it is written that is in the Old Testament With men of other Tongues and other Lips will I speak unto this People and yet for all that will they not hear me for the aim of the Apostle there being to dissuade them from an inordinate desire of hearing those that had the gift of Tongues rather than those that Prophecied yea even then when there was none that did interpret what they spake he alledgeth this place to prove that herein they did ambitiously affect that which God threatned as a curse Ver. 12. To whom he said c. This is added farther to set forth how the Word of God had been to them without all good effect as if God had spoken to them in a language they did not understand or else to shew why God would speak to them with stammering Lips and with another Tongue it was because they were obstinate and would not be instructed To whom he said that is to which stupid People that regarded not the instructions and warnings they enjoyed the Lord said to wit by his Prophets This is the rest wherewith ye may cause the weary to rest and this is the refreshing That is this which I require of you that you should obey the word of my Prophets is the only means whereby you may procure rest and refreshing for your selves your Country and People from those many miseries troubles and calamities wherewith you have been wearied a long time together Yet they would not hear that is though the Lord shewed them plainly the way to rest and happiness they would not hearken to it Whereby is also implied that their stupidity in being like little Children that could not be taught proceeded from their obstinacy it was from meer wilfulness and stubborness that they were so ignorant Ver. 13. But the word of the Lord was unto them precept upon precept c. That is say many Expositors instead of obeying the words of the Prophets they mocked at their words repeating those words ver 10. in a flouting way Precept upon precept precept upon precept line upon line c. As if they should have said Our Prophets deal with us as with young Children we must have precept upon precept c. And indeed that which follows ver 14. Wherefore hear the word of the Lord ye scornful men seems to favour this exposition But I rather think that the Prophets intention in these words was to shew that after God had so plainly made known his will to them and taught them what might have been for their peace and rest yet still they were as dull as ever Gods Word was still to them only as an empty sound striking their ears they were still as unteachable as new-weaned Children That they might go and fall backwards and be broken and snared and taken That so through the just Judgment of God upon them by this their stupidity they might come to fall and be ruined under those Judgments which God had threatned against them It is probable that this expression of their falling may be used with reference to that sin of drunkenness wherewith he had charged them ver 7. And that it is particularly said That they might fall backward Either because that way of falling is most dangerous or to imply that their not minding Gods Prophets would bring them to fall under those Judgments which though foretold they would not foresee And so likewise by their being broken the utter cutting off some may be intended and by their being snared and taken the Captivity of others Ver. 14. Therefore hear the word of the Lord ye scornful men that rule this People which is in Jerusalem This is meant of the whole Nation of the Jews only he calls them this People which is in Jerusalem because thither they used to resort to Worship God as his People and to imply that their scorning was the greater sin because they pretended to be Gods peculiar People Ver. 15. Because ye have said We have made a covenant with Death and with Hell are we at agrement c. That is because you think your selves so secure as if ye had made a Covenant with Death and Hell Or because you run on so boldly in your wicked ways slighting the vengeance of God denounced against you that it is all one in effect as if you should openly say We are not frighted with your threatnings of Death and Hell We have made a Covenant with them both and therefore are sure they will do us no hurt This I conceive the Prophet intended by these words Yet it may well be that the wicked wretches of those times did use to say thus to the Prophets not as thinking they could make an agreement with Hell and Death but only in a way of derision as if they should have said Think not to scare us with the threatnings of Death and Hell alas we have made a strict league of friendship with Death and with Hell or the grave and therefore may well be fearless in regard of them both Yea some think that by saying they had made a Covenant with Death and the Grave they might intend that Death and the Grave would do them good rather than hurt namely because they would take them out of harms way before those evils which the Prophets threatned were like to come upon them when the overflowing scourge shall pass through to wit which you the Prophets tell us is coming upon the land it shall not come near us And hereby might be intended either the Assyrians invasion whereby the ten Tribes were utterly ruined and if this be intended it implies an exceeding height of presumptuous security in these men that when they saw the land of Israel over-run thereby yet could promise themselves that it should not reach them or else that of the Chaldeans which was often before-hand threatned by the Prophets For we have made lies our refuge and under falshood have we hid our selves as if they should have said Those things which you call lyes and falshood things that will surely deceive us we doubt not will prove a sufficient refuge and shelter to us Add hereby they might mean either 1. their false gods on whose help they much relyed though the Prophets often cried out against them as lying vanities as Chap. 44.20 A deceived heart hath turned him aside that he cannot deliver his Soul nor say Is there not a lye in my right hand Or 2ly the respect which in some things they pretended to have to Gods law and to his service and worship in the temple which was indeed no better than meer hypocrisy and a lye Or 3ly their subtil shifts their crafty dissembling and treacherous compliance with the enemy wherewith they might vainly hope to secure themselves what ever became of others Or 4ly the outward means they had for their defence and whereby they did foolishly hope to safeguard themselves as their great riches gotten by lies and falshood their leagues with foreign Princes
because hissing or whistling is a watch-word or warning covertly given to those only that understand the meaning of it or rather to imply how easily God could bring these Nations upon his people It is a great Question amongst Expositors who this enemy was that God here threatens to raise up against his people Some understand it of the Romans under Titus Vespasian who indeed utterly ruined the State of the Jews and indeed these might most properly be said to be called from the end of the earth But because the Prophet speaks of a destruction that should suddenly come upon them and that of the Romans was so long after even many years after the death of Christ it is no way probable that this was here intended Others think that it is the Assyrians that are here meant who under Sennacherib in the days of Hezekiah did utterly waste the land of Israel and carried the people into captivity and made great havock in the land of Judah besieging the very City Jerusalem though they took it not and indeed observable it is that Chap. 7.17 c. where it is clear the Prophet speaks of the Invasion of the Assyrians he speaks much after the same manner as he doth here But yet because he speaks here ver 24. of the utter ruining of the State of Judah root and branch I should conceive it is rather meant of the Chaldeans under Nebuchadnezzar who in the days of Zedekiah did waste the land of Judah take and burn the City Jerusalem and carried the people captives into Babylon or at least that it may be meant of both these jointly together the one as the beginning the other as the consummation of that extreme ruin that was brought upon them However it is clear that the reason why he speaks of Nations in the Plural Number was because there were many several Nations Parthianâ— Mâ—â—es Persians and others that served under both the Assyrians and Chaldeans and the reason why they were so expresly told that he would call in Nations from far and from the end of the earth was both to make the threatning the more dreadful the farther they were carried away captives the sadder and the more hopeless their condition would be and likewise to prevent the peoples incredulity lest they should think that there was no likelihood oâ— any such destruction that was coming upon them because all the Nations round about them were quiet and at peace with them not meaning them any hurt therefore the Prophet tells them that the Lord could easily and would certainly bring in enemies upon them from the farthest part of the earth that is the farthest part known commonly to the people in those times and behold they shall come with speed swiftly which is added by way of answering and upbraiding them for that scornful speech of theirs v. 19. Let him make speed and hasten his work c. Ver. 27. None shall be weary c. To wit notwithstanding the length of their journey And hereby is implied both what lusty able men they should be and likewise how willingly and chearfully they should undertake and go on in this their expedition nor shall stumble amongst them to wit through weariness or faintness or by reason of any thing lying in their way against which they might casually dash their foot The meaning is that nothing should in the least hinder or retard them in their jurney none shall slumber nor sleep that is they shall be so far from sleeping that they shall not so much as slumber according as the same expression is used Psal 121.4 Behold he that keepeth Israel shall neither slumber nor sleep It could not be but they must sleep sometimes but all is expressed here Hyperbolically That which is intended is that they should not go on in their journey or do their business slugglishly and drowsily but with much liveliness and prudent watchfulness and intentive minding their work in hand If there were need they should not refuse to watch all night in their Sieges or rather to travel by night as well as by day as we find it expressed Arise and let us go by night and let us destroy her Palaces Jer. 6.5 neither shall the girdle of their loins be loosed that is they shall be still in a readiness to march or to perform any other service of War because the girding of the loins helps to the strengthening of men and so is often used by them that undertake any journey or service whereto strength is required See 1 Kings 18.46 Therefore some would have it that this Phrase of not loosing the girdle of their loins is used to imply their constant strength But questionless the meaning rather is that they should not pull off their clothes to go into a bed no nor so much as disarm themselves nor shall the latchet of their shooes be broken to wit as usually it will be when men in hast pull off their shooes and if so we take it the meaning may be that they should not so much as pull off their shooes when they laid themselves down but because a loose shoo must needs be a great hinderance to men in travelling and put them to some stay for the mending of it I rather thus understand this expression that nothing should befal them to stay or hinder them in their way not so much as the breaking of a shooe-latchet So that the whole scope of the place is to imply that they should go on in their journey so prosperously that they should meet with no impediment that should considerably be any hinderance to them But see the Note also Deut. 8.4 Ver. 28. Whose arrows are sharp and all their bows bent c. They shall be well armed and always in a readiness to destroy And indeed this also some would have implied in saying their arrows were sharp because this implies that they should not need to stay to whet them their horses hâ—fs shall be â—â—unted like flint that is they shall be â—â— hard that they shall not be worn out with travel nor in danger 〈…〉 cunning or galloping or to be hurt with any thing they shall casually tread upon and their wheels like a whirlwind that is the wheels of their Chariots in regard of their swiftness the dreadful noise they will make and their strong over-bearing power and violence shall come upon the Jews like a terrible tempest from Heaven carrying all before them because the Jews might think that in so long a journey many things might intervene to cross and hinder their design therefore these things are added to shew how prosperously they shall go on in their enterprise Ver. 29. Their roaring shall be like a lyon they shall roar like young lions c. See the Note Psal 104.21 Yea they shall roar and lay hold of the prey and shall carry it away safe and none shall deliver it all which is to set forth how strong and fierce and cruel and greedy after the prey
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
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
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
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
from the blasphemous Aspersions of the Assyrian and for my Servant Davids sake that is For the love I bear to his seed for his sake and that I may make good the promise I made to him and not because the inhabitants of Jerusalem have deserved any such favour at mine hands But see the Note 2 King 19.34 Ver. 36. Then the Angel of the Lord c. In 2 King 19.35 it is And it came to pass that night which makes it more than probable that this was done the very night after the foregoing promise made Hezekiah concerning the Destruction of Sennacheribs Army and the deliverance of Jerusalem that the Angel of the Lord went out to wit from Heaven or from the Lord as it is said 2 Chron. 32.21 That the Lord sent an Angel and smote in the camp of the Assyrians an hundred fourscore and five thousand See the Note 2 King 19.35 Why this was done in the night we may easily conceive namely that this Judgment might come upon them the more suddenly and with greater terror and so likewise why it was done by an Angel to wit that they might clearly see that it was by the immediate Sword of God for the horrible contempt they had cast upon him for which see the Note Chap. 31.8 A more difficult question is Where the camp of the Assyrians was when the Angel made this slaughter amongst them Now though concerning this we may upon clear grounds determine 1. That it was in the land of Judah according to that Chap. 14.25 I will break the Assyrian in my land and upon my mountains tread him under foot for which see the Note there And 2ly That Sennacherib had not then besieged Jerusalem for above ver 33. it is expresly said That he should never do that yet in what particular place he lay encamped with his Army I find no where expressed Some think it was at Libnah where Rabshakeh found him ver 8. when he went back to him from Jerusalem And again others hold that it was at Nob a Town not far from Jerusalem which I judge the more probable because Chap. 10.32 where our Prophet seems to describe the manner of Sennacheribs marching from one place to another when he went up against Jerusalem Nob is mentioned as the last place where he pitched his Camp and from thence it is said That he shaked his hand against Mount Zion as by way of threatning that he would now presently be with her See the Note in that place So that I say it is most probable that whilst Sennacherib made a stand there that he might put all things in a readiness for the siege of Jerusalem there it was that his Army was miraculously destroyed by an Angel Only withal it is most likely too which others say That this slaughter was made not only in Sennacheribs Camp wherever it was but also amongst those forces which Rabshakeh had from the first left to block up Jerusalem And accordingly of both places that must be understood which followeth and when they arose early in the morning that is The Inhabitants of Jerusalem that looked every moment for the coming of Sennacherib or rather those few of the Assyrians that God would have escape the sword of the Angel and behold they were all that is Their whole Army in a manner dead corpses that is Not sick and dying but stark dead By what manner of death they were destroyed it is no where expressed only some places elsewhere in this Prophecy seem to import That a mighty and terrible tempest fell upon the Camp of the Assyrians at that time when this Havock was made amongst them for which see the Note Chap. 30.30 Ver. 37. So Sennacherib King of Assyria departed and went and returned and dwelt at Niniveh That is He with those few that were not slain by the Angel fled away home into their own Country And thus God was pleased to order it by his providence that he should escape and not fall by the Sword of the Angel 1. That he might to his greater confusion see the dreadful power of the God of Israel whom he had despised and blasphemed clearly discovered in that strange and horrid Judgment which he found executed upon his Army 2ly That he might to his exceeding vexation flee back in so disgraceful a manner the very way that he came See the Note before ver 34. And 3ly that he might be reserved to a death far sadder in many respects than that of his being slain by the Angel as is related in the following verse As for Nineveh that was at present the chief City of Assyria See Gen. 10.11 that strong hold whereunto the Prophet had before foretold he should flee See the Notes Chap. 31.8 9. Ver. 38. And it came to pass as he was worshipping in the house of Nisroch his god that Adramelech and Sharezer his Sons smote him with the Sword c. As the Prophet Isaiah had before foretold it should be ver 7. And some conclude from the Apochryphal Book of Tobit Chap. 1.21 That it was not above five and fifty days after the Destruction of his Army in Judea that this was done However just it was with God that he that had blasphemed the true God should find his Idol-god unable to defend him and they escaped into the land of Armenia and Esarhaddon his Son reigned in his stead who is also called Asnappar Ezra 4.10 and Tobit 1.21 Sarchedonus and by other Writers as some conceive Sardanapalus in whose days ten years after Sennacheribs death the Chaldeans overcame the Assyrians by Merodach their King CHAP. XXXVIII VERSE 1. IN those days was Hezekiah sick unto death c. See the Notes 2 King 20.1 Because ver 6. there is a promise made of delivering the City Jerusalem from the King of Assyria therefore many learned men think that Hezekiahs sickness was before the ruin that fell upon Sennacherib and his Army But the series of the History is clear and how that promise ver 6. must be understood See the Note 2 King 20.6 Ver. 2. Then Hezekiah turned his face toward the wall and prayed unto the Lord. To wit As still trusting in the goodness and fatherly love of God to him notwithstanding he had heard so severe a Sentence so absolutely pronounced against him from the Lord. But see the Note 2 King 38.2 Ver. 3. And said Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight c. As if he had said And therefore do not cut off my life in the midst of my days That this was that which by these words of his he intended to beg of God is evident because in that promise that is afterward made to him ver 5. of lengthning out his days God is said to grant him that which he had prayed for And therefore we may well think that the reason why he did
the word which we Translate Prison some understand the restraint under which he was held after they had apprehended him yea including his imprisonment in the Grave where his dead Body was sealed up and watched by a guard of Souldiers And some add too those bonds of anguish and anxiety that were upon the Soul of our Saviour from the apprehension of Gods wrath when in his Agony he sweat drops of Blood Luke 22.44 and when upon the Cross he cryed out My God my God why hast thou forsaken me Matth. 27.46 And then by Judgment they understand as is before said the Judgment that was pronounced against him and executed upon him And thus they make the meaning of this first branch of the Verse to be this That he was taken from all his sufferings rising again triumphantly out of the Grave and then ascending up into Heavenly Glory But 2. Others understand it only of what he suffered from his Enemies namely that the intent thereof is to shew either that after they had him under restraint and had pronounced sentence of Judgment against him he was taken away by death and some think too that in the expression here used there is relation to his being taken up to the Cross according to a like expression used else-where Joh. 12.32 or else the violence and precipitancy of their proceedings against him to wit that after they had him once under restraint they presently carried him away to the Judgment Seat and when Pilate had pronounced Judgment against him immediately without any delay they hurried him away to Execution so that as it is clear in the Evangelists all was done in a violent hurry they apprehended him but over night and he was condemned and executed the very next day And indeed because the Prophet both before and after these words speaks of his sufferings this last Exposition I judge the best But then for the following words and who shall declare his generation It is confessed that most of the ancient Writers have understood it either of the generation of Christ of God the Father from all Eternity as he was the only begotten Son of God See the Notes Psal 2.7 and Prov. 8.24 or of his Conception and Birth as man of the Virgin Mary without the knowledge of man And indeed both these are wonderful Mysteries which no man is able to comprehend or express But why in this place they should be mentioned it is hard to conceive And therefore the most of our later Expositors do understand it otherwise and that three several ways For 1. Some by his generation do understand the duration or continuance of his Life and Kingdom as indeed the word is sometimes taken Chap. 13.20 Having said in the foregoing words say some that he was from his sufferings taken up into Heavenly Glory he adds here expressing it by way of admiration that after that the continuance of his Age his Life and Kingdom would be uncountable even unto all Eternity it should not be with him as with them who being delivered from Death do yet afterwards dye again because Christ being raised from the dead dyeth no more Death hath no more dominion over him Rom. 6.9 Yea and some extend this also to the Life everlasting of his Church and People which indeed agreeth well with that which follows ver 10. He shall see his Seed he shall prolong his days Or say others Having in the foregoing words spoken of his being taken away by Death here he adds as in opposition thereto but who shall declare his generation as if he had said Though he lived so short a time and was cut off in the flower of his age yet who can count his age who shall live and reign even unto Eternity 2. Others by his generation understand the Men of that generation wherein he lived and so make the meaning of the words to be this who shall declare his generation that is who is able to set forth the monstrous impiety and wickedness of that generation of men that could deal thus with the Lord of Glory that came to save them And 3. Others by his generation understand his Spiritual Seed or Issue as the word is taken Psal 22.30 And this too is conceived to be added as in opposition to the foregoing branch thus Though he shall be taken away by Death yet oh what an innumerable generation shall spring from him In an ordinary way when a man is slain there is an end put to the enlarging of his Posterity but it shall not be so with him no man shall be able to count the Spiritual generation that shall spring up to him after his Death to wit of those that shall believe in him which is that is said afterwards ver 10. He shall see his Seed c. And then for the last Clause for he was cut off it is the very same word that is used concerning the death of the Messiah Dan. 9.26 from the Land of the Living See the Note Psal 27.13 for the transgression of my People was he stricken therein a reason is given why he should not be quite destroyed by Death but should be taken up into Heavenly glory for as is said before so some understand the first words of this Verse and should live and see his Seed or Generation unto Eternity namely because he should not dye for any wickedness of his own but in obedience to his Father and that to bear the punishment due to the Sins of Gods People that is the Sins of Gods Elect People say some See 2 Tim. 2.10 Or the Jews amongst others that put him to death And thus the Prophet might call them his People Though indeed because of those words for the transgression of my People many Expositors hold that these last words are spoken in the Person of God the Father Ver. 9. And he made his Grave with the wicked and with the rich in his Death c. It is in the Hebrew in his Deaths because of his many grievous sufferings which were as so many Deaths to him as the Apostle said of himself that he was in Deaths oft 2 Cor. 11.23 Not only because he was often in danger of Death but also because his Afflictions and Sufferings were as sore and bitter as Death it self There are many Expositions given of these words which seem to me extreamly forced and some which our Translation can by no means admit I will only mention those that may consist with our Translation and which have some appearance of probability in them 1. Some understand it of the just vengeance which befell the Jews for their Crucifying of Christ when they were destroyed by the Romans to wit that God the Father or Christ would bring that wicked People even the greatest and richest of them who are particularly mentioned because such being puffed up with their greatness and riches are usually most boldly wicked and oppressive of others to be as harshly and cruelly dealt with by others