Beast goeth down into the Valley to wit gently and softly when it is led down a steep Hill the Spirit of the Lord that is God by his Almighty Power or by his Holy Spirit caused him that is Moses say some the Leader of his People or rather thy People Israel to rest to wit in that the Lord after he had carried his Israel through the Red Sea did lead him along quietly through the Wilderness providing for him resting places by the way as it is expresly said Numb 10.33 until he had brought them to Canaan the land of their rest see the Notes Psal 95.11 and Jer. 31.2 And then in the next words the Prophet turns his speech to God so didst thou lead thy People to make thy self a glorious name see the Note above ver 12. Ver. 15. Look down from Heaven c. Here the People of God in Babylon or the Prophet in their name having from ver 7. set forth what great mercy God had shown to their Fathers and what great deliverance he had wrought for them in former times do now pray that God would do the like for them that though he had of late for a time hidden himself from them yet now he would again appear for them see the Note Psal 80.14 and behold from the habitation of thy Holiness and of thy Glory to wit the extream misery we are in implying that if God would but take notice of their misery they hoped he could not but pity and help them where is thy zeal that is thy vehement love to thy People not enduring to see them wronged by their Enemies see 2 Kings 19.31 thy strength the sounding of thy bowels and of thy mercies towards me It is an expression taken from those rumblings in the Bowels which strong passions of this nature do usually work in Men see the Note Chap. 16.11 see the Notes Psal 77.7 and 89.49 are they restrained that is dost thou or canst thou against thy natural inclination restrain those yearnings of thy Bowels which are wont so freely to flow out towards thy People at other times Ver. 16. Doubtless thou art our Father c. As if he had said And therefore surly thou wilt pity us thy Children though Abraham be ignorant of us and Israel acknowledge us not to wit as being long since departed out of this world They indeed were our Fathers but they are now strangers to the things that are done here below and know nothing of our condition Some there are indeed that would have the words understood in another sense As 1. Though Abraham be ignorant of us c. that is though Abraham and Israel would not own us as their Children yet we are sure thou O God art our Father Or 2. Though we should suppose that they are ignorant of our condition let that be granted yet certainly God is our Father Or 3. Though they were not comparatively to be owned as their Fathers yet to be sure God was their Father But all this needs not there is no cause why we should stumble at that sense which the words do clearly and plainly hold forth thou O Lord art our Father our Redeemer to wit therefore their Father because he was their Redeemer thy name is from everlasting that is thy fame for thy great works hath been from everlasting or this thy name of being the Redeemer of thy People hath been from everlasting And indeed thus some read the last words jointly together as it is in the Margin our Redeemer from everlasting is thy name It may be haply questioned by some why in the beginning of this Verse Isaac is not reckoned amongst their Fathers as Abraham and Israel But to this the common answer that is given is that Abraham and Israel are mentioned because God did oftenest and most solemnly appear to them and confirmed his Covenant with them and because the Covenant was first made with Abraham and all Jacobs Children were taken into Covenant And besides it is said that Abraham and Israel being named Isaac that was between them is included Ver. 17. O Lord why hast thou made us to err from thy ways c. This is spoken with reference to that before But they rebelled and vexed his Holy Spirit ver 10. Why hast thou made us to err from thy ways and hardened our Heart from thy fear That is Why hast thou by way of punishing us for our sins withdrawn thy Spirit from us and delivered us up to a Spirit of error and obstinacy and so left us to run after our own Hearts into so many erroeous and wicked ways see the Notes Chap. 6.9 10. and 29.10 Exod. 7.13 and Job 12.16 Some indeed understand this a little otherwise Namely that this is spoken of Gods being the occasion of their turning away from Gods ways and their obstinacy therein by continuing them so long under the oppression of their cruel Enemies which is indeed a sore temptation for which see the Note Psal 125.3 But I conceive the first Exposition is the best and accordingly that it is spoken by way of bewailing that their Heavenly Father should in such wrath withdraw himself from them and so leave them under such a dreadful Judgment and by way of entreating that it might be otherwise with them as if they had said Why dost thou not soften our Hearts and reform what is amiss in us Return for thy Servants sake the tribes of thine inheritance that is be reconciled again to thy People and shew thy self again favourable to them because they are thy Servants and thine Inheritance and it might seem dishonourable to God to cast off his Servants or to disregard his own Inheritance Yet some understand it otherwise Return for thy Servants sake c. that is with respect to thy Servants our Progenitors and with respect to the Covenant which thou madest with them see Note Psal 132.1 But the former Exposition is far the clearer Ver. 18. The People of thine Holiness c. That is thy holy People see the Note Exod. 19.6 have possessed it but a little while and this they say though they had possessed it many hundred years because Men are prone to think it but a little time when they have enjoyed a thing long if they earnestly desire to enjoy it longer or rather because those many hundred years were indeed but a little while in comparison of what God had promised the Patriarchs Namely that they should possess it for ever Gen. 17.8 Our Enemies have trodden down thy Sanctuary that is thy Temple or the Land of Canaan for that is sometimes also called Gods Sanctury see the Note Psal 78.54 However this implies that the wrong to himself might well engage the Lord to appear against their Enemies CHAP. LXIV VERSE 1. OH that thou wouldest rent the Heavens c. The People of God as being much troubled at that whereof they had complained in the latter end of the foregoing Chapter that the Heathens had
and rejoice in Rezin and Remaliahs Son that is in the power of these two great Kings by whose conjoined forces they made account they should certainly subdue the Jews and bring Jerusalem under their power And observable it is with what contempt these two Kings are still mentioned Rezin and Remaliahs Son see Chap. 7.4 in whose great strength these invaders of Judah did so exceedingly triumph Ver. 7. Now therefore behold the Lord bringeth up upon them the waters of the river strong and many c. They that understand the foregoing verse of the people of Judahs distrusting their own weak estate and desiring the aid of the Assyrian to help them against the two Kings of Syria and Israel do accordingly understand this verse of the havock which the Assyrians should make in the land of Judah to wit that since the people of Judah were not satisfied with their own defences the waters of Shiloah that go softly notwithstanding Gods express promise for their deliverance but desired the great strength of other potent Princes and that the Assyrian should be hired to come into their aid therefore God would by those forces of Assyria as with a mighty flood over-run and waste their land And accordingly they understand the last Clause And he shall come up over all his channels and go over all his banks to wit that the Assyrian would not keep to the Promises and Oaths and Covenants whereby he had bound himself to Ahaz when he hired him to come into his help but would break thorough them all and do them much mischief as it is said 2 Chron. 28.20 The King of Assyria came unto him and distressed him but strengthened him noâ— But now understanding it according to what is said in the foregoing Note of the people of Israel together with their associates the Syrians the meaning of the words is plainly thus Because this army of Rezin and Pekah despised Jerusalem for her weakness the waters of Shiloah that go softly therefore saith the Prophet the Lord bringeth up upon them the waters of the river strong and many that is of the river Euphrates see the Note Chap. 7.20 meaning the Assyrian army which as a mighty strong river should presently over-run them and sweep them away for so he explains himself in the next words even the King of Assyria and all his glory that is his army consisting of many glorious Princes brave Captains and Soldiers that should make a gallant shew when they came marching into the land and in whom the King of Assyria would exceedingly glory and boast according to that which is said Chap. 10.8 13. Are not my Princes altogether Kings and he shall come up over all his channels and go over all his banks that is he shall come out of Assyria as a river that in a great flood swells up above all his channels and goeth over all his banks and so shall invade and over-run the whole land of Israel And how this was accomplished first by Tiglath-pileser and afterwards by his successors see in the foregoing Note vers 4. and likewise Chap. 7.17 20. Ver. 8. And he shall pass through Judah c. That is the Assyrian having over-run the land of Israel shall also break into the land of Judah He shall over-flow and go over that is as an over-flowing river he shall over-run that Country also which though it may include that damage which Tiglath-pileser brought upon Judea when he came to aid Ahaz against the Syrians and Israelites 1 Chron. 28.20 yet it must needs be principally meant of that Invasion of the Assyrians in the days of Hezekiah when Sennacherib entred the land with a mighty army and took in a manner all their fenced Cities 2 King 18.13 as is evident in the following words He shall reach even to the neck the meaning whereof is either 1. That the Assyrian army having almost over-run the whole land round about for still they are in their proceedings compared to the inundation of some great river should at last swell so high that they should come up to the very walls of Jerusalem which was their Head-city Or 2ly that they should prevail so far that all Judah should be in danger to be utterly lost being in the condition of a man upon whom a deluge of waters breaking in they rise and swell up at last to his very neck so that he hath much ado to keep his head above water and is in apparent danger of being wholly over-whelmed and drowned and indeed the like expression we find else-where used to set forth a dangerous and even desperate condition as Chap. 30.28 His breath as an over-flowing stream shall reach to the midst of the neck see also Habbak 3.13 And the stretching out of his wings shall fill the breadth of thy land O Immanuel that is his numerous troops and companies of Soldiers which we still usually call the wings of an army shall over-spread and subdue the whole land of Judea which is neither his nor theirs but thine O Christ see the Note Chap. 7.14 The Prophet calls it his land not so much because he was to be born there as because he had given it to be the habitation of his peculiar people his Church amongst whom he was to reign as King according to that Psal 2.6 I have set my King upon my holy hill of Zion and that Joh. 1.11 He came unto his own and his own received him not And had setled it to be the peculiar place of his Worship Yet the drift I conceive of this turning his speech to Christ was not only to imply the indignity of the fact that his land should be so surprized and wasted by his proud enemies but also to hint this comfort to the faithful that though they should prevail far in Judea yet they should not be able to hinder the coming forth of their Immanuel there as likewise an earnest desire and hope that they should not be able to cast him out of his inheritance but that their Immanuel would protect them from the present Invasion of Râ—zin and Pekah as is afterwards expressed ver 10. and that when the Assyrian should break out in greatest rage against them Judah should not be wholly over-whelmed by them as Israel should be Ver. 9. Associate your selves O ye people c. It is in the Original peoples in the Plural number and thereby is meant both the Syrians and Israelites that were combined against Judah and Jerusalem as likewise the Assyrians that afterwards invaded Judea in the days of Hezekiah see the Note Chap. 7.18 whose army consisted of several Nations Yea I conceive it is purposely expressed in such general terms to imply that this which is here foretold should be the issue of the associations of all the enemies of Gods Church and people Associate your selves O ye people and ye shall be broken in pieces Having made mention of Immanuel in the latter end of the foregoing verse in the confidence of
rest upon God even against all opposition that may seem to threaten them in their way But see the Note also Psal 103.5 They shall run and not be weary and they shall walk and not faint that is Though the accomplishment of Gods Promises to them be never so long delayed and though they meet with never so much Discouragement yet resting confidently upon God they shall hold out to the end and couragiously run the Race that is set before them CHAP. XLI VERSE 1. KEep silence before me O islands c. So usually in the Scripture all Transmarine Countries are called See the Notes Gen. 10.5 and Psal 97.1 The scope of this Chapter is much the same with that in the foregoing Chapter to wit to make known to the Jews with what confidence they might expect that deliverance out of Babylon which God had before promised them and doth here again assure them of and so likewise that Redemption by Christ whereof that deliverance was a type and what little cause they had to fear that any power of that Heathen people or their Idol-gods should be able to disappoint God of doing that for his people which he had promised And thus still also by the way they are covertly forewarned to take heed that whilst they continued in Babylon they were not drawn away to their Idolatry Now accordingly here in the beginning of this Chapter God by the Prophet as is evident ver 4. challengeth all the Heathen Nations round about to enter into a fair and equal debate with him that when he had pleaded his cause and they had answered what they had to say for themselves it might be judged and determined whether God had not in all Ages done that for his people as they had often found to their cost which none of their Idol-gods were ever able to do and consequently whether there was not very just ground why his people should quietly expect the accomplishment of that which God had promised to do for them without fearing anything their Idol-gods could do to hinder him therein Keep silence before me O Islands to wit that you may hear what I shall say and let the people renew their strength that is Let them take courage and strengthen themselves with all the Arguments they can See the Note Chap. 40.31 Let them come near then let them speak that is Let them except what they can against what I say and say what they can for themselves and for their Idol-gods that cannot speak for themselves Let us come near together to Judgment that is Let us with fair and equal terms on both sides debate the matter that our Cause may be judged and determined And thus he gives the Jews to understand that the very Heathens might be convinced of the truth of that which he had now to say if they would seriously consider of it Ver. 2. Who raised up the righteous man from the east To wit Abraham whom God called out of Ur in Chaldea that lay Eastward of Judea raising his heart effectually to detest the Idolatry of the place where he lived and readily to obey Gods command for the leaving of his Country and Kindred to go to the Country whereto he would carry him and who is called here the righteous man because being justified by faith Gen. 15.6 he did afterward approve himself a truly righteous man by continuing constant in the Worship of the only true God and by the general Justice and Righteousness of his Conversation in all other regards called him to his foot that is To follow God whithersoever he would lead him not knowing at all whither it would be even as servants being bidden follow their Master though they know not whither he will carry them and being likewise afterwards ready to go to and fro as God was pleased to appoint him gave the Nations before him and made him rule over Kings to wit by vanquishing them See the Note before Chap. 40.10 he gave them as the dust to his sword and as driven stubble to his bow that is He did as easily rout and subdue them as dust or stubble is driven away or scattered by the wind And all this is spoken though more especially of Abraham with reference to that victory of his over the four Kings that had plundred Sodom see Gen. 14.14 yet inclusively also of his Posterity and of the many Kings whom they conquered and subdued and all this to shew with what assured confidence the Jews at present might rely upon their God and how little cause they had to fear the idolatrous Nations or their Idol-gods if they would consider what God had done for their father Abraham and so for his Posterity successively Who raised up the righteous man from the East c. as if he should have said who but the God of Abraham did this Or which of the Heathen gods ever did the like And therefore why should Abrahams Posterity question the deliverance promised them When he was in Chaldea God carried him safely through many dangers into the land of Canaan and did afterward do great things for his Posterity and now you are in bondage in Chaldea why may not God do the same for you I know well that many learned Expositors do understand this of Cyrus who say they was raised out of the East that is Persia that lay Eastward of Babylon and is stiled the righteous man c. because he did justly and faithfully what God would have done in executing vengeance upon the Babylonians and setting Gods people free and sending them home into their own Country And again others understand it of Christ the holy one and the just as he is called Act. 3.14 and who by the Gospel hath vanquished and subdued many Nations But the former Exposition concerning Abraham I conceive is far most probable only Christ may be included in Abraham of whose seed he came Ver. 3. He pursued them and passed safely c. That is Abraham pursued the Kings before mentioned with safety and success and without any considerable loss or damage to him or his followers Gen. 14.15 even by the way that he had not gone with his feet that is In remote Countries where he had never been and must needs therefore be unacquainted with their ways But in this also that which he did in his Posterity may also be included See the foregoing Note Ver. 4. Who hath wrought and done it c. To wit all before mentioned concerning Abraham and his Children successively in all Generations and with respect thereto therefore it follows calling the Generations from the beginning that is Who according to his eternal fore-knowledg and decree hath from the beginning of the World made and raised up the Nations of the World in their several Generations which the Apostle Rom. 4.17 expresseth thus and calleth those things which be not as if they were and hath ordered and disposed of them as he pleased and so amongst others the Posterity of
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
everlasting Father shall call his name The Prince of Peace But the words as they are in the Hebrew will not bear such a reading as many of their own do acknowledg for they stand clearly in the order as they are rendered in our Translation And his name shall be called Wonderful Counsellor the mighty God c. First Wonderful to wit with respect to that incomprehensible wonder of his two natures the Divine and Humane nature united together in one person as likewise with respect to the wonder of his Concepton Death Resurrection and Ascension together with all the miraculous works that were done by him and especially that great and astonishing work of mans Redemption which the Angels themselves did admire 1 Pet. 1.12 2ly Counsellor as being abundantly furnished to reveal all truths to his people and in all things to counsel and direct them what to do See the Note Prov. 8.14 3ly The mighty God which shews clearly that this cannot be understood of Hezekiah or any other mortal man but only of the Lord Christ 4ly The Everlasting-Father to wit because it is he that regenerates the faithful in all ages and is the father of eternity the author of life eternal to all that believe on him And 5ly The Prince of Peace to wit because he should not advance his Kingdom by force of arms but in a way of peace because he makes our peace with God and united Jews and Gentiles together as one people and because he is the sole author of all the peace of his people outward and inward temporal and eternal See the Note Chap. 2.4 Ver. 7. Of the increase of his Government and peace there shall be no end c. This is added with respect to the last Title given to Christ in the foregoing verse The Prince of Peace to wit that the extending of his Principality and Government and the peace and prosperity thereof should never come to an end but should still proceed farther and farther which is especially accomplished by the enlargement of his Kingdom amongst the Gentiles See the Note Psal 2.8 And observable it is that by foretelling the increase of the peace of his Kingdom together with the great extent of his dominions these singular priviledges are implied 1. That his Kingdom should be carried on not by the sword but by the Gospel of peace And 2. that whereas the enlargement of other Princes Kingdoms do usually tend to their ruin it should not be so with his As for that which followeth 1. It is said that this his Government should be upon the throne of David and upon his Kingdom because Christ was Davids son and heir and Davids Kingdom was a type of Christs see the Notes 2 Sam. 7.11 16. Ps 72.1 132.11 And accordingly even in Jerusalem the seat of Davids Kingdom Christ Preached the Gospel and was owned as the Son of David and vanquished the spiritual enemies and from thence the Gospel of the Kingdom went forth into all the world 2ly It is said that this should be to order it and to establish it that is for the well-ordering the strengthening and setling of his Church and Kingdom with judgment and with justice that is with just judgment or by punishing the wicked and protecting and rewarding the righteous See the Notes Psal 89.14 Prov. 16.12 And 3ly it is said that this shall be from henceforth even for ever that is from the time that Christ in mans nature shall undertake the Government of his Church unto all eternity And 4ly because the accomplishing of these great things which he had promised might in the declining estate of Davids Kingdom seem impossible therefore he addeth that clause The zeal of the Lord of Hosts will perform this for which see the Notes 2 King 19.31 Ver. 8. The Lord sent a word in to Jacob c. It is not a matter of any concernment to know whether this be a new Prophecy or a continuation of that which went before clear it is that after the interlacing of the foregoing comfortable promises the Prophet here returns to foretell the judgments that were coming upon the men of Israel and that for the comfort of Judah who were now terrified with the confederacy of Israel with Rezin King of Syria against them The Lord sent a word into Jacob that is the Lord hath by me or rather by the many Prophets that have been sent to them made known the ruin that is coming upon the posterity of Jacob in the Ten Tribes and it hath lighted upon Israel that is it shall light upon Israel however they flatter themselves even upon them it shall fall it shall certainly come upon them as it hath been foretold See the Note before ver 7. Yet there are some Expositors that would have it understood thus and it hath lighted upon Israel that is the word sent unto them was accordingly delivered to them and known amongst them falling amongst them as the seed doth on the ground where it is sown Ver. 9. And all the people shall know c. That is when the judgment threatned shall come upon them then they shall all know to their cost experimentally that it was indeed the word of God that was spoken to them though now they will not believe it but do vainly flatter themselves even Ephraim see the Note Psal 78.9 and the inhabitants of Samaria that is of the Kingdom of Samaria to wit the Kingdom of the Ten Tribes of Israel or rather the inhabitants of the City Samaria the Royal and chief City of that Kingdom who are particularly mentioned by way of intimating to them that they should not escape by the strength of their fortifications but should the rather be destroyed for their vain confidence therein as is more clearly set forth in the following words that say in the pride and stoutness of heart to wit that which is added in the next verse Ver. 10. The bricks are fallen down but we will build with hewn stones c. That is our enemies have beaten down our brick-buildings but we will build them again of hewn stones which will be far more costly and strong and stately the Sycomores are cut down but we will change them into cedars that is they have hewn and broken down our houses made of the timber of Sycamore-trees which was of no great reckoning but we will build others of Cedar-Timber far more stately and lasting Some I know understand this last Clause of planting Cedars in the room of those Sycamore-trees which the enemies had cut down when they made all the spoil they could in the Countrey which cannot so probably be thought to be here intended But however the meaning of these Proverbial Expressions is that though their State and Land had suffer'd much by their Enemies yet they would soon bring all things into a more splendid and glorious condition than ever they had been in before insomuch that the ruines the Enemy had made should prove an advantage to them
shortly to be carried thither might seem to be utterly lost and cast off by God without all hope of recovery as being carried much farther than those of Judah were that were carried into Babylon and not likely to return back to their Country when those of Judah should return therefore the Prophet doth here particularly assure them that even they should at last be brought home to Christ by the preaching of the Gospel However incredible it might seem in the eye of Reason yet God would make a clear way for this their return like as it was to Israel in the day that he came up out of the land of Egypt as God did miraculously effect that so he would as miraculously accomplish this CHAP. XII VERSE 1. AND in that day c. That is In that day when the root of Jesse shall by the preaching of the Gospel be lifted up as an ensign for the gathering in of Gods people see the Notes before Chap. 11.10 11. Thou shalt say O Lord I will praise thee that is Thou my Church and people he speaks to them collectively as to one man because of that firm Union of hearts that should be amongst them Act. 4.32 shalt praise God with a Song of Thanksgiving as once the Israelites did when they were delivered out of Egypt Exod. 15.1 for having in the latter end of the foregoing Chapter ver 11 15 16. compared the deliverance of Gods people by Christ to the deliverance of the Israelites out of Egypt even in this gratulatory Song that is here prescribed there may be also an Allusion as I conceive to that Song of Moses And though it might be intended as a Psalm of Thanksgiving for their deliverance out of the Babylonian Captivity as that was a type of our Redemption by Christ yet it is evident by those promises in the foregoing Chapter that this Song doth chiefly relate to the great deliverance of Gods redeemed ones in the days of the Gospel there being also further assurance given them of the assured certainty of that great work by prescribing them a Song to be sung by them Though thou wast angry with me thine anger is turned away and thou comfortedst me that is Though in thy just displeasure thou seemedst utterly to have cast us off by driving us out of our Country depriving us of thine Ordinances and scattering us abroad all the world over yet now by calling us home to thy self thou hast fully comforted us again Ver. 2. Behold God is my salvation I will trust and not be afraid c. This may have particular respect to that wonderful work of our Redemption by Christ who was true and very God for the Lord Jehovah is my strength and my Song he also it become my Salvation See the Note Exod. 15.2 Ver. 3. Therefore with joy shall ye draw water out of the Wells of Salvation By the Waters here promised may be meant all the benefits which Christ hath purchased for poor sinners and move especially the word of life and the Spirit of Christ together with the Graces and Comforts of his Spirit which are often compared to Water in the Scripture as Joh. 7.38 1. Because they wash and purifie men spiritually Ezek. 36.26 Then will â—â—inkle clean Waters upon you and ye shall be clean c. 2ly Because they make men fruitful in good works see the Note Psal 1.3 And 3ly because they do fully quench the thirst of mens souls as well by taking away mens insatiable thirst after earthly things as by satisfying their earnest desires after righteousness and life eternal Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst c. And then by the Wells of Salvation may be meant either the promises of the Gospel or else Christ himself from whom all these Blessings are derived unto Believers Joh. 1.16 And of his fulness have all we received and Grace for Grace so that the meaning of the words is summarily this That in the days of the Gospel Believers should abundantly day after day with ready and strong desires draw forth unto themselves from Christ and his Gospel-Promises and Ordinances all those precious Benefits which are there stored up for them and that with as much joy as when thirsty men do meet with pure and wholesom waters wherewith they may quench their thirst yet withall these words with joy may be inserted as in opposition to the hard labour which men do usually undergo in drawing water out of deep Wells thereby to imply that their endeavours to draw forth these Spiritual Waters for themselves should be no way grievous and burdensome to them as the drawing of water useth to be unto men V. 4. And in that day shall ye say Praise ye the Lord c. See the Note 1 Chro. 16.8 The meaning is That in those days the faithful should not only praise God themselves but should also stir up one another to do it yea and that they should take care for the converting of others that they who being brought in to Christ might praise God together with them Call upon his name to wit as thereby acknowledging that in him is all your hope of Salvation yet it may be read as it is in the Margin Proâ—â—nim his name to wit by your thanksgiving and speaking to his praise declare his doing among the people to wit as all other the great works of God so especially what he hath done for mans Redemption by Christ See the Note Psal 57.9 make mention that his name is exalted to wit by the great things he hath done and by the making of them known throughout all Nations Ver. 5. Sing unto the Lord for he hath done excellent things c. Even this is also principally meant of the excellent things done by Christ for the Salvation of his redeemed Ones And therefore is that added this is known in all the earth Ver. 6. Cry out and shout thou Inhabitant of Zion c. that is shout for joy all ye that are of the Church and people of God for great is the holy One of Israel in the midst of thee that is God see the Notes Chap. 1.4 and Psal 48.1 But it may be meant also of Christ who dwelt in the midst of his people in regard of his bodily presence whilst he lived upon earth and did great and ineffable things for them even when he was of so little esteem in the eyes of the world and hath promised that he will by his Spirit be continually with them even unto the end CHAP. XIII VERSE 1. THE burden of Babylon c. See the Note 2 King 9.25 which Isaiah the son of Amos did see for which see the Note Chap. 1.1 In the twelve following Chapters the Prophet foretels the sore Judgments and ruine that should shortly come upon most of the foreign States and Nations round about them those especially upon whose help they had most relied or by whom they had been or
of this mighty Monarch towards them as fearing lest he would cause as great troubles amongst the dead as he had done amongst the living and that he was coming to subdue them under his dominion as he had done the several Nations of the world above and thereupon was resolved to meet him and to oppose his coming thither Or else 2. That he was moved with awe of his greatness and with care about entertaining him with all requisite solemnity as people use to be when they hear of some great King that is coming towards them and so thought to go forth to meet and to receive him magnificently with all the honour they could afford him Or. 3. That he was moved with astonishment at his fall or with indignation against him for his horrid oppressions and cruelty and so intended to go out to meet him that they might keep him off as unworthy to be buried and lodged amongst them or that he might insult over him for his pride and cruelty which last seems indeeed the more probable because this is afterwards expressed And accordingly we must understand that which followeth it stirreth up the dead for thee even all the chief ones of the earth to wit that Hell or the grave had stirred up all the dead under his power to resist him or to entertain him honourably or to deride and scoff at him and amongst the rest all the great Kings and Monarchs that were amongst the dead to wit either as their King all little enough to resist him or that the presence of those might contribute much to the honour of his entertainment or because those great ones that had been slain by him were fittest to insult over him And indeed observable it is that in the last clause it hath raised up from their thrones all the kings of the nations by their thrones are meant their Sepulchers or Royal Monuments wherein their bodies lay interred or the Prophet speaks of them in a Poetical way as if they had thrones in the lower Region as they had when they lived in the world and that phrase of their being raised up from their thrones may seem to imply that as Princes are wont to rise up from their seats to some great Monarch so should these Kings rise up from their graves before the Babylonian as to him that had conquered them their Lord and Soveraign But still all is spoken by way of derision and scorn Ver. 10. All they shall speak and say unto thee c. That is when the dead even the chief among the dead before mentioned that were stirred up to meet thee or to resist thee or insult over thee shall see thee come naked and unarmed not to subdue Hell or the grave but to be there in the same condition with other dead people they shall then say to thee as in a way of derision Art thou also become weak as we Art thou become like unto us As if they should have said What! art thou come amongst us Is it possible How camest thou to die as others dye Thou that wert feared by all Nations as if thou hadst been invincible that wert extolled by thy Parasites as if thou hadst been some Demi God and that wert ready to adore thy self as somewhat more than a man art thou at last found to be a poor mortal creature as we were Ver. 11. Thy pomp is brought down to the grave and the noise of thy viols c. That is all the pomp and glory together with the delights and pleasures wherein thou hast lived and wherein thou wert exalted far above others is now laid in the dust and buried in the grave with thee And it may well be also that in the mention that is made of his Viols there is some respect had to that mighty feast which Belshazzar made for his Princes that jollity whereof we may well think was accompanied with variety of musick at the very time when the City of Babylon was surprised Dan. 5.1 the worm is spread under thee and the worms cover thee That is maggots and worms shall be thy bed or carpets under thee and thy coverlets over thee Instead of a soft bed to lye upon or of rapistry carpets whereon thou wert wont to tread or sit and instead of those rich and gorgeous coverlets wherewith thou wert wont to cover thee thou shalt have worms under thee and worms above thee Yet some there are that refer this wholly to the Babylonians being cast forth without burial to wit that instead of being embalmed and wrapped up in sere-clothes and fine linnen as great Princes used to be that their bodies might be preserved from putrefaction he should be left to rot above ground and to be eaten up of worms Yea some extend it to that of the worm that never dieth Mark 9.44 And here I conceive is the end of the speech of the dead to the Babylonian begun ver 10. and that in the following verse the Prophet proceeds on in that proverbial taunting speech or song began ver 4. Ver. 12. How art thou fallen from Heaven O Lucifer c. Or O day-star see 2 Pet. 1.19 son of the morning that is that art usually the immediate fore-runner of the morning and therefore also called the morning-star see Rev. 2.28 because this is the greatest and brightest of all the stars whence it is observed that the beams of none of the stars do cause a shadow but this only and that this is seen in the Firmament a while after the Sun-rising when none of the stars else can be seen therefore to set forth that the Babylonian Monarch seemed to be advanced as it were to the very Heavens for his riches and glory and did as far exceed all other Kings of the earth in splendor and Majesty as this did excel all the other stars in beauty and brightness and that there seemed to be no more fear of his downfall than there seemed to be of the falling of this day-star out of the Heavens therefore I say is the wonder of the fall of this great Monarch or Monarchy expressed in these terms How art thou fallen from Heaven O Lucifer son of the morning And to the same purpose are the following words how art thou cut down to the ground to wit like some lofty tree that being hewn down is laid along on the earth which didst weaken the nations That is oppress waste and destroy them Ver. 13. For thou hast said in thine heart c. This is added as a reason of the Babylonians downfal to wit that it should be for his proud exalting himself against the great God of Heaven Thou hast said in thine heart I will ascend into Heaven that is I will assume unto my self the honour and glory due only to God I will exalt my self as it is expressed in the following verse as one like the most High as one that intended to fight against God I will exalt my throne above the stars of God that
god to come to their help And this now is added in the close of all the Judgments threatned against the Moabites as the height of their misery to wit that when in their distress they should seek to their gods for succour they should be ashamed and confounded because all would be lost labour the longer they wearied themselves therein the worse things should still go with them And indeed so this is expressed by the Prophet Jeremy Chap. 48.13 And Moab shall be ashamed of Chemosh c. Ver. 13. This is the word that the Lord hath spoken concerning Moab since that time That is this which hath hitherto been foretold concerning the Moabites is the word which God hath spoken since that time that the Judgment which God had passed against them was first revealed to me That which follows ver 14. was after revealed Yet I do not see but that these words may be the entrance into the following Prophecy wherein the precise time is set down when this destruction now threatned should come upon the Moabites Having largely related the burden of Moab Chap. 15.1 that is the Prophecy which God had revealed to him concerning the miseries that were coming upon Moab as in reference to that now he adds This that is this Prophecy that followeth in the next verse is the word that the Lord hath spoken concerning Moab since that time that is since the revelation of the foregoing Prophecy Ver. 14. But now the Lord hath spoken saying c. As if he should have said Since the time of the revelation of the foregoing Prophecy God hath now further made known his Will concerning Moab But now the Lord hath spoken saying Within three years as the years of an hireling and the glory of Moab shall be contemned with all that great multitude and the remnant shall be very small and feeble That is Three years hence at the end of three years the glory of Moab in the multitude of his people wherein he now prideth himself and whereon he relies with so much confidence shall be brought very low by the great destruction which their enemies shall make amongst them And as for those words As the years of an hireling they are added to imply that this Calamity should come upon them precisely at the end of three years neither sooner nor later even as an hireling goeth away from his Master just at the expiring of the time for which he was hired sooner than that his Master will not let him go and a day longer than that he will not stay it being usual with such hired Servants earnestly to long for the expiring of the time of their services for which see the Notes Job 7.1 and 14.5 The great question is concerning the three years the time prefixed for the destruction here threatned Indeed if we should understand these words within three years as some do of the space of time that should be spent by the enemy in the destroying of it there would then be no difficulty in the words because they might be understood of any three years at any time whatsoever But questionless the Prophet doth here determine the time when Moab should be wasted as is here foretold and that purposely for the encouragement of God's people by letting them know how soon this ruin should come upon these their proud enemies the Moabites And therefore too I cannot think that this is meant as some would have it of Nebuchadnezzars destroying the Moabites three years after he had destroyed Jerusalem The foregoing Prophecy is rather meant of the destruction of Moab by the Babylonians at least principally of that see the Notes Chap. 15.1 And this is added as another Prophecy distinct from that and revealed to the Prophet since that and therefore must be meant of some destruction brought upon them by the Assyrians three years after the promulgation of this Prophecy First therefore Some hold that this was prophecied in the beginning of Hezekiah's Reign and that it was fulfilled accordingly in the fourth year of Hezekiah when Shalmaneser went against Samaria 2 King 18.9 and so as he went thither might subdue and destroy the Moabites that he might not leave an enemy behind his back Or else that this was foretold by the Prophet when Shalmaneser did first besiege Samaria and that when he had taken Samaria which was after he had besieged it three years 2 Kin. 17.5 he went against the Moabites and brought this calamity upon them that is here foretold which last seems of the two the most probable because those foregoing passages Chap. 16.3 4. seem to upbraid the Moabites for their former inhumane dealing with God's people when they fled to them for shelter which may be meant of those of the ten Tribes that fled to them upon that invasion of their land by Shalmaneser Again 2ly Some hold that the Prophet foretold the destruction here threatned about the eleventh year of Hezekiah and it was executed upon the Moabites by Sennacherib when three years after to wit in the fourteenth year of Hezekiah he invaded the land of Judah 2 Kin. 18.13 to wit that as he marched with his Army out of Assyria with a purpose to subdue Jerusalem he fell upon the Moabites by the way which might be though Rabshakeh makes no particular mention of Moab amongst the people whom his Master had vanquished 2 Kin. 18.34 For indeed after the siege of Jerusalem it could not be because his Army was then so miraculously destroyed And thirdly Others think that this was threatned by the Prophet about the fourteenth or fifteenth year of Hezekiah and executed upon Moab about the seventeenth or eighteenth year of Hezekiah and that by Ezarhaddon the Son of Sennacherib when he swept away the remainder of the Israelites that were left in their land and so might well destroy the Moabites at the same time for which see the Note before Chap. 7.8 CHAP. XVII VERSE 1. THe burden of Damascus c. The chief City of Syria Chap. 7.8 So that under this the ruin of the whole Land of Syria is threatned And see the Notes also Chap. 13.1 and 2 King 9.25 Behold Damascus is taken away from being a City and it shall be a ruinous heap As if the Prophet should have said How impossible soever it may seem to you yet assure your selves the time shall come when you shall see that great Damascus of which you are now so exceedingly afraid to be made a very heap of stones and rubbish When this was effected it is hard to determine We find that Damascus was taken and sacked and the Inhabitants carried into Captivity by Tiglath-Pileser in the days of Ahaz See the Note 2. King 16.9 And indeed because in this place the destruction of Israel is threatned together with the destruction of Syria it may well be that the intent of this Prophecy was to comfort the men of Judah against the invasion of the two Kings of Syria and Israel whereof so much
here speaks foretelling that after all these ruins and calamities from this people or of this people there should be a present brought unto the Lord of Hosts at Zion The meaning whereof is either that many of the Ethiopians should by the Jews that lived amongst them be brought to embrace their Faith and Religion even before the coming of Christ into the world and so should bring Gifts to the Temple at Jerusalem and worship the true God there as the Ethiopian Eunuch did Act. 8.27 Or else that in the days of the Gospel they should embrace the Christian Faith and so should be brought in as a present to God joyning themselves to the Church of Christ whereof Zion was a Type the first fruits whereof we find accomplished in the conversion of that noble Ethiopian before-mentioned And thus this Prophecy seems to be the same with that Zeph. 3.10 From beyond the rivers of Ethiopia my Suppliants even the daughter of my dispersed shall bring mine offering See also the Notes Psal 68.31 and 72.10 CHAP. XIX VERSE 1. THE burden of Egypt c. See the Notes Chap. 13.1 and 2 King 2.25 Because the Egyptians joyned with the Ethiopians against the Assyrian by way of aiding the Jews therefore the Prophet having in the foregoing Chapter foretold the ruin of the Ethiopians here he also prophecieth against the Egyptians their Associates and that still to shew the Jews their folly in relying so much upon these Nations Behold he speaketh as of a thing that was presently to come to pass and he speaks of God as of a King that with his Troops of Horse breaks in upon an enemies Country the Lord rideth upon a swift cloud and shall come into Egypt As for this expression of his riding upon a swift cloud for which see also the Notes 2 Sam. 22.11 12. Psal 68.3 and 104.3 It is to imply that he should break in upon Egypt like a violent Storm suddenly speedily and irresistibly For how could their walls and bulwarks keep out him that from the clouds would break in upon them Nor is it improbable which some think that this expression of a stormy Cloud is the rather used also because in Egypt where they have no rain Zach. 14.18 Clouds were very unusual and so the more dreadful All which is doubtless meant of the Assyrians invading Egypt under Sennacherib and some say the Babylonians under Nebuchadnezzar with Armies that should overshadow the land like a cloud And the Idols of Egypt shall be moved at his presence c. That is Their Vanity shall be discovered in that they shall not be able to help the people See the Note Exod. 12.12 Or they shall be broken down and dashed in pieces and carried away by the Conquerors into Captivity as our Prophet speaks Chap. 46.1 2. Yea and the meaning may be too that the Devils that were worshipped in those Idols should tremble at the great discovery of God's indignation against them And the heart of Egypt shall melt in the midst of it That is The courage and strength of the Inhabitants of the Land shall fail even where they might think themselves surest and safest See the Notes Josh 7.5 and Psal 22.14 Ver. 2. And I will set the Egyptians against the Egyptians c. That is I will order it so that they shall break out into Civil War amongst themselves And they shall fight every one against his brother and every one against his neighbour See the Notes before Chap. 9.19 20. City against City and Kingdom against Kingdom where by Kingdoms are meant the several Provinces whereinto Egypt was divided Now this some say was accomplished when after the death of Sethon Civil Wars arising amongst them Egypt was divided into twelve Kingdoms and then afterwards upon new dissentions Psammitichus one of their new Kings being cast out by the rest by the help of his Friends and the aid of foreign Forces which he called in he vanquished his enemies and brought all Egypt under his sole dominion For this they say was about the end of Hezekiah's or the beginning of Manasseh's reign But now others think that this is meant of those Tumults and Dissentions that arose in Egypt when the Assyrians had vanquished that huge Army of the Ethiopians and Egyptians their Associates which Tirrakah King of Ethiopia had led out against them for say they the Assyrians by the advantage of this Victory being likely to invade and subdue Egypt the Egyptians hereupon fell into intestine Combustions among themselves some of them standing for the submitting of themselves to the dominion of the Assyrian King and others opposing this with all their power But indeed what the cause was of the Civil Wars here threatned is altogether uncertain Ver. 3. And the spirit of Egypt shall fail in the midst thereof c That is say â—ome the Egyptians shall become as dead men void of life Or say others their strength or courage within them shall fail them But I rather take the meaning to be that their understanding and wisdom should fail them for the failing of their courage was spoken of before vers 1. and see also the Note Prov. 15.13 And hereto agrees that which followeth And I will destroy the counsel thereof that is I will bereave them of all ability to advise what should be done for the securing of themselves or their State they shall be in their astonishment like so many fools or mad-men not knowing which way to turn themselves See the Notes Job 5.17 20 24. Or All their consultations shall come to nothing And indeed the more observable that is which is here threatned because the Egyptians in those times were highly conceited of themselves for their great Learning and Wisdom and were indeed for these things mightily admired throughout the world That which is translated in our Bibles And the spirit of Egypt shall fail in the midst thereof is in the Hebrew And the spirit of Egypt shall be emptied in the midst thereof as if the Prophet had said All their Wit and Understanding shall be drained out And herein there may be an Allusion to their folly in draining away the waters of the river Nilus whereof some think the Prophet speaks afterward ver 5 6. And they shall seek to the Idols c To wit by praying to them See the Note before Chap. 15.2 Or by asking counsel at the Oracles they had there according to that which followeth And to the Charmers and to them that have Familiar Spirits and to the Wizzards For which see the Note Chap. 8.19 And this is added as a clear evidence how void of wisdom and counsel they should be in that not knowing what to do they should thus run from one vain means to another as men that were indeed at their wits end Ver. 4. And the Egyptians will I give over into the hand of a cruel Lord c. It is in the Hebrew Lords which therefore many understand of those twelve Lords that
of our best Expositors are of opinion that there was some part of Arabia that was called Dumah after the name of the Son of Ishmael and that it was these Arabians the posterity of Ishmael inhabiting this Country of Dumah against whom Isaiah did here prophecy And whereas it may be objected against this with great shew of Reason That v. 13. there followeth another Prophecy particularly directed against Arabia To this they answer That that might be against the Arabians inhabiting about Kedar and this agaâ—nst those that dwelt about Dumah But whether it were the Ishmaelites of Arabâ—a or the Edâ—mites that are here meant which last seems to me most probable because of the mention that is here made of Seir the reason why God was pleased by the Prophet to foretel the Jews these Judgments that were to come upon these foreign Nations may seem to be That they might hereby be assured before-hand that those great charges and overturnings that were shortly to come upon all the Countries about them were ordered and appointed by Divine Providence and perhaps also that when troubles came upon themselves they might not think as they were apt to do of flying to Dumah or elsewere to secure themselves He calleth c. Here begins the Prophet's burdensome Vision against Dumah He calleth to me out of Seir as if he should have said I hear the voice of one calling to me out of Seir. And the most Expositors take these to be the words of the Prophet relating what he had heard in his Vision concerning Dumah as before he had related what had been revealed to him concerning Babylon But because these two short Prophecies concerning Dumah and Arabia might well be revealed to him at the same time with that which he hath before related concerning Babylon I see not why this may not be added as in ralation to that which went before ver 16. namely as the words of that Watchman whom in his Vision God had appointed the Prophet to set in a Watch-tower who having related before what he had seen concerning Babylon doth now also tell that he also heard one call to him out of Seir Watchman what of the night Watchman what of the night Only indeed what is meant hereby whether we take them as spoken to the Prophet or as spoken to that Watchman or to any other is very questionable The opinions of Expositors herein are very different and many I will only mention those that seem most probable They that hold the Ishmaelites the inhabitants of Dumah to be the persons against whom the Judgment here threatned is denounced can give no other reason why the Prophet or the Watchman in the Prophets Vision should say That one called to him out of Seir but only this that the Edomites are mentioned as making this enquiry either as a people ready armed and prepared to go out upon a design of invading or surprizing Dumah and therefore longing for break of day that they might be upon their march or else because being near neighbours to these Ishmaelites of Dumah they were afraid of being involved in the same misery together with them and so were eagerly inquisitive to know what the Watchman had in the night descried But now if by the inhabitants of Dumah the Edomites be meant then there can be no question made why their miseries should be foretold by the Prophet's or Watchman's relating what one said that called to him out of Seir and what he answered him And indeed this makes me the more inclinable to think that it is the Idumeans that are here meant by the inhabitants of Dumah Only still it is questionable what was intended by these words he heard Watch-man what of the night Watchman what of the night Some hold that this was spoken to the Prophet himself as one of the Jews Spiritual Watchmen and that Ironically the words being redoubled to imply the greater derision Watchman what of the night Watchman what of the Night As if they should have said Thou that professest thy self to be a Watchman appointed by God to look out from thy Watch-tower and foresee the evils that are to come upon us and other Nations what saist thou of that night of great tribulation and distress which thou and other thy Fellow-Prophets have often told us was coming upon us You have often threatned us with a dismal night of darkress and calamity that should befal us and yet we on the contrary do still enjoy a fair Sun-shining day of Peace and Prosperity and so have done ever since we cast off the yoke of your King Joram and have had a King of our own See the Note 2 Kin. 8.20 And therefore what saist thou now Hast thou any farther tidings of this night that is to come upon us Again others hold that this is that which the Edomites said to the Watchman whom the Prophet in his Vision had set upon a Watch-tower and that hereby is represented in what continual perplexity and fear they were by reason of the enemies that were wasting their Country or were ready to break in upon them for this which this Watchman relates as spoken to him is to set forth how the Edomites were continally calling and crying thus to their Watchmen Watchman what of the night Watchman what of the night That is What have you seen concerning this Night Hath the enemy attempted any thing against us Or are they ready to assault us Are we in a better or a worse condition than we were Or What time of the night is it Or as if they had said fearing the enemy would by night break in upon them When will it be morning Or When will the morning of our deliverance come Shall the Enemy always thus make havock in our land Yea some understand it as the cry of the Edomites being now carried away Captives by the Assyrians Watchman what of the night That is When will our Captivity come to an end Is there no Day-light appearing no hope of comfort As for this redoubling of these words Watchman what of the night Watchman what of the night I conceive that this is done Either 1. after the custom of those that call to them that stand on some high place far above who are wont to repeat the questions they propound to them for fear at first they were not heard Or 2. to imply That the Inhabitants of Dumah by reason of their great anxiety and terrors should be continually wearying the Watchmen with this question sometimes one of them sometimes another or that they should run up and down to make this enquiry of them Or 3. the better to express their exceeding great fear and desire to be satisfied of that concerning which they enquired And indeed this last Exposition that makes this enquiry of the Inhabitants of Dumah to be an expression of the great terror and fear they were in because of the enemy I judge most probable Ver. 12. The Watchman said c. That
his hands to swim And the meaning of this Similitude seems to be either that breaking in upon Moab he should with all earnestness as with both hands lay on upon them on every side and that again and again continually without intermission not only in the skirts of the Country but even in the midst and heart of the Land Yea not giving over till he had passed thorough it and had every where executed his Judgments upon them and subdued the whole Land under his power Or else that he should easily and without any opposition work his will upon that great and mighty people even as he that swimmeth doth only stretch himself upon the water and spreading forth his arms doth gently put away the waters before him and so cuts his way through the Sea or Rivers And he shall bring down their pride see the Note Chap. 16.6 together with the spoils of their hands That is their wealth which by rapine and violence they had taken from others Ver. 12. And the fortress of the high fort of thy walls shall he bring down c. That is Moab's high and strong walls which they esteemed such a mighty defence CHAP. XXVI VERSE 1. IN that day c. To wit when that shall be done for God's people which is before promised that is when they shall be delivered out of Babylon and so likewise when their Redemption by Christ from their spiritual Bondage whereof the deliverance out of Babylon was a type shall be made known to them by the preaching of the Gospel see the Note Chap. 24.9 shall this Song be sung in the Land of Judah to wit at their return from Babylon and in the Church of Christ whereof that Land was a Figure see the Note Deut. 31.19 The meaning is that the state of the times he now speaks of should be such that they might well sing this Song yea and it may well be that this Song was purposely composed that in the Babylonian Captivity the faithful might hereby chear up themselves with hope of deliverance We have a strong City c. This may seem to be spoken as in opposition to that which was said ver 12. of the foregoing Chapter concerning the Lord's beating down the Cities of Moab Their mightiest Cities shall be laid in the dust but we have a strong City to wit Jerusalem or the Church of Christ whereof Jerusalem was a Type against which the gates of Hell shall not prevail As this is spoken with respect to the Jews when they were come back to Jerusalem from Babylon it may import as much as if they had said Though our City may seem weak in comparison of what it was before the Babylonians destroyed it yet blessed be God we can look upon it as a strong City Salvation will God appoint for walls and bulwarks that is God's protection and preservation will be to us instead of the strongest walls and bulwarks And as it is intended of the Church of Christ the meaning is that through God's protection she shall be invincible And some add too that the Salvation wrought by Christ shall be the cause and ground of this her safety Ver. 2. Open ye the gates that the righteous Nation which keepeth the Truth may enter in 1. As this hath respect to the return of the Jews out of Babylon by the gates may be meant either the gates of Jerusalem thereby to imply the certainty of their return thither and the multitude of those that should return Or as some the gates of the Temple which should be re-edified by them that there they might serve and praise the Lord see the Notes Psal 24.7 and 118.19 20. And this remnant returning may be called the righteous Nation which keepeth the truth that is which faithfully in all things keepeth close to the truth of God's Word both to imply what God required of them upon their return to wit that they should not be a wicked rebellious people as they had been but a righteous holy Nation and likewise because they should be at that time partly through the cutting off of multitudes of the former wicked generation and partly through the Repentance of great numbers of those that returned a people very much reformed and purged from their former dross But 2. as this hath respect to the days of the Gospel it is clearly a Prediction of the multitude of the Gentiles that should come thronging into the Church of Christ together with the believing Jews and should not only profess the truth of the Gospel but also be really a righteous people according to the Rule and Tenor of the Gospel Ver. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee That is Thou God wilt constantly keep that man in all manner of solid Peace and Prosperity whose heart doth constantly adhere to thee and rely and rest upon thee in all conditions whatsoever Either God will outwardly protect and prosper such or in their troubles he will bear up their hearts with inward comfort and peace See the Notes Psa 32.10 119. 165. Ver. 4. Trust ye in the Lord for ever c. That is Constantly unto the end whatever be the outward Dispensations of God's Providence towards you Thus from that which is said in the foregoing verse the faithful do mutually encourage one another For in the Lord Jehovah is everlasting strength to wit for the protecting and prospering of those that trust in him See the Note Exod. 6.3 That which we render everlasting strength is in the Hebrew The rock of ages for which see the Note Deut. 32.4 Ver. 5. For he bringeth down them that dwell on high c. That is The mighty Potentates and Tyrants of the world that dwell in lofty Palaces and high-walled Cities or that are in state exalted far above others see the Note Chap. 24.21 And this is added also as a reason why the righteous that trust in God may expect to be delivered from the Oppression of their greatest enemies The lofty City he layeth it low that is He ruinates their strongest and best-defenced Cities He layeth it low even to the ground he bringeth it even to the dust see the Note Chap. 25.2 Ver. 6. The foot shall tread it down even the feet of the poor c. That is Even God's poor afflicted people shall subdue those their high fenced Cities under their power or by way of contempt shall trample upon them Ver. 7. The way of the just is uprightness c. That is The ways and courses of the faithful are in all conditions very just and upright Thou most upright dost weigh the path of the just that is Thou O Lord who art most upright thy self dost exactly know and consider the ways of just upright men whereby is implied Either 1. that God being most upright and therefore approving and liking the just and upright ways of his faithful servants doth accordingly assist and prosper them in their
Army and yet when he had gotten the money from them he proceeded in the same hostile manner against them as he did before for which see the Notes 2 King 18.14 17. I know some would have this understood of the people of Judah's breaking Covenant with God and others would have it to be a complaint of the people concerning Gods breaking Covenant with them But it is clear the Prophet speaks this of the Assyrian and so likewise that which follows he hath despised the Cities to wit in that in a boasting way he slighted their strength and rejected their Messengers when they sued to him for peace and made nothing of destroying them utterly and levelling them with the ground not caring to preserve them for himself or his people he regardeth no man that is He neither fears any man nor pitieth any man but as a man void of all humanity makes havock of all where he comes And it may be as some think that in this last clause the Prophet had particular respect to Sennacheribs speaking so reproachfully of Hezekiah and to the scorn he put upon his Nobles when having received that great sum of money of them which Hezekiah had sent him for the purchase of his peace he sent them away in a disgraceful manner without doing that which he had promised See 2 King 18.14 17 22. c. Ver. 9. The earth c. That is The whole land of Judea mourneth and languisheth to wit as being laid waste by the Assyrians See the Note Chap. 24.4 Lebanon is ashamed and hewn down that is It is ashamed because all her lofty trees are hewn down Sharon See the Note Cant. 2.1 is like a wilderness to wit as being in a manner wholly left desolate without man or beast and Bashan and Carmel shake off their fruits that is They are as a tree that is left bare and hath lost her fruit by reason of the great waste the enemy hath made there The end of the Prophet in naming these particular places was certainly to imply That all the most goodly and fruitful places in the kingdom should be thus destroyed And if that could be made good which some say That Lebanon was in the utmost North parts of Judea and Carmel in the South Basan in the East and Sharon in the West we might well think that these places were purposely singled out to shew that the whole land should be left desolate and waste Some indeed say That the two last here named were not in the Kingdom of Judah but in that of the ten Tribes and therefore hold that by Bashan and Carmel here are figuratively meant the exceeding fruitful and pleasant places in Judea such as Bashan and Carmel were But it is clear that there was a Bashan in Judah's portion See the Note 1 Sam. 25.2 And then besides considering that the whole Kingdom of Israel had been already destroyed in a great measure by the Assyrians the Prophets aim being to shew that the whole land God had given to be the portion of his people should be thus over-run it is no wonder though some places are named that were in the Kingdom of Israel Ver. 10. Now will I rise saith the Lord now will I be exalted now will I lift up my self That is Now that my people are brought into such seeming desperate extremities and now their enemies are grown so exceeding insolent now will I arise and glorifie my self in the destruction of their enemies see the foregoing Notes ver 3 5. and Psal 68.1 Ver. 11. Ye shall conceive chaff ye shall bring forth stubble c. This is spoken to the Assyrians And the words may be understood two several ways either 1. that the Plots which they had conceived against Jerusalem and against Gods people were foolish and the event should be accordingly vain and to no purpose like chaff and stubble nothing worth as if they had sown chaff and stubble had grown up instead of Corn. Or else 2. that their designs against Jerusalem should prove the occasion of their own utter ruine Chaff and stubble are very combustible matter and therefore by saying they should conceive chaff and bring forth stubble is meant that they should plot and bring forth that which should be the means of consuming them And hereto agrees that which follows your breath as fire shall devour you that is as a man by blowing kindles a fire so you by the rage which you breathe forth against God and against his people shall by provoking Gods wrath against you bring destruction upon you and so the fire which you thought to kindle for the burning of others shall consume your selves see the Note Job 15.35 Ver. 12. And the people shall be as the burnings of lime c. That is As hard Chalk-stones are burnt in Kilnes till they become Lime so shall the Lord consume the stoutest of the Soldiers that serve in the Assyrian Army as thorns cut up shall they be burnt in the fire that is they shall be easily and suddenly destroyed even as thorns not growing and green but cut up and seare will soon take fire and are speedily burnt and consumed which is meant of the sudden destruction of the Assyrian Army 2 Kings 19.35 But see the Notes Chap. 27.4 11. and 2 Sam. 23.6 Ver. 13. Hear ye that are far off what I have done c. This may be meant of those Nations that dwelt in Countries far remote from Judea to whom the report should be brought of this great work of God in destroying the Assyrians and delivering Jerusalem And then in the following clause and ye that are near acknowledg my might by those that are near is meant those neighbouring Nations that being nearer to them might have fuller and clearer information and assurance of what God had done Or else by those that are far off may be meant all foreign Nations and by them that are near the Jews that were eye-witnesses of this work of wonder The drift of these words is to imply that the vengeance which God would execute upon the Assyrians should be talked of with admiration far and near all the world over see the like expression Chap. 18.3 Ver. 14. The sinners in Zion are afraid fearfulness hath surprised the hypocrites c. That is those wicked wretches in Jerusalem that professing themselves Gods people had yet formally slighted and derided Gods Prophets when they foretold the Judgments that were coming upon them When the evil threatned did come upon them then these secure men were overwhelmed with terrors who among us say they shall dwell with the devouring fire who among us shall dwell with everlasting burnings And some think they are supposed to speak this upon occasion of that dreadful slaughter which the Angel of the Lord did in one night make in the Assyrian Camp 2 Kings 19.35 which many hold was done by thunder and lightning from Heaven to wit that being terrified herewith as being conscious to themselves of
that is I resolved with my self that my life was cut off or by my sins I have provoked the Lord to cut off my life even as a Weaver cuts off his web from the Loom when he hath finished it and sometimes too which some think is here intended before he hath made an end of it he will cut me off with pining sickness or as it is in the Margin from the Thrum which is the loose threads of the Woof fastned to the Weavers beam that is God will utterly cut me off from day even to night wilt thou make an end of me that is All the day long from morning even to night thou wilt be hewing me down so that there is not a moment wherein I am not in fear of death Or thou wilt speedily and presently dispatch me this very day before night there will be an end of me See the Note Job 4.20 Ver. 13. I reckoned till morning that as a lion so will he break all my bones c. That is All the night long from evening even to the morning I lay thinking with my self and made full account with my self that partly by the torturing pain and sickness I endured in my body and partly by the inward terrors wherewith my mind was perplexed God would as a lion tear and devour me both flesh and bones and so make an end of me This I conceive is the plain meaning of these words yet some I know think further and that not improbably that this is spoken with relation to what he had said in the foregoing verse and so that the meaning is that though he lived out the foregoing day which he thought he should not have done yet when the Evening came all the Night long he was so torn and broken with the extremity he was in that he reckoned for certain that he should dye before morning or that he could not hold out another day And therefore say they he repeats here that again which he had said in the foregoing verse from day even to night wilt thou make an end of me and that by reason of the extream anguish and fear he was in as if he should have said I shall dye I shall dye I cannnot long subsist in this woful plight wherein I now lye Ver. 14. Like a Crane or a Swallow so did I chatter I did mourn as a dove c. Some take the meaning of this to be that he was so weakned and perplexed in mind that he could hardly speak and did therefore pour out his complaints and prayers before God with a low muttering hoarse and interrupted voice much to the same purpose with that of the Psalmist Psal 77.4 I am so troubled that I cannot speak But the meaning rather seems to be that the violence of the pain and sickness he endured in his body and the terrors he endured in his spirit through the fear of present death made him lye groaning and sighing and sobbing the confused noise whereof was much like that of the fowls here mentioned especially when the young ones do want their meat or when the Dams have their young ones taken from them mine eyes fail with looking upward to wit with looking up to God for help See the Notes Psal 119.82 and Job 11.20 O Lord I am oppressed that is so heavily overpressed that I am not able to endure it any longer undertake for me to wit as a surety as if he should have said This sickness hath arrested me to carry me to deaths Prison-house rescue me out of its power as sureties do those they engage for See the Note Psal 119.22 Ver. 15. What shall I say he hath both spoken unto me and himself hath done it c. Many learned Expositors hold that Hezekiah doth still here proceed in bewailing himself and setting forth the hopelesness of his Condition What shall I say that is What shall I say further What need I say any more he hath both spoken unto me and he also hath done it that is It was God that said to me by his Prophet Thou shalt die and not live and what he hath said he hath done it is he that hath brought me to this extremity that I am now no better than a dead man and therefore it is in vain for me thus to complain to mutter against and strive with my Judge yea to what purpose is it to call upon God to undertake for me to ease and help me if he have resolved that I must dye there 's no seeking to have it otherwise I must stoop and yield See Psal 39.9 And indeed such Expressions of impatience and despair That it is in vain to pray to God and to hope for any favour from him may sometimes flip from the best of Gods servants in desperate dangers and great discomposures of spirit Thus I say many do understand these words But indeed I see not how this can suit with the following clause I shall go softly all my years in the bitterness of my soul if we take it as they do as a complaint that he should go drooping softly that is Mournfully See the Note 1 King 21.27 all his years for how could he speak of living years in that condition wherein he concluded that he should not live a day to an end Rather therefore we may think that Hezekiah having in the foregoing verses set forth the low and hopeless Condition wherein he lay for a while doth at these words begin to relate the wonderful mercy of God to him in his recovery What shall I say as if he had said But alas how shall I be able to express the wonder of Gods love to me in rescuing me out of this danger Sure I shall never know how to shew my self thankful enough for such a mercy he hath both spoken unto me and himself hath done it that is He was pleased by the same Prophet by whom he pronounced the sentence of Death against me to send me a promise that I should recover out of this sickness and what he hath promised he hath accordingly done I shall go softly all my years that is Deliberately and considerately say some or gently and easily say others in the bitterness of my soul that is In the constant remembrance of that bitterness of soul which I have undergone in this time of my sickness So that the meaning may be either 1. That he would be all the remainder of his life often and seriously calling to mind the bitterness of this his late condition that he might be the more thankful to God for his deliverance Or 2ly That being comforted with the experience of Gods favour to him he would go on quietly fearlesly and chearfully all his life long though he should be assailed sometimes with the fear of death or any other bitter affliction as not questioning but that God would out of his wonted love be a sure refuge to him Or 3ly That by the remembrance of that bitterness he had been in
West then this is all one in effect as if it had been said That from the rising unto the setting of the Sun God should be praised the villages that Kedar doth inhabit See the Notes Chap. 21.16 Psal 120.5 and Cant. 1.5 let the Inhabitants of the rock sing that is The Inhabitants of Arabia Petrea or of Petra the chief City in those parts See the Note Chap. 16.1 or rather those that inhabit mountainous Countries as the following words shew let them shout from the top of the mountains However as this is spoken with respect to the days of the Gospel it clearly implies That the most barbarous Nations should then praise God Ver. 13. The Lord shall go forth as a mighty man c. That is having long withdrawn himself as if he minded them not he shall at last go forth in great fury to wit against the Babylonians See the Notes Job 16.14 and Psal 78.65 He shall stir up jealousie like a man of war that is As men stir and blow up a fire so shall the Lord stir up the fire of his jealousie to wit his fierce wrath and indignation against his idolatrous enemies proceeding from his ardent love to his people and zeal for his own glory he shall cry to wit as soldiers are wont to shout when they assault their enemies yea roar to wit like a Lyon But now this may be spoken with reference to Christ that he should go forth as a mighty man it is an Expression which our Saviour himself used John 16.28 I came forth from the Father and am come into the world namely to vanquish all his peoples spiritual enemies Satan Sin Death and Hell and to destroy all those that obstinately oppose him and are the implacable enemies of his Church and people Ver. 14. I have long time holden my peace c. God himself is here brought in complaining of his enemies abusing his long-suffering and patience and promising Deliverance to his people I have long time holden my peace I have been still and refrained my self to wit as the following similitude seems to imply as a travelling Woman bites in her pains and forbears crying out as long as ever she is able and the meaning is That he had long forborn taking vengeance on his peoples enemies and suffered his people to be still kept in Bondage by them now will I cry like a travelling Woman that is as such a Woman when she comes to the extremity of her pain the Child being brought to the very birth is then forced to cry aloud and many times breathes out her cries the louder because she had before suppressed them and kept them in thereby striving to help forward her deliverance till when she can expect no ease nor rest so will I with all earnestness hasten the Deliverance of my people as if I travelled and were in pain until they were delivered and will fall with the greater fury upon their enemies because of my former forbearance And indeed this similitude doth notably set forth 1. Gods tender affection to his people even like that of a Mother to the Child in her Womb. 2ly His earnest desire of their deliverance And 3ly that though the Lord had hitherto only groaned in a more silent manner for their sad Condition yet now the set and appointed time being come they should speedily be delivered as the Child is when the Mothers cries are loudest As for those last words I will destroy and devour at once either the meaning is That the Lord would destroy their Enemies Land and devour the Inhabitants or that he would speedily make an end of them all together as it is with hungry ravenous wild beasts that as soon as they have killed their prey do immediately devour it Ver. 15. I will make waste mountains and hills and dry up all their herbs c. That is the herbage which the Mountains and all other parts of the Land afforded both for man and beast and I will make the rivers Islands that is Dry them up so that here and there the dry land shall appear like so many Islands The drift of the whole verse is to set forth the horrid Desolation that God would make in the land of the Chaldeans when he undertook the Deliverance of his people from thence And to this end he speaks of his Vengeance therein as a devouring Fire that would burn up all before it See the Notes Deut. 4.24 and 32.22 And the particular mention that is made of laying waste their Mountains and Hills is either because there usually they had their idolatrous Temples and Altars or rather because there they had their greatest Cities and places of strength And the same may be said for the mentioning of the drying up of their Rivers which were the great safeguard of their Country all is to imply that all the strength and Riches of their Country should not hinder God from destroying them and delivering his people out of their hands one particular whereof is noted by some Expositors to have been accomplished when Cyrus made the great River Euphrates passable for his Army when they took Babylon And then as this Prophecy refers to Christ the same is meant that is said before ver 13. That he should destroy the Kingdom of Satan and all the great enemies of his people and ruine all the Riches and Pomp and State of those that should exalt themselves against him Ver. 16. And I will bring the blind by a way that they knew not c. As this is meant of the Jews return out of Babylon they are termed blind because they saw nothing of their approaching Deliverance they saw no likelihood of escaping out of that sad Condition wherein they lay and so regarded not Gods promises but as men stupified and hopeless were in continual perplexity not knowing which way to turn themselves and of their return into Judea it might well be said That they were led by a way they knew not and in paths they had not known because the generality of them were born in Babylon and so had never gone that way before But as it is meant of Christs redeemed ones whether Jews or Gentiles it was accomplished in the enlightning of their blind minds See the Note Chap. 35.5 and bringing them into the way of Salvation whereof they knew nothing before And the like may be said of the following words they may be meant of the Jews returning out of Babylon I will make darkness light before them that is I will bring them out of an afflicted and sad Estate into a joyful and prosperous Condition See the Notes Esth 8.16 and Psal 112.4 or rather I will make their way clear before them wherein otherwise they might have been often brought to a stand not knowing which way to turn themselves and crooked things straight that is their way shall be easie and plain free from those troubles and difficulties which otherwise they might have found in it But under this
And thus by this clause the Prophet doth covertly perswade the Jews not to murmure against God according to what was said before ver 9 10. But patiently to wait upon him for Deliverance in their lowest condition Ver. 16. They shall be ashamed c. Thus the Prophet applieth that which was spoken in the foregoing verse in general terms to the particular condition of Gods People They shall be ashamed and also confounded all of them to wit the idolatrous Babylonians as the following words explain it they shall go to confusion together that are makers of Idols this shall be at last the end of all their flourishing greatness See the Note Psal 42.17 Ver. 17. But Israel shall be saved in the Lord c. That is by the Lord with an everlasting Salvation That is say some in all ages or so that they shall never perish they shall be saved unto eternity which is alledged therefore by Expositors as an evidence that the eternal Salvation purchased by Christ for his People is here also comprehended whereof the deliverance out of Babylon was only a Type ye shall not be ashamed nor confounded World without end That is ye shall not always find your selves disappointed of that Salvation which ye expect from your God as he had said in the foregoing verse it should be with those that worshipped Idols Ver. 18. For thus saith the Lord that created the Heavens God himself that formed the Earth and made it c. See the Note above ver 12. yet some think that Gods creating all things is here mentioned as an evidence that he was the only true God and that therefore they that worshipped him should not be confounded as all idolaters should be as was said in the foregoing verse he hath established it See the Note Psal 93.1 He created it not in vain he formed it to be inhabited to wit by the Children of men And the drift of mentioning this may seem to be hereby to imply that if God hath been thus careful to provide an habitation for all mankind much more will he be sure to provide an habitation for his own peculiar People that must continue on the Earth so long as the Earth shall stand This I conceive is most probably the drift of this place Yet some I know do by the Earth here understand the land of Canaan which God had provided for the habitation of his people the Children of Israel Ver. 19. I have not spoken in secret in a dark place of the Earth c. Because the Oracles of the Heathens were usually in dark caves and dens of the Earth places fit for deceit See the Note Chap. 8.19 And because when People resorted thither for satisfaction in any thing they desired to know the Devil was wont cunningly to return them answers as dark as the Caves wherein they were given obscure and ambiguous that might always be understood several ways that so whatever the event was it might be thought he had foretold the truth therefore in an allusion hereto the Lord intending to profess to his People that he had not spoken to them after such a manner doth thus express himself I have not spoken in secret in a dark place of the Earth as if he should have said I have always from time to time made known my will to you openly plainly and perspicuously and not as the idolatrous nations were informed by their Oracles And it may well be which some have thought that it was with respect to this of the Prophet that Christ spake that of himself John 18.20 I spake openly to the World I ever taught in the synagogue and in the Temple whither the Jews always resort and in secret have I said nothing However the drift of this passage seems probably to be to make known to Gods people that tho' the Lord might seem to hide himself from them as was said before ver 15. by the strange dispensations of his providence towards them yet having so clearly and openly revealed his will to them that if they served him faithfully and fled unto him in their streights and troubles he would certainly deliver them on this they might with confidence rely however things went and that because as his promises were clear and plain so they were sure and faithful which is intended in the following words I said not unto the seed of Jacob seek ye me in vain I do not encourage my people to seek unto me in vain and to no purpose by promising that which they shall not find in due time exactly performed I the Lord speak righteousness I declare things that are right That is I speak nothing but what is true and just and what in the event they shall find to be so Ver. 20. Assemble your selves and come draw near together ye that are escaped of the nations c. That is ye of the Heathens both Babylonians and other idolatrous nations that have escaped the destruction that Cyrus had made amongst you And the reason why the Lord doth thus summon these nations together that were spread abroad all the world over is that they might say what they could in the defence of their Idol-gods now when they had seen how unable they were to defend Babylon against the wrath of the God of Israel And accordingly some conceive that the following words they have no knowledg that set up the wood of their graven image and pray unto a god that cannot save are added by way of correction as if he should have said Why do I summon these to say what they can Alas these that worship stocks and stones are very bruits and have no knowledg But rather this seems to be added as a declaration of that which the Heathen nations had experimentally seen by Gods destroying Babylon and delivering his people namely how sottishly ignorant they were that served Idol-gods that could not save them Some indeed take the first words Assemble your selves and come draw near together ye that are escaped of the Nations to be a prophecy of the conversion of the Gentiles by the Ministry of the Gospel and that these are appealed to as those that were able experimentally to speak in this case having been won from the vanity of serving Idols to the Worship and Service of the true God But the former Exposition is clearly the best as is very evident by the following Verse Ver. 21. Tell ye c. Some conceive that the Heathen Nations are here enjoined to declare to others what they had learnt or found by experience concerning the true God and so to invite them to come in and join themselves to his Church and People But rather here the cause is shown why the Nations were summoned in the foregoing Verse to assemble together and accordingly I conceive that in these first words Tell ye either the Nations are appointed to tell one another of the Assembly intended or enjoined as the following words seem to import Tell ye and bring them
themselves to my Government And indeed the stretching forth of his Arms seems to imply the enlarging of Gods Kingdom And hereto likewise agrees that which followeth the Isles shall wait upon me see the Notes Chap. 41.1 and 42.4 It may imply the miserable condition of the Gentiles in regard whereof it might be said that they waited for Salvation by Christ even as it is said of the bruit Creatures Psal 104.27 that they wait upon God for his giving them their Meat in due season Or rather the readiness of the Gentiles after their Conversion to obey all the commands of Christ And on mine Arm shall they trust that is they shall in all things rely on my Power and Aid Ver. 6. Lift up your Eyes to the Heavens and look upon the Earth beneath c. As if he should have said consider how wonderfully the whole fabrick of the World is by the mighty Power and provident Care of God over it upheld and preserved For the Heavens shall vanish away like Smoke and the Earth shall wax old like a Garment and they that dwell therein shall die in like manner see the Notes Chap. 34.4 and Psal 102.26 But my Salvation shall be for ever and my Righteousness shall not be abolished of all which the meaning is either 1. That though there should be never such horrid overturnings in the World God would not fail to make good his Promises in the Salvation of his People or 2. That though the whole frame of the World should at last be dissolved yet the promised Salvation should not fail but should continue for ever or 3. which most Expositors like the best that the whole World should rather be broken in pieces and come to nothing than God would not make good his Righteousness and Faithfulness in working that Salvation for his People which he had promised them which is the same with that of our Saviour Luke 21.33 Heaven and Earth shall pass away but my Words shall not pass away Though Gods People may chear up themselves by seeing how God preserves and upholds the whole fabrick of the World yet in the unquestionable certainty of his Promises there is a surer Foundation of Hope and Comfort for them Ver. 7. Hearken unto me ye that know Righteousness c. That is That approve and regard it that live Righteously the People in whose Heart is my Law see the Note Psal 37.31 And this is the third time that they are here called upon to hearken to what is said because it is so hard a thing to chear up those that are in great misery and sorrow Fear ye not the reproach of Men neither be ye afraid of their revilings that is when your Enemies shall reproach you for your Piety and Confidence in God fear them not no not the greatest of them Ver. 8. For the Moth shall eat them up like a Garment and the Worm shall eat them like Wool c. That is like a Woollen Cloth or Garment see the Notes Chap. 50.9 and Psal 39.11 But my Righteousness shall be for ever and my Salvation from Generation to Generation see the Note above ver 6. And as this is meant of that great work of our Salvation by Christ the word Righteousness may have also respect to that everlasting Righteousness whereby Gods People are justified and saved Ver. 9. Awake awake put on Strength O Arm of the Lord c. The Prophet and haply in the name of Gods People doth here pray that God would exert the power of his mighty Arm which he had seemed of late to lay by by destroying his Peoples Enemies as he had promised And this may be meant both of the Babylonians and of the spiritual Enemies of Gods People vanquished by Christ who is therefore by some thought to be the Arm of the Lord here spoken of and seems purposely intended to chear the Hearts of Gods People with the remembrance of his Almighty power Awake as in the ancient days in the Generations of old that is as in times of old when thou hast often delivered thy People and destroyed their Enemies Art not thou it that hath cut Rahab see the Note Psal 87.4 and wounded the Dragon that is destroyed Pharaoh see the Notes Chap. 27.1 and Psal 74.13 14. Now because the strength of Gods Arm is unchangeable and not subject to the least decay therefore these Instances are alleadged as a sure proof that he could do the same still for his People Ver. 11. Therefore c. The Church and People of God do here chear up themselves from the consideration of those great things mentioned in the foregoing Verse which God had done for his People Therefore the redeemed of the Lord shall return and come with Singing unto Zion c. see the Note Chap. 35.10 Ver. 12. I even I am he that comforteth you c. Here the Prophet speaks again to them in the name of God Who art thou that is What a vain foolish heartless Creature art thou That thou shouldest be afraid of a Man that shall die and of the Son of Man that shall be made as Grass To wit having the Eternal and Almighty God to be your Protector and Saviour See the Note Chap. 40.6 Ver. 13. And forgettest the Lord thy Maker c. See the Notes Chap. 44.1.21 that hath stretched forth the Heavens and laid the foundations of the Earth see the Note Psal 104.2 and hast feared continually every day because of the fury of the Oppressor as if he were ready or had made himself ready to destroy That is as if the Enemy were sure to destroy because he was fully resolved and had made ready to do it Intimating that it was their great Sin to be so overwhelmed with fear in their greatest dangers having the promise of God for their deliverance and where is the fury of the Oppressor That is say some what is become of the fury of those that formerly oppressed my People As namely of the Egyptian mentioned before ver 9 10. or of Sennacherib the Assyrian of whom see what is said before Chap. 16.4 Though they were ready to destroy did not their fury soon come to nothing And if God destroyed them is not he able to do the like to the Babylonian too But rather it is spoken with respect to the Babylonian and where is the fury of the Oppressor That is assoon as I begin to contend with him what will become of his Fury It will soon come to nothing Or it may be taken more generally that when ever the Enemies of Gods People do oppress them God can suddenly put an end to their Fury and that he will at last so perfectly deliver his People that they shall no more be in danger of being oppressed by them Ver. 14. The Captive exile hasteneth that he may be loosed c. That is Gods poor People that are now Captive in a strange Country shall within a short time be delivered the time hasteneth when they
did endure But however that the Prophet did intend this which he here saith of Christs bearing in his sufferings the punishment which our sins had deserved is evident by the following words wherein he sheweth how far otherwise the Jews would judge of his sufferings yet we did esteem him stricken smitten of God and afflicted that is instead of esteeming him according to the transcendent dignity of his person we esteemed him to be one whom God had justly plagued and punished for his notorious wickedness And hence it was that they mocked him for his hoping in God See the Note Psal 22.8 Ver. 5. But he was wounded for our transgressions he was bruised for our iniquities c. That is He was grievously tormented so it is rendered in the Margin and cruelly afflicted even to the taking away of his Life not for his own wickedness which the Jews vainly conceited as was said in the foregoing Verse but to satisfie the Justice of God for our Sins the chastisement of our peace was upon him that is he was punished to procure our peace that reconciliation being by him wrought for us we might be at peace with God and might enjoy peace in our Consciences and some add too that he might recover for us all that bliss and prosperity which we had lost by our Sins even the favour of God here and Life Eternal hereafter and with his stripes we are healed and from hence doubtless the Apostle took this expression 1 Pet. 2.24 by whose stripes ye were healed Ver. 6. All we like Sheep have gone astray c. To wit All Mankind both Jews and Gentiles Rom. 14.12 we have turned every one to his own way that is we have all left the way of Life and have wandered some in one by way and some in another and the Lord hath laid on him to wit as our surety the iniquity of us all that is the guilt and punishment of all the Sins of us all Ver. 7. He was oppressed and he was afflicted c. That is he was by the violence of his Enemies sorely and unjustly afflicted yet he opened not his Mouth which may be understood of that which is recorded by the Evangelists concerning his standing silent when he was arraigned and accused before the Judgment Seat Mat. 26.62 63. and Chap. 27.12 13 14. insomuch as it is said there that the Governour marvelled greatly perceiving as it is likely in his countenance the signs of a meek and quiet and undisturbed mind and that it was not out of anger or stubbornness that he answered not But certainly that which is intended here is that he opened not his mouth in any way of impatience either against God or against his Enemies It is clear in the Evangelists that Christ spake several times from the beginning to the end of his passion yea and sometimes by way of clearing his innocency and the injustice of their dealing with him as Mat. 26.55 Are ye come out against a Thief with Swords and Staves for to take me I sat daily with you teaching in the Temple c. And when he answered the Officer that smote him Joh. 18.23 If I have spoken evil bear witness of the evil but if well why smitest thou me and so in other places But I say here by not opening his Mouth is meant that he did not open his Mouth in any way of impatience or murmuring or by way of discovering any unwillingness to suffer as the Apostle Peter expresseth it 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously For indeed the very scope of this place is to shew that Christ suffered willingly and not meerly by constraint and did patiently submit to his Fathers appointment herein though his natural desires were against his sufferings Matth. 26.39 O my Father if it be possible let this Cup pass from me yet he readily and without any repining submitted his will to the will of his Father without which indeed his suffering could not have been satisfactory to the justice of God See the Notes Psal 40.7 8. knowing that he was to stand in the stead of poor Sinners and to suffer what their Sins had deserved he would not by any expression of discontent shew any dislike of what he endured And to the same purpose is that which followeth for having said in the foregoing Verse All we like sheep have gone astray as in allusion thereto he expresseth here the patient submission of Christ to his sufferings under the Similitude of a Lamb or Sheep he is brought as a Lamb to the Slaughter that is As a Lamb goeth as quietly to the Slaughter-house as if it were going to the Field or Fold so did this Lamb of God knowing that he was to be the Priest as well as the Sacrifice so did he go patiently to lay down his Life for Sinners and as a Sheep before her Shearers is dumb that is makes no clamouring noise as Swine and some other Creatures will do when Men lay hold on them but is usually silent though the Shearers do not only cut off her Coat but also many times clip her Skin so openeth he not his Mouth to wit by way of silent and free submitting to all his sufferings that we might with open Mouth glory in his satisfaction Observable it is that this was the Text which Philip opened to the Ethiopian Eunuch at his Conversion Act. 8.33 But there it is rendered as it is in the Septuagint Ver. 8. He was taken away from Prison c. The words here in the original are very diversly interpreted and so differently expounded But I shall keep to those Translations which we have in our Bibles They may be rendered as they are in the Margin He was taken away by distress and judgment c. which plainly refers to his being taken away by death And then by distress must needs be meant that either the unjust violence and oppression wherewith his Enemies proceeded against him without all Equity or Justice or the restraint under which they held him until they came to execute Judgment upon him or in general all the misery and anguish he endured in his sufferings whether Bodily or Spiritual And so likewise by judgment is meant either the pronouncing of judgment against him or the executing of it upon him or all those severe and cruel Courses wherewith under a pretence of Judgment they proceeded to punish him and at last to take away his Life But now reading the words as they are in our Translation He was taken from Prison and from Judgment the most probable Expositions that are given of it may be reduced to two Heads For 1. Some understand it of his being taken from his sufferings and Translated into Heavenly Glory By Prison none understand a Prison-house for in the History of Christs Passion it is clear that he was never put into any such Prison but by