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
Cor. 3.14 Some I know by this destroying the face of the covering cast over all people do understand Christ's destroying Death and that in the expression here used there is an Allusion to the Face-cloth wherewith the faces of dead men are wont to be covered Joh. 11.44 or to the custom of covering the faces of condemned Malefactors see the Note Esth 7.8 But this of Christ's destroying Death is added in the next verse and the former therefore is rather here intended namely the freeing of his people from that ignorance under which they lay by Nature by the enlightning of the Gospel which was signified by the rending of the Veil of the Temple at the Death of Christ And all this is said should be done in this mountain as before not only because it should be done in the Church made up both of Jews and Gentiles but also because the Gospel whereby this was to be done was at first to go out of Mount Zion See the Notes Chap. 2.3 Ver. 8. He will swallow up death in victory c. That is He will destroy Death for ever as the word in the Original here translated in victory doth properly signifie so that it shall never more prevail over his redeemed ones but Christ shall reign this his last Enemy being destroyed for ever and ever Now though this was done partly by the Death of Christ whereby he abolished Death 2 Tim. 1.10 having by his suffering Death delivered his people â—â—om that Death which their sins had deserved Heb. 2.15 yet it shall chiefly bâ— accomplished at the Resurrection of the just when they shall pass into Lifâ— Eternal after which there shall be no more death Rev. 21.4 for so the Apostâ—â— saith expresly 1 Cor. 15.54 When this corruptible shall put on incorruption and thâ— mortal shall have put on immortality then shall be brought to pass that Saying â—â—at is written Death is swallowed up in victory And the like may be said of thâ— following words And the Lord God will wipe away tears from off all faces to wit of his people even as a tender Mother wipes away the tears of her weeping little Child For though God doth this partly by the comforts of his Word and Spirit here yet it is not completely done till they be taken up into Heaven to which estate therefore this passage is applied by St. John Revel 7.17 and 21.4 And so likewise in the next clause And the rebuke or reproach of his people shall be taken away from off all the earth the meaning is that God would free his people from that extreme scorn and contempt which was cast upon them all the world over and from the worlds base and despightful usage of them in their continual afflicting and persecuting of them as if they were a people not worthy to live upon the face of the earth But now the accomplishment of this here principally intended is the exceeding Glory whereunto God's people shall be advanced in Heaven For when God shall take them into this blessed and glorious condition then indeed all the Inhabitants of the earth shall be effectually taken off from that vile and base esteem which they formerly had of them Many good Expositors do I know apply all this to the deliverance of God's people out of Babylon But it is only as looking upon that as a Type of this far greater deliverance promised to God's redeemed ones in and through the Lord Christ Ver. 9. And it shall be said in that day c. That is In that day when these Promises shall be accomplished the people of God shall say to wit with wonder and exceeding great joy for this is as it were the language of the Guests at the Feast mentioned before ver 6. Lo this is our God we have waited for him and he will save us c. Which may be understood 1. in the Type of the rejoycing of God's people at the Lord 's delivering them out of Babylon which they had long expected and came at last to pass according to God's Promise and their earnest expectation And taking it thus observable it is that in this expression of their present joy and confidence in God they do withal covertly judg and condemn themselves because before their being carried into Babylon by their disobeying God's Laws and seeking to foreign Princes for help in their dangers they had not carried themselves towards the Lord as now they found they should have done Or 2. of the people of God's owning Christ at his coming in the flesh and embracing him by Faith when tendred to them in the Gospel as the true God their Lord and Saviour long ago promised them with great joy because of the peace made by him between God and them Or 3. of the Churches triumphing in Christ when he shall come to judge the world and to receive them into his Kingdom of Glory Ver. 10. For in this Mountain shall the hand of the Lord rest That is His powerful Providence shall be constantly and continually over his Church to protect and bless them See the Note Psal 80.17 It is the same in effect with that of our Saviour Mat. 28.20 And lo I am with you alway unto the end of the world And Moab shall be trodden down under him c. That is under his feet Psal 110.1 Moab is here particularly mentioned because none were more constantly and more fiercely bent upon doing mischief to God's people than they were but under these by a Synecdoche all the wicked enemies of his people are intended Even as straw is trodden down for the dunghil to wit the worst of the straw not fit to be reserved for any other use The word which we render trodden down some translate threshed and accordingly they read this verse thus And Moab shall be threshed under him even as straw is threshed in Madmenah and then take Madmenah to be a City of Moab called Madmen Jer. 48.2 and hold that because this City being scituate in a rich Corn-country where there was abundance of straw which was the less regarded thence the Prophet useth this expression here of straw threshed in Madmenah Ver. 11. And he shall spread forth his hands in the midst of them as he that swimmeth spreadeth forth his hands to swim c. Some hold that this is spoken of Moab with relation to the last words in the foregoing verse to wit That as the Swimmer stretcheth forth his hands to swim so he being trodden down by his enemies should in the midst of them stretch forth his hands to beg for mercy both of God and his enemies Or that he should though in vain strive with all possible endeavours to save himself from utter ruin even as a ship-wrack'd man being fallen into the Sea laboureth with all his might by swimming to escape drowning But clearly as I conceive this is spoken of God That he shall spread forth his hands in the midst of them as he that swimmeth spreadeth forth
the preaching of the Gospel he hath setled a Church upon earth and therein hath established his Kingdom even that Government whereby he sets up his Throne in the hearts of his people and works a thorough Reformation in them bringing the whole man to the obedience of his will and whereby he subdueth all contrary powers which resist and oppose the exercise of his Kingly power for the good of his Church and people and with respect unto this last I conceive it is that these words of the Prophet are rendred by the Evangelist till he send forth judgment unto victory Matth. 12.20 and the Isles shall wait for his Law that is even the Gentiles in the remotest parts of the earth shall with all greediness embrace his Gospel the Law whereby he will judge and govern his people Now because they that do so must needs trust in him for life eternal therefore is this clause expressed thus Matth. 12.21 and in his name shall the Gentiles trust Ver. 5. Thus saith God the Lord he that created the Heavens and stretched them out c. See the Note Psal 104.2 Ver. 6. I the Lord have called thee in righteousness c. By God the Fathers calling Christ the like whereto is also said of Cyrus as a type of Christ Chap. 45.4 I have called thee by thy name may be meant either his fore-appointing him to the Office of the Mediator See the Note above ver 1. or his actual bringing him to the undertaking of this Office by his Incarnation and by his inauguration thereto whilst he was upon earth according to the like Expressions we find elsewhere of Gods calling for a Famine 2 King 8.1 and of his calling the Generations from the beginning Chap. 41.4 And if we take it thus we must know that this is spoken of as done already I have called thee only to imply the certainty of it As for those words in righteousness I have called thee in righteousness the meaning thereof is either 1. That Christ was designed to this Office in a just and righteous way namely by commission from God whose will is the sure rule of righteousness as the Apostle saith Heb. 5.4 5. that he took not this Honour to himself and that too not without his own free consent See the Notes Psal 40.7 8. Or 2ly That God called him in faithfulness that he might perform the Promises which he had made unto his people and will hold thine hand and will keep thee that is I will direct support and defend thee See the Notes ver 1. and Chap. 41.13 Psal 16.8 and 73.23 and give thee for a Covenant of the people that is to be the Mediator the Messenger Mal. 3.1 the Surety and the Ratifier of that Covenant of Grace which God hath made with his people i.e. with the people of Israel who are primarily here intended and therefore distinguished here from the Gentiles and then also with all Believers taken into the same Church with them for a light of the Gentiles that is to enlighten their minds and chear up their hearts See the Note Chap. 9.2 Ver. 7. To open the blind eyes c. That is To enlighten mens minds that were by nature spiritually blind See the Note Chap. 35.5 to bring out the Prisoners from the prison and them that sit in darkness out of the Prison-house that is To rescue poor sinners out of the Bondage of Satan Sin and Death and so out of that blindness and woful misery wherein they lay which may well be called the darkness of the Devils Dungeon See the Note Chap. 9.2 Ver. 8. I am the Lord c. It is in the Hebrew I am Jehovah which imports a God that hath his being of himself and from whom all things have their being that is my name that is that peculiar name whereby I have made my self known to my people Israel and whereby I will be distinguished from all Idols and false gods that have their being from others See the Notes Exod. 3.14 and 6.3 and my glory will I not give to another neither my praise to graven Images that is The Glory and Praise of being the only true God or the Glory of an exact accomplishing what I have foretold should be which is that whereby God had before undertaken to prove himself the only true God See the Notes Chap. 41. 22 23 25 c. It seems therefore that the Lord having finished the foregoing Prophecy concerning Christ doth here again hereupon assert That he the God of Israel whose name was Jehovah that had foretold these things was the only true God Ver. 9. Behold the former things are come to pass c. That is The several things which from time to time I have long before-hand foretold my people have been all accomplished in their several seasons and new things do I declare to wit concerning the destruction of Babylon the return of Gods people into their own land and their greater deliverance by Christ before they spring forth I tell you of them that is long before there is any appearance or any probable sign of any such thing It is as if he had said As sure as the former things have been accomplished so surely shall these things also which I now foretel come to pass And thus the Lord doth re-assume his former Argument of proving himself to be the only true God by his foretelling future things See the Notes Chap. 41.22 27. Ver. 10. Sing unto the Lord a new Song c. That is say some an exquisite song or rather a new Song to set forth a new work of wonder which God would work for indeed this is said with reference to that ver 9. and new things do I declare But see the Note Psal 33.3 and his praise from the end of the earth see the Note Chap. 24.16 ye that go down to the Sea to wit Mariners and Merchants see the Note Psal 107.23 and all that is therein that is that dwell in the Islands that are in the Sea as it is explained in the following words the Isles and the Inhabitants thereof The Prophet having foretold the Destruction of Babylon and the Deliverance of the Jews and that which is the chiefest of all the great work of mans Redemption by Christ he now stirs up the Nations that should hear of these things to sing forth Gods praise and that purposely to imply the certainty of these things the better to chear up those whose deliverance was therein concerned And indeed as it was spoken with respect to Christ concerning whom the Prophet had immediately before prophecied it implies a clear prediction how all Nations should praise God upon the preaching of the Gospel amongst the Gentiles Ver. 11. Let the wilderness and the Cities thereof lift up their voice c. See the Note Chap. 35.1 And if by the Wilderness here be meant that vast desart that lay East-ward of Judea as the Sea mentioned in the foregoing verse lay on the
abundant joy though the Assyrian had none They joy before thee according to the joy in harvest and as men rejoice when they divide the spoil And 2ly Some understand both branches of the verse of the Jews in the days of the Gospel that then they were many in number as God had promised or that they were multiplied by the access of the Gentiles who joined themselves to the Church of the Jews but that this was without any great joy of the Jews the Nation to whom Christ and the Gospel were peculiarly promised because so few of them did embrace the faith of Christ or because they did very much envy the Preaching of the Gospel amongst the Gentiles or because they were within a few years after rooted out by the Romans Or else of the Church of Christ as made up both of Jews and Gentiles to wit that though Gods people were then mightily increased in number yet their joy was not answerable thereunto and that because of the grievous persecutions and the manifold calamities and miseries that were continually their portion And now because in both these joys there was a mixture of much grief and trouble of spirit therefore they say in the following words this joy of theirs is compared to the joy of men in harvest when their joy is mixed with a great deal of toil and labour and to the joy of those that divide the spoil which is not obtained without much hardship and after many sharp and bitter conflicts But 3ly others understand that the Prophet in the first part of the verse speaks of the Jews in former times to wit that God had exceedingly multiplied that Nation in former ages as he had promised under which term some also comprehend the advancing of them and their growing great in riches power and many glorious victories but that their joy then was comparatively nothing in regard of that joy they should have in the breaking forth of that light whereof he had spoken in the foregoing verse Then their joy should be such as it had never been since God began first to multiply that Nation which is therefore set forth in the following words by those expressions They joy before thee according to the joy in harvest c. And this may be understood of their joy Either 1. When Jerusalem was delivered from Sennacheribs army Or 2. when the Jews were delivered from the Babylonian captivity Or 3. when Christ came to deliver them from the bondage of Sin Satan Death and Hell And indeed because it is expresly said that the joy of this Nation when they were returned out of Babylon and had begun to build their City and Temple again was not so great as it had been in former times see the Note Ezra 3.12 therefore I conceive the joy the Prophet here speaks of is chiefly meant of the joy that redounded to believers by Christ which was indeed as much greater than all the joys of Gods people in former ages had been as the light of the Sun is greater than the light of a candle and that because this was the greatest mercy that ever was promised Gods people and because the light of the knowledg of God and the way of Salvation was far more clearly discovered and imparted to them than ever it had been in former times As for that expression they joy before thee c. either that is spoken with respect to the thank-offerings and praises which they offered up unto God upon their deliverances in the Sanctuary and in the assemblies of his people Or else to set forth the heartiness and reality and sincerity of their joy to wit that they should be indeed heartily and inwardly joyed as acknowledging Gods wonderful work in their deliverance Ver. 4. For thou hast broken c. Here the Prophet shews us what the ground should be of that wonderful joy promised to Gods people in the foregoing verse to wit Gods wonderful delivering of them from that miserable bondage under which they had been sorely oppressed which as it may be partly understood of the Jews deliverance both from that bondage under which Sennacherib endeavoured to bring them and from the yoke of the Babylonian captivity yet it must be principally understood as looking farther even to that great redemption of Gods people by Christ when the yoke of Satan and sin and the world and death and hell was broken and they were brought into the glorious liberty of Gods children Thou hast broken the yoke of his burden that is the burdensome yoke of that bondage and those many heavy pressures under which thy people lay and the staff of his shoulder that is the staff wherewith their shoulders were beaten the rod of the oppressor that is the tyrannical rule of those that oppressed him or the rod wherewith their task-masters were wont to beat them by way of forcing them to pay their taxes or to dispatch those works of drudgery that were imposed upon them as in the day of Midian that is totally and easily and wholly by the out-stretched arm of God without the help of man and military forces as when Gideon overcame the Midianites And to this it is thought the deliverance here promised is compared because the deliverance of the Jews from Sennacheribs army and from the Babylonian captivity but especially our deliverance by Christ was indeed effected not by the power of man and weapons of war but solely by the almighty power of God and because in the manner of Gideons vanquishing the Midianites there was such a notable typical resemblance of the victory of Christ and his members over Satan that great oppressor of his people for which see the Notes Judg. 7.19 Ver. 5. For every battel of the warrier is with confused noise c. If we read this verse according to the Translation that is set in the Margent of our Bibles When the whole battel of the warrier was with confused noise and garments rolled in blood c. then the whole verse seems clearly to be meant of that overthrow of the Midianites mentioned in the foregoing verse when the whole army of the Midianites being suddenly struck with a panick fear there was a confused noise amongst them and they fell upon and flew one another so that they lay tumling in their own blood And if we thus read the Text then the meaning of the last clause and it was with burning and fuel of fire must needs be this either that the bodies of the Midianites together with their garments being thus soaked and spoiled with the abundance of blood that was spilt were fain to be burnt and made fuel of fire or else that by this their slaughtering one another their whole army was easily instantly and utterly destroyed as when any combustible matter is suddenly consumed and burnt up with a flaming fire But now if we read it as it is in our Bibles as consisting of two parts the one opposed to the other For every battel of
fear of the Lord which therefore some expound thus That by reason of this his being so abundantly anointed with the holy Spirit of God he should breathe forth nothing but what was sweetly pious and religious or that in all his courses he should send forth a sweet sent suitable to the precious savour of his spiritual unction But rather by this figurative expression is only meant that which we have in our Translation And shall make him of quick understanding in the fear of the Lord. By the smell we discover things more secret than those things are which appear to the eye or ear and likewise by the smell we discover things more easily and quickly than any other way so that when it is said That the Spirit should make Christ sent or smell in the fear of the Lord This seems to intend that he should be of a sharp and quick understanding certainly and presently to discover the truth of things as in our ordinary speech we use to say of a man that doth quickly find out a thing That he hath soon smelt out the matter As for that which is added concerning the fear of the Lord and shall make him of quick understanding in the fear of the Lord thereby is shown wherein the quickness of his understanding should be discovered to wit not in earthly things which are far beneath his Cognizance but in the things that appertain to Religion and the fear of God and in judging of mens persons as to the inward frame of their Spirits that looking into their hearts he would soon discover whether they were such as did truly fear the Lord or such as did not fear God even when they did hypocritically make the fairest shews of Piety yea and some would have this also farther included in that expression That he should judge of men in these regards according to the fear of God that is justly and uprightly acquitting and saving those that truly fear God and judging and condemning those that are void of his fear and he shall not judge after the sight of his eyes neither reprove after the hearing of his ears that is he shall not be carried away with respect of persons neither shall he acquit or condemn any man meerly upon outward appearances the looks or gestures or words of men or what is rumoured reported or affirmed by others but according to the clear knowledg which he shall have of their hearts Men that have no other way to judge but according to what they see or hear are often mistaken in judging But so it could not be with Christ because he should of himself know all things yea even the thoughts and intentions of mens hearts Ver. 4. But with righteousness shall he judge the poor c. See the Note before Chap. 2.4 and likewise the Notes Psal 72.1 2. The meaning is That he should do justice to the poor as well as to the rich though he should not favour them in any unjust thing because of their poverty or that he should as a righteous King rule and govern his people poor broken-hearted self-condemned sinners protecting them against all their enemies temporal and spiritual And much to the same purpose is the following clause and reprove with equity for the meek of the earth to wit That he should plead the cause of his poor people that were meek and gentle under their sufferings rebuking and punishing their proud Oppressors Or that he would correct his own meek ones but it should be with gentleness and moderation as intending to reform and not to destroy them And he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked This may be understood 1. of the preaching of the Gospel which as it is elsewhere called the word of his mouth Rev. 2.16 and 19.15 so here it is called the rod of his mouth and the breath of his lips to wit that with this word as with the Scepter of his Kingdom Christ should sharply smite those that dwell on the earth as with a rod reproving and convincing them of their sins with such mighty efficacy that some should thereby be brought to submit themselves and so his word should be the savour of life unto life to them and others should be mortally wounded even to despair and so the Gospel should be the savour of death unto death to them And 2ly of the Almighty Will the sovereign sentence and command of God to wit That Christ should only with a word of his mouth smite the earth that is wicked earthly-minded men the enemies of God and his people and should utterly destroy them as we know it is peculiarly said of Antichrist That the Lord shall consume him with the Spirit of his mouth 2 Thes 2.8 Ver. 5. And righteousness shall be the girdle of his loyns c. Because in those times 1. men did constantly use girdles to bind their loose Garments close to their bodies And 2ly by binding up their long Garments about their loyns they were the better fitted and strengthened for the dispatch of any work or service they undertook And 3ly they wore also their Girdles as a choice Ornament and there was a Belt or Girdle that was usually the special Ornament of Princes for all which see the Notes Job 12.18 therefore it is said here That righteousness should be the Girdle of Christs loyns and faithfulness the Girdle of his reins to imply 1. That he should be constantly and eminently fitted and funished with righteousness and faithfulness for the execution of the Office which God had imposed upon him 2ly That he should most justly faithfully and industriously manage and perfect the work he had undertaken for the Salvation of his people And 3ly This should be an honour and glory to him throughout the world These glorious endowments of Gods Spirit should be to him instead of those outward Ornaments that are usually wore by the great Princes and Potentates of the World Ver. 6. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lyon and the fatling together c. That is those men that were before of a proud fierce cruel and savage disposition most untractable most brutish and ravenous and shameful in the places where they lived more like Wolves and Lyons and Leopards than men when they shall once be subdued by the Gospel and Spirit of Christ and give up their names to him shall become meek and gentle tame and tractable so that they shall live and converse together in the same Church with other poor Christians quietly and harmlesly and the weakest that are shall not need to fear them Now this is mentioned as one of the strangest and most glorious effects of the Kingdom and Government of Christ that thereby the most wicked and mischievous men should be changed as if they were transformed out of beasts into men and so
Shepherd to feed and to defend the poor people of God Yet some by the first-born of the poor here understand the very poorest amongst the people to wit that even they should come to enjoy plenty of all things and by their feeding some also understand their feasting together with great joy upon Hezekiah's destroying the Philistines And I will kill thy root with famine that is I the Lord God will utterly destroy thee O Palestina even as a tree is destroyed whose root withereth for want of moisture See the Note Chap. 5.24 And he shall stay thy remnant as if he should have said When I shall have destroyed thee with famine then the Cockatrice Hezekiah or the state of Judah under Hezekiah shall slay the remnant with the sword 2 King 18.8 But yet others do rather think that it is God that is intended in both clauses though it be delivered in different persons I will kill saith the Lord and he shall slay saith the Prophet And indeed the Philistines were not utterly destroyed by Hezekiah as is evident by the mention that is made of that Nation by the Prophets after the days of Hezekiah but God did it by degrees at several times and by several instruments However the drift of this whole verse seems to be to assure God's people that however the Philistines might insult over them for a time yet ere long there should be a great change the Philistines should be ruined and undone and they should live in great peace and plenty Ver. 31. Howl O gate c. That is You Rulers and Princes of Palestina that are wont to sit in the gates of your Cities See the Note Gen. 22.17 Cry O City That is You the inhabitants of each City there Yet by Gate and City the same thing may be meant to wit the Inhabitants of all their Cities in general concerning whom the Prophet doth hereby foretel that instead of rejoycing at the misery of God's people of which he had spoken before ver 29. they should howl for the extreme miseries that were coming upon themselves Thou whole Palestina art dissolved or melted and the meaning is that they should be affrighted or utterly ruined see the Notes Psal 46.6 and 75.3 And observable is the expression Thou whole Palestina art dissolved as in reference to what was said before ver 29. Rejoyce not thou whole Palestina for hereby is implied that their dread and desolation should be as general as before their joy and triumph was For there shall come from the North a smoak that is from Judea or Jerusalem which partly lay North-east from Gaza and other Cities in Palestina Hezekiah shall break in upon you with a mighty Army which is termed a smoak because as a black thick stifling smoak that ariseth upon the kindling of some great fire cannot be kept out but fills all places where it comes and darkens the air and doth exceedingly vex and annoy men and drive them out of the places of their abode and breaks out at last into a devouring flame so should this Army of Hezekiah's break in unresistably upon them and overspread the whole land overwhelming them with the darkness of extreme misery and terror and setting the whole land by degrees on a light flame And none shall be alone in his appointed times or assemblies that is the people shall not come in singly one by one but in whole Companies and Troops at the set times or the set places appointed for their assembling together so readily and cheerfully shall they joyn themselves to Hezekiah in this his expedition for the invading of the Philistines Yet some would have the meaning to be that no man should withdraw himself from this service and through faint-heartedness stay alone at home Ver. 32. What shall one then answer the messengers of the nation c. Either the word nation must be here collectively taken nation for nations What shall one then answer the messengers of the nations And then the meaning may be either 1. That when Embassadors should be sent to Jerusalem to congratulate this great victory of theirs over the Philistines or when messengers should be sent to Judea upon any other occasion and coming thither should enquire of the late overthrow of the Philistines the answer that should be returned in Judea to these Embassadors or Messengers of the Nations should be that the Lord hath founded Zion that is that he had built it and appointed it to be the place where he would dwell amongst his people and that accordingly he would protect and establish it for ever See the Note Psal 78.69 and 87.1 and that the poor of his people shall trust in it that is they shall account themselves safe in Jerusalem because they shall be under Gods protection therein And the meaning is that the Jews should answer the Embassadors or Messengers of the Nations that by this which God had done to the Philistines it was evident that God had undertaken to establist and defend Zion and that therefore all his enemies must needs be destroyed Or 2. That when the Embassadors or Messengers of the Nations returning home from Judea to their own Countries and it may be extended to any strangers that had been there should relate what a wonderful victory the Jews had gotten over the Philistines every one there should be ready to answer that surely the Lord hath founded Zion c. And if thus we understand the words it is all one in effect as if it had been said What think ye will be the report that will be spread all the world over concerning this great overthrow of the Philistines by Hezekiah Why truly that God hath engaged himself for the protecting and preserving of Zion and that therefore his people even when they are brought to the poorest condition may well rely upon her safety But now by the Messengers of the Nation may be meant the Embassadors of the Philistines the Nation spoken of in the foregoing verses And then the meaning seems to be this that in case the Philistines should upon the death of Ahaz supposing Judah then to be in a weak condition send Embassadors to Hezekiah with many proud demands denouncing War against him if those demands were not granted or rather if after their defeat they should send to desire peace of Hezekiah but yet upon very unequal and unreasonable terms the answer which Hezekiah or some other for him should return to these Messengers of the Philistines would be this that the Lord hath founded Zion and the poor of his people shall trust in it or shall betake themselves unto it to wit as a place of refuge and safety CHAP. XV. VERSE 1. THE burden of Moab c. See the Notes Chap. 13.1 and 2 Reg. 9.25 Some say the destruction here threatned was brought upon them by the Assyrian either Salmanassur or Ezarhaddon of which Amos they say prophesyed in the days of Uzziah Amos 2.2 and others by Nebuchadnezzar after he had
and the wise Councels and Contrivements wherewith they had plotted to strengthen themselves against any invasion It cannot be thought that any men would say these very words For we have made lies our refuge c. unless it were in a way of flouting those to whom they spake it Only hereby the Prophet intended to turn them from their folly in trusting to those things that would certainly deceive them and prove no better than lies and falshood Ver. 16. Therefore thus saith the Lord God c. Having in the foregoing verse laid down the cause of Gods high displeasure against the Jews namely because they did so obstinately and securely despise and deride all the threatnings of Gods Prophets glorying in their safe condition as if there were no fear of any evil that should come upon them Because ye have said We have made a covenant with death c. that which one would think should next follow should be the making known how severely God would proceed against them to destroy them And this indeed is added in the following verse Only first the Lord premiseth this glorious promise concerning the Messiah Behold I lay in Zion for a foundation a stone c. and that 1. hereby to chear up the faithful amongst them against the wrath which was coming upon their State and people by putting them in mind of that foundation-stone which he had provided for the support and preservation of his Church on whom whilst they relied by Faith they should be sure to be upheld and secured in the midst of all those grievous judgments that should come upon that Nation And 2. to hint unto those prophane wretches that were so confident that no evil threatned by the Prophets should come upon them that he had indeed provided a Rock in Zion on whom relying they might have assured themselves of all peace and safety but because they had despised him and run on in ways of rebellion and wickedness all these vain stays whereon they relied with so much confidence would surely deceive them Behold I lay in Zion for a foundation a stone see the Note Psal 118.22 a tried stone that is a sure Saviour on whom poor sinners may safely rely a precious corner-stone a sure foundation according to that Upon this rock I will build my Church and the gates of hell shall not prevail against it Mat. 16.18 he that believeth shall not make haste that is they that believe this promise and do by faith rest upon this rock to wit God in Christ will wait patiently upon God for the accomplishment of it both as to the coming of this promised Messiah and as to the deliverances expected from him though the promised mercy should be deferred and delayed for a time yet they will not be impatient and grudg that it is not done nor use any unlawful means to help themselves but will contentedly wait as being fully perswaded that in due time God will make good what he hath promised In Rom. 9.33 the Apostle following the Septuagint seems to cite this place otherwise than we find it here in the Prophet As it is written Behold I lay in Sion a stumbling-stone and rock of offence and whosoever believeth on him shall not be ashamed But this is the same in effect and it is usual with the Apostle in citing places out of the Old Testament not so much to regard the words as the matter because they that make haste and will not wait patiently for the accomplishment of Gods promise are sure to miscarry and so in the conclusion to be ashamed of their folly whereas those that wait patiently for the accomplishment of Gods promises are sure never to be disappointed and so never to be ashamed therefore the Apostle instead of these words shall not make haste useth the same in effect shall not be ashamed And besides that which others answer is very probable to wit that as the Apostle in the first words of that place Behold I lay in Sion a stumbling-stone and rock of offence doth joyn with the words here another place of our Prophet namely that Chap. 8.14 so in the latter clause also with the words here he seems to take in that also Chap. 49.23 they shall not be ashamed that wait for me Ver. 17. Judgment also will I lay to the line and righteousness to the plummet c. See the Note 2 King 21.13 God expresseth himself here in terms suitable to the figurative expression he had used in the foregoing verse of laying a stone to be a sure foundation for his Church and the meaning seems to be That having laid such a sure foundation as Christ was for the safety and peace of those that would believe in him he would proceed in judging his people with all judgment and righteousness in as exact and precise a manner as Carpenters and Masons are wont to do when they carry on their work by line and level against the wicked he would proceed with all just severity punishing them exactly according to their sins though withal he would be very wary to preserve his faithful ones and to carry on the building up and reforming of his Church which a company of wicked wretches had brought into confusion and the hail he alludes to that mentioned before ver 2. shall sweep away the refuge of lies that is All your vain hopes and all things whereon you vainly grounded such great hopes and the waters shall overflow the hiding place that is Your hopes of hiding your selves from the Judgments that are coming shall not secure you Both Expressions are used with reference to that vaunting speech of theirs ver 15. We have made lies our refuge and under falshood have we hid our selves And the judgment here intended whereby this should be done may be the great havock that was made amongst them by the Chaldeans if not which some rather think their far geater Destruction and Desolation by the Romans Ver. 18. And your Covenant with death shall be disannulled and your agreement with hell shall not stand c. This is spoken by way of deriding that scornful speech of theirs ver 15. We have made a covenant with death c. and implies both that their present security should be turned into extream dread and terror and that notwithstanding all their vain confidence they should certainly be destroyed when the overflowing scourge shall pass through then ye shall be trodden down by it that is it shall not pass away so suddenly but that ye shall be overborn and destroyed by it Ver. 19. From the time it that goeth forth it shall take you c. That is When it once begins to break in upon you it shall not stay till it hath surprized you Whereas they had said ver 15. When the overflowing scourge shall pass through it shall not come unto us for which see the Note there to this the Lord by the Prophet here answers That they did but in vain flatter themselves
should flourish again But now if we take this as a prediction of the blessed change that should be wrought amongst men in the days of the Gospel the meaning seems to be that the most savage and brutish people men given up to all kind of vices no better indeed than dens of Devils should be made Temples of the Holy Ghost richly furnished with the Graces of Gods Spirit and abundant in good works Ver. 8. And a high-way shall be there and a way c. That is In this land of a wilderness become a fruitful well watered land there shall be a high-way that is a fair common-road-way for those that travel with beasts and carriages and a way that is a smaller path-way for foot-Passengers Or a high-way that is a Cawsey or Castway as there useth to be in watery Countrys such as he had spoken of in the foregoing verse and a way that is another ordinary way But that which the Prophet intended hereby is either that the Jews should have a free and safe passage without encumbrance or molestation in their return from Babylon to Jerusalem or else rather That their Country that had lain waste and desolate like a wilderness should then be quietly and peaceably inhabited again Whereas in Wildernesses and Deserts there is usually no path to be seen it shall not be so with the people of God when God shall have wrought this happy change for them their ways shall be kept fair and fit for all sorts of Travellers and shall not lye desolate as before See the Note Chap. 33.8 but be continually frequented with multitudes that pass up and down in them they shall freely travel from all parts of the land to the Temple and back again and so likewise to other places See the Note Chap. 33 17. and it shall be called the way of holiness to wit because the people that went up and down in it should be a holy people a people that should be much in frequenting the Temple Gods holy place and such as should live as becomes those that are a holy people to the Lord all which may be said too if we understand it of the way of the Jews return from Babylon to Jerusalem the unclean shall not pass over it that is The land shall not be in the possession of impure Infidels of foreign Nations as formerly nor shall the people of God that are there be a sinful wicked people as formerly they have been he alludes in this Expression to that law that forbad the coming of any persons that were legally unclean into the Temple but it shall be for those those holy ones with respect to whom it was before called the way of holiness those regenerate ones upon whom those spiritual Cures should be wrought mentioned before ver 5 6. I know these last words may be read as in the margin for he shall be with them and then the meaning is clear to wit That God would be with them as once he went along with the Israelites in their travelling through the wilderness to Canaan Exod. 13.21 to protect conduct and prosper them by which means they should be preserved in purity and holiness And thereupon it follows the wayfaring men though fools shall not err therein that is it shall be so plain so direct and easie a way that the simplest that are such as Solomon speaks of that know not how to go to the City Eccles 10.15 See the Note there shall not miss of it But now if we understand all this of the days of the Gospel whereof the other was a type then the way here promised is Christ John 14.6 Or the way prescribed in the Gospel for poor sinners to attain that life and salvation which is tendered in Christ the way of faith and holiness of which therefore it is said That it shall be called the way of holiness because it is the way that leads to the Holy of Holies in Heaven and because none go in that way but those that are sanctified and justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 This way to life eternal is for those and no other for without holiness no man shall see God Heb. 12.14 And then of this way it is said also That the wayfaring men though fools shall not err therein because it is so clearly discovered in the Gospel that the simplest that are need not miss the way unless they will wilfully do it and because men are naturally very fools before by the Gospel they are brought in to Christ Tit. 3.3 But when they are once brought to believe in Christ they are sure by the guidance of his Spirit not so to err in their way though they be never so simple as to miss of life eternal Ver. 9. No Lyon shall be there nor any ravenous beast shall go up thereon it shall not be found there c. The meaning is That in their return from Babylon or in their passing up and down in their own land they should not be annoyed with any ravenous wild Beasts to wit such as he had threatned should possess their land Chap. 34.13 14. when it lay waste as a Desert But here again under this type is meant That Christ would secure and protect his in their way to Heaven neither Satan nor any other of their spiritual enemies should make a prey of their souls neither should their wicked enemies the Instruments of Satan be able to hurt them he would carry them on safely in their way till he had lodged them in Heaven but the Redeemed shall walk there to wit the faithful Jews whom God shall deliver out of the hands of their enemies and so likewise those whom Christ shall redeem from the Estate of sin and death Ver. 10. And the ransomed of the Lord c. That is His redeemed ones See the foregoing Note shall return and come to Zion that is from those places whither they had fled to hide and shelter themselves either within the Land or in foreign parts when the Assyrian first invaded the land hearing of the destruction of the Assyrian Army they shall come back to Jerusalem or to the Temple in Zion there to praise God for their deliverance or it may be meant as well of their return from the Babylonian captivity and so the main intent of the words might be to signifie that God having brought them out of Babylon would not leave them till he had brought them safe to Jerusalem with Songs and everlasting joy upon their heads that is Joy of long continuance such as haply was a refreshing to those that were joyed with it so long as they lived or joy that should be for ever remembred in their anniversary Festivals But withal observable is this expression and everlasting joy upon their heads for though by their heads may be meant only the several persons of Gods redeemed ones as usually elsewhere see the Notes Job 29.3 and Prov. 25.22
not go on and express this in his Prayer was because he was not able to speak any longer for weeping as it is immediately added in the Text and Hezekiah wept sore And so what he could not or perhaps was afraid to ask in words because it was contrary to what God had said should be his tears spake and God heard them But see the Note 2 King 20.3 Ver. 4. Then came the word of the Lord to Isaiah saying To wit as it is expressed in the Book of Kings afore Isaiah was gone out into the middle court so near was the sick bed of this good King to the Throne of God in Heaven even his sighs and groans God heard and was presently careful to have him comforted with a promise of longer life and that for the better strengthning of his faith by the same Messenger that had made known to him the Sentence of Death that God had pronounced against him But see the Note 2 King 20.4 Ver. 5. Go and say to Hezekiah Thus saith the Lord God of David thy Father c. By these words he makes known to Hezekiah that he was mindful of the Covenant he had made with David concerning his continuing of the Kingdom of Judah to his Posterity I have heard thy Prayers I have seen thy tears behold I will add to thy days fifteen years that is To the days thou hast already lived In 2 King there is another particular inserted in the promise here made to wit That on the third day he should go up to the House of the Lord. But for this and the following verse see the Notes 2. King 20.6 Ver. 7. And this shall be a sign unto thee from the Lord c. In 2 King 20.8 It is said that Hezekiah desired a sign of the Prophet Isaiah to assure him that this which he had promised him should certainly be which the Prophet hath likewise noted in the close of this Chapter and that hereupon God by the Prophet made him this promise of a sign for which see the Note there Ver. 8. Behold I will bring again the shadow of the Degrees which is gone down in the Sun-dial of Ahaz ten degrees backward c. In 2 King 20.9 10. it is said that when Hezekiah desired a sign of Isaiah for the strengthning of his faith the Prophet tendered to him two different signs leaving him to his choice which of them he would take namely That the shadow on the Sun-dial should either go forward ten degrees or go backward ten degrees and that when Hezekiah answered That it was a light thing for the shadow to go down ten degrees and desired rather that the shadow might return backward ten degrees for all which see the Notes in that place hereupon this promise was made him of bringing back the shadow ten degrees the accomplishment whereof is related in the next words so the Sun returned ten degrees by which degrees it was gone down to wit after the Prophet had prayed that it might be so for this is expresly inserted 2 King 20.11 And Isaiah the Prophet cried unto the Lord and he brought the shadow ten degrees backward c. for all which see the Notes there Yet withal this also is here observable that those words so the same returned ten degrees may well induce us to think that the miracle now wrought was not as some would have it in the going back of the shadow in the Dial of Ahaz whilst the Sun kept on its course but in the retrograde motion of the Sun it self And indeed how else could they in Babylon take notice of this Wonder See the Note 2 King 20.12 And beside the Analogy between the sign and the thing signified depends much upon this Princes are in their Kingdoms as the Sun in the World The bringing back therefore of the Sun when it was hasting to its setting and the lengthning of the day thereby beyond its natural time was most fit to signifie that after the same manner how impossible it might seem considering the desperateness of his disease and the Sentence of Death by God himself pronounced against him Hezekiah should be brought back from the Grave whither he was posting and his life be lengthned out beyond expectation Ver. 9. The writing of Hezekiah King of Judah when he had been sick and was recovered of his sickness That is The Song of Thanksgiving which he composed and committed to writing even as his Father David used to do intending to leave it to posterity as a Monument of his own fainting heart in the time of Gods mercy in recovering him out of his sickness and his hearty thankfulness for it Ver. 10. I said in the cutting off of my days c. That is When I perceived partly by the violence of my sickness but especially by the sentence of death which the Prophet had pronounced against me that God was now hewing me down in great displeasure I began to think within my self or I concluded fully within my self as I lay upon my sick bed I shall go to the gates of the grave that is I am now a dead man See the Note Psal 9.13 I am deprived of the residue of my years that is the years I might have lived by the ordinary course of nature Thus in the first place he acknowledgeth his own weakness and the terrors wherewith he was surprized when he saw himself likely to be cut off by an untimely death in the flower of his age the reasons whereof see before in the Note 2 Kin. 20.3 the more hereby to magnifie the mercy of God to him in his recovery Ver. 11. I said c. See the foregoing Note I shall not see the Lord to wit in his Temple See the Notes Psal 27.4 and 42.2 even the Lord it is twice repeated to set forth how vehemently he was afflicted herewith in the land of the living see the Note Psal 27.13 And indeed his particular expressing of this when he desired a sign of his recovery ver 22. What is the sign that I shall go up to the house of the Lord doth plainly show that this was one main thing that troubled him when he lay under the terrors of Death I shall behold man no more with the inhabitants of the World that is I shall no longer live amongst the Children of men here in this World Or as I shall no more behold God in his Ordinances so I shall also be cut off from the Communion of the Church of the living and so I shall not do that good to the people of God that were under my charge that I desired to do Ver. 12. Mine age is departed c. The time of my life and abode here in this World is at an end and gone and is removed from me as a Shepherds tent who use not to stay long in a place but to remove their tents from one place to another See the Note Job 27.18 I have cut off like a Weaver my life
ashamed to wit of my hope and patience but that the issue will be good Ver. 8. He is near that justifieth me c. That is God will be still ready to justify my cause to wit that I was truly sent by him and have faithfully discharged my Office And as this respects the Prophet the meaning may be that God would justify him by bringing to pass all that he foretold and by defending him against his enemies But as it respects Christ it may be meant of all that God did tending to the clearing of his innocency and the justice of his cause especially at his death and afterwards as the testimony given to Christ by Pilate and the Centurion the rising of the dead out of their Graves c. his triumphant Resurrection and Ascention into Heaven and the conversion of such multitudes by the Preaching of the Gospel and some of them such as had been themselves active in the crucifying of him Who will contend with me That is who will argue or plead against me Let us stand together c. to wit to argue the cause with those that oppose and persecute me before God the just Judge of all men And to this place the Apostle seems to have alluded Rom. 8.33 34. Who shall lay any thing to the charge of Gods Elect It is God that justifieth Who is be that condemneth c. and that very fitly because from hence it may be clearly gathered that it is in vain to condemn those whom God justifies Ver. 9. Behold the Lord God will help me c. See the Note above vers 7. Who is he that shall condemn me to wit justly as Christ said Joh. 8.46 Which of you convinceth me of sin See also Matt. 26.59 Lo they all shall wax old as a garment That is though mine enemies be never so splendid and glorious yet as a splendid Garment wears away they shall be outworn and perish The Moth shall eat them up That is they shall by degrees be wasted and consumed And as it concerns those that contended with the Prophet it may seem to have respect to their being wasted in their long captivity in Babylon Ver. 10. Who is among you that feareth the Lord and obeyeth the voice of his Servant c. Having in the last clause of the foregoing Verse denounced judgment against the Prophets enemies and so Christs also as the antitype this is here inserted for the comfort of the godly amongst them those that did obey the voice of Gods Servant to wit the Prophet or Christ and his Ministers See the Note Chap. 42.1 There were but a very few such amongst them as this question imports Who is among you that feareth the Lord c. See the Notes Psal 25.12 But yet those that were such the Prophet on Christ of whom he was a Type doth here by his example of whose confidence in God much is before spoken exhort them to trust in God And it is indeed a word in season to him that is weary for the speaking whereof as it is said before Ver. 4. God had given him the tongue of the learned Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light that is that is in great distress misery and sorrow and void of all inward comfort through the apprehension of their lying under the Wrath of God Let him trust in the Name of the Lord that is in God who hath declared himself able to comfort and support them in their greatest sufferings and to deliver them out of their greatest troubles and hath withal promised that he will do it and stay upon his God to wit in regard of the covenant which through Christ God hath made with them Ver. 11. Behold c. Having in the foregoing Verses encouraged the righteous amongst the Jews against their long continued calamities and stirred them up to cast their care upon their God here the Lord returns to denounce judgment against the generality of the people that slighted his Word and despised his Promises Behold all ye that kindle a fire that compass your selves about with sparks c. And some understand this of their kindling the fire of Gods wrath against them by their manifold wickedness and their incensing him to overwhelm them on every side with Judgments which should utterly consume and burn them up See the Notes Chap. 1.31 and Deut. 32.22 and accordingly we must then understand the following words Walk in the light of your fire and in the sparks that you have kindled as spoken ironically thus Walk on desperately in these your wicked ways not fearing the fire which you have set a flaming about you and see what the issue of it will be But rather it is meant as the most of Expositors take it of all those vain things wherein that wicked people did flatter and chucker themselves Behold all ye that kindle a fire that compass your selves about with sparks as if he should have said in a way of derision you that do encourage and chear up your selves and even compass your selves about with such variety of devices and carnal counsels on every side wherewith you hope to safeguard your selves and seek to comfort your selves against all the evils and judgments wherewith you are threatned rejecting the consolations of Gods Word even as men should sit and warm and refresh themselves at a great many fires they had kindled about them and hereby is meant 1. the vain hopes of the Jews in the days of Isaiah in their strength and policy and confederacy with other Nations c. which made them slight the Promises that God made them by the Prophets and secondly their confidence in their own natural righteousness and in the false Doctrines and Traditions of the Scribes and Pharisees which made them despise and disregard Christs Gospel Promises Walk in the light of your fire and in the sparks which ye have kindled chear up your selves as much as you can with these brands and sparks of your own kindling with these fleshly hopes and comforts all will be to no purpose this shall ye have of mine hand that is by my just judgement upon you ye shall lye down in sorrow that is notwithstanding all these vain self-deceits of yours you shall be overwhelmed at last with unremovable anguish and sorrow out of which you shall never rise again ye shall dye in your sin and so shall be laid in a bed of darkness and insufferable sorrow and torments unto all eternity CHAP. LI. VERSE 1. HEarken to me c. The Lord having ver 10. of the foregoing Chap. encouraged the faithful amongst the People to trust in God though their condition might seem never so hopeless but then ver 11. turning to the generality of People denounced Judgment against them here he returns again to comfort the godly party amongst them Hearken to me ye that follow after Righteousness see the Note Prov. 21.21 It may
as they had dealt with Christ that he would bring them to Death and to the Grave as they had brought Christ 2. Others understand it of the efficacy of Christs Death and Burial namely that thereby many wicked men yea many of the great and rich ones amongst them most unlikely to yield should be crucified with him and buried with him to wit Spiritually and so be made new Creatures and be brought to be obedient to the will of his Father or which is all one in effect that they should be brought to be with him and own him though Crucified and Buried as their Lord and as his People to submit to his Scepter and Government Again 3. Some understand it only of his Sufferings but in a several way For 1. Some take it thus That God the Father gave Christ over into the hands of the wicked Jews and the Gentiles even the great ones of those times such as were Caiaphas and Herod and Pontius Pilate that so they might dispose of him how they pleased both in regard of his Death and Burial which agreeth with that of our Saviour Matth. 26.45 Behold the Son of Man is betrayed into the hands of Sinners or for so some would have it that He that is the Jewish People gave him up into the hands of the wicked Gentiles Pilate and the Roman Souldiers that they should Crucifie and bury him as they pleased But 2. Others understand it thus that he should be cut off by an untimely Death as a wicked man and accordingly should be Executed amongst other Malefactors in Mount Calvary the ordinary place where such kind of Varlets used to be Executed and Buried according to that which followeth in this Chapter ver 12. And he was numbred with the Transgressours but yet withall the providence of God so disposing of it he should be buried in the Sepulchre of a rich man as Joseph of Arimathea is expresly called Matth. 27.57 the Evangelist thereby pointing as some think to the accomplishment of this Prophecy And this last seems to me the most probable Exposition of this place As for that which follows because he had done no violence neither was any deceit in his Mouth or as it is cited 1 Pet. 2.22 neither was guile found in his Mouth which seems to have special respect to the unquestionable truth of his Doctrine it is given as a reason of that which went before and therefore must be understood according to the several Expositions of the foregoing words as either 1. That God would bring destruction upon those that crucified Christ because they had dealt so cruelly with an innocent man that had never done any thing blame-worthy either in word or deed Or 2. That his Death should be efficacious for the Conversion of wicked Men yea even the greatest and richest of them because he should not dye for any guilt that was in him but as a spotless Lamb that suffered for the Salvation of others Or 3. That God would not suffer him to be buried amongst those notorious Malefactors in that common place appointed for their burial in or about Mount Calvary but provided that he should be honourably laid in a new Sepulchre which a rich and honourable person had provided for himself because he was such a new man indeed as the World had never seen a man that had never sinned neither in word nor deed Ver. 10. Yet it pleased the Lord to bruise him he hath put him to grief c. That is Though there was no fault in him yet it was the will of God that he should suffer sorely to wit because he was to suffer for poor Sinners See the Note before ver 5. when thou shalt make his Soul an offering for Sin that is when thou O God shalt bring it to that that his Soul that is his Life or himself shall be offered up as a propitiatory Sacrifice for sinful men Or as it is in the Margin when his Soul shall make an offering for Sin that is when Christ shall willingly even with all his Soul offer up himself as a Sacrifice for his People to wit in his Death See Gal. 3.13 and 2 Cor. 5.21 he shall see his Seed that is his Spiritual Progeny See the Notes Chap. 9.6 Multitudes of Believers that shall be begotten again by his Word and Spirit It is as if he had said that his Death should not hinder his having a numerous Seed because he should rise from the dead and so should live and see his Seed yea it should be so far from hindering it that it should be the cause of it because reconciliation being made by his Death he shall thereby purchase them to himself which our Saviour intended in that Joh. 12.24 Except a Corn of Wheat fall into the ground and dye it abideth alone but if it die it bringeth forth much Fruit and likewise because it was not till after his Death and Ascension into Heaven that his Spirit was to be so abundantly poured forth both upon those that were to preach the Gospel and upon those to whom it was Preached Joh. 7.39 he shall prolong his days See the Note above ver 8. It is spoken with respect to his reigning long over his Church upon Earth till all his Enemies were subdued and after that together with his Church Eternally in Heaven and the pleasure of the Lord shall prosper in his hand that is that which it was the Lords good will and pleasure should be done by him to wit the Redemption and Salvation of Men and that which should make way thereto the bringing in of Men to believe in Christ by the spreading of the Gospel through all Nations See Joh. 4.34 and 6.39 Ver. 11. He shall see of the travel of his Soul c. That is He shall for a long time together with much content and delight see and enjoy See the Notes Job 7.7 and Psal 34.12 the effect and fruit of all the toilsome and wearisome pains that he had taken and pains and sorrows he had endured and that especially in his Soul by reason of the pressures of Divine Wrath that lay upon him and put him into a bloody sweat And by this fruit of the travel of his Soul is meant that which in the foregoing Verse was called the prospering of the pleasure of the Lord in his hand as namely the gathering of multitudes of Gods Elect People from amongst the Gentiles together with that transcendency of Glory whereunto himself shall be exalted after his Sufferings and Labours See Phil. 2.8 9. and Luke 24.26 and the Eternal Salvation of all his redeemed ones and shall be satisfied to wit with full content and delight as having obtained that which he earnestly thirsted after and accounting it an abundant recompence for all his Labours and Sufferings even as a Husband-man is satisfied when after all his toil he comes to reap a plenteous Harvest and as a Woman is satisfied when after all her pains in travel she sees