Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	cloud_n	lord_n	tabernacle_n	2,365	5	10.9748	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46816	Annotations upon the whole book of Isaiah wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needful and useful to be known, and not so easily at the first reading observed : and thirdly, many places that might at first seem to contradict one another are reconciled : intended chiefly for the assistance and information of those that use constantly every day to read some part of the Bible ... / by Arthur Jackson.	Jackson, Arthur, 1593?-1666.	1682 (1682)	Wing J66; ESTC R26071	718,966	616

overshadowing every part of it for herein also that Prophet seems to allude to that clouds covering the Tabernacle which was in it self a glorious representation of the Church as it was Gods dwelling-place as usually at all times where the people rested Numb 9.16 So it was always the cloud covered it by day and the appearance of fire by night or else especially at that time when the Tabernacle was first set up when it was in a miraculous manner filled with the glory of God Exod. 40.34 Then a cloud covered the tent of the congregation and the glory of the Lord filled the tabernacle Ver. 6. And there shall be a tabernacle c. This may be added with reference to and as an explication of that foregoing verse as if it had been said And that cloud which the Lord shall create or that defence which shall be upon all the glory shall be a tabernacle to shelter them from all danger Or this may be another figurative expression to set forth how safely they should be protected And there shall be a tabernacle for a shadow in the day-time from the heat and for a place of refuge and for a cover from storm and from rain wherein there seems to be an allusion to the tents or tabernacles which shepherds were wont to provide to keep them and their flocks from the heat of the Sun by day and to shelter them from storms and from rain both by day and by night yet some conceive that there is an allusion herein to God's Tabernacle and that the drift hereof is to signifie either that Gods people should be under the defence before promised as safe as they that fled for shelter to the sanctuary whereto agreeth that promise Ezek. 11.16 I will be to them as a little sanctuary see the Note Psal 27.5 or else that as the Tabernacle was by the covering that was thereon defended from all annoyances of wind and weather both storms and rain so should the Church be defended by the provident care of God over rhem from all evils whatsoever both greater and lesser evils for which see also the Notes Psal 121.5 6. CHAP. V. VERSE 1. NOw will I sing c. This is another Prophecy distinct from that which went before and it is composed in the way of a mournful ditty setting forth the great care and cost that God had bestowed upon his people the Church of the Jews and how ill they had requited him for all that good that he had done for them And why God would have such like passages as this expressed in songs may be seen in the Note upon Deut. 31.19 Now will I sing to my well-beloved c. Some Expositors hold that this is spoken in the person of God the Father the Lord of the Vineyard and consequently that it is Christ his well-beloved Son his dear Son the Son of his love Col. 1.13 of whom he speaks here Now will I sing to my well-beloved see the Note 2 Sam. 12.25 But I see no reason at all why we should not take these words as spoken by the Prophet in his own name Now will I sing that is I will compose recite and publish in the way of a Song to my well-beloved that is to the Lord Christ whom with my soul I love For the Prophets and Apostles are in a special manner with respect to their office termed the friends of the Bridegroom Joh. 3.29 15.15 And in saying Now will I sing to my well-beloved his purpose is to shew that he composed this Song for his sake that it might be to his praise and glory according to that expression of Davids Psal 101.1 To thee O Lord will I sing that he had not done it out of a desire to cast any aspersions thereby upon the Jews but out of love to God in Christ and zeal to his glory as grieving to see him dishonoured and despised by a people for whom he had done such great things and that he might bring them to repentance or at least leave them inexcusable and might however vindicate Gods justice in punishing such an unworthy and ungrateful people And then for the words that follow A Song of my beloved touching his Vineyard they are added to set forth the subject-matter of the Song to wit that though it were written in the way of an elegant Parable yet it was intended concerning his beloved the Lord Christ and touching his Vineyard the Church of the Jews it was written in his name and by the inspiration of his Spirit and that to shew what he had done for his people and how ill they had requited the care that he had taken of them and the abundant means that he had used to do them good And indeed the Church of God is frequently in the Scripture compared to a Vineyard see the Notes Psal 80.8 c. and Cant. 8.11 12. 1. Because the Church are in themselves a weak and feeble people as the Vine in comparison of other Trees is a poor weak plant not able to bear up it self 2. Because God doth so highly prize and dearly love his Church above all people even as men are wont to esteem and delight in their Vineyards more than all their possessions besides 3. Because no part of mens husbandry do stand in need of so much care and cost as the Vineyards do And 4. because the fruit of the Vine is so precious and the stem thereof so useless if it bear no fruit in regard whereof as in sundry other respects the Church may well be compared to the Vine And very probable it is that hence Christ took those Parables concerning Vineyards Mat. 20.1 21.28 33 c. My beloved hath a Vineyard in a very fruitful hill Here the Song begins where there is in the first place mention made of the Vineyards being planted in a very fruitful hill because indeed Vines thrive best in hills if they be of a good soil Bacchus amat colles whence is that expression Psal 80.10 The hills were covered with the shadow of it and herein it seems he alludes either to the exceeding great fruitfulness of the land of Canaan Psal 80.8 9. or rather to that eminent and happy estate whereinto God had brought that people Ver. 2. And he fenced it c. To wit both with a hedg and with a wall without that as is evident by that which is said afterward ver 5. I will take away the hedg thereof and break down the wall thereof for which see the Note Psal 80.12 And gathered out the stones thereof and planted it with the choicest Vine and built a tower in the midst of it to wit as a watch-tower from whence the keepers of the Vineyard might over-look the whole ground round about it and watch that no thieves or beasts did break into it and also made a winepress therein to wit as making no question but that he should in time reap the fruit of his Vineyard as a

thou now or thou shalt be now in a joyful prosperous and glorious condition For the Light is come and the Glory of the Lord is risen upon thee That is the Night of thine Adversity being at an end the Day of thy Prosperity begins to dawn and the Lord is beginning to shew forth his Glory as the Sun doth where it riseth in delivering thee out of thy Captivity to settle thee again in thine own Land or to make thee renowned and glorious But indeed the expression here used seems to allude to those Times when the Glory of the Lord used to appear upon the Tabernacle and in the Temple But now under this Type the great bliss of the Primitive Church of Christ is here principally intended in regard whereof the Church of the Jews is here stirred up to arise and shine or to be enlightened as it is in the Margin namely with respect to that Spiritual Happiness and Glory whereto she should be raised from an estate of Sin and Misery under the Messiah which is set forth in the following words for the Light is come or as it is in the Margin thy Light cometh and the Glory of the Lord is risen upon thee that is Christ Joh. 8.12 long since promised to them and in whom they had in many respects a special Interest Or the Gospel which was to succeed in the stead of the abrogated Law called the light of the Glorious Gospel of Christ 2 Cor. 4.4 Or that blessed and joyful estate whereto the Church of the Jews was then advanced Ver. 2. For behold the Darkness shall cover the Earth and gross Darkness the People c To wit you the whilst enjoying great and marvellous light as it followes in the next words But the Lord shall arise upon thee and his Glory shall be seen upon thee And this is added the better to set forth the greatness of their approaching happiness that whilst other Nations should be overwhelmed with thick darkness as the Egyptians were in Egypt they should be as the Israelites that were in Goshen that had Light in their Dwellings Now though this in the Type was accomplished when the Jews were in a lightsome comfortable condition at their deliverance out of Babylon the Lord then appearing graciously amongst them and shining favourably upon them and causing his Glory to be clearly discovered upon them in that their wonderful deliverance whilst the Babylonians and other Neighbour Nations were under the dismal darkness of sore tribulations being subdued and wasted by Cyrus who set them free Yet questioneless it is principally meant of the happiness of the Church of the Jews when Christ should come to them above all the Nations of the World besides in that whilst this Sun of Righteousness Mal. 4.2 should arise and shine upon them and dispel all the Darkness of their blindness and misery by the light of the Gospel whilst all the World besides should lye in darkness and the shadow of Death Ver. 3. And the Gentiles shall come to thy Light c. In the Type this may be meant of the great respect that should be shewn to the Jews in their wondrous and glorious return out of Babylon by Forreign Nations and Kings See the Notes Chap. 49.6 7. But with respect of the Antitype it is principally doubtless meant of the Conversion of the Gentiles and their being enlightened by the Gospel first Preached amongst the Jews see the Note Chap. 2.3 Even these Nations should be so far from being Enemies to the Jews as formerly they had been that they should joyn themselves to them and profess the same Faith and be one People with them and Kings to the brightness of thy rising that is Heathen Kings shall come in to thee because of the brightness that shall rise upon thee or because of thy brightness when thou shalt arise in great Glory from a low condition see the Note Chap. 49.23 Ver. 4. Lift up thine Eyes round about and see all they gather themselves together they come to thee c. This is spoken to set forth as by way of admiration the Multitude of the Gentiles mentioned in the foregoing Verse that should from all Countries round about come flocking in and joyn themselves to the Primitive Church of the Jews see the Notes Chap. 2.3 and 14.1 and 43.5 but especially Chap. 49.22 though they were of several Nations and formerly at great enmity amongst themselves yet should come in willingly together and joyn themselves to be one Church with the Christian Jews Some I know understand this of the Jews flocking home from all Countries whither they had fled or were carried Captives But if this should be intended in the Type yet certainly it is chiefly meant of the Conversion of the Gentiles as the relation the words have to the foregoing Verse doth clearly shew And so I understand also the following words Thy Sons shall come from far and thy Daughters shall be nursed at thy side that is carried in thine Arms and Bosom namely that the Children of the Gentiles should be brought into the Church of Christ as their Mother Ver. 5. Then thou shalt see c. That is thou shalt feed thine Eyes with this pleasing sight of the Multitude of the Gentiles that shall come in to thee it is spoken with reference to that in the foregoing Verse Lift up thine Eyes round about and see and flow together that is flock together to behold such a joyful sight and thine Heart shall fear to wit with admiration at the unexpectedness of the thing done and the consideration of the High and Glorious Estate whereto God had suddenly raised them especially by the access of the Gentiles And indeed wonderful and unexpected joys do usually work a kind of fear and trembling of Heart in Men see Gen. 45.26 27. Whence is that they shall fear and tremble for all the Goodness and for all the Prosperity that I procure unto it Jer. 33.9 And therefore are these here joyned together and thine Heart shall fear and be inlarged to wit with joy See the Note Psal 119.32 And indeed though the believing Jews did at first grudge at the admitting of the Gentiles into the Church before they understood the will of God herein yet afterward they did greatly rejoice in it see Acts 10.45 and 11.18 Because the abundance of the Sea c. It is in the Margin because the noise of the Sea shall be turned toward thee that is a Multitude of People shall come in like a Sea upon thee But reading it as it is in our Bibles Because the abundance of the Sea shall be Converted unto thee the meaning is that the Church of the Christian Jews should be affected as is before said because such Multitudes of Forreign Nations should embrace their Religion and be kindly affected to them whom they hated before bountifully imparting of their Riches for the service of Christ and his Church and People The Forces of the Gentiles shall come

purified those that were left by his spirit these should now be a holy Nation even every one that is written among the living in Jerusalem that is every one whom God had fore-appointed to survive the calamities of those times and to be found living amongst those that should return from Babylon to Jerusalem Now if it be objected against this Exposition That it was not thus with the Jews when they returned out of Babylon to Jerusalem It is evident by the story of those times that even amongst the little remnant of Gods people there were many wicked ones and therefore they were far from being all holy To this I answer That there was a great Reformation then wrought in the whole body of the people in that they were greatly purged from their Idolatry and other gross sins that were formerly rife amongst them which was a kind of shadow of that thorow Reformation which God intended to work in his Church And 2. That so far as this Prophecy hath respect to that real work of Reformation and Sanctification which is here also promised it must be intended to the intire holy change that was to be wrought in the Church in all succeeding ages which as it was began at that time of the purifying of the people of God when they were delivered out of the Babylonian Captivity and brought home to their own Country for it was to be further carried on in the days of the Gospel till at last it should be perfected at Christs second coming And if thus we understand this Prophecy then by that remnant in Zion and in Jerusalem that shall be called holy we must understand all the members of the Mystical Church who are all truly sanctified by the spirit of Christ and accordingly then the following clause even every one that is written among the living in Jerusalem may be meant of such as God had decreed unto holiness here and so unto life eternal in Heaven concerning which see the Notes Exod. 32.32 Psal 69.28 and 87.6 Ver. 4. When the Lord shall have washed away the filth of the daughters of Zion c. That is of the inhabitants of Jerusalem and spiritually the visible Members of the Church Yet it may well be that the Prophet doth the rather use this expression with respect to that which he had said chap. 3.16 concerning the women daughters of Zion which had a great stroak in bringing those sad judgments upon Zion whereof he had before spoken And should this be so observable it were that the bravery and vanity wherein they had so prided themselves is here turned into filth Having before said that the remnant of Gods people should be pure and holy beautiful and glorious excellent and comely here the Prophet sheweth when and how this should be done when the Lord shall have washed away the filth of the daughters of Zion that is their manifold sins and wickedness and shall have purged the blood of Jerusalem from the midst thereof where by blood may be meant the same that was before called filth namely their vile and loathsome sins for indeed we look upon nothing as a fouler defilement than when a thing is besmeared with blood therefore the filthiness of sin is sometimes termed blood as Ezek. 16.6 I passed by thee and saw thee polluted in thine own blood or else rather the blood of Gods Prophets and other innocent men which they had shed in Jerusalem or more generally their bloody oppressions and cruelties which is the more probable because this seems to be spoken with relation to the Prophets foregoing complaints concerning their bloody sins chap. 1.15 21. concerning which see the Notes there As for the following words thereby is shown how their filth and blood should be washed and purged away namely by the spirit of judgment and by the spirit of burning for the understanding whereof we must know that by this word spirit where it is attributed to God is frequently meant in the Scripture the vertue or the fervent and vehement efficacy of every operation of God much the same that is called elsewhere the zeal of God as chap. 9.7 the zeal of the Lord of Hosts will perform this So that in saying that their filth and blood should be washed and purged away by the spirit of judgment the Prophet means that it should be done by Gods severe judgments executed upon them whereby Idolaters and other wicked ones should be cut off and destroyed from amongst them And 2. By Gods preserving and reforming the better sort and bringing things a-again into good order in the Church and so likewise in saying it should be done by the spirit of burning he means that it should be done by a vehement zeal hot and burning like fire both for the destroying of the wicked that were amongst them and burning them up like stubble which some think also is spoken with relation to the burning of the Temple and City of Jerusalem and for the purging away of the sins of his chosen ones even as the dross is purged away by the Refiners fire But see the Notes chap. 1.25 26 27. Ver. 5. And the Lord will create upon every dwelling-place of Mount-Zion and upon her assemblies a cloud and smoak by day and the shining of a flaming fire by night c. As if the Prophet should have said When the Lord shall have purged his Church and people and shall have brought them into that glorious condition here before promised he will then as wonderfully and miraculously guide and protect them in every dwelling-place where any of them shall have their abode and in their publick assemblies where they shall meet together for the worship and service of God as he did the Israelites when he led them through the wilderness by a cloud and smoak by day that is by a cloud black and thick like smoak and the shining of a flaming fire by night concerning which see the Note Exod. 13.21 Even when there should be no appearance of any means for their preservation yet that should not hinder their protection because the Lord as he did then for the Israelites would create means for the sheltring and securing of them And indeed because God did discover such riches of grace to his Israel in the many wonders that he wrought for them in delivering them out of Egypt and in carrying them into the Land of Canaan therefore the Prophets do usually set forth all the great things that God hath promised to do for his Church by expressions that do allude to that great work And to the same purpose is that following clause for upon all the glory shall be a defence that is there shall be a sure defence over that remnant of his people of whom it was before said ver 2. that they should be brought into such a glorious condition or that the glory or glorious condition whereto God would advance his people should be secured and maintained by means of a divine protection