Cor. 3.14 Some I know by this destroying the face of the covering cast over all people do understand Christ's destroying Death and that in the expression here used there is an Allusion to the Face-cloth wherewith the faces of dead men are wont to be covered Joh. 11.44 or to the custom of covering the faces of condemned Malefactors see the Note Esth 7.8 But this of Christ's destroying Death is added in the next verse and the former therefore is rather here intended namely the freeing of his people from that ignorance under which they lay by Nature by the enlightning of the Gospel which was signified by the rending of the Veil of the Temple at the Death of Christ And all this is said should be done in this mountain as before not only because it should be done in the Church made up both of Jews and Gentiles but also because the Gospel whereby this was to be done was at first to go out of Mount Zion See the Notes Chap. 2.3 Ver. 8. He will swallow up death in victory c. That is He will destroy Death for ever as the word in the Original here translated in victory doth properly signifie so that it shall never more prevail over his redeemed ones but Christ shall reign this his last Enemy being destroyed for ever and ever Now though this was done partly by the Death of Christ whereby he abolished Death 2 Tim. 1.10 having by his suffering Death delivered his people â—â—om that Death which their sins had deserved Heb. 2.15 yet it shall chiefly bâ— accomplished at the Resurrection of the just when they shall pass into Lifâ— Eternal after which there shall be no more death Rev. 21.4 for so the Apostâ—â— saith expresly 1 Cor. 15.54 When this corruptible shall put on incorruption and thâ— mortal shall have put on immortality then shall be brought to pass that Saying â—â—at is written Death is swallowed up in victory And the like may be said of thâ— following words And the Lord God will wipe away tears from off all faces to wit of his people even as a tender Mother wipes away the tears of her weeping little Child For though God doth this partly by the comforts of his Word and Spirit here yet it is not completely done till they be taken up into Heaven to which estate therefore this passage is applied by St. John Revel 7.17 and 21.4 And so likewise in the next clause And the rebuke or reproach of his people shall be taken away from off all the earth the meaning is that God would free his people from that extreme scorn and contempt which was cast upon them all the world over and from the worlds base and despightful usage of them in their continual afflicting and persecuting of them as if they were a people not worthy to live upon the face of the earth But now the accomplishment of this here principally intended is the exceeding Glory whereunto God's people shall be advanced in Heaven For when God shall take them into this blessed and glorious condition then indeed all the Inhabitants of the earth shall be effectually taken off from that vile and base esteem which they formerly had of them Many good Expositors do I know apply all this to the deliverance of God's people out of Babylon But it is only as looking upon that as a Type of this far greater deliverance promised to God's redeemed ones in and through the Lord Christ Ver. 9. And it shall be said in that day c. That is In that day when these Promises shall be accomplished the people of God shall say to wit with wonder and exceeding great joy for this is as it were the language of the Guests at the Feast mentioned before ver 6. Lo this is our God we have waited for him and he will save us c. Which may be understood 1. in the Type of the rejoycing of God's people at the Lord 's delivering them out of Babylon which they had long expected and came at last to pass according to God's Promise and their earnest expectation And taking it thus observable it is that in this expression of their present joy and confidence in God they do withal covertly judg and condemn themselves because before their being carried into Babylon by their disobeying God's Laws and seeking to foreign Princes for help in their dangers they had not carried themselves towards the Lord as now they found they should have done Or 2. of the people of God's owning Christ at his coming in the flesh and embracing him by Faith when tendred to them in the Gospel as the true God their Lord and Saviour long ago promised them with great joy because of the peace made by him between God and them Or 3. of the Churches triumphing in Christ when he shall come to judge the world and to receive them into his Kingdom of Glory Ver. 10. For in this Mountain shall the hand of the Lord rest That is His powerful Providence shall be constantly and continually over his Church to protect and bless them See the Note Psal 80.17 It is the same in effect with that of our Saviour Mat. 28.20 And lo I am with you alway unto the end of the world And Moab shall be trodden down under him c. That is under his feet Psal 110.1 Moab is here particularly mentioned because none were more constantly and more fiercely bent upon doing mischief to God's people than they were but under these by a Synecdoche all the wicked enemies of his people are intended Even as straw is trodden down for the dunghil to wit the worst of the straw not fit to be reserved for any other use The word which we render trodden down some translate threshed and accordingly they read this verse thus And Moab shall be threshed under him even as straw is threshed in Madmenah and then take Madmenah to be a City of Moab called Madmen Jer. 48.2 and hold that because this City being scituate in a rich Corn-country where there was abundance of straw which was the less regarded thence the Prophet useth this expression here of straw threshed in Madmenah Ver. 11. And he shall spread forth his hands in the midst of them as he that swimmeth spreadeth forth his hands to swim c. Some hold that this is spoken of Moab with relation to the last words in the foregoing verse to wit That as the Swimmer stretcheth forth his hands to swim so he being trodden down by his enemies should in the midst of them stretch forth his hands to beg for mercy both of God and his enemies Or that he should though in vain strive with all possible endeavours to save himself from utter ruin even as a ship-wrack'd man being fallen into the Sea laboureth with all his might by swimming to escape drowning But clearly as I conceive this is spoken of God That he shall spread forth his hands in the midst of them as he that swimmeth spreadeth forth
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
more in that place of Luke where our Saviour is said to have read this Text out of Isaiah which is not here to set at liberty them that are bruised of which therefore some say that it had been added in the Margin of the Septuagint by way of explaining the foregoing words and so was read also by our Saviour Ver. 2. To proclaim the acceptable Year of the Lord c. That is the set time when God would accept of his People into his favour again which though it might be intended of the time appointed for the deliverance of his People out of Babylon yet questionless it is principally meant of that set time appointed by God the Apostle calls it the fullness of time Gal. 4 4. Wherein God was pleased of his own free Grace upon satisfaction made by Christ to tender unto poor Sinners forgiveness of Sins and full Reconciliation with himself by the Preaching of the Gospel which is indeed a time welcome and acceptable unto those poor Souls that lay groaning under a heavy burden of Sin 1 Tim. 1.15 and Rom. 10.15 See the Note Chap. 49.8 It is probable that in the words there is an allusion to the year of Jubile which was a Type of the Days of the Gospel for which see the Notes Lev. 25.10 c. And the day of Vengeance of our God that is the time when our God will take vengeance on the Babylonians the Enemies of his people or Mystically when Christ will destroy the Spiritual Enemies of his People Satan Sin and Death and so rescue his PeoPle out of their Bondage See the Notes Chap. 59.17 18. Yet some understand it of the day of Judgment when God will cast all the Enemies of his Church together with Satan into Eternal Damnation To comfort all that Mourn to wit with the glad tydings formerly mentioned And to the same purpose are all the several Expressions added in the following Verse Ver. 3. To appoint unto them that Mourn in Zion to give unto them Beauty for Ashes c. That is goodly and beautiful Garments instead of Ashes wherein they sat and wherewith they sprinkled themselves in Times of Sorrow See the Note Chap. 58.5 The Oyl of Joy for Mourning See the Note Psal 45.7 and 104.15 The Garment of Praise for the Spirit of heaviness that is such Garments as Men are wont to praise for their Beauty and Bravery or such Garments as Men are wont to weare on Festivals and times of Triumph when thy meet together to praise God for some great Mercies that they might be called Trees of Righteousness that is that those that were as Trees cut down to the ground or spiritually dead might sprout up again and flourish and both be and be esteemed a Righteous People The planting of the Lord that he might be Glorified See the Note Chap. 60.21 Ver. 4. And they shall Build the old wastes c. See the Notes Chap. 58.12 and 60 10. Ver. 5. And Strangers shall stand and feed your Flocks c. that is you shall be in such a prosperous condition that the Heathens whether taken in War or bought or hired by you shall chearfully and readily serve you even in the meanest and most servile Imployments and see also the Notes Chap. 14.1 2. But now as this is spoken with respect to the Days of the Gospel many Learned Expositors understand it thus that even from amongst the Gentiles many should be raised up that should be Teachers in the Church of Christ Ver. 6. But ye shall be named the Priests of the Lord Men shall call you the Ministers of our God c. Some I conceive without any just ground would have this understood particularly of the Priests and Levites thus that they should be no more despised and abused as they had been in Babylon it is like above the other Captives but that they should be highly esteemed amongst the People as the Priests of the Lord and the Ministers and Servants of God for questionless the Prophet speaks here as before to the whole people of the Jews and accordingly the intent of the words is to shew them that however basely they had been used and esteemed in Babylon yet 1. When God delivered them from thence they should be honoured abroad and in as great repute as if they had been all Priests a Holy People consecrated to Gods Service and in special favour with God See the Notes Exod. 19.6 And 2. When they came to Embrace Christ in the Days of the Gospel they should be advanced to be Priests unto God in a more peculiar and Spiritual manner as it is said Revel 1.6 That Christ hath made us Kings and Priests unto God and his Father even to offer up Spiritual Sacrifices to him see Rom. 12.1 and 15.16 Heb. 13.15 and 1 Pet. 2.5 Ye shall eat the Riches of the Gentiles See the Notes Chap. 60.5 6 7.1.16 and 45.15 And in their Glory shall ye boast your selves that is in their Riches and all that shall be Glorious amongst them their Learning Eloquence Gifts and Graces and in a word in all the Glory which from them shall redound to you But see also the Notes Chap. 49.18 and 60.9 Ver. 7. For your shame you shall have double c. That is as it is spoken to the Jews with respect to their Captivity in Babylon for the shame you underwent in the Land of your Captivity ye shall have double Glory that is abundant Glory see the Note Chap. 40.2 For this seems to be added with reference to the last Clause of the foregoing Verse And in their glory shall ye boast your selves or a double portion for the Dammages and Losses ye had formerly sustained And thus some conceive that the following words are added by way of explaining these and for confusion they that is the Jews the person is changed as often elsewhere in this Prophet for the reproach they underwent shall rejoyce in their Portion that is in their returning to and possessing again that Land which God had of old given them for their Portion and Inheritance therefore in their Land they shall possess the double that is double Glory as is before said or a double Portion in the Land to wit in regard of the extraordinary Blessing of God upon that which they enjoyed or in regard of the large extent of each ones Portion in comparison of what they formerly held because there was but only a small Remnant of them that returned a Tenth of them only Chap. 6.13 the greatest part of them being wasted and destroyed partly by the Sword and Famine in their own Land before they were carried away Captives and partly in their Captivity by reason whereof they that returned had the First-borns Portion a double Portion Everlasting joy shall be unto them See the Note Chap. 35.10 Well but now there was but only a beginning of the performance of this promise in the deliverance of Gods People out of Babylon and their return
fear of the Lord which therefore some expound thus That by reason of this his being so abundantly anointed with the holy Spirit of God he should breathe forth nothing but what was sweetly pious and religious or that in all his courses he should send forth a sweet sent suitable to the precious savour of his spiritual unction But rather by this figurative expression is only meant that which we have in our Translation And shall make him of quick understanding in the fear of the Lord. By the smell we discover things more secret than those things are which appear to the eye or ear and likewise by the smell we discover things more easily and quickly than any other way so that when it is said That the Spirit should make Christ sent or smell in the fear of the Lord This seems to intend that he should be of a sharp and quick understanding certainly and presently to discover the truth of things as in our ordinary speech we use to say of a man that doth quickly find out a thing That he hath soon smelt out the matter As for that which is added concerning the fear of the Lord and shall make him of quick understanding in the fear of the Lord thereby is shown wherein the quickness of his understanding should be discovered to wit not in earthly things which are far beneath his Cognizance but in the things that appertain to Religion and the fear of God and in judging of mens persons as to the inward frame of their Spirits that looking into their hearts he would soon discover whether they were such as did truly fear the Lord or such as did not fear God even when they did hypocritically make the fairest shews of Piety yea and some would have this also farther included in that expression That he should judge of men in these regards according to the fear of God that is justly and uprightly acquitting and saving those that truly fear God and judging and condemning those that are void of his fear and he shall not judge after the sight of his eyes neither reprove after the hearing of his ears that is he shall not be carried away with respect of persons neither shall he acquit or condemn any man meerly upon outward appearances the looks or gestures or words of men or what is rumoured reported or affirmed by others but according to the clear knowledg which he shall have of their hearts Men that have no other way to judge but according to what they see or hear are often mistaken in judging But so it could not be with Christ because he should of himself know all things yea even the thoughts and intentions of mens hearts Ver. 4. But with righteousness shall he judge the poor c. See the Note before Chap. 2.4 and likewise the Notes Psal 72.1 2. The meaning is That he should do justice to the poor as well as to the rich though he should not favour them in any unjust thing because of their poverty or that he should as a righteous King rule and govern his people poor broken-hearted self-condemned sinners protecting them against all their enemies temporal and spiritual And much to the same purpose is the following clause and reprove with equity for the meek of the earth to wit That he should plead the cause of his poor people that were meek and gentle under their sufferings rebuking and punishing their proud Oppressors Or that he would correct his own meek ones but it should be with gentleness and moderation as intending to reform and not to destroy them And he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked This may be understood 1. of the preaching of the Gospel which as it is elsewhere called the word of his mouth Rev. 2.16 and 19.15 so here it is called the rod of his mouth and the breath of his lips to wit that with this word as with the Scepter of his Kingdom Christ should sharply smite those that dwell on the earth as with a rod reproving and convincing them of their sins with such mighty efficacy that some should thereby be brought to submit themselves and so his word should be the savour of life unto life to them and others should be mortally wounded even to despair and so the Gospel should be the savour of death unto death to them And 2ly of the Almighty Will the sovereign sentence and command of God to wit That Christ should only with a word of his mouth smite the earth that is wicked earthly-minded men the enemies of God and his people and should utterly destroy them as we know it is peculiarly said of Antichrist That the Lord shall consume him with the Spirit of his mouth 2 Thes 2.8 Ver. 5. And righteousness shall be the girdle of his loyns c. Because in those times 1. men did constantly use girdles to bind their loose Garments close to their bodies And 2ly by binding up their long Garments about their loyns they were the better fitted and strengthened for the dispatch of any work or service they undertook And 3ly they wore also their Girdles as a choice Ornament and there was a Belt or Girdle that was usually the special Ornament of Princes for all which see the Notes Job 12.18 therefore it is said here That righteousness should be the Girdle of Christs loyns and faithfulness the Girdle of his reins to imply 1. That he should be constantly and eminently fitted and funished with righteousness and faithfulness for the execution of the Office which God had imposed upon him 2ly That he should most justly faithfully and industriously manage and perfect the work he had undertaken for the Salvation of his people And 3ly This should be an honour and glory to him throughout the world These glorious endowments of Gods Spirit should be to him instead of those outward Ornaments that are usually wore by the great Princes and Potentates of the World Ver. 6. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lyon and the fatling together c. That is those men that were before of a proud fierce cruel and savage disposition most untractable most brutish and ravenous and shameful in the places where they lived more like Wolves and Lyons and Leopards than men when they shall once be subdued by the Gospel and Spirit of Christ and give up their names to him shall become meek and gentle tame and tractable so that they shall live and converse together in the same Church with other poor Christians quietly and harmlesly and the weakest that are shall not need to fear them Now this is mentioned as one of the strangest and most glorious effects of the Kingdom and Government of Christ that thereby the most wicked and mischievous men should be changed as if they were transformed out of beasts into men and so
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
was tortured with is no way eased as they are that are delivered of a true birth but continues still in great torment so hath it been with us we are quite deceived of the fruit we expected and so there is no end of our sorrows but out of one affliction we fall into another And thus is this explained in the following words we have not wrought any deliverance in the earth That is We have not effected any thing for the succour or deliverance of our selves or of our Country neither have the inhabitants of the world fallen that is We have not been able to subdue our enemies the heathen who in opposition to the Jews Gods peculiar people are called the inhabitants of the world Ver. 19. Thy dead men shall live c. Frequently in the Scripture men in extremity of misery and that seem to be in a lost Condition past all hope of recovery are spoken of as dead men yea as men dead and buried and turned into dust see the Notes Psal 31.12 and 22.15 and 88.5 6. and accordingly also the raising up men from such a sad desperate and hopeless Condition putting them into a more comfortable Estate is spoken of as a reviving of such dead men and a kind of Resurrection see the Notes Psal 71.20 and 80.18 And in this sense I conceive these words are spoken here of the raising of Gods faithful people out of a forlorn and lost condition such as was that of their deliverance out of Babylon and bringing them again into a chearful and comfortable Estate and that this is added as in opposition to that which was said before of the irrecoverable Destruction of their Enemies ver 14. They are dead they shall not live they are deceased they shall not rise I know that very many Expositors of great note do understand this expresly of the Resurrection of the faithful to life at the last day And indeed though it were primarily meant of the deliverance of the Jews out of the Babylonian Captivity as was also that Prophecy of Ezekiels concerning the Resurrection of dry bones Ezek. 37.1 c. yet by the Expressions here used it may seem most probable that there is at least an Allusion herein to that Resurrection of the faithful at the day of Judgment yea if this song were intended to set forth as most Expositors hold not only the deliverance of the Jews out of Babylon but also that greater deliverance of our Redemption by Christ whereof that other was a type as is before noted ver 1. then I see not why under this great work of the deliverance of Gods people by Christ the raising of them up to life at the last day should not be comprehended which shall be the full perfecting of that deliverance The greatest difficulty in the words is to know by whom and to whom they are spoken Now to this I answer 1. That they may be taken as spoken to the Church and people of God either in the person of God or in the person of the prophet speaking to them from God And if we understand them thus then we must suppose that in the foregoing verse the song is ended that began ver 1. and that here in answer to that which they had said therein there is a promise made to them from God in Christ that he would certainly raise them from that dead and hopeless Condition wherein they lay Thy dead men shall live And accordingly also we must then understand the following words as they are in our translation together with my dead bodys shall they arise either of the dead body of Christ as if it had been said in the person of Christ As sure as my dead shall arise out of the grave so surely shall thy dead men arise or else of the whole body of his Church and people thereby to imply that not one of them should fail to have their share in this joyful Resurrection But 2ly the words may be taken as the words of Gods people and so as the close of the foregoing song wherein they make profession to God of their confident assurance that he would revive them and raise them up from that forlorn and hopeless Condition wherein at present they lay Thy dead men shall live as if they had said Thy poor people that seem to be now as so many men dead and buried thou wilt revive again and raise them up out of this their low and seeming desperate Condition even as at the last day those that dye in thee being true members of thy mystical body the Church shall be raised out of their grave unto life eternal And taking the words thus the following words must likewise be understood accordingly together with my dead body shall they arise either of the City Jerusalem as some would have it to wit that as that their City that was at present as a dead carcase should be raised up out of the dust so should Gods people also together with it or of the whole body of the Church or as if the Prophet had set forth the unquestionable certainty of this promise by comparing it with his full assurance concerning the raising again of his dead body see Job 19.25 Awake and sing ye that dwell in the dust c. That is you that are as so many dead carcases that have lain long in the Grave for thy dew is as the dew of herbs which may be also taken either as spoken by the Prophet to the people of God telling them that their dew that is the love that God had shewed to them would be to them as dew to the herbs or else as the speech of Gods people to God rendring a reason why they expected such a mighty change in their Estate to wit Because his favour would be a sure means to effect this as the dew is to quicken the dying and withering herbs See the Note Psal 72.6 it being as easie for God to raise up his people from their seeming hopeless Estate to a comfortable and flourishing Condition yea to raise the very dead out of their Graves as it is by a dew that falls in the night to revive the herbs that were in a manner withered by the scorching of the sun and to cause them sweetly to sprout out again and the earth shall cast out the dead that is It shall give up her dead even as the dew causeth the dead roots of herbs to sprout forth afresh as formerly Ver. 20. Come my people c. The foregoing song of Gods people being ended the Lord doth here by his Prophet advise them to take care to provide for the sheltring of themselves from that general storm that was coming upon the world before those joyful times whereof he had hitherto spoken and observable it is that this is expressed in such a manner as if God would tender himself to go along with them and to conduct them to such a place of safety Come my people enter thou into thy
adoption and the glory and the covenants c. they shall see the glory of the Lord and the excellency of our God that is The Wilderness and Desert before mentioned or the faithful people of God that were before as a Desert and Wilderness Some understand this also as that before as spoken in a hyperbolical way of the Deserts themselves But it is rather meant of Gods people to wit that in Gods destroying their enemies and delivering them when they were in such a forlon Condition they should through faith experimentally see and own the glorious power and other excellencies of God as clearly discovered to them See the foregoing Note And observable it is with what joy the Prophet expresseth this as with respect to their peculiar interest in God and the excellency of our God But now if we understand this of the Church under Christ then by these words they shall see the glory of the Lord c. may be meant That they even the blind Gentiles also with the rest should see and acknowledg both the Glory of Christs person according to that John 1.14 And we beheld his glory as the glory of the only begotten of the Father and likewise of that great work of Redemption which he came to perform Ver. 3. Strengthen ye the weak hands and confirm the feeble knees See the Note Job 4.3 Having told them how God would destroy his peoples enemies and deliver them this is added to encourage them hereupon against all base incredulous fears And it may be taken as spoken either to the Prophets in those times that they should chear up the people whose hearts were ready to sink for fear of their enemies and to the Teachers in the Church in Gospel-times that they should comfort afflicted trembling Consciences or else to the faithful people themselves that they should hearten one another or chear up their own fearful hearts And indeed in this last sense the Apostle seems to apply these words Heb. 12.12 Wherefore lift up the hands which hang down and the feeble knees Ver. 4. Say to them that are of a fearful heart Be ye strong fear not c. That is as some would have it Say so to your own fainting hearts But for this see the foregoing Note Behold your God will come with vengeance as if he had said However your enemies deride you for your confidence in your God yet your God will surely come to take vengeance on your enemies to wit the Assyrians or Babylonians even God with a recompence See the Note Chap. 34.8 he will come and save you that is say some He will not save you from the Assyrians by the Ethiopians as you expect but by his own immediate hand from Heaven But now referring this to the days of the Gospel there is more implied in these words for behold your God will come with vengeance c. may be understood not only of Christs taking vengeance on those that persecute and oppress his Church and people but also of his first coming into the World for the Redemption of his people that he might vanquish and be avenged on their spiritual enemies Sin Satan Death and Hell that so his people being delivered out of the hands of these their enemies might serve him without fear Luke 1.74 See the Note Chap 9.4 and see also 1 John 3.8 Eph. 4.8 and Col. 2.15 And as this hath respect to the Gentiles there is a special Emphasis in those words Behold your God will come with vengeance as if he had said He that will be now your God as well as ours he will come and save you that is Even he himself in his own person Ver. 5. Then the eyes of the blind shall be opened and the ears of the deaf shall be unstopped How this is to be understood of the holy change that should be wrought in the Jews after the vengeance executed upon the Assyrians or the Babylonians and the deliverances of Gods people that followed thereupon See the foregoing Notes Chap. 29.18 and 32.3 But questionless under this type there is a Prophecy couched of the miraculous cures that Christ should work and therefore we find that the accomplishment of this is alledged by our Saviour as a clear proof that he was the promised Messiah Matth. 11.4 5. Go and shew John again those things which ye do hear and see The blind receive their sight and the lame walk c. And likewise of that greater wonder he should work in curing those that were spiritually blind and deaf by the preaching of the Gospel And indeed Christs miraculous Cures upon the bodies of men were but pledges of the spiritual Cures which Christ was come to work upon the souls of Believers Ver. 6. Then shall the lame man leap as an hart and the tongue of the dumb sing c. To wit for Joy This may be understood as hyperbolically spoken of the joy that would be amongst the Jews upon the slaughter made in the Assyrian Army or upon their return out of Babylon But withal under this type is foretold the miraculous Cures of Christ the punctual accomplishment whereof we find in the Cripple's leaping when he was cured of his lameness Act. 3.8 and with all the spiritual Cures that should be wrought upon men by the Ministry of the Gospel to wit That they that were before cripled and lame for doing any thing that was truly good should with all chearfulness run in the ways of Gods Commandments and that those that were before dumb for speaking of spiritual and heavenly things should discourse freely of such things and gladly sing forth the praises of God for this is added to shew the reason of such exceeding great joy in the wilderness shall water break out and streams in the desert that is Judea that was as a wilderness shall become as a fruitful and well watered land and that which is implied is that there shall be a blessed and joyful change in their state and no want of any thing they could desire And then also under this type is signified how exceeding fruitful and happy the state of the Church should be at the coming of Christ and that by the abundant pouring forth of the gifts and graces of Gods Spirit upon them which we find often compared to streams of water in the Scripture as Joh. 4.10 c. and 7.38 and may be here compared to waters breaking forth in a wilderness as in allusion to the waters that gushed out of the Rock which Moses struck in the wilderness But for this see the Notes ver 1 2. and Chap. 12.3 Ver. 7. And the parched ground shall become a pool and the thirsty land springs of water c. See the foregoing Note in the habitation of Dragons who delight in desert and dry places where such lay shall be grass with Reeds and Rushes which always grow in moist and watery places Job 8.11 So that the meaning is That the most desolate and waste places
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
their Soul delighteth in their abominations But see the Note also Psal 11.5 Ver. 4. I also will chuse their delusions c. This hath reference to that which was said in the close of the foregoing Verse they have chosen their own ways And so it is as if God had said They have made their choice and so now I will make mine they have chosen to do what they pleased with me even those things which I would not have had done and now by way of retaliation I will take what course I please with them I will do to them what they would not have done Some read it I also will chuse their devices as it is in the Margin meaning the reward of their devices they chose to do what they list in my Worship as if they were no way bound up to my Commands and now I will chuse to do what I please with them as if I had no way engaged my self by promise to them But it is better rendered as it is in our Bibles I also will chuse their delusions where by their delusions may be meant actively the delusions and mockeries which they put upon God yea and wherewith they deluded the World and themselves too in that they sought to cover their Hypocrisie and Disobedience and Rebellions against God with a shew of Piety and a pretence that they aimed at the advancement of Gods Glory or by their delusions may be meant passively the delusions and mockages which they should endure from others and wherewith God would punish them for the other So that both may be included and so we may understand it thus Because they have thus vainly deluded themselves and wickedly sought to delude me by bringing condign punishment upon them I will discover their wickedness and thereby bring them to be mocked deluded and derided by others and will bring their fears upon them that is those terrors and affrightments which their sins have deserved yet some hereby understand the Evils which they feared to wit that of being ruined by the Heathens which by complying with them in their Idolatry they thought to prevent because when I called none did answer c. see the the Noâ—â— Chap. 65.12 Ver. 5. Hear the word of the Lord ye that tremble at his word c. Here the Prophet turns his speech to those that truly feared God amongst the Jews of whom God had said above ver 2. that they were more precious in his Eyes than all the World besides and that he would look to them as the Temple wherein he would chuse to dwell rather than to the Temple in Jerusalem your Brethren to wit by outward profession yet it may be taken as spoken Ironically by way of aggravating their wickedness in their usage of the faithful amongst them that hated you that cast you out that is that cast you out of their Society and shunned your company as polluted as was said before see the Note Chap. 65.5 Or that Excommunicated you as not worthy to be numbred amongst Gods People for my Names sake that is for my sake and see the Notes Psal 44.22 and 69.7 said Let the Lord be glorified which though some understand as spoken by way of justifying those Idolatrous courses which the faithful amongst them opposed to wit that they set up so many Altars and high Places and so tyed not themselves to one place but worshipped God in many several places and with more sorts of Sacrifices purposely that Gods Glory might be the more magnified And others as a reason given why the wicked Jews did persecute and cast them out from amongst them Namely that God might be glorified in their Just punishment yet I rather think â—hat this was spoken by their false Brethren Ironically Let God be glorified that is by bringing those Judgments upon us wherewith you tell us he intends to glorifie himself see the Note Chap. 5.19 or rather by appearing in some glorious manner to vindicate your wrongs or in doing some notable thing for you that may discover that you are so precious in his Eyes as you pretend you are For this suits best with the answer which in the following words the Prophet returns to this flout of theirs but he shall appear to your joy and they shall be ashamed to wit when he shall bring upon you the punishments which you have been threatned with and your Idol-gods shall not be able to help you and God shall shew great mercy to them All which some understand of all the Evil God brought upon the Idolatrous Jews by the Chaldeans and the good he did for the Faithful amongst them at their return from Babylon and others of their ruine by the Romans and the wonderful thing he should do for those that embraced Christ and his Gospel Ver. 6. A voice of noise from the City c. The Prophet breaks forth abruptly into these words as if in a Prophetical Rapture he had heard the noise here mentioned see the Note upon a like passage Chap. 13.4 A voice of noise from the City a voice from the Temple c. And some understand hereby the voice of those that should go forth out of the City and Temple of Jerusalem to preach the Gospel amongst the Nations which should be the savour of Life unto Life to some but the savour of Death unto Death to others see the Note Chap. 2.3 But it is rather meant of the noise that should be in Jerusalem at the surprizal of the City and that either by the Enemy when in their Fury they were exercising the cruelties of Wars uâ—â—â— at such times plundering and burning their Houses and slaughtering the People or else by the Inhabitants of the City and Temple or those that fled thither for shelter when there was such piteous out-cries amongst them for fear of the Enemy And this some understand of the destruction of the City and Temple by the Chaldeans and others yea the most of the destruction of them afterward by the Romans And because this was done originally by the appointment of God therefore in the very next words it is called a voice of the Lord that rendereth recompence to his Enemies to wit the wicked Jews Because they would not hear the gentler voice of Gods Prophets therefore they should hear this more dreadful voice out of their City yea out of their Temple wherein they so much trusted Ver. 7. Before she travelled she brought forth c. Lest the Faithful amongst the Jews hearing so much of the ruine of their City and Nation should be overmuch dejected with fear this is added to assure them That for all this Gods Church should not only be preserved but also on a sudden mightily encreased For this Before she travelled she brought forth c. is certainly meant 1. Of the full Peopling of Jerusalem and the Land of Judea with the Captives that came from Babylon suddenly and unexpectedly And it may well be thought that it is spoken by way of