as were Constantine and many others And so that which follows they shall bow down to thee with their face toward the earth some understand of Nations that should be subdued by Gods people but rather it is meant of the great honour and respect which those Princes should yield to the Jews and especially of the honour which those Christian Princes should yield to Christ and for his sake to his Church and Servants submitting to his Ministry his Scepter and Government and lick up the dust of thy feet for which see the Note Psal 72.9 and thou shalt know that I am the Lord to wit experimentally by my accomplishing of these things which I have promised For they shall not be ashamed that wait for me as if he had said Hereby men shall find this to be true Ver. 24. Shall the prey be taken from the mighty Or the lawful Captive delivered This is generally taken as an objection of the Jews in Babylon alledging this as a reason why they could not believethe promise of their being delivered out of their Captivity But more probably as I conceive it may be taken as the proud boasting of the Babylonians insisting upon two reasons why the Jews could have no just ground of hoping to be delivered 1. their might which the poor Captives were not able to resist and 2dly their right because by law of arms and right of conquest they were their lawful Captives yea and under this Type there may be also implied how unlikely it was in an eye of reason that Satan's bond-slaves should ever be rescued out of his Power Ver. 25. But thus saith the Lord Even the prey of the mighty shall be taken away and the prey of the terrible shall be delivered c. That is be your enemies never so mighty and let them pretend what they will for their detaining of you in Bondage yet ye shall be delivered And withal observable it is that those whom they had called the lawful Captive the Lord here terms only the prey of the terrible As for that which follows for I will contend with him that contendeth with thee it may be understood of the Babylonians that God would set himself against them and that to be sure would be sufficient and I will save thy Children that is deliver them out of their Captivity Or it may be taken as a more general promise that after he had rescued them out of their Captivity he would still be an enemy to their enemies and defend their posterity against all that should seek to hurt them And how this may be applied to that which is said of Christs vanquishing
no way injured them for though Hezekiah had at first revolted from him yet he afterward submitted himself to him and by mutual agreement made him satisfaction and ye know how God destroyed him and his mighty Army and delivered his People from their Rage and Fury Thus I conceive is the meaning and drift of this Verse There is a hint here given the Jews of two former deliverances that God had wrought for his People and then in the following Verse he shews what might be inferred from hence concerning the sadder condition of his People in Babylon I know indeed that several Expositors do judge otherwise concerning the second clause and the Assyrian oppressed them without cause For some think that by the Assyrian there Pharaoh King of Egypt is meant and so they would have the meaning of the whole Verse to be this That the Israelites going down into Egypt only to sojourn there the King of that Country did without cause sorely oppress them But this opinion is built upon meer groundless and improbable conjectures as namely that that Pharaoh that knew not Joseph Exod. 1.8 was a Stranger even an Assyrian or else that all Tyrants were in those days by a Proverbial way of speaking called Assurs Others therefore say that by the Assyrian the Babylonian is meant and that he is here called the Assyrian because the Kingdom of Babylon was always formerly a branch of the Assyrian Empire and all Assyria was at present under the Dominion of the King of Babylon yea the rather too because the Assyrians frequent invading Judea in former times did open a Door to that absolute Conquest which the Babylonians did afterward make of that People and their carrying them away Captives into Babylon And so accordingly they make the Sense of the whole Verse to be this That the Egyptians did of old wrongfully oppress the Israelites when they sojourned amongst them and that the Babylonians had now done the like But the former Exposition is far the clearest to wit that there are here two Instances given of Gods pleading the Cause of his oppressed People formerly and that God argues from hence by an Argument taken from the greater to the less that if God punished the Egyptians for dealing so hardly and inhumanly with his People that went down into that Country voluntarily of their own accord that they might sojourn there though the King of Egypt had some pretence for what he did because they were in his Dominions and under his Jurisdiction And so again if God destroyed the Assyrians that only invaded and wasted the Land of Judea and afflicted them there in their own Country much more will he punish the Babylonians who without cause invaded their Country and carryed them away Captives into a strange Land Ver. 5. Now therefore what have I here saith the Lord that my People is taken away for nought c. The first words are very concise in the original and therefore may be understood several ways As 1. With reference to that which was said before ver 3. Now that my People hath been forcibly carried away into Babylon without any price paid to me for them what have I here that is what gain and advantage do I get by their being here in bondage As if he should have said Surely nothing at all it was not a bargain of my making neither do I get any thing by it and therefore why do I delay the rescuing of my People from this their Captivity Or 2. With respect to the foregoing Verse Seeing I could not endure the Egyptians and Assyrians that oppressed my People but punished them what have I here in Babylon that should move me to spare them that have carried them away Captive into a strange Country which the other did not Or what have I here to do but to destroy Babylon and to hasten the deliverance of my People from their greater oppression here Or 3. As bewaling the desolations of Judea having no People left me here in Judea what do I here Why do I not go away to Babylon and fetch my People from thence Or 4. With respect to their Bondage in Babylon what have I here in Babylon that I should be as it were as a Captive here amongst my People and not carry them back again to my Temple at Jerusalem And lastly some take it as spoken with respect to the state of the Jews when Christ their promised Messiah was sent unto them why do I stay any longer amongst this People sold over for nought and not remove from them and gather to my self another People Or what do I speak of what my People suffer here in Babylon seeing they lye under a far greater oppression of their Spiritual Enemies Why do I not hasten to deliver them from that bondage All these several ways these first words are understood by Expositors not without some ground of probability But the first I conceive doth best suit with our Translation However according to what is said in this first branch of this Verse we must understand the following words they that rule over them make them to howl saith the Lord to wit because of their cruel oppressing them both outwardly and in their Consciences also and my name continually every day is blasphemed to wit by the wicked Enemies of my People who continually insult as if I were not able to deliver my People out of their hands Indeed the Apostle affirms that this might be applyed to the Enemies blaspheming Gods name because of the wickedness of those that profess themselves his People Rom. 2.24 But doubtless the Prophet intended here the Heathens blaspheming the God of Israel by their boasting that he was not able to protect or deliver his People according to what we find also in Ezek. 36.20 And when they entered unto the Heathen whither they went they profaned my holy name when they said to them these are the People of the Lord and are gone forth out of his Land Ver. 6. Therefore c. That is Because my People have been thus carried away for nought and have been thus cruelly oppressed and especially because their Enemies have thus blasphemed my Name my People shall know my Name that is they shall experimentally know that I am the Lord Jehovah the only true God of Infinite Power and faithful to make good all my promises according to that which followeth therefore they shall know in that day to wit when my People shall be delivered out of Babylon as I have promised and when all things shall be accomplished by Christ that were foretold of him by the Prophets that I am he that doth speak behold it is I that is that it is I the Lord God that do now foretell these things by my Prophets in that I will exactly then accomplish what I now foretell Ver. 7. How beautiful upon the Mountains are the feet of him that bringeth good tydings c. That is How welcome delightful and acceptable shall
for thou shalt not be ashamed neither be thou confounded for thou shalt not be put to shame that is wait for this which is promised and thou shalt never be ashamed of thy hope and expectation herein God will in time deliver and restore and multiply thee exceedingly or thou shalt not for ever continue in such a reproachful condition though God may seem to cast thee off for a time yet it shall not be such a reproachful rejection for thou shalt forget the shame of thy Youth and shalt not remember the reproach of thy Widowhood any more that is though thou mayest be for a time in a sad desolate condition like a young Woman or a Widow without a Husband and without Children because thy God shall seem to have forsaken thee and cast thee off for thy Sins yet the Glory and Bliss of thy future estate now promised thee when thou shalt rejoyce in Christ thy Husband and in the multitude of thy Children shall make thee forget all the shame of thy former miseries This I say is the whole intent of that which is here said Yet many Expositors do more particularly understand by the shame of her Youth their bondage in Egypt and by the reproach of her Widowhood her long Captivity in Babylon when God seemed to have divorced her and quite cast her off See the Note Chap. 50.1 And indeed the Prophet Jeremy sets forth her misery then under the same expression Lamentations 1.1 How doth the City sit solitary that was full of People How is she become as a Widow Ver. 5. For thy Maker is thy Husband the Lord of Hosts is his name and thy Redeemer the Holy one of Israel c. See the Notes Chap. 1.4 And so likewise for those words thy Maker See the Notes Chap. 43.1 21. The intent of that which is said here is to assure the Church of the Jews that God was their Husband and would again own her and live with her as her Husband that she might be fruitful in bringing forth Children to him the God of the whole Earth shall he be called that is he shall be and shall be owned to be the God not of the Jews only but of the Gentiles also as the Apostle saith expresly Rom. 3.29 Ver. 6. For the Lord hath called thee as a Woman forsaken and grieved in Spirit and a Wife of Youth when thou wast refused c. That is As a man that hath put away his Wife upon some displeasure doth in pity relent towards her when he sees how she is grieved and in what a sad and disconsolate condition she lives and so takes her home to him again So will the Lord in tender compassion call thee back to him when for a time he had cast thee off as for those words as a Wife of Youth some think they are added to imply the cause why she was so sorely afflicted in Spirit namely because she was in the prime of her Youth when her Husband had put her away But I rather conceive that these words are added either to imply some ground of the inclinableness of the Husband to receive his forsaken Wife back again into favour namely because a displeasure taken up against such an one a Wife of Youth can hardly be perpetual and irreconcileable or else to imply the entireness and fervency of the Husbands love to his Wife thus received again into favour to wit that she should be most dear to him as a Wife in her Youth useth to be or that she should be as dear to him as ever she had been formerly in the flower of her Youth See Prov. 5.18 Ver. 7. For a small moment have I forsaken thee c. As if he had said Should it be granted that I had forsaken thee which God never doth to his Church though he may sometimes hide himself from them yet it was but for a small moment And indeed though their seventy years Captivity in Babylon was a long time of misery yet it was but a little while both in Gods account See the Note Psal 90.4 and likewise in regard of that Eternal happiness which God hath prepared for his People in Heaven And indeed observable it is that the same may be said of Mans Life should it be wholly spent in misery the same period being set to the usual continuance of Mans Life which was set to the Babylonian Captivity namely threescore and ten years Psal 9.10 but with great mercies will I gather thee that is with marvellous Mercies and withall too of long continuance that so it may be opposed to what was said before of his forsaking them for a small moment even everlasting mercies as it is more fully expressed in the following Verse In a little wrath I hid my Face but with everlasting kindness will I have mercy on thee And thus also God gives them to understand that it should not be with him as it is often with men that after reconciliation made are colder in their affections than formerly in that his mercies should be greater and more firm and lasting than ever they had been As for this expression with great mercies will I gather thee as it seems to have respect to the dispersion of the Jews into several Countries in their Captivity from whence they were to be gathered together before they could be carried home into their own Country so it also clearly implies Gods free Grace in their reconciliation namely that they should not return to him of themselves but that God out of his pity to them should fetch them home Ver. 9. For this is as the Waters of Noah unto me c. That is say some This deluge of misery wherewith you will be in appearance overwhelmed and utterly ruined in Babylon shall be as Noahs Flood to wit such as I will never more bring upon you But I rather conceive that this is meant of the Covenant of Grace whereinto God had promised to receive his People whom he had seemed to have forsaken namely that this should be as the Waters of Noah to him that is as the Covenant which God made with Noah concerning that deluge and that not only in regard of the inviolable stability of that Covenant that the Covenant which he would make with them should be as firmly and certainly accomplished in all succeeding Generations as that had been and should be to the end of the World but also in regard of the substance of the Covenant because as I then engaged my self to Noah that I would never drown the whole World any more so my Covenant now is that I will never bring such a deluge of misery and desolation upon my People as that was in the Babylonian Captivity which is set forth in the following words For as I have sworn that the Waters of Noah should no more go over the Earth though we read not of any Oath in express tearms that God sware to Noah concerning this yet because solemn Covenants used to
thou now or thou shalt be now in a joyful prosperous and glorious condition For the Light is come and the Glory of the Lord is risen upon thee That is the Night of thine Adversity being at an end the Day of thy Prosperity begins to dawn and the Lord is beginning to shew forth his Glory as the Sun doth where it riseth in delivering thee out of thy Captivity to settle thee again in thine own Land or to make thee renowned and glorious But indeed the expression here used seems to allude to those Times when the Glory of the Lord used to appear upon the Tabernacle and in the Temple But now under this Type the great bliss of the Primitive Church of Christ is here principally intended in regard whereof the Church of the Jews is here stirred up to arise and shine or to be enlightened as it is in the Margin namely with respect to that Spiritual Happiness and Glory whereto she should be raised from an estate of Sin and Misery under the Messiah which is set forth in the following words for the Light is come or as it is in the Margin thy Light cometh and the Glory of the Lord is risen upon thee that is Christ Joh. 8.12 long since promised to them and in whom they had in many respects a special Interest Or the Gospel which was to succeed in the stead of the abrogated Law called the light of the Glorious Gospel of Christ 2 Cor. 4.4 Or that blessed and joyful estate whereto the Church of the Jews was then advanced Ver. 2. For behold the Darkness shall cover the Earth and gross Darkness the People c To wit you the whilst enjoying great and marvellous light as it followes in the next words But the Lord shall arise upon thee and his Glory shall be seen upon thee And this is added the better to set forth the greatness of their approaching happiness that whilst other Nations should be overwhelmed with thick darkness as the Egyptians were in Egypt they should be as the Israelites that were in Goshen that had Light in their Dwellings Now though this in the Type was accomplished when the Jews were in a lightsome comfortable condition at their deliverance out of Babylon the Lord then appearing graciously amongst them and shining favourably upon them and causing his Glory to be clearly discovered upon them in that their wonderful deliverance whilst the Babylonians and other Neighbour Nations were under the dismal darkness of sore tribulations being subdued and wasted by Cyrus who set them free Yet questioneless it is principally meant of the happiness of the Church of the Jews when Christ should come to them above all the Nations of the World besides in that whilst this Sun of Righteousness Mal. 4.2 should arise and shine upon them and dispel all the Darkness of their blindness and misery by the light of the Gospel whilst all the World besides should lye in darkness and the shadow of Death Ver. 3. And the Gentiles shall come to thy Light c. In the Type this may be meant of the great respect that should be shewn to the Jews in their wondrous and glorious return out of Babylon by Forreign Nations and Kings See the Notes Chap. 49.6 7. But with respect of the Antitype it is principally doubtless meant of the Conversion of the Gentiles and their being enlightened by the Gospel first Preached amongst the Jews see the Note Chap. 2.3 Even these Nations should be so far from being Enemies to the Jews as formerly they had been that they should joyn themselves to them and profess the same Faith and be one People with them and Kings to the brightness of thy rising that is Heathen Kings shall come in to thee because of the brightness that shall rise upon thee or because of thy brightness when thou shalt arise in great Glory from a low condition see the Note Chap. 49.23 Ver. 4. Lift up thine Eyes round about and see all they gather themselves together they come to thee c. This is spoken to set forth as by way of admiration the Multitude of the Gentiles mentioned in the foregoing Verse that should from all Countries round about come flocking in and joyn themselves to the Primitive Church of the Jews see the Notes Chap. 2.3 and 14.1 and 43.5 but especially Chap. 49.22 though they were of several Nations and formerly at great enmity amongst themselves yet should come in willingly together and joyn themselves to be one Church with the Christian Jews Some I know understand this of the Jews flocking home from all Countries whither they had fled or were carried Captives But if this should be intended in the Type yet certainly it is chiefly meant of the Conversion of the Gentiles as the relation the words have to the foregoing Verse doth clearly shew And so I understand also the following words Thy Sons shall come from far and thy Daughters shall be nursed at thy side that is carried in thine Arms and Bosom namely that the Children of the Gentiles should be brought into the Church of Christ as their Mother Ver. 5. Then thou shalt see c. That is thou shalt feed thine Eyes with this pleasing sight of the Multitude of the Gentiles that shall come in to thee it is spoken with reference to that in the foregoing Verse Lift up thine Eyes round about and see and flow together that is flock together to behold such a joyful sight and thine Heart shall fear to wit with admiration at the unexpectedness of the thing done and the consideration of the High and Glorious Estate whereto God had suddenly raised them especially by the access of the Gentiles And indeed wonderful and unexpected joys do usually work a kind of fear and trembling of Heart in Men see Gen. 45.26 27. Whence is that they shall fear and tremble for all the Goodness and for all the Prosperity that I procure unto it Jer. 33.9 And therefore are these here joyned together and thine Heart shall fear and be inlarged to wit with joy See the Note Psal 119.32 And indeed though the believing Jews did at first grudge at the admitting of the Gentiles into the Church before they understood the will of God herein yet afterward they did greatly rejoice in it see Acts 10.45 and 11.18 Because the abundance of the Sea c. It is in the Margin because the noise of the Sea shall be turned toward thee that is a Multitude of People shall come in like a Sea upon thee But reading it as it is in our Bibles Because the abundance of the Sea shall be Converted unto thee the meaning is that the Church of the Christian Jews should be affected as is before said because such Multitudes of Forreign Nations should embrace their Religion and be kindly affected to them whom they hated before bountifully imparting of their Riches for the service of Christ and his Church and People The Forces of the Gentiles shall come
invading the land with such a mighty army or the grievous destruction that was brought upon them by the Chaldeans in the days of Zedekiah shall not be such that is in every respect so great as was in her vexation that is as it was when the land was vexed and afflicted by those two Invasions of the Assyrians mentioned in the following words when at the first he lightly afflicted the land of Zebulun and the land of Naphtali which may be meant either first of that Invasion of the land of Israel when Pul the Assyrian made an inroad into the Country in the days of Menahem and then was presently hired with a sum of money to be gone again for which see the Notes 2 King 15.19 which seems to me most probable or else 2. of that Invasion made by Tiglath-pileser which fell chiefly indeed upon the Tribes of Zebulun and Naphtali and wherein they might well be said to be more lightly afflicted because then only some of the Tribes about five of them were carried away captives and not all of them as they were afterwards by Salmanasser for which see the Note 2 King 15.29 And afterward did more grievously afflict her which may be meant of that more grievous hand of God upon the whole Kingdom of the Ten Tribes in the days of Hoshea when by Salmanasser Samaria was taken and the whole people of Israel in a manner were carried away captives into Assyria 2 King 17.3 c. for which see the Notes there Or rather of the Invasion of Tiglath-pileser which may be termed more grievous with respect to the foregoing inroad of Pul which I think is far most probable for whereas it may be and it is usually objected that the Prophet speaks here of calamities that had formerly come upon the land of Israel and it is clear that neither the Invasion by Tiglath-pileser nor that by Salmanasser were come to pass when the Prophet spake this though indeed he lived to see them both accomplished Though to this it may be answered that it was usual with the Prophets to speak of things to come as if they were past and done already only to imply the certainty of them yet I should think that this objection may be better prevented by holding that the Prophet speaks here of two Invasions of the land of Israel that were in a manner past already to wit that of Pul and that of Tiglath-pileser which was now immediately coming upon them and in a manner in being And indeed the following description of that part of the land of Canaan which was to feel the misery of this more grievous affliction agrees best with the Invasion of Tâ—glath-pileser and cannot so well be understood of that of Salmanasser when the whole Kingdom of the Ten Tribes was over-run and dispeopled as first in that this is said to have been by the way of the Sea for this cannot so well be meant of the midland-Sea called the great Sea Josh 1.4 which was the utmost border of the land of Israel westward and very far remote from Jordan which is also here mentioned And that which is said by some is altogether uncertain to wit that the tract of land of which he speaks here is said to have been by the way of the Sea because there was a high-way in those parts about Jordan whereby they carried their wares which were to be transported through the land to the Sea-side which was hereupon called the way of the Sea And therefore I rather think it is meant of that part of the Country which lay upon the Lake of Gennesareth as it is called Luk. 5.1 which was also called the Sea of Cinnereth Josh 13.27 or the Sea of Gennesareth and Mat. 4.18 The Sea of Galilee and Joh. 21.1 The Sea of Tiberias And the like may be said of the following words Beyond Jordan in Galilee of the Nations or as some translate it in populous Galilee for though the whole land of Galilee was divided into two parts the one whereof was called the upper Galilee and the other the lower and some think the lower Galilee is here meant which was in the Tribe of Zebulun and that it was called populous Galilee because it was so full of people and others think the upper Galilee is here meant which was in the Tribe of Naphtali which they say was called Galilee of the Nations because there were many of the Heathens usually inhabiting there in regard that it was near to the Tyrians and Zidonians or for some other reason for which see the Notes Gen. 14.1 Josh 12.23 Judg. 4.2 1 King 9.11 Yet first because it is evident that the Prophet speaks here of a storm that fell upon those parts of the land that lay near to Jordan and not upon the whole Kingdom of the Ten Tribes as that Invasion of Salmanasser did 2. Because it is clear that Tiglath-pileser did indeed subdue and carry into captivity the Tribes without Jordan and those within Jordan to wit on the East-side of it even all the inhabitants both of the upper and lower Galilee which may therefore be here said to be beyond Jordan with respect to those without Jordan that were at the same time carried away into captivity see the Note 2 King 15.29 And 3. because the Evangelist citing this passage of Isaiah Mat. 4.14 15 16. seems to speak of those places about Jordan where our Saviour first Preached the Gospel therefore it seems to me most probable that the Prophet speaks here of the Invasion of Tiglath-pileser Well but however whether this more grievous affliction of the land of Israel be meant of the Invasion of Tiglath-pileser or of that of Salmanasser yet if that judgment which the Prophet in the foregoing Chapter foretold should come upon Judah be meant of that destruction which was made by Nebuchadnezzar in the days of Zedekiah when Jerusalem was taken and both the City and the Temple it self was sacked and burnt and the Jews for the generality were all carried away captives into Babylon which was doubtless the greatest blow that was ever given to the land how can it be said that the dimness then was not such that is so great as it was in her vexation by those two foregoing Invasions of the land of Israel by the Assyrians Indeed if the judgment threatned against Judah in the foregoing Chapter were the Invasion of Sennacherib in the days of Hezekiah which many think most probable that might well be said to be not so great as were the two foregoing Invasions of the land of Israel by the Assyrians But if that threatned in the foregoing Chapter were that dreadful ruin that was made in Jerusalem and in the land of Judah by Nebuchadnezzar how can that be said to have been not so great as those two Invasions of the Kingdom of the Ten Tribes by the Assyrians I answer 1. Because this dimness was not perpetual as the other was The Jews that were carried captives into
Babylon returned afterward back again into their own Country which the Israelites that were carried away by the Assyrians never did at which time both the City and Temple at Jerusalem were rebuilt again And 2. Because some few years after the promised Messiah should come and then they should enjoy the light of the Gospel which to the faithful should yield so great comfort that it would make them forget all their former sufferings and sorrows And indeed it is clear that the Evangelist St. Matthew doth in the place above cited apply that which he saith there concerning the springing up of the light of the Gospel to the places here mentioned by the Prophet implying that as those parts first tasted of the miseries here spoken of so they should be first revived by the bright shining of the Gospel amongst them Ver. 2. The people that walked in darkness have seen a great light c. This was in part accomplished first when Sennacheribs army was destroyed wherewith he had besieged Jerusalem in the days of Hezekiah and so the siege was broken up and the enemies were forced to fly out of the land with great confusion and shame for then the people of Judea might well be said to have seen a great light not only because their joy must needs then be exceeding great after such a dark time of extream distress and sorrow but also because their deliverance in such a miraculous way was so apparently the mighty hand and work of God 2. When the Jews were delivered out of Babylon and brought back again into their own land at which time some of the Ten Tribes also returned in regard whereof it may be spoken of the whole Nation of Israel And indeed considering that when by Nebuchadnezzar the City and Temple of Jerusalem was destroyed and so the people were wholly taken off from the publick Worship of God it might seem hereby that the Covenant betwixt God and them was broked off and the hope they had of the promised Messiah was at end therefore when the Lord had brought them back again from the land of their captivity their joy must needs be exceeding great see Psal 126.2 3. But 3. principally and most clearly by the coming of Christ and the breaking forth of the light of the Gospel when the Jews and Gentiles too were enlightened by the shining of that Sun of Righteousness amongst them and delivered from that blindness and that bondage under sin and Satan wherein formerly they abode whereof the Babylonian captivity was a type and brought into an estate of clearer knowledg and greater joy than ever that people had enjoyed before in the time of the Law And indeed as is partly noted before this I conceive is the chief reason why Zebulun and Naphtali and the land about Jordan were particularly mentioned in the foregoing verse to wit because the light of the Gospel did first break forth in those parts and there Christ wrought his first Miracles and the chief of his Apostles were there first called And the same is intended in the following words They that dwell in the land of the shadow of death upon them hath the light shined for this also may comprehend both the deliverance of the Jews out of Babylon where they seemed to have been in as hopeless a condition as men are that lye dead in their graves according to that which is said of them Ezek. 37.12 O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel And likewise more especially the deliverance of Christs redeemed ones from that darkness of sin and death both temporal and eternal under which they lay by nature see the Note Job 3.5 And observable it is that to express how certain it was that this should be the Prophet still speaks of that which was to come to pass many years after as if it were done already Ver. 3. Thou hast multiplied the Nation and not encreased the joy c. The Prophet still proceeds in a Prophetical strain speaking of future things as if they were past already The words may be read as it is in the Margent of our Bibles Thou hast â—â—â—â—ipliâ—â—â—he Nation and to him encreased the joy as if he had said Thou wilt multiply this Nation and wilt increase their joy And indeed whether we understand this of the joy of the Jewish Nation either 1. at their deliverance from Sennacheribs army that had besieged Jerusalem Or 2. at their deliverance from the Babylonian captivity Or 3ly at their deliverance by Christ their promised Messiah these two may well be joined together concerning the multiplying of the Nation and the increasing of their joy Because 1. When Sennacherib had made great havock amongst the people in the land after his army was destroyed so miraculously to the great joy of that Nation God was pleased to cause them to multiply and thrive again according to that promise made to Hezekiah Chap. 37.31 And the remnant that is escaped of the house of Judah shall again take root downward and bear fruit upward 2ly Because after their joyful return out of Babylon through the blessing of God upon them the people did great multiply as was foretold by the Prophets Jer. 31.27 Behold the days come saith the Lord that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast And Zach. 2.4 Jerusalem shall be inhabited as Towns without walls for the multitude of men and cattel therein And 3ly Because at the coming of Christ which was a time indeed of greatest joy the people of God were exceedingly multiplied by the confluence of multitudes of the Gentiles that joined themselves to the Church of Christ See the Notes Chap. 3.1 2. Psal 17.1 c. And this Marginal reading of the Text I cannot but judg far the most probable because according to this Translation of the words the meaning of the place is so clear and easie whereas if we read it as it is in our Bibles Thou hast multiplied the Nation and not increased the joy there seems to be a manifest contradiction betwixt this and the following words They joy before thee according to the joy in harvest and as men rejoice when they divide the spoil Whence it is that so many ways have been found out by Expositors to salve this seeming contradiction For first some understand the first part of the verse of the Assyrian to wit that though the Assyrian had raised or though God by his Providence had suffered him to raise a very numerous army yet their joy was not answerable thereto because by the sword of an Angel there was such havock made amongst them as they lay before Jerusalem and so they returned not home rejoicing and triumphing in their victory as they thought to have done And then the following words they understand of the Jews to wit that they had cause of
their plundering and carrying away all the wealth which with much labour they had gathered together is also comprehended Ver. 12. Wo to the multitude of many people c. Some understand this of the multitude of the Israelites and Syrians that under the command of Pekah and Rezin invaded the Land of Judah in the days of Ahaz Chap. 7.1 And others again understand it of the Assyrians and others with them that invaded the Israelites of the ten Tribes For say they having in the foregoing part of this Chapter spoken of the destruction of the Syrians and Israelites by the Assyrians see the Note above ver 1. here he foretels how even these Assyrians should likewise afterward be destroyed And that this wo is denounced by the Prophet against them even out of pity to Israel upon whom these Assyrians should exercise so great cruelty But now because of that which followeth ver 13 14. in the description of the destruction of these Assyrians the most Expositors understand this of that numerous Army made up of many several Nations that brake into the Land of Judah under Sennacherib and this is added to comfort them against that havoch that should be made by the Assyrians amongst the Ten Tribes For lest they should think when they have vanquished the Syrians and Israelites as is before related what if they should break into our Country too To this the Prophet answers that though indeed they should so do yet God would then destroy them Wo to the multitude of many people which make a noise like the noise of the Seas and to the rushing of Nations that make a rushing like the rushing of mighty or many waters where the breaking in of the Assyrians with a mighty and confused no sâ— into the Land of Judah is compared to the breaking in of the Seas or an overflowing Deluge of many waters to imply with what violence and on a sudden their numerous Army should over-run their whole Country so that no body should be able to escape them or stand before them See the Notes Chap. 5.30 and 8.7 and 13.4 and Psal 93.3 Ver. 13. The Nations shall rush like the rushing of many waters c. See the foregoing Note But God shall rebuke them In great fury and indignation God shall destroy them See the Notes Psal 6.1 and 2.5 and 119.21 Even as he rebukes the raging of the roaring Seas so shall he still their fury see the Note Psal 65.7 And this was done in the destruction of Sennacherib's Army See the Note 2 Kin. 19.35 And they shall flee far off to wit Sennacherib and some few with him that escaped and fled back into their own Country and shall be chased as the chaff of the mountains before the wind which is far more easily and suddenly blown away than the chaff or dust that is in the Valleys because there the wind hath most power And See also the Note Job 21.18 and Psal 35.5 And like a rolling thing before the whirlwind That is like a round wisp of stubble or some other light thing first gathered together in a bundle and then carried away with a Whirlwind But now by some this last clause is rendred and like thistle-down before the whirlwind which is a thing indeed that must needs be easily driven away and scattered Ver. 14. And behold at evening-tide trouble and before the morning he is not c. This may be understood of the Assyrians that in the night which is somtimes called the Evening see the Notes Gen. 1.5 were terribly affrighted and put into a confused tumult by the sudden and unexpected slaughter which an Angel made amongst them and before morning were all slain or fled See the Notes 2 Kin. 19.35 36. And perhaps too the evening-tide is mentioned because then the Angel began to slay them But I conceive it is rather spoken of the Inhabitants of Jerusalem to wit that they should be over night in great terror and trouble because of Sennacherib's mighty Army that had besieged the City and because of some late blasphemies and menaces of Rabshakeh and yet before morning he and all his numerous Army are all dead or gone away there 's not an enemy to be seen The Prophet seems to imply that the fury of the Assyrians of which he had spoken in the foregoing verse should be but like a Tempest that ariseth in the Evening and is gone in the Morning as they should on a sudden invade the Land of Judea so on a sudden they should be destroyed This is the portion of them that spoil us and the lot of them that rob us That is The like to this shall befal all that make a prey of God's people and that by the decree and appointment of God according to that of the Apostle 1 Pet. 2.8 Whereunto also they were appointed See also the Note Job 20.19 CHAP. XVIII VERSE 1. WO to the Land shadowing with wings which is beyond the Rivers of Ethiopia This Chapter is throughout very obscure and the difficulty of it is chiefly from hence that it is very questionable what Nation it is against whom the wo here mentioned is denounced Several reasons are given by Expositors why the land here threatned is called a land shadowing with wings As 1. Because it was shadowed with huge high Mountains that were spread out like wings in the utmost coasts of the Country Or 2. Because it abounded with swarms of flies and bees and locusts and huge flights of fowl that out of colder Countries flew thither in great flocks by reason whereof the air was often darkned Or 3. Because they used to cover over the lands whither they went with their huge Armies winged with troops of horsmen see the Note Chap. 8.8 like so many thick clouds of Locusts of which indeed we have a notable instance 2 Chron. 14.9 where there is mention of an Army of Ethiopians that came against Asa the like whereof for number we read not of either in the Scripture or I think in any other History Or 4. Because the Inhabitants of this Land were wont to extend their power for the protecting and shadowing of their neighbouring Nations or at least to promise that they would with their Auxiliary-forces shelter them from their enemies and so caused them the people of God especially to trust much in the shadow of their protection And indeed it is usual in the Scripture to speak of any defence or protection under this Figurative expression of a shadow or covering and shadowing with wings See the Note Numb 14.9 Judg. 9.15 Psal 91.1 4. and Ruth 2.12 Or 5. Because it was a Land that abounded with Ships that shadowed the Sea where they lay and when they were carried before the Wind or the Seas seemed like so many flying Birds both in regard of the swiftness of their motion and because their Sails were thereon like wings according to that of the Poet Velorum pandimus alas But then the great Question is What
that Country was that is here called the Land shadowing with wings Very many Expositors hold that it is Egypt that is so called And true it is that most of the reasons before given why it is called The Land shadowing with wings do very well suit with Egypt especially the two last which seem the most probable For Egypt abounded with ships and traded much in merchandising and the Jews trusted much in the aid of the Egyptians being still ready to fly to them for shelter and to send to them for succour when they were in danger to be invaded by any other Nation But yet 1. Because in the following Chapter Egypt is threatned by it self And 2. because in the very next words it is said which is beyond the rivers of Ethiopia whereas Egypt lay nearer to the land of Canaan than Ethiopia did it is rather thought that Egypt is not the land shadowing with wings against which the wo is here denounced but rather the land of Ethiopia or at least that part of it which lay Southward of Judea near to the Red-Sea together with those other neighbouring Nations that are usually mentioned together with the Ethiopians as we may see Jer. 46.9 and Ezek. 30.5 Which seems most probable 1. Because Ethiopia was a rich Country very populous and therefore their Armies were usually exceeding numerous as is before-noted full of Havens Ships and merchandizing that often joyned with Egypt in aiding the Jews against their enemies that were in danger to swallow up them together with the Jews and a land that might well for all the other reasons before-given be termed a land shadowing with wings And 2. Because having here denounced destruction against this land shadowing with wings and against Egypt in the following Chapter then in the 20th Chap. he seems to joyn them both together and there the Egyptians and Ethiopians are expresly named ver 4. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives That indeed which makes this most questionable is that concerning this land shadowing with wings those words are added which is beyond the rivers of Ethiopia But considering that all Expositors in a manner agree that by the rivers of Ethiopia the streams of Nilus are here principally meant so called because from and thorough the land of Ethiopia they run down into Egypt though other rivers that run into Nilus may be also included I see not but that the reason of adding this clause which is beyond the rivers of Ethiopia may be to shew that the judgment here denounced should fall even upon the utmost parts of Ethiopia that were beyond the springs of Nilus So that I conclude that according to our Translation wherein the wo is clearly denounced against the land shadowing with wings Ethiopia must needs be meant And that this wo is here denounced against the Ethiopians either because the Ethiopians had been often-times great enemies to the Jews as we may see 2 Chron. 12.3 and 14.9 Or else rather to discover to the Jews their folly in resting upon the Ethiopians for help that should not be able to secure themselves The very drift of this Phrase Wo to the land shadowing with wings being to imply according to the Reasons before given for it that notwithstanding her high shadowing Mountains or the multitude of shipping or her huge Armies or her forwardness to be a shadow of defence to others even she her self should be miserably destroyed by the Assyrians And many hold that this was done by the Assyrians when Tirhakah the King of Ethiopia went out to fight against them 2 King 19.9 Ver. 2. That sendeth Ambassadors by Sea c. According to our Translation this is clearly spoken of the Land described in the foregoing Verse that is the people inhabiting that Land to wit the Ethiopian that sendeth Ambassadors by Sea that is by the River Nilus say some it being usual with the Hebrews to call all great waters Seas or by the Red-Sea which had Egypt and Ethiopia on the one side and Arabia on the other and was therefore also called The Gulf of Arabia even in vessels of bulrushes upon the waters that is in boats barks or ships made of bulrushes but overlaid with pitch both within and without to keep out the water for indeed we find in many ancient Writers that such kind of Vessels were much used in those times both in Egypt and Ethiopia not only because by reason of their lightness they sailed the more swiftly but also because they did not sink so deep into the water as our Vessels made of Timber usually do but did rather float and glide on the top or surface of the water with respect whereto some think this expression is used of Vessels of Bulrushes upon the waters and so were in the less danger of being split or broken upon the rocks and shelves of which there were many in the River Nilus Yea and because where there were great Cataracts or steep downfals of water they could hale them ashore and carry them on their shoulders over land and then put them into the river again beyond those downfals But whither were these Ambassadors sent by the Ethiopians I answer That is set forth in the following words wherein the Ethiopians are brought in Saying Go ye swift messengers to a Nation scattered and peeled c. For the understanding whereof we must know That 1. some understand this of the Embassadors or Heralds sent by the Ethiopians to denounce war against the Assyrian which they conceive was done when Tirhakah King of Ethiopia went out against them 2 Kin. 19.9 and that they are called swift messengers with respect to the lightness or swiftness of the vessels wherein they were sent And accordingly as with respect to the Assyrians they understand the description that is here given us of the Nation to whom they were sent to a Nation scattered and peeled they are said to be scattered because their Forces were dispersed abroad some in Judea and some in other Countries and peeled because the people were by this means left bare of their Soldiery Or because they had been peeled and made bald by long continuing Wars see Ezek. 29.18 and if we read this as it is in the Margin outspread and polished the meaning must needs be that they were a Nation that had large Territories and were glorious for all outward bravery to a people terrible from their beginning hitherto that is that have been from their first original unto this time a terror to other Nations by reason of their fierceness and cruelty and the many Countries that had been subdued by them A Nation meted out and trodden down that is that shall shortly be meted out and destroyed See the Notes 2 Sam. 8.2 and 2 King 21.13 or as it is in the Margin A Nation that meteth out and treadeth down that is that meteth out other Nations to destroy them or that trampleth and treadeth them down at
from a vehement indignation against sin and contrition for sin it seems to be approved and commanded Mic. 1.16 Make thee bald and poll thee for thy delicate children enlarge thy baldness as the eagle for they are gone into captivity from thee Ver. 13. And behold joy and gladness staying Oxen and killing Sheep eating flesh and drinking wine c. That is instead of fasting and mourning they give up themselves wholly to jollity and feasting Let us eat and drink for to morrow we shall die as if they had said The life of man is short and is many times gone on a sudden we may perhaps die to morrow and therefore let us be merry and take comfort in what we have whilst we may Or rather thus The Prophet tells us that we have not long to live an enemy will suddenly break in upon us that will destroy us all let us therefore be jovial whilst we may and while we are yet alive let us make a merry day of it Thus they scoffed at the threatnings of Gods Prophets And because the not believing of that which God hath revealed to us concerning the Resurrection of the Dead doth work in men the same prophane security the Apostle applieth these words to them 1 Cor. 15.32 Ver. 14. And it was revealed in mine ears by the Lord of hosts c. See the Note Chap. 5.9 Shureâ—y this iniquity shall not be purged from you till ye die c. as if he had said God hath in my hearing pronounced this doom against you that his judgments shall follow you all your days till at last you are cut off by Death But see also the Note 1 Sam. 3.14 in these words Surely this iniquity shall not be purged from you till ye die The Prophet seems to upbraid them with that scornful speech of theirs Let us eat and drink for to morrow we shall die Ver. 15. Thus saith the Lord God of hosts Go get thee unto this Treasurer even unto Shebna which is over the house This is a Prophecy against a particular person delivered as it seems at the same time with that which went before concerning the state of Judea or Jerusalem in general And because amongst the Nobles that were sent out by Hezekiah to treat with Sennacherib's Captains 2 Kin. 18.18 we find one Shebna mentioned and likewise Eliakim the Son of Hilkiah of one the Prophet speaks afterward ver 20. therefore most Expositors do hold that these were that Shebna and Eliakim that were Hezekiahs great Officers and that accordingly the foregoing Prophecy some part of it at least if not all must be understood of the havock made in Judea and the straits whereunto Jerusalem was brought by Sennacheribs Army And indeed they that understand the foregoing Prophecy of the taking and sacking Jerusalem by the Chaldeans have nothing to answer to this Objection but that either 1. to gain the greater credit to that which the Prophet had foretold that was so long after to come to pass here he foretels that which within a few years after should be accomplished Or else 2ly That this Shebna and Eliakim of whom the Prophet here speaks were two other of the same name that lived in Jerusalem a little before the time of the Babylonians invading Judea which is altogether improbable But if the Prophet speaks here may some say of a Shebna and Eliakim that were in Hezekiahs Court why is it said here that Shebna was Treasurer and over the house that is Comptroller or Lord High Steward of the King house whereas in that 2 Kin. 18.18 it is said That Eliakim the Son of Hilkiah was over the houshold and Shebna is only called the Scribe or Secretary To which may be answered either that this Shebna against whom the Prophet here prophecieth was not the same Shebna that is mentioned 2 King 18.18 as is there noted Or else rather that though Shebna was Treasurer and over the house when Isaiah was appointed to denounce the following Judgment against him yet before that time that Sennacheribs Army came against Jerusalem he had been by Hezekiah upon some fair pretence removed from the place of being over the house and put into a place of less Dignity to wit that of being the Scribe or Secretary and Eliakim advanced to that place of being Lord Steward of the Kings house and that this was the beginning of Shebna's fall However evident it is that he was a rotten-hearted man altogether unworthy of that great place he held advanced perhaps thereto by Ahaz and not therefore at first to be removed by Hezekiah for that which is mentioned in the following verse of his proud providing such a stately Sepulcher for himself after he was dead shewed him to be one of those that minded not the threatnings of Gods Prophets but went on in his ways securely when the Land the City and the whole people were like to be brought into a very sad Condition And therefore I conceive these words Go get thee unto this Treasurer were spoken in a way of contempt and indignation as if the Lord had said Go get thee to this wicked wretch this Treasurer c. Ver. 16. What hast thou here c That is as some would have it What hast thou to do here This place of Honour is no way fit for such a one as thou art Or What hast thou here and whom hast thou here That is What possession of Inheritance or what Kindred or Allies hast thou here in the Land of Israel that thou hast hewed thee out a Sepulcher here to wit in Jerusalem or in the Land of Judea as he that heweth him out a Sepulcher on high that is a lofty Sepulcher or a Sepulcher in some conspicuous and eminent place and that graveth an habitation for himself in a rock that is That buildeth himself some strong and stately Palace that shall abide for many Generations as being built upon a rock or that heweth him out a gallant Tomb in a rock the house or habitation wherein he must dwell when he is dead that it may remain as a Monument of his Greatness amongst his Posterity for many Ages He was it seems a Foreigner at least a man of mean and obscure parentage come up of nothing which may seem the more probable because in that 2 Kin. 18.18 where the three Princes are named whom Hezekiah sent out to parley with the Assyrian Captains the other two have their parentage mentioned but of Shebna it is only said that he was the Scribe and so by this sharp expostulation he is taxed 1. for his exceeding pride and arrogancy not in that he provided a Sepulcher for his dead body before-hand See Matth. 27.60 but in that being such a one as he was he should provide such a Magnificent and Princely Monument for his dead Corps as if he had been of great birth and ancient descent And 2ly for his fond and presumptuous confidence that he should certainly live and die in Jerusalem
whereas it should be nothing so God having determined that he should be deposed from his place of Honour and be carried into a far Country where he should die and be laid up in the earth far enough from that glorious Tomb which he had erected for himself as is more largely set forth in the following verses Ver. 17. Behold the Lord will carry thee away c. Some would have this rendred as it is in the Margin Behold the Lord who covered thee with an excellent covering and clothed thee gorgeously which must be understood of the Robes he wore proper to that place of Honour whereunto God had advanced him shall surely turn and toss thee as it followeth in the next verse But questionless the Translation in our Bibles is the best Behold the Lord will carry thee away with a mighty Captivity It is in the Hebrew with the Captivity of a man but thereby is meant a mighty Captivity and that say many Expositors because men-Captives are commonly used more hardly and carried farther away than those of the weaker Sex are It is as if he had said Thou makest full account to live and die in Jerusalem but God will certainly send thee packing into a far Country and there thou shalt end thy days he will make thee famous in another manner than that which thou affectest and thou shalt not be buried in an ordinary way but with contempt and disgrace and will surely cover thee that is he will even overwhelm thee with shame and confusion And herein there may be an Allusion to the Custom of Covering the faces of those that were condemned to die See the Note Esth 7.8 And this no doubt with all that which followeth in this Prophecy was in due time accomplished but how and when it came to pass the Scripture doth no where express Some think that he went out secretly and perfidiously to Sennacherib upon a design of betraying Jerusalem to him at which time the Assyrian Army being miraculously destroyed Sennacherib in a great rage carried him away with him Others conceive that he was carried away by the Babylonians together with Manasseh And others say that he was banished by Hezekiah or that he went away of his own accord into Foreign parts being displaced and cast out of the Court and there lived and died miserably But all these are but Conjectures Ver. 18. He will surely violently turn and toss thee like a ball into a large Country c. That is as a ball being thrown with great strength in a large plain where there is nothing to stop it will fly and run very far way or may be tossed up and down from one place to another because the place is very spacious every way so the Lord will be sure to send thee far away from the place of thy present abode into the Territories of some great King that hath large Dominions and there thou shalt be driven up and down from place to place in an afflicted and restless Condition there shalt thou die in a strange land not in Jerusalem where thou hast provided thy self such a stately Sepulcher And there the Chariots of thy Glory shall be the shame of thy Lords house that is say some Thy former Glory shall be turned into extream contempt which shall redound much to the shame of thy Lord whilst it shall be said of him in his poor and wretched estate That once he lived as a Prince in Hezekiah's Court Or rather thy rich and glorious Chariots wherein thou now ridest up and down in great pomp and state shall then tend to the dishonour of thy Lord and of his house too over which thou art set in that it shall be spoken of to his disgrace that such a vile wretch as he should be so highly advanced and live in so great Grandeur in Hezekiah's Court. Ver. 19. And I will drive thee from thy station c. This is spoken in the person of God Though thou thinkest thy self firmly setled in Jerusalem I saith the Lord will drive thee from thence and from thy state that is thy Office and place of Dignity shall he pull thee down that is the King yet it may well be as many others think that even this also is meant of God the Prophets speaking here of God in the the third person And for the place from which Shebna was to be removed See the Note above ver 15. Ver. 20. And it shall come to pass in that day c. To wit when thou O Shebna shalt be removed from thy place in the Court of Judah that I will call my servant Eliakim that is I will cause Hezekiah to advance him that he may in thy place serve me faithfully and this was done before Rabshakeh summoned Hezekiah to deliver up Jerusalem to him See the Note 2 Kin. 18 18. and the Note above ver 15. Ver. 21. And I will clothe him with thy robe and strengthen him with thy girdle c. To wit the robe and girdle which belonged to thee as Lord High Steward of the Kings house See the Notes Chap. 11.5 and Job 12.18 21. he shall be advanced to the place of Honour which now thou enjoyest for so this Expression is explained in the following words and I will commit thy Government into his hand All which was now made known to Shebna the more deeply to wound his heart for though it must needs be sad tidings to such an ambitious wretch to hear of his being deposed from so high a dignity yet it is like enough that it added to his vexation to be told of the man that should be honoured with his place And it may well be too as some conceive That this Prophecy of Isaiah might hasten both the downfall of the one and the advancement of the other and he shall be a Father to the inhabitants of Jerusalem and to the house of Judah That is he shall with much Fatherly Affection and Care govern the people of the land to wit as a prime Counsellor under the King and they shall love and honour him as a Father Ver. 22. And the key of the house of David will I lay upon his shoulder c. By the house of David is meant the King's Court or Houshold see the Note Chap. 7.2 And it was commonly so called because God had so often promised that the Soveraignty and Kingly Power in that Nation should be setled in the Family of David and accordingly by laying the key of the house of David upon the shoulder of Eliakim is meant that he should be made Lord High-Steward or Comptroller of the King's Court and should have the Supreme Power under the King of ordering and disposing all things in his house and in governing his Family Because he that hath the just command of the keys in a house hath power to dispose of all things therein at his pleasure and no man can come into the house or go out but by his leave whence it is
of the great streights whereinto this City was brought within a short time after by Salmanasser and Sennacherib the Kings of Assyria which seems not to me so probable at least that this was not all that was here intended because the Prophet speaks here expresly of this City's being laid waste whereas the utmost that any History reports concerning the Assyrians attempts against Tyre is That they blocked it up for five years and some add too That the Assyrians were at last overcome in a Sea-fight wherewith the Tyrians were exceedingly puffed up Again others under the calamity wherewith Tyrus is here threatned do comprehend the taking sacking and destroying of Tyre by Alexander the great of whom indeed it is reported by several Historians that after a long and hard siege he at length filled up that branch of the Sea that was betwixt the continent and Tyre that so his Army might approach her walls and by this means took it and utterly ruined it But it is not I conceive very probable that this is intended neither and that because ver 15. of this Chapter there followeth a promise That seventy years after the ruine here threatned the Tyrians should recover their liberty again which we do not find was ever done after Alexander had destroyed it And therefore in the last place the most of Expositors do understand it of the desolation that was brought upon this City by Nabuchadnezzar which indeed seems most probable 1. Because in Ezekiel's Prophecy against Tyre which agreeth in many passages with this it is expresly said Behold I will bring upon Tyrus Nebuchadnezzar King of Babylon c. Because the seventy years of the Syrians Captivity do sute so well with the seventy years of the Jews Captivity in Babylon And observable it is that elsewhere two sins are particularly mentioned as the principal cause of the ruine that God here threatens to bring upon this City to wit her excessive Pride in her riches and great strength And 2ly her insulting over Jerusalem when she was before destroyed by the same King see Ezek. 26.2 and 28.2 and Joel 3.4 c. Howl ye ships of Tarshish c. Figuratively this may be spoken to the ships themselves but rather it is meant of those in the ships Howl ye ships of Tarshish that is mourn and lament bitterly O ye Seamen and Merchants that are still passing in your ships by way of trading between Tyre and Tarshish and other foreign parts and indeed Tarshish is expresly mentioned amongst those that traded with Tyre Ezek. 27.12 but for the ships of Tarshish see the Notes 1 King 10.22 and Psal 48.7 for it is laid waste to wit Tyre and the Island wherein it stood and therefore all the Merchandise you left therein is utterly lost and the rich trading you had wont to have with that famous City is now at an end so that there is no house no entring in that is No house to entertain you no going in or coming out by way of trading from the land of Chittim it is revealed to them that is They of the land of Chittim who being nearer to Tyrus did first hear of it revealed it to those of Tarshish And who are meant by those of the land of Chittim See Numb 24.24 Other Expositions I know are given of that last clause but according to our Translation that which I have given seems the clearest Ver. 2. Be still ye inhabitants of the Isle c. Some hold that Isle is here collectively put for Islands and accordingly that it is the inhabitants of the Islands of the Midland-Sea that are here advised to be still that is to rest quietly in their several places and not to think of making any more voyages to Tyre that was utterly destroyed or to sit down silent mourning with her and for her But they are rather the Inhabitants of Tyre that are here spoken to which was an Isle till Alexander the Great as Histories report joyned it to the continent see the foregoing Notes Be still ye inhabitants of the Isle that is Boast not so proudly O ye Tyrians as you had wont to do in your great riches and the invincible strength of your City make not your City to ring with your revelling and rioting as you have used to do but rather let the astonishment horror and grief that is befallen you stop your mouths and make you sit down in silence as mourners use to do See the Note Job 2.13 Or thuâ— Be still ye inhabitants of the Isle as if he had said There shall not be that tumult and noise amongst you which there hath been by reason of the multitude of shipping and trading you had formerly there because your City being laid desolate there will be nothing but still silence there thou whom the Merchants of Zidon that pass over the Seas have replenished that is Who art filled with Merchants and all kind of Merchandise from beyond the Sea And Zidon is particularly named because being a haven-Town and near to Tyre and joyned in strict League and Confederacy with Tyre whence it is that in the Scripture they are still joyned together as if they had been but one it â—e though they had indeed several Kings Jer. 27.2 the Zidonian Merchants were still in greatest number there The drift of these last words is to imply that notwithstanding her great state and riches she should be laid waste and desolate But observable withal it is that Ezek. 26.2 Tyrus is brought in insulting over Jerusalem when she was destroyed with these very words I shall be replenished now she is laid waste Ver. 3. And by great waters the seed of Sihor the harvest of the river is her revenue c. Sihor is usually taken to be a small river that divided Egypt from Palestina Numb 34.5 and Josh 13.3 And accordingly some hold that by the seed of Sihor here is meant the seed of Egypt which is here called Sihor because this river Sihor was its utmost bounds But now because it seems no way probable that Egypt should be called Sihor only because of a small brook of that name that went through the skirts of that Country and for several other reasons that they give for it many learned men do with much confidence affirm that it is Nilus that is here called Sihor it may be with respect to a small branch of it that ran out to the borders of Canaan that was there called Sihor and that by the seed of Sihor here is meant the several fruits which the seed sown in Egypt by the river Nilus yieldeth to them as all kind of Corn Flax and such like And so the meaning of the words seems to be plainly this That the Wheat and other grain and fruit that either grew abundantly in Egypt by the great waters of Nilus the water-courses that were drawn from thence called therefore the harvest of the river Or that were transported by the great waters of the Ocean-Sea was the Revenue of