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
adoption and the glory and the covenants c. they shall see the glory of the Lord and the excellency of our God that is The Wilderness and Desert before mentioned or the faithful people of God that were before as a Desert and Wilderness Some understand this also as that before as spoken in a hyperbolical way of the Deserts themselves But it is rather meant of Gods people to wit that in Gods destroying their enemies and delivering them when they were in such a forlon Condition they should through faith experimentally see and own the glorious power and other excellencies of God as clearly discovered to them See the foregoing Note And observable it is with what joy the Prophet expresseth this as with respect to their peculiar interest in God and the excellency of our God But now if we understand this of the Church under Christ then by these words they shall see the glory of the Lord c. may be meant That they even the blind Gentiles also with the rest should see and acknowledg both the Glory of Christs person according to that John 1.14 And we beheld his glory as the glory of the only begotten of the Father and likewise of that great work of Redemption which he came to perform Ver. 3. Strengthen ye the weak hands and confirm the feeble knees See the Note Job 4.3 Having told them how God would destroy his peoples enemies and deliver them this is added to encourage them hereupon against all base incredulous fears And it may be taken as spoken either to the Prophets in those times that they should chear up the people whose hearts were ready to sink for fear of their enemies and to the Teachers in the Church in Gospel-times that they should comfort afflicted trembling Consciences or else to the faithful people themselves that they should hearten one another or chear up their own fearful hearts And indeed in this last sense the Apostle seems to apply these words Heb. 12.12 Wherefore lift up the hands which hang down and the feeble knees Ver. 4. Say to them that are of a fearful heart Be ye strong fear not c. That is as some would have it Say so to your own fainting hearts But for this see the foregoing Note Behold your God will come with vengeance as if he had said However your enemies deride you for your confidence in your God yet your God will surely come to take vengeance on your enemies to wit the Assyrians or Babylonians even God with a recompence See the Note Chap. 34.8 he will come and save you that is say some He will not save you from the Assyrians by the Ethiopians as you expect but by his own immediate hand from Heaven But now referring this to the days of the Gospel there is more implied in these words for behold your God will come with vengeance c. may be understood not only of Christs taking vengeance on those that persecute and oppress his Church and people but also of his first coming into the World for the Redemption of his people that he might vanquish and be avenged on their spiritual enemies Sin Satan Death and Hell that so his people being delivered out of the hands of these their enemies might serve him without fear Luke 1.74 See the Note Chap 9.4 and see also 1 John 3.8 Eph. 4.8 and Col. 2.15 And as this hath respect to the Gentiles there is a special Emphasis in those words Behold your God will come with vengeance as if he had said He that will be now your God as well as ours he will come and save you that is Even he himself in his own person Ver. 5. Then the eyes of the blind shall be opened and the ears of the deaf shall be unstopped How this is to be understood of the holy change that should be wrought in the Jews after the vengeance executed upon the Assyrians or the Babylonians and the deliverances of Gods people that followed thereupon See the foregoing Notes Chap. 29.18 and 32.3 But questionless under this type there is a Prophecy couched of the miraculous cures that Christ should work and therefore we find that the accomplishment of this is alledged by our Saviour as a clear proof that he was the promised Messiah Matth. 11.4 5. Go and shew John again those things which ye do hear and see The blind receive their sight and the lame walk c. And likewise of that greater wonder he should work in curing those that were spiritually blind and deaf by the preaching of the Gospel And indeed Christs miraculous Cures upon the bodies of men were but pledges of the spiritual Cures which Christ was come to work upon the souls of Believers Ver. 6. Then shall the lame man leap as an hart and the tongue of the dumb sing c. To wit for Joy This may be understood as hyperbolically spoken of the joy that would be amongst the Jews upon the slaughter made in the Assyrian Army or upon their return out of Babylon But withal under this type is foretold the miraculous Cures of Christ the punctual accomplishment whereof we find in the Cripple's leaping when he was cured of his lameness Act. 3.8 and with all the spiritual Cures that should be wrought upon men by the Ministry of the Gospel to wit That they that were before cripled and lame for doing any thing that was truly good should with all chearfulness run in the ways of Gods Commandments and that those that were before dumb for speaking of spiritual and heavenly things should discourse freely of such things and gladly sing forth the praises of God for this is added to shew the reason of such exceeding great joy in the wilderness shall water break out and streams in the desert that is Judea that was as a wilderness shall become as a fruitful and well watered land and that which is implied is that there shall be a blessed and joyful change in their state and no want of any thing they could desire And then also under this type is signified how exceeding fruitful and happy the state of the Church should be at the coming of Christ and that by the abundant pouring forth of the gifts and graces of Gods Spirit upon them which we find often compared to streams of water in the Scripture as Joh. 4.10 c. and 7.38 and may be here compared to waters breaking forth in a wilderness as in allusion to the waters that gushed out of the Rock which Moses struck in the wilderness But for this see the Notes ver 1 2. and Chap. 12.3 Ver. 7. And the parched ground shall become a pool and the thirsty land springs of water c. See the foregoing Note in the habitation of Dragons who delight in desert and dry places where such lay shall be grass with Reeds and Rushes which always grow in moist and watery places Job 8.11 So that the meaning is That the most desolate and waste places
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
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
great joy for more are the Children of the desolate than the children of the married Wife by the married wife mentioned in opposition to her that was barren and desolate is meant the Church of the Jews under the Old Testament who was of old Gods Covenant People Though therefore this may be spoken with reference to the Jews returned oâ—t of their Captivity in Babylon as a type of the Church of the New Testament set at liberty by Christ from their spiritual bondage yet questionless it is the Church of the New Testament to whom the Prophet here directs his Speech Having in the foregoing Chapter foretold the Sufferings and Death of Christ and the numerous seed he should have notwithstanding he should be so cut off by Death meaning thereby the generation of believing Converts that should joyn themselves to him and become his Church and People See the Note Chap. 53.10 hereupon as in a triumphant manner he breaks forth here into a Congratulation of this Church for her great enlargement and advancement Sing O barren thou that didst not bear break forth into singing and cry aloud thou that didst not travel with Child wherein as she is compared to a barren woman and one that had not travelled with Child that is a woman that was not very fruitful in bringing forth Children either with respect to the Gentiles who had been before barren and brought forth no Children unto God having been hitherto without God and without Christ in the World Eph. 2.12 or with respect to the depraved condition of the Church of the Jews at the time when Christ came amongst them when there was but a very few that were Israelites indeed and such as God owned for his Children or else rather with respect to the small number of those that did at first embrace the Faith of Christ upon the preaching of the Gospel to them it being expresly noted Act. 1.15 that immediately after the Ascension of Christ there were but a hundred and twenty of the primitive Christian Church so she is withall called upon to break forth into singing in regard of her future fruitfulness wherein some conceive there is an allusion to those Songs of Praise which were wont to be made by barren women when they began to be fruitful such as was that of Hannah 1 Sam. 2.1 And this is set forth in the following words for more are the Children of the desolate than of the married Wife that is the Church of the New Testament shall be abundantly more numerous by reason of the access of the Gentiles than ever was the Church of the Jews under the Old Testament yea even whilst she continued faithful in Covenant with God Ver. 2. Enlarge the place of thy Tent and let them stretch forth the Curtains of thine Habitation c. This is also to imply the mighty encrease of the Christian Church by the access of the Gentiles but see the Notes Chap. 49.19 20. As for these expressions of enlarging their Tent c. that is spoken in allusion to the ancient manner of Gods People dwelling in Tents and the rather haply to imply that it is the state and condition of the Church and People of God to be Strangers and Pilgrims on the Earth Heb. 11.13 and to have here no continuing City Heb. 13.14 Spare not lengthen thy Cords as if he had said Spare not to lengthen thy Cords It may imply either that they should not stick at or scruple that to which he advised them as questioning whether there would be any need of enlarging their Tents but do as he enjoyned them to do or else that they should spare no pains nor cost in the doing of it As for the last words and strengthen thy stakes whereby is meant that they should get such strong stakes whereto to fasten the Cords of their Tent and drive them so fast into the ground that they might be able to bear Curtains of such length and breadth and weight as theirs would be this is to imply the stedfastness and invincible stability of the Christian Church for which see the Note Chap. 33.20 Ver. 3. For thou shalt break forth on the right hand and on the left c. That is Thou shalt be spread abroad amongst all the Nations about thee on every side The expression here used of their breaking forth is either taken from the breaking forth of Children from the Womb according to what was said of Pharez when he was born How hast thou broken forth Gen. 28.29 or else from the over-crowding of a Store-house with any Commodity so that it breaks forth and bears down the Walls before it with respect whereto some think that expression is used Prov. 3.10 So shall thy Barnes be filled with plenty and thy Presses shall burst out with new Wine And to the same purpose is that which follows and thy Seed shall inherit the Gentiles that is they shall by the Gospel that shall go forth out of Zion bring the Gentiles in to be ingrafted into them and to be made one Church with them under Christ their common Head to whom they were promised for an inheritance See the Note Psal 2.8 and make the desolate Cities to be inhabited that is they shall replenish their Cities with a new and sanctified people whom God shall own as his Children and who shall continually worship and serve the Lord their God which lay as desolate before as a barren Wilderness where there was nothing of true Religion nor of the knowledge of God to be found none that owned God as their Father Yet in the type I confess this may be meant also of the Jews repossessing those Cities after they returned from their Captivity which the Babylonians had ruined and left waste and desolate Ver. 4. Fear not c. Though in the beginning of this Chapter ver 1 2 3. God by the Prophet speaks to the Jewish Church with respect to what she should be under the New Testament when she should be in those first-Fruits of that Church that should believe the Gospel married unto Christ and multiplied exceedingly by the access of the Gentiles yet here he speaks to them as with respect to their present condition and to assure them of the undoubted certainty of that which he had there foretold concerning their future Estate And therefore there is no cause why some Expositors should trouble themselves as they do how that which is said here should be applyed to the primitive Church especially with respect to the Gentiles For certainly this is spoken to those to whom this promise was at present made concerning their future happiness in the primitive days of the Gospel Fear not as if he should have said Doubt not the accomplishment of what I have promised either because of any sad and miserable condition whereinto your sins may hereafter bring you which may haply incline you to look upon your selves as utterly cast off by God See the Notes Chap. 41.10 14. and 44.8
I conceive to the vain things they vented when they did at any time undertake to teach the People even their own Dreams and not any thing which God had given them in charge However upon these men we must know the blame is particularly laid not because the People were not also extreamly wicked but because the neglect of their Duty was a main cause of the wickedness of the People Ver. 11. Yea they are greedy Dogs which can never have enough c. This may be added as another of their Sins to wit their insatiable Covetousness or else as a reason of that which was said before of them namely That they were blinded with Covetousness and they are Shepherds that cannot understand that is they know not how to order their Flocks aright see the foregoing Note they all look to their own way that is say some they all give up themselves to do every Man of them what they list or rather they are all for themselves minding only their own affairs and profit every one for his gain from his Quarter that is every one from the place of his abode even all the City over from one end to the other Ver. 12. Come ye say they I will fetch Wine and we will fill our selves with strong Drink c. This is another Sin wherewith their Watch-men before mentioned are here charged to wit Their Rioting and Drunkenness And they are brought in here enticing to and encouraging one another in this Sin and perhaps the People too to imply their obstinacy and security herein Come ye say they I will fetch Wine c. as if they had said Let Men say what they will and come what will of it we will thus take our Pleasure And so likewise in the following words and to morrow shall be as this day and much more abundant which do clearly hold forth a bold and desperate resolution of running on in this their excess day after day though they may also imply a scornful contempt of the threatnings of Gods Prophets as if they had said Come let us drink stoutly and fear nothing if it be well with us to day it shall be as well with us to morrow and it may be better CHAP. LVII VERSE 1. THE Righteous perisheth c. That is They dye it is spoken according to that which is outwardly seen in the Death of Men and no Man layeth it to Heart that is no man minds it or is troubled at it though it be an usual sign of some approaching Judgment when those that are the Pillars to support a Church are taken away and merciful men or Godly Men for the Word in the Original signifieth both are taken away to wit by a natural or a violent Death for some think it is spoken with respect to the Righteous that were cut off by Manassah see the Note 2 Kings 21.16 none considering that the Righteous is taken away from the Evil to come to wit as Husbandmen make speed to House their Corn when they see storms coming So it was with Josiah 2 Kings 22.20 This therefore is another wickedness wherewith he chargeth not their Watch-men only as before in the close of the foregoing Chapter but the whole People in general namely That whereas many it seems of the Faithful Servants of God were at that time taken away they regarded not this warning which God gave them of those dreadful Judgments that were coming apace upon them But withall there is comfort hinted for the despised Righteous Ver. 2. He shall enter into Peace c. That is into the rest and peace of Heavenly Glory where they shall be with God perfectly freed from all the troubles of the World It may indeed be read as in the Margin He shall go in peace and then the meaning may be that they should go out of the World with quiet and peaceable Consciences and before those evil and troublesome times came of which he had spoken in the foregoing Verse they shall rest in their Beds that is in their Graves for as Death is called a sleep so the Graves are termed Beds wherein dead men lye asleep until the general Resurrection when they shall all awake and rise again their Souls being departed into Heavenly rest their Bodies shall rest quietly in their Graves see the Note Job 3.13 each one walking in his own uprightness or before him as it is in the Margin The meaning is that thus it shall be with every one that serves God sincerely see the Note Gen. 17.1 Ver. 3. But c. Having in the foregoing Verses touched upon the happiness of the Righteous that were by Death taken away from approaching Judgments here he turns his Speech to the wicked Wretches of that Generation that rejoiced in their Death rather than grieved for it and triumphed in their surviving of them and condemns and threatens them But draw near hither ye Sons of the Sorceress the Seed of ye Adulterer and of the Where as if he should have said Thus shall it be with my Righteous Servants that are cut off from amongst you but as for you the prophane Crew that survive them and applaud your selves herein draw near and hear your doom And he calls them Sons of the Sorceress with respect to Jerusalem their Mother that was much addicted to those wicked Arts and the Seed of the Adulterer and the Whore because the Inhabitants of that City were also much given to those Sins of uncleanness but especially to that Sin of Idolatry which is often in the Scripture tearmed Spiritual Adultery and Fornication see the Notes Chap. 1.21 and 2 Kings 9.22 And thus these tearms implyed that they were a Wicked and Idolatrous Generation descended from Wicked and Idolatrous Parents both by Fathers and Mothers side and especially that they were no more in Truth the Seed of Israel or Children of God than the Children which a Wife hath by an Adulterer are her Husbands Children Ver. 4. Against whom do ye sport your selves c. As if he had said When you make your selves merry with flouting and jeering at the reproof and threatnings of my Prophets consider well of it it is not poor mortal Men against whom you sport your selves but the immortal and mighty God of Heaven and Earth whose Servants they are and whose Word it is which they Preach to you see 2 Chron. 36.16 Luke 10.16 1 Thes 4.8 for that this is here intended is evident by the following words against whom make ye a wide Mouth to wit in a way of derision see the Notes Job 16.10 and Psal 22.7 and draw out the Tongue which was another gesture used of old by way of mocking as we see by that of Persius Nec linguae quartum sitiat canis Appela tantum Are ye not Children of Transgression That is say some born of Wicked Rebellious Parents as was said before Children of the Adulterer and the Whore or rather Children that are transgressors as Children of Iniquity Hos 10.9