access of the Gentiles And they that swallowed thee up shall be far away That is as before ver 7. thou shalt no more be troubled with enemies that shall seek to destroy thee But see the Note Chap. 42.14 Ver. 20. The Children which thou shalt have after thou hast lost the other shall say again in thine ears the place is too strait for me c. That is there shall be such multitudes of them that they shall complain that there is not room enough for them And this is meant of Zion the Church of the Jews 1. in regard of the multitudes of them that returned from Babylon and the great increase of their posterity as formerly in Egypt whereas before she was left as a childless woman when the enemy had made such havock amongst them carried them away Captives and 2. especially in regard of her great encrease by the coming in of the Gentiles in the days of the Gospel whereas before she was as a Childless Woman there being so few amongst them that were really such as they profess themselves to be Israelites indeed upon the access of the Gentiles she should be abundantly full of Children Ver. 21. Then shalt thou say in thine heart c. To wit say some as not being able fully in words to express her joy and admiration who hath begotten me these seeing I have lost my Children and am desolate c That is Zion shall admire at her wonderful multitudes because she had been not only Childless see the foregoing Note but also desolate without a Husband the Lord having seemed to cast her off And indeed the increase of the Jewish Church and particularly that by the Gentiles joyning themselves to her was very strange and wonderful considering that before the Gospel came to be Preached there was so little of the word of Life amongst them the Seed of the new-birth and that the Gentiles were so unlikely to leave their Idolatries and to embrace the Religion of Christ and especially to joyn themselves to the Church of the Jews that were such a despised people in those times Ver. 22. Thus saith the Lord God Behold I will lift up mine hand to the Gentiles c. To wit As men are wont to do when they call any that stand some distance from them to come to them and set up my Standard to the people see the Notes Chap. 11.10 12. and 13.2 The meaning is either that God would call in the Nations that is by his Almighty Power cause them to come in and so accomplish what was promised in the foregoing Verses It may be meant of Gods gathering an Army as Kings do by setting up their Standard that should destroy Babylon and set free his people but especially it is meant of that which was signified thereby the conversion of the Gentiles by the lifting up of that spiritual Standard the Preaching of the Gospel accompanied with the effectual working of Gods Spirit and they shall bring thy Sons in their arms and thy Daughters shall be carried upon their shoulders which as it hath respect to the Jews deliverance out of Babylon implies that the Nations should shew them great love and respect and afford them all possible help for their return home into their own Country But as it respects the conversion of the Gentiles it sets forth their ready tendering of their Sons and Daughters together with themselves to be joyned to the Church even as it is now when Children are brought in Arms to the Assemblies of the Church to be Baptized Yet some would have it understood of the great respect which even Pagans should afford to Christians that lived amongst them because of the eminent holiness of their lives Ver. 23. And Kings shall be thy nursing Fathers and their Queens thy nursing Mothers c. This was accomplished say some in the protection and support which the Jews found even during their Captivity under the Babylonian Kings and Queens and which the Church should find under Heathen Princes But rather it is meant of the great and tender respect that should be shown to the Jews both in their return and after their return by Cyrus Darius Esther and others and of great Kings and Queens that being converted to the Christian Faith should shew great favour to the Church and do great things for them such as were Constantine and many others And so that which follows they shall bow down to thee with their face toward the earth some understand of Nations that should be subdued by Gods people but rather it is meant of the great honour and respect which those Princes should yield to the Jews and especially of the honour which those Christian Princes should yield to Christ and for his sake to his Church and Servants submitting to his Ministry his Scepter and Government and lick up the dust of thy feet for which see the Note Psal 72.9 and thou shalt know that I am the Lord to wit experimentally by my accomplishing of these things which I have promised For they shall not be ashamed that wait for me as if he had said Hereby men shall find this to be true Ver. 24. Shall the prey be taken from the mighty Or the lawful Captive delivered This is generally taken as an objection of the Jews in Babylon alledging this as a reason why they could not believethe promise of their being delivered out of their Captivity But more probably as I conceive it may be taken as the proud boasting of the Babylonians insisting upon two reasons why the Jews could have no just ground of hoping to be delivered 1. their might which the poor Captives were not able to resist and 2dly their right because by law of arms and right of conquest they were their lawful Captives yea and under this Type there may be also implied how unlikely it was in an eye of reason that Satan's bond-slaves should ever be rescued out of his Power Ver. 25. But thus saith the Lord Even the prey of the mighty shall be taken away and the prey of the terrible shall be delivered c. That is be your enemies never so mighty and let them pretend what they will for their detaining of you in Bondage yet ye shall be delivered And withal observable it is that those whom they had called the lawful Captive the Lord here terms only the prey of the terrible As for that which follows for I will contend with him that contendeth with thee it may be understood of the Babylonians that God would set himself against them and that to be sure would be sufficient and I will save thy Children that is deliver them out of their Captivity Or it may be taken as a more general promise that after he had rescued them out of their Captivity he would still be an enemy to their enemies and defend their posterity against all that should seek to hurt them And how this may be applied to that which is said of Christs vanquishing
Gospel when Gods people should be healed of all the wounds and breaches which sin had made in their Souls by that great work of Christs Redemption by the pardon of their Sins and the Sanctifying of their Nature to wit that the glory and joy of the Church then should be sevenfold greater than ever it had been in the days of the Old Testament yea sevenfold greater than the brightness of the Heavenly Lights And indeed because those great deliverances of the Jews before mentioned were types and shadows of this our greater deliverance by Christ there is no question to be made but that this which the Prophet saith here may be justly applied thereto But yet I say primarily and properly it is meant of that great deliverance of the Jews from the Tyranny of the Assyrians Ver. 27. Behold c. Here the Prophet begins more largely to set forth the destruction of the Assyrians in the day of the great slaughter mentioned before ver 25. Behold the name of the Lord cometh from far that is the Lord cometh from Heaven even as we use to say His Majesty is coming when we intend thereby the King himself But why doth the Prophet use this expression I answer that there are Reasons given by Expositors for this that are considerable as 1. That he saith not The Lord cometh but The name of the Lord cometh either 1. by way of slighting the contempt of the Heathen who were wont to deride the Jews for worshipping only the Name of a God an imaginary God whereas they had the Images of the Gods whom they worshipped according to that which one of them said of that people Qui puras nubes coeli Numen adorant as if the Prophet had said even that invisible God of Israel who hath revealed himself to us only by his Name will come and be revenged on you for the wrong ye have done his people Or 2. to imply that he told them of that the report whereof he had heard from a far he had heard glorious things spoken of the coming of the God of Israel against them whose Name was famous and great throughout the world Or 3. to signifie that the Angel by whom the Assyrians should be destroyed should do it in Gods Name and by Commission from God And 2. That he saith Behold the name of the Lord cometh from far to imply that however God had seemed both to his people and to their enemies to stand a far off yet now he would come in suddenly and unexpectedly to the deliverance of his people and to the ruin of their enemies As for the following words burning with his anger and the burden thereof is heavy or as it is the margin and the grievousness of flame the meaning thereof is that the Lord would come against the Assyrians in the heat of great and flaming fury and that this his anger would in the vengeance he would pour upon them prove a heavy and intollerable burden to them upon whom it should light And so in the last words his lips are full of indignation and his tongue as a devouring fire the Lord is set forth after the manner of a man full of wrath whose lips seem to tremble and swell with anger and whose words sound nothing but terror and threatnings And it is well observed by a learned Expositor that the Prophet doth the rather express Gods anger by the words of his mouth to imply that however they despised his word yet his threatnings would have their effect and the sentence that proceeded out of his mouth would be a fire to consume his enemies Ver. 28. And his breath as an over-flowing stream shall reach to the midst of the neck c. That is It shall bring the Assyrians into a dangerous condition as that man is in a stream of water up to the midst of the neck Before Chap. 8.8 it was said of the Assyrian that he should overflow the whole Land and State of Judah even to the neck and here now perhaps in relation thereto it is said the torrent of Gods wrath should overflow the Assyrian even to the midst of the neck to sift the nations to wit those that served in Sennacherib's Army with the sive of vanity that is to distress and trouble them till they were all scattered and cast out and utterly destroyed By a sive of vanity the Prophet seems to intend a sive that lets all things run thorough it till there be nothing left and therefore that which is meant here is that tho the Nations came with the Assyrian in never so great multitudes yet God would turn them off and scatter them like so much chaff till they were brought to nothing And to the same purpose is the next figurative expression also and there shall be a bridle in the jaws of the people causing them to err that is for the remainder of them that are not destroyed by the Angel of the Lord God would carry them away which should be quite contrary to what they designed even as the Rider turns the fiercest Horse with a bit and bridle namely in that instead of going to Jerusalem he would cause them to fly back to their own Country or at least cause them to wander up and down in a scattered manner now one way and then another till they perished And this is just what the Lord by our Prophet said to Hezekiah concerning Sennacherib 2 Kings 19.28 I will put my hook in thy nose and my bridle in thy lips and I will turn thee back by the way by which thou camest Ver. 29. Te shall have a song as in the night when a holy solemnity is kept c. That is when God shall have thus destroyed your enemies as is before said ye shall then sing for joy in a holy manner giving praise and glory to God who hath done this for you even as you are wont to do the night before your solemn festivals to wit those three great festivals when all their males went up to the Temple see the Note Exod. 23.17 the solemnity whereof began always the evening before the festival day and gladness of heart as when one goeth with a pipe to come into the mountains of the Lord to the mighty one of Israel which is said because they that went up to the Temple which stood on Mount Zion from other parts of the land at these solemn feasts used it seems to go along singing and playing upon musical Instruments for joy that they were going to meet with their God in his holy Sanctuary see Psal 42.4 Ver. 30. And the Lord shall cause his glorious voice to be heard c. That is say several learned Expositors The destruction of your enemies shall be such that it shall be as plainly perceived that it is the judgment of God upon them inflicted by his command as if an audible voice had been heard from Heaven enjoyning it to be done and shall shew the lighting down of
the coming be and how highly esteemed shall the persons be of every one of those that shall bring to Zion the Metropolis of Judea situate in a Mountainous Country the glad tydings of the Destruction of Babylon and the deliverance of Gods People from their Captivity there yet there may be I confess an emphasis in these words how beautiful are the feet c. as if it had been said The very feet of these Men though dusty and dirty with travel will be beautiful and amiable in the Eyes of Gods People See the Note Chap. 40.9 that publisheth Peace See the Note Chap. 48.18 that bringeth good tydings of good that publisheth Salvation that saith unto Zion thy God reigneth that is he hath now manifested his regal Power in governing the World by destroying his Enemies and delivering his People and hath again taken them to be under his Protection and Government and to serve and worship him in his Temple according to his Laws as formerly Now by these welcome Messengers are meant both the Prophets that foretold these things and likewise those that did first make known to the Jews the purpose of Cyrus to set them at Liberty and the Messengers that from Babylon were sent before-hand to acquaint those that were left in Judea But certainly this was chiefly accomplished in the Apostles preaching the Gospel as is evident by the Apostles applying this place thereto Rom. 10.15 As it is written how beautiful are the feet of them that preach the Gospel of peace and bring glad tydings of good things And as this is intended the Phrase here used seems to have respect to the Apostles travelling into many Countries to preach the glad tydings of that Salvation and Peace which in Christ was tendered to them See the Note Chap. 9.6 And that which is said thy God reigneth is meant of the Kingdom of Christ according to that expression so frequently used by the Baptist and Christ Behold the Kingdom of God is at hand Ver. 8. Thy watchmen shall lift up the voice c. By the watchmen here some understand the same that in the foregoing Verse were mentioned as the Messengers that brought good tydings to Zion And indeed if by them we understand the Prophets and Apostles it is clear that both these are tearmed watchmen in the Scripture See Ezek. 3.17 and Heb. 3.17 But it is very probably by others said that by their Watchmen here are meant those Watchmen that should stand in the Watch-Tower about Zion who when they should see the People flocking home from Babylon according to what the Messengers sent from thence had told them should lift up their voice to wit with great joy and confidence to proclaim unto the People those glad tydings See the Notes Chap. 40.1 9. And to imply that many of them should do this which was a clear evidence of the certainty of it therefore is that added with the voice together shall they sing to wit as being ravished with Joy to see Gods People come back again for they shall see Eye to Eye when the Lord shall bring again Zion that is they shall with their Eyes see the poor Captives come home into their own Country As the Prophet Ezekiel was appointed to say to Zedekiah Ezek. 34.3 Thine Eyes shall behold the Eyes of the King of Babylon and he shall speak with thee Mouth to Mouth But now referring this to our Redemption by Christ the Watchmens lifting up their voice must be understood of the Apostles preaching the Gospel unanimously with great joy and assurance of Faith to all Nations according to that of the Apostles Rom. 10.18 Their sound went into all the Earth and so likewise that which is said of their seeing Eye to Eye when the Lord should bring again Zion must be understood of their being Eye witnesses of Christs performing the great work of our Redemption for which see Act. 4.20 and 1 Joh. 1.1 Ver. 9. Break forth into joy c. These words may be taken as the Words of the Prophet or the words of the Watchmen mentioned in the foregoing Verse Break forth into joy sing together ye waste places of Jerusalem to wit because now upon the return of Gods People we shall be all built up again and abundantly replenished with Inhabitants See the Notes Chap. 49.19 and 51.3 And under this may be also comprehended the building up of the Church especially by the access of Gentiles which at the coming of Christ was miserably wasted and weakned See the Note Chap. 35.1 for the Lord hath comforted his People to wit by their Redemption and the blessed effects that followed thereupon See the Note Chap. 51.3 for so it is expressed in the following words he hath redeemed Jerusalem See the Note Chap. 44.23 But withall observable it is how this expression agreeth with that Luke 2.25 where it is said that Simeon was a just and devout man waiting for the Consolation of Israel Ver. 10. The Lord hath made bare his holy Arm in the Eyes of all the Nations c. By making bare that is stretching forth or stripping his Arm is meant the clear discovering and making visible his Almighty power to Men by delivering his People and destroying their Enemies so that all Nations far and near should with admiration take notice of this wonderful work of God and he saith his holy Arm because it was Gods holiness that ingaged him to do this for those whom he had set apart to be a holy People unto himself But see the Notes Psal 98.1 2. and all the ends of the Earth shall see the Salvation of our God See the Note Chap. 40.5 Ver. 11. Depart ye depart ye go ye out from thence c. To wit out of Babylon See the Note Chap. 48.20 It is thus often repeated to imply the care and speed that was required herein And under this typical departure out of Babylon men are also called to come out of the World namely out of that state of uncleanness and bondage wherein the World lies and from the fellowship of the wicked of the World by a true Conversion and Profession of Christ according to that of the Apostle Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing 2 Cor. 6.17 as it follows here touch no unclean thing go ye out of the midst of her which as it enjoyned a care to keep themselves clean or to purifie themselves from all legal uncleanness so likewise especially that which was signified thereby that they should not suffer themselves to be polluted with the Superstitions and other wickedness of the Babylonians amongst whom they lived be ye clean ye that bear the Vessels of the Lord that is ye that are Priests and Levites for I conceive it is clear by that which is said Ezra 8.24 See the Note there that the carrying back of the holy Vessels and Utensils of the Temple which Nebuchadnezzar had carried away to Babylon
world all Types and Prophesies of the Old Testament were at an end and the Doctrine of the Church was setled in an unchangeable way and thence are those expressions which the Apostles used 1 Joh. 2.18 Little children it is the last time and 1 Cor. 10.11 These things are written for our admonition upon whom the ends of the world are come Again by the mountain of the Lords house some understand Christ that stone which became a great mountain Dan. 2.34 35. and upon whom the Church is built as a house upon a hill But far more probably the Church is meant hereby being called the mountain of the Lords house in allusion to Mount Zion whereon the Temple the house of the Lord was built and which was a type of the Church and truly resembled to a mountain as is noted Psal 2.6 And of this mountain of the Lords house it is said That it should be established or prepared as it is in the Margent in the top of the mountains and exalted above the hills not only because the Church should be conspicuous to all the World as a city that is set on a hill which cannot be hid Mat. 5.14 the light of the Gospel shining from thence to the enlightening of all Nations but also because it should in regard of Spiritual priviledges and glory excell all the Kingdoms and Estates that were in the world see the Note Psal 68.15 and should be setled in this condition unchangeably all Nations submitting themselves to the Church which is expressed more fully in the next words which contain a clear Prophecy of the calling of the Gentiles And all Nations shall flow unto it that is they shall come in and join themselves to the Church in great numbers voluntarily of their own accord and with great vehemency and fervency of desires like so many rivers running into some one greater stream which is that our Saviour speaks of the Kingdom of Heavens suffering violence Mat. 11.12 See the Notes Psal 34.5 110.3 Ver. 3. And many people shall go and say come ye and let us go up to the mountain of the Lord to the house of the God of Jacob c. This is added as a farther explanation of the last clause in the foregoing verse and all Nations shall flow unto it for this that multitudes of all Nations should thus encourage one another to join themselves to the Church implys how readily and voluntarily they should flow into it As for this phrase let us go up to the mountain of the Lord c. it is suited to the situation of the Temple to which they went up on every side but yet withal it very fitly expresseth mens joining themselves to the Church which is the Heavenly Jerusalem Heb. 12.22 The Jerusalem which is above Gal. 4.26 to which when men do join themselves they ascend thereby to greater and better things than the greatest do here enjoy and therefore accordingly must take off their hearts from the low and base things of the world and ascend in their affections desires and endeavours to those that are in Heaven prepared for them Phil. 3.20 Col. 3.2 And withal observable it is that in this prediction of the calling of the Gentiles it is clearly hinted that they should join themselves to the Church of the Jews according to that Mat. 8.11 Many shall come from the East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven 2. What a great change there should be betwixt the state of the Church under the Gospel and that under the Law in that the people that might not come near to Sinai have here free access given them to come into Sion And 3ly that the great thing that should encourage the Gentiles to come in should be that they should be there taught of God effectually which is expressed in those words And he will teach us his ways and we will walk in his paths For out of Zion shall go forth the Law and the word of the Lord from Jerusalem That is the Doctrine of the Gospel Some take this to be also the words of the people encouraging one another to go up to the house of God as was before expressed to wit because the word of God was there only to be found But rather they are the words of the Prophet shewing by what means the Nations should be brought thus to join themselves to the Church namely that it should be by the Preaching of the Gospel which should be first published in Jerusalem and should from thence afterward spread abroad into all the world Luk. 24.47 Act. 1.8 See the Note also Psal 110.2 Now this is mentioned as that whereby Zion should be exalted to a high degree of eminency that now the Doctrine of Salvation should go not out of Sinai but out of Zion And it implys some change that should then be in the Doctrine of the Church though in regard of the substance of it it should still be the same Ver. 4. And he shall judg amongst the Nations c. That is the Lord Christ the very God of Jacob to whose house it was said in the foregoing verse the Gentiles should go up God manifested in the flesh 1 Tim. 3.16 shall have the supreme power of Royal authority given him of the Father which is that Christ said Mat. 11.27 All things are delivered unto me of my Father And Joh. 5.22 The Father judgeth no man but hath committed all judgment unto his Son and accordingly he shall reign as King judging and governing and protecting his people and punishing their enemies See the Notes Deut. 32.36 But now especially this is meant of that Spiritual jurisdiction and dominion he should exercise in the Consciences of his people to wit that by the Scepter of his Gospel that Law and Word of the Lord mentioned in the foregoing verse that was to go forth out of Zion he should rule and govern as a just King not amongst the Jews only but amongst the Gentiles also and should subdue their hearts to the obedience of his Kingdom and then acquit and absolve them from all their sins See the Notes Psal 2.8 110.2 3 6. And therefore it is added and shall rebuke many people which I conceive is also principally meant of his convincing them of their sins and the truth of the Gospel Joh. 16.8 whereby they should be brought to give up their names to Christ And they shall beat their swords into plow-shares and their spears into pruning-hooks c. The meaning is that the converted Nations living as is before said under the Government of Christ though formerly warring continually one against another and seeking to devour and destroy one another should live peaceably together and laying by all thoughts and desires of being hurtful and injurious one to another should only betake themselves to such imployments as tended to the publick good and whereby they should rather promote the welfare than the hurt
as they go and making a tinkling with their feet the meaning is that out of pride and wantonness they went with an affected kind of pace taking little steps and seeming rather to swim than to go and that they made a tinkling noise as they went and that either by reason of some tinkling ornaments which they wore about their legs or feet of which there is mention made ver 18. as namely garters or strings and roses on their shoos with spangled lace or chains or rings or bells fastned to their shoos or buskins or because they shuffled or stamped with their feet as if they had danced as they went or because they had Pantofles that at every step they took made a noise Ver. 17. Therefore the Lord will smite with a scab the crown of the head of the Daughters of Zion c. And so those heads of theirs which they so proudly lifted up should not only be made bald stripped of their hair which women esteem their chiefest ornament and do most pride themselves in and are therefore most careful to cherish it and to keep it fair and clear but should also become so lothsome as being overspread with this scab or scall that they should now be ashamed to have it seen and others should turn away their eyes from seeing it And the Lord will discover their secret parts which might be done by the rage of the Soldiers that should take them captives and out of greediness to get spoil should strip them to their very skin whereto agreeth that Ezek. 23.26 They shall also strip thee out of thy clothes and take away thy fair jewels or else by bringing them to such a poor and low condition that they who did formerly exceed in variety and change of raiment and in the bravery of many foolish superfluities should then scarce have clothes or rags enough to cover their nakedness But yet some understand the meaning of this to be that the Lord should suffer the women to be deflowred or ravished by their enemies or at least that in a way of scorn and lust they should be thus basely and immodestly abused by the ruder sort of people into whose hands they should fall Ver. 18. In that day the Lord will take away the bravery of their tinkling ornaments about their feet c. Which was done when they were carried away captives into Babylon bare-footed and bare-leg'd See the Note before ver 16. And their cauls or net-works whereby may be meant any attire made so that their skin might be seen through it though some understand it particularly of such kind of stockins because the Prophet is here speaking of the ornaments of their feet And their round tires like the Moon that is shaped like a Crissent a half or full Moon of which all that can be said is that Judg. 8.21 it is said that the Midianitish Princes had such Jewels on their Camels necks And observable it is what a multitude of the toys and vanities the Prophet here mentions wherewith the women in those days did trick out themselves purposely the better thereby to set forth their pride and folly and excessive luxury Ver. 20. And the Bonnets c. Hereby is meant some kind of Hoods or other Head-tires And therefore the same word is translated Ezek. 24.17 The tire of thine head And 44.18 Linnen Bonnets And so likewise by the next words and the ornaments of the legs may be meant their brave stockins or garters or some other such like ornament for the same word is render'd 2 Sam. 1.10 The bracelet that was on his arm And by their head-bands some curious fillets or ribbons wherewith they tyed their hair or fastned their head-tires to their heads The greatest difficulty is in the next words and the Tablets which being in the Original houses of the soul I cannot conceive why their Tablets which were certain flat Jewels were so called unless it be because they were the desire of their souls in regard they were so exceeding curious and rich or because they wore them upon their breasts right over their hearts which is esteemed the chief seat of the soul Ver. 21. The Rings and Nose-jewels Some think that in those Eastern parts the women used to wear Jewels hanging down from their noses as well as from their ears and that it was in allusion to this custom that Solomon saith Prov. 11.22 That as a jewel of gold in a swines snout so is a fair woman which is without discretion But I rather think that these were Jewels which they used to wear hanging from their foreheads down to their noses and were therefore called Nose-jewels Ver. 22. The changeable suits of apparel That is suits of apparel provided for change But see the Note Gen. 45.22 Ver. 23. The glasses and the fine linnen c. Hereby some understand their fine handkerchiefs and others their fine shifts But it may be understood in general of all the fine thin linnen which they used much to wear in those hot Countrys especially in summer-time And then by the Hoods next mentioned is meant some attire which they wore on their heads different from those ver 20. which are there called Bonnets Ver. 24. Instead of sweet smell c. This is added to set forth how sad the change should be when their delicate women that flaunted it now with so much bravery should be carried away captives into Babylon Instead of sweet smell to wit by reason of the odoriferous ointment wherewith they used to anoint themselves and the sweet spices and powders and perfumes they were wont to wear about them there shall be a stink which should be caused by the sores and ulcers that in their hard usage should grow upon them by the putrifying of their bodies after they had been beaten and scourged by their enemies by their lying in prisons and dungeons by their nasty attire in their extream poverty and those base services wherein they should be imployed And instead of a girdle a rent that is instead of those brave girdles which used to be adorned with gold and precious gems wherewith they were wont to girt their garments about them there shall be nothing but tattered rags hanging loose about them in a slatternly manner so that their nakedness shall not be covered thereby And instead of well-set hair that is hair curiously curled smooth combed and layed neatly Baldness see the Note above ver 17. And instead of a stomacher a girding of sack-cloth the usual attire of people in great misery and mourning And burning instead of beauty that is they that were formerly so proud of their beauty and so chary to preserve it shall be then tanned and Sun-burnt Ver. 25. Thy men shall fall by the sword c. This is spoken to Jerusalem or to the whole Kingdom or Nation of Judah being collectively considered as one body Having shewn how God would avenge himself on their proud women here he adds likewise how he would
Chap. 6.12 Behold the man whose name is the BRANCH And accordingly they understand this Prophecy thus that after those forementioned calamities when the stock of Davids family seemed in a manner quite withered and dead the Lord should suddenly and unexpectedly cause a Branch to sprout forth from that stem that should be beautiful and glorious which is all one as if he had said that from that family thus decayed and in a manner quite dead God would raise up to his people a Captain and Commander that should turn their sorrow into joy and bring them into a happy condition again for by this Branches being beautiful and glorious to the remnant of Israel may be meant the amiableness and the glory and majesty of Christ as well in regard of the transcendent dignity of his person being the only begotten Son of God that thought it not robbery to be equal with God and every way replenished abundantly for the discharge of his work as likewise in regard of the eminency of his office and the wonderful bliss which thereby redounded to his people he being their head and so the fountain from whence all grace life and salvation was derived to them and so the meaning in effect is this that Christ should restore the remainder of his spiritual Israel to glory and honour by his salvation and grace Again 2ly others understand this place thus That the grace and favour of God or the gifts and benefits and graces which God should bestow upon his people should spring up and be visible amongst them though before in such a desolate condition as a branch beautiful and glorious And indeed we find an expression much to this purpose Psal 85.11 concerning which see the Note there But 3ly very many of our best Expositors do by the branch of the Lord understand the Church and people of God which agreeth with that Chap. 5.7 The Vineyard of the Lord of Hosts is the house of Israel and the men of Judah his pleasant plant And 44.3 4. I will pour my spirit upon thy seed and my blessing upon thine off-spring and they shall spring up as among the grass as willows by the water-courses And so they take the meaning of that which is here foretold to be this that whereas the people of God after the calamities before threatned and especially after the Babylonian Captivity should be as a piece of ground wasted and dried and parched never likely to become a people any more much less to recover their ancient splendor and glory yet after that out of these poor remainder of Israel a branch of the Lord should spring forth beautiful and glorious that is this poor despised people should as a new Church sprout out afresh and be restored to as glorious a condition as ever And however this was partly accomplished in the rebuilding of the City and Temple of Jerusalem at their return out of Babylon and more especially in their spiritual glory because they that should be preserved out of the prophane rabble that were destroyed should be purged from their Idolatry and other wickedness and so should become glorious in Gods sight yet doubtless it was principally fulfilled in the glory they attained when they became the people and Kingdom of Christ So that as is said before it is much at one whether we understand this of Christ who was the glory of his Church or of the Church in whom Christ was glorified And to be sure very fit it was that Gods people should for their comfort be put upon the expectation of those glorious days of the Gospel because even after their return from Babylon the state of the Church should be still in many regards so mean and contemptible As for the following clause And the fruit of the earth shall be excellent and comely for them that are escaped of Israel some understand this also of the excellency and loveliness of Christ and that he is called the fruit of the earth with respect to his manhood See the Note Psal 85.11 And others by the fruit of the earth as before by the branch of the Lord understand the Church and people of God to wit that those poor remainders of Gods Israel that should be left in the land after their return out of Babylon should again grow up to an estate of great excellency and glory like some fruit-bearing plant that should suddenly spring out of a dry parched ground and bring forth rich and goodly fruit which they chiefly apply to that spiritual glory which they should attain by Christ their promised Messias in the days of the Gospel But the most of Expositors do by the fruit of the earth here understand the rich and plenteous gifts of Gods bounty and grace which after that time the people of God should enjoy as namely 1. That the land should yield her fruit in wonderful plenty excellent and goodly under which all other things tending to their outward happiness and glory may be comprehended which whether it were occasioned by the lands lying fallow in most places so many years together during the Babylonian Captivity or by the extraordinary blessing of God upon it did tend much to their bliss and glory in outward respects whence is that Ezek. 36.35 And they shall say This land that was desolate is become like the garden of Eden c. See the Note also Psal 72.16 And 2ly that they should excel and become most amiable and lovely for the manifold graces of God in them the fruits of the Spirit wherewith they should be most richly adorned for thus the Scripture is wont to speak of the holiness and righteousness of Gods people as of a spiritual fruit springing from an inward principle of grace in the heart and appearing gloriously in their lives and conversation and thence is that Chap. 45.8 Drop down ye heavens from above and let the skies pour down righteousness let the earth open and let them bring forth salvation and let righteousness spring up together And that Chap. 61.3 where the people of God are called the trees of righteousness the planting of the Lord that he might be glorified See also again the Note Psal 85.11 Ver. 3. And it shall come to pass c. Here the Prophet sets forth what that glory chiefly was which God should confer upon his Church to wit that he that is left in Zion and he that remaineth in Jerusalem that is those that were left alive not in Babylon for many of those did chuse to continue there despising the liberty that was tendered then for their return into their own land but in Zion and Jerusalem being returned thither from their Captivity in Babylon under which may be comprehended even those that after their return dwelt elsewhere in the land because they also went up yearly to Zion to worship there shall be called holy that is shall be a holy people see the Note Chap. 1.26 when God had destroyed the wicked that were amongst them and
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-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
were carried away But I rather think that because the teil-tree by reason of its spreading branches and exceeding florid beauty and the oak being a strong tree deeply rooted in the earth and usually very long lived seem most unlike to become as dead in winter therefore they are chosen to set forth the ruin of the State and Kingdom of Judah which by reason of her prosperous and flourishing condition seemed most unlike to be brought so low Or rather because the Church and people of God when they came to spring up again should like these trees spread forth their boughs and branches very far But see the Note also Chap. 1.30 CHAP. VII Vers 1. ANd it came to pass in the days of Ahaz the son of Jotham the son of Uzziah c. See the Note Chap. 6.1 This Ahaz whose father and grandfather Jotham and Uzziah are here mentioned because under these and these only Isaiah had hitherto Prophesied was one of the most wicked Kings of Judah yet in his reign the Prophet Isaiah was sent with many comfortable Prophesies to him and to the people for the support and eneouragement of the faithful as we may well think in those evil times amongst which this is one which is here related the occasion whereof is said to be that Rezin King of Syria and Pekah the son of Remaliah King of Israel Nations that were usually at great enmity one against another went up towards Jerusalem to war against it for being encouraged by the successful invasions they had already made upon the land of Judah each of them severally by their own forces wherein they had slain many of their great ones that were a chief stay and support of their State and huge multitudes of the flower of the people besides they assured themselves that if they now joined their forces together they should easily subdue this disheartened broken people and thereupon resolved to go up together and besiege Jerusalem which accordingly they did chuckering themselves no doubt with hope of a full conquest and the huge spoil they should carry away from Jerusalem concerning all which see the Notes 2 King 16.5 but could not prevail against it which is premised before-hand to hint how causless those their fears were which are here afterward related and how base their incredulity was and neglect of God Ver. 2. And it was told the house of David saying Syria is confederate with Ephraim c. That is tidings were brought to the Court of Judah to Ahaz the King who was of the lineage of David and to the other Princes and Officers of his Court and State that the Syrians and the Israelites of the Ten Tribes who are here called Ephraim for which see the Note Psal 78.9 had made a confederacy together against Jerusalem But why is this expressed thus that it was told the house of David and not that tidings were brought to Ahaz or to the House or Court of Ahaz I answer that probably we may think it was either 1. To hint the reason why this confederacy against Ahaz should come to nothing namely because he was the lawful heir of the Crown being descended from David and God would make good his promise to David concerning the perpetuity of his Kingdom see the Note 2 Sam. 7.16 Or else as some think to imply how far Ahaz was degenerated from the courage of David and other his holy ancestors as was discovered in that base fear of his at this time which is related in the following words and his heart was moved and the heart of his people as the trees of the wood are moved with the wind that is as the leaves of trees will quiver and shake with the first breathing of the wind when a tempest is rising so did their hearts tremble and shake as we use to say like an aspin leaf at the first breath of that report that was brought to them concerning the preparations that were made against them by these two Kings all which is expressed to shew that the deliverance of this people at this time was only of God or to set forth the wonder of the deliverance where both Princes and people were so faint-hearted that they were no way able to make any resistance against the mighty forces that were breaking in upon them Ver. 3. Then said the Lord unto Isaiah c. Though Ahaz sought not to God or his Prophets for help or counsel yet he sent his Prophet to him with a message that he would deliver him and his people from the danger they were in 1. To magnifie the riches of his long-suffering and mercy towards the worst of men 2. To render Ahab and his people the more inexcusable And 3. for the support and comfort of the faithful that were amongst them Go forth now to wit out of the city as appears by that which follows to meet Ahaz he was sent to Ahaz both in regard of the greatness of his terrors and in regard the care of providing for the publick safety lay chiefly upon him Nor was he to stay till the King came back to the City but to go forth to meet him both to express that respect and reverence which was due to him as King and because this was suitable for him that had such good tidings to carry to the King And as for that command that is given the Prophet for carrying his Son along with him Go forth now to meet Ahaz thou and Shear-jashab thy Son we must know 1. That Shear-jashab is being interpreted the remnant shall return 2. That this name had been before given to this Son of the Prophet either by the express command of God or by the secret instinct of Gods Spirit purposely as a sign either 1. of a remnant that should return from the Babylonian captivity which the Prophets did often foretell See the Notes before Chap. 6.13 Or 2. of a remnant that should repent and return unto God from whom they had departed after Sennacheribs army was destroyed before Jerusalem according to that express place Chap. 10.21 The remnant shall return even the remnant of Jacob unto the mighty God for which see the Note there And indeed many of those that returned out of Babylon were such as had been purged and reformed by their afflictions and brought home unto God See the Notes Chap. 4.2 3. 6.13 And 3ly that the Prophet was enjoined to take this his Son Shear-jashab along with him that he might stand by as a visible sign of the deliverance now promised and of the ground of it to wit Gods purpose still to preserve a remnant in this people that should be as a holy seed for the perpetuating of the Church in future times See the Notes Chap. 1.9 6.13 and upon the 15 and 16 verses of this Chapter And hence it seems probable that the reason why this name Shear-jashab was given to this Prophets Son was commonly known for else his going along with his father to the King
his assistance the Prophet breaks forth here into a holy insultation over their enemies assuring them that all they did should end at last in their own utter ruin hereby seeking to chear up the faithful that were like to be much dejected with the misery which the enemy for a time were like to bring upon Judea As for the following words and give ear all ye of far countries some take that also to be spoken Ironically as if he had said O ye Nations afar off if you long to be broken in pieces give ear to the Assyrian when he invites you to join with him for the invading of Judah But others and I think better understand it as a warning to those Nations to attend to what the Prophet now said and so to beware of joining with those that should invade Gods people lest they perished together with them Not that there was any hope that they should come to hear what the Prophet had said but only the more emphatically hereby to express how certain it was that all that joined in that attempt should be ruined and destroyed as we see it came to pass in that miraculous destruction and routing of the Assyrian army 2 King 19.35 To which end he doth again and again repeat that holy insultation gird your selves that is arm your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces to wit either to set forth the undoubted certainty of it or that the words might make the deeper impression upon those that heard them or else to imply that though being rooted they should muster new forces they should get nothing thereby but a second routing yea that though they should never so often invade and assault Gods people all should be in vain Ver. 10. Take counsel together and it shall come to nought c. This is added to shew that as the enemy should not prevail against Gods people by their great-power so neither by their crafty consultations and plots Speak the word that is determine never so resolutely what you will do and it shall not stand that is you shall never be able to effect it For God is with us that is God through Christ is with us to protect and defend us He alludes to the name Immanuel concerning which see the Note Chap. 7.14 Ver. 11. For the Lord spake thus to me c. Here the Prophet gives a reason why he had in the foregoing words spoken with such contempt and scorn of all the consultations and preparations of the enemies of Gods people against them and had thereby sought to encourage the faithful not to fear them For saith he the Lord spake thus â—â— me with a strong hand that is he spake thus to me and made a strong impression upon my heart by accompanying his word with the mighty power of his spirit in me to wit thereby to hearten me against the terrors of the generality of the unbelieving Jews who were so extreamly affrighted with the Confederacy of the two Kings of Syria and Israel against them that I might not be discouraged by their infidelity nor carried away with their fears but might rather encourage those that were faithful amongst the people against them And observable it is that by alledging with how strong a hand he was confirmed herein he implys how hard a thing it is not to be carried away in an evil course when the generality of a people amongst whom men alive do unnimously run on therein and instructed me that I should not walk in the way of this people that is that I should not say as they said nor do as they did that I should not join with them in their unbelieving fears and in their desires and design to call in the Assyrians that by them they might be enabled to withstand the feared invasion of the Israelites and Syrians Ver. 12. Say ye not A confederacy to all them to whom this people shall say A confederacy c. That is say some Expositors Let not the faithful in the land talk as men affrighted as the generality of the people do saying Oh there 's a confederacy there 's a confederacy of the two mighty Kings of Israel and Syria against us and therefore we shall be utterly ruined we shall never be able to stand before them for that this say they is intended here we may see by that which is added by way of explaining this neither fear ye their fear nor be afraid that is fear not that which are they afraid of But according to our Translation I conceive it must be understood of making a confederacy with the Assyrians Say ye not a confederacy to all them to whom this people shall say a confederacy that is Do not thou say nor let not the faithful in the land say as this people do Oh! we must make a confederacy with the Assyrian or else we shall never be able to withstand these two Kings that are coming against us Whenever this people are in any danger of enemies they are still talking of making a league with some potent State or other the Egyptian or Assyrian or some other Nation by whose aid they may hope to secure themselves and so it is now there is nothing almost to be heard amongst them but about a confederacy with the Assyrian that 's the only way they can take to preserve their Country But do not ye so much as by a word of your mouths join with them herein Neither fear ye their fear nor be afraid that is fear not your enemies with such an unbelieving excessive fear as they do be not affrighted and dismayed as men that have no hope nor confidence in God Thus the words must be understood here subjectively of the fear which was in Ahaz and his people though indeed in 1 Pet. 3.14 where the Apostle doth plainly allude to this place the fear intended is to be understood effectively of the fear wherewith the enemy sought to affright Gods people Be not afraid of their terror neither be troubled Ver. 13. Sanctifie the Lord of hosts himself c. That is make it evident that you acknowledg him the great and holy God that doth rule and govern the whole world and that is faithful to make good all his promises and so glorifie and advance his great name to wit by resting upon him his promise and protection without dreading the power of any creature and by fearing him with a filial fear of offending him and exposing your selves to his fatherly chastisements by distrusting his promises and being frighted with the power and rage of your enemie 〈◊〉 so causing the name of â—od to â—e blasphemed by your means See the Notes Leviâ— 10.3 Numb 2â— 12 And so the following words are added by way of explaining these that went before and let him be your fear and let him be your dread that is fear him so as to fear nothing else in comparison of him And just so the
promises to obey thy commands and to make known thy will whatever contempt and scorn we may endure for so doing And then for the last words From the Lord of Hosts which dwelleth in mount Zion they are added to imply either 1. That it was by Gods appointment that he and his children if of them we understand the foregoing words were Prophetick signs and that his children were called by those Prophetick nâ—mes that were given them And then God is here called the Lord of hosts purposely to tax the incredulity of the people that were so over-born with fear notwithstanding they had a promise of deliverance from God who was the Lord of hosts Or else 2ly That it was by express warrant from God that he and his Disciples did rest upon Gods promise and durst not go in the way of the generality of the people in seeking after the Assyrians and that therefore however they boasted of the God that dwelt in Mount Zion yet the truth was that by opposing and despising and reproaching them that were his faithful servants they did oppose and despise the Lord of hosts himself that dwelt there Of 3ly that they knew it was not without the will and appointment of God that they should be so despised and derided and hooted at by the rude multitude and therefore they would patiently bear it Thus I conceive these words are to be understood As for the Apostles applying those words to Christ Heb. 2.13 Behold I and the children which God hath given me the ground of that was because Isaiah being a type of Christ that which Isaiah there spake of himself might well be applied to Christ as spoken in his person in regard that 1. Christ did in our very nature exercise his Prophetical office and 2. that Christs Disciples were by him begotten again to God and in that regard might be called his children as Isaiah called his Disciples 3. That it was by the special grace of God that Christs Disciples as well as the Prophets were so begotten again according to that of our Saviour Joh. 6.44 No man can come unto me except my father which hath sent me draw him And again Chap. 17.6 Thine they were and thou gavest them me And 4. that as Isaiah presented his Disciples to God as ready to cleave to God and to obey him in all things so are the faithful continually presented before God by Christ their Mediator Ver. 19. And when they shall say unto you c. These are still the words of the Prophet to the faithful Because this people were prone in time of great troubles and danger to run to Sorcerers for counsel therefore the Prophet adviseth the Faithful to beware that they were not drawn away by these And when they shall say unto you Seek unto them that have familiar Spirits and unto Wizzards that is Sorcerers such as were usually called Cunning-men The word in the Original which we translate them that have familiar Spirits is derived from an Hebrew word which signifieth a Bottle because when their evil Spirits entred into them as sometimes they did they used to swell and blow up their Bodies like a bladder or bottle and then gave answers from within them out of their bellies or out of their throats And therefore are those words added I conceive by way of derision that peep and that mutter either first because these evil spirits spake in them with a low whispering and puling voice like chickens not yet hatched or with a hollow grumbling and grunting voice a broken and scarce articulate sound they could not well be heard or understood that so they might the better deceive those that heard them or because the witches or wizzards themselves used a kind of muttering or low way of speaking in their charms or in the answers they gave that they might strike those that repaired to them with the greater dread or awe of them Or 3. because at least they spake so obscurely that their hearers did not know what to make of their words And hence are the like expressions used by our Prophet Chap. 29.4 Thy speech shall be low out of the dust and thy voice shall be as of one that hath a familiar spirit out of the ground and thy speech shall whisper out of the dust Should not a people seek unto their God c. These words may be taken either as an argument whereby the Prophet seeks to disswade them from harkening to such seducers or as the answer which they should return to those that should perswade them to go to witches and wizzards as if it had been expressed thus When they shall say unto you seek unto them that have familiar spirits and unto wizzards let this be your answer should not a people seek unto their God as if they should have said Every Nation will yield this that in their straits it is fit they should seek to their God for counsel and direction and shall not we much more do so that serve the living and the true God For the living to the dead that is will any rational men go to enquire of dead men on the behalf of those that are living to wit by seeking to witches that they may raise up the dead to give them counsel concerning which see the Notes Deut. 18.10 Some I know read it from the living to the dead intending thereby that it was a vain thing to go from the living Prophets or from the living God to dead men But I conceive it is better rendered as in our Translation for the living to the dead so to imply how absurd a thing it was on the behalf of living men to go to enquire of dead men that can know nothing of what is done upon earth Ver. 20. To the Law and to the Testimony c. That is let them seek to the Word of God for counsel and direction which may include both the written word see the Note above ver 16. or the present teaching of the Prophet or Prophets If they speak not according to this word that is according to what I now say to wit that men are not to enquire of witches nor wizzards nor any where else but only from the Word of God It is because there is no light in them or as it is in the Hebrew because there is no morning in them that is because they have no truth in them or because they are stark blind void of common sense and understanding Ver. 21. And they shall pass through it c. That is this wicked people that would not rely upon God but would seek help elsewhere and go to witches and wizzards for advice shall pass through the land of Judea to wit either as the enemy are carrying them away captives into a strange Country or in a way of wandring up and down from one place to another to find some relief help and refuge yet no where finding any no not in that land wherein God had promised to give
8.4 5. That the words of this Verse are an abrupt and imperfect kind of speech As my hand hath found the Kingdoms of the Idols and whose graven Images did excel them of Jerusalem and Samaria as if he had said so shall my hand also much more find and subdue Jerusalem too as is more fully expressed in the following verse Ver. 11. Shall I not as I have done to Samaria and her Idols so do to Jerusalem and her Idols Hezekiah had demolished all the Idols in Judah when the Assyrian went up against Jerusalem but this Heathenish King after his manner speaks no otherwise of the true God the God of Jerusalem than of the Idols of other Nations Ver. 12. Wherefore it shall come to pass that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem c. To wit his Church and People and see also the Note Chap. 1.27 When the Lord hath fully done by the Assyrian what he means to do by way of taking vengeance on his People for their wickedness for that is his work as he is the just Judg of the world and by way of Fatherly Correction for the humbling purging and reforming his chosen ones when he hath sufficiently quieted them under his hand and brought them home by Repentance unto himself then saith the Lord I will punish the fruit of the stout heart of the King of Assyria that is his blasphemous and reproachful speeches uttered against God and against his Servants his proud vaunting speeches concerning himself and all his hard and cruel usage of God's people It is in the Hebrew I will visit upon the fruit of the stout heart of the King of Assyria an Expression used with respect to God's forbearing and not seeming to mind the wickedness of a people for a time when yet afterward he appears against them to punish them as likewilse to imply that God never punishes or corrects without a due cognizance of the Cause and Crime see the Note Gen. 11.5 As for the last words And the glory of his high looks thereby is meant all the Assyrian did proudly and contemptuously against God and his people Ver. 13. For he saith By the strength of my hand I have done it c. That is By my great Power by the multitude and strength of my Armies and by my wisdom for I am prudent that is by my Craft and Policy in sowing Discords amongst Nations in raising occasions amongst them for my invading of them and other such-like State-stratagems and by my wise managing of all my Designs when I did invade them And I have removed the bounds of the people to wit by bringing them all as one people under my Dominion and distributing them under the Government of my Viceroys after what manner I pleased and have robbed their treasures that is their secretest stores and treasures whether publick or private and I have put down the Inhabitants like a valiant man that is like a man of extraordinary courage and strength I have destroyed the Inhabitants though never so many and never so strongly fortified Ver. 14. And my hand hath found as a nest the riches of the people c. That is I have as easily seized upon the riches of the people in the several places that have been subdued by me as a man may take eggs out of a Birds nest where all the labour indeed is in finding the Nest when a man hath once found it he may easily put in his hand and take the eggs away with him which is more fully expressed in the following words and as one gathereth eggs that are left to wit the Dam not being there or flying away for fear have I gathered all the earth that is even with as much ease have I gathered together and taken to my self the wealth of the whole world and so he speaks in a proud vaunting manner because he had conquered the greatest part of the Earth then known and brought it under his Dominion Some I know in this Phrase of his gathering all the Earth would have his carrying away the Inhabitants of the Land included as well as his surprising of their Treasures But I conceive that is not here at least principally intended And with how little difficulty he did this is farther set forth in the following words wherein proceeding still in the same Similitude he adds And there was none that moved the wing or opened the mouth or peeped Birds when they are in their Nests will sometimes in defence of their eggs strike with their wings or peck with their bills or make some kind of peeping noise out of a kind of discontent against those that disturb them or else they will fly about and with some chattering or crying Note will express their anger against those that rob them And therefore to express how easily he took away the wealth of those places where he prevailed he compares himself to one that takes away the eggs out of a birds nest where there is no bird in the least to stir against him there was none that moved the wing or opened the mouth or peeped that is there was none that durst in a manner make any resistance against him Such a terror fell upon them that they scarce durst lift up a hand or mutter against me or so much as expostulate the matter with me or complain or cry to others for help Ver. 15. Shall the Ax boast c. This is inserted by the Prophet by way of discovering the absurdity of the fore-recited vauntings of the Assyrian Shall the ax boast it self against him that heweth therewith Or shall the saw magnifie it self against him that shâ—keth it That is when the workman hath made a piece of work shall the ax or saw which he made use of glory and vaunt that it was they which made the work and not the Artificer that made use of them That were against all reason It were absurd enough if an Ax or Saw of a better metal and sharper than another should advance it self against one that were blunter and of a worse metal and that because it is not from it self but merely from the pleasure of him that made them that they are better or sharper than others but much more absurd it would be if they should advance themselves against him that made use of them And every way as absurd it was for the Assyrian to advance himself against God that made use of him for the hewing and wounding and cutting down the Nations considering that he had all the Power he had from God neither could he have done any thing against them had not God been pleased to make use of â—im herein And to the same purpose is the following clause As if the rod should shake it self against them that lift it up or as if the staff should lift up it self as if it were no wood that is as it were absurd for a rod or staff to advance themselves against the
and he that shall rise to reign over the Gentiles in him shall the Gentiles trust As for the last words and his rest shall be glorious some understand this of Christs death and burial to wit how ignominious soever his death should be to him in the sight of the world yet he should be then and thereby exceedinlgy glorified according to that which he said when he was preparing himself to dye Joh. 17.1 Father the hour is come glorifie thy Son that thy Son also may glorifie thee And indeed it cannot be denied but that this Rest of his was glorious first because he then overcame all the powers of darkness and 2ly because his name was then highly honoured by the great and wonderful things that were done at his Death and the eclipsing of the Sun c. and especially by his Resurrection honoured with the apparition of Angels and many miraculous passages and by his triumphant Ascension into Heaven and 3ly because of the great Glory given him by the Chuch for that great work of their Redemption But yet I do rather conceive that the meaning of these words in this place is either that the Rest and Peace of his Church would be very glorious or else that his Church the place where he had determined to settle his perpetual residence according to that Psal 132.13 14. The Lord hath chosen Zion he hath desired it for his habitation this is my Rest for ever c. and that Matth. 28.20 Lo I am with you always even unto the end of the world and the people upon whom he had setled his love and favour should be very glorious to wit in regard of the glorious signs and effects of his presence amongst them in the abundant knowledge and eminent holiness that should be wrought in them by his word and Spirit and in the great and wonderful things that should be done amongst them for their deliverance and safegard And herein there seems to be an Allusion to that which is often formerly said That the Tabernacle and Temple was filled with the Glory of God See Exod. 40.34 35. Lev. 9.23 and 1 King 8.11 And see also the Note before Chap. 4.2 4. Ver. 11. And it shall come to pass in that day c. In the foregoing verse the Prophet foretold the Conversion of the Gentiles here now he adds that at the same time the Jews should also be converted And it shall come to pass in that day that the Lord shall set his hand again the second time c. Some understand the first deliverance here intimated to be that of the Israelites out of Egypt and the second here promised to be that of the Jews out of Babylon But because the Jews that were delivered out of Babylon were for the generality only of the two Tribes of Judah and Benjamin and here the Prophet speaks of the deliverance of his people of all the Tribes from all parts of the World and that too in the days of the Messiah that ensign that should be lifted up whereof he had spoken in the foregoing verse I rather think that this is meant of their deliverance by Christ from the spiritual Bondage of Satan Sin Death and Hell to wit that as the Lord did once before with an out stretched arm deliver the Israelites out of Egypt by the Ministry of Moses so he would the second time with great zeal again set himself to recover the remnant of his people which shall be left that is to bring home to himself by Christ those of his ancient people the Jews which shall there remain undestroyed amongst the Gentiles as being still mindful of the Covenant he had formerly made with them And this was partly accomplished in those many thousands of Jews Act. 21.20 though but a remnant in comparison of the whole body of the Nation that were by Christ and his Apostles won to embrace the Faith of the Gospel and shall be more fully performed when the main body of the residue of that Nation shall in the last days be brought in to Christ of which the Apostle speaks clearly Rom. 11.25 26. And indeed because the Prophet doth in this place first foretel the gathering in of the Gentiles to Christ in the foregoing verse and then doth here after that add this concerning the bringing in of the Jews therefore many learned Divines have thought that it is that last Conversion of the Jews that is here principally intended by the Prophet As for the places here mentioned from which the believing Jews should be gathered from Assyria and from Egypt and from Buthros and from Cush and from Elam and from Shinar and from Hamath and from the Islands of the Sea it is hard clearly to determine what all these Countrys are It may suffice us to know that upon the grievous miseries that were brought upon this people first by the Assyrians and afterward by the Babylonians many of them did of their own accord leave the Land of Judea and flee into Egypt of which Pathros seems to have been one particular Province Jer. 44.1 15. See Jer. 43.57 and 44.27 28. and so likewise into other Countrys and that many of them that were carried away Captives by the Assyrians and Babylonians might by them be sold to other Nations and so be dispersed all the world over And evident it is in Scripture that all those Countrys that bordered upon the Sea and were divided from them by the Sea were by the Jews usually called the Islands of the Sea Jer. 47.4 See also the Note Gen. 10.5 Ver. 12. And he shall set up an ensign for the Nations c. See the Note before ver 10. But this I conceive is a farther Explanation of what was said in the foregoing verse concerning the Conversion of the Jews and therefore by saying that the Lord should set up the ensign of the Gospel for the Nations either the Prophet intended that the Jews should be gathered in hereby to the Church from the Nations amongst whom they were dispersed or else that the Nations should hereby be summoned to bring in the Jews unto Christ or at least that the Jews should be converted by the preaching of the Gospel together with other Nations for that the Prophet doth principally here speak of the Conversion of the Jews And therefore by saying that the Lord should set up the ensign of the Gospel for the Nations either the Prophet intended that the Jews should be gathered in hereby to the Church from the Nations amongst whom they were dispersed or else that the Nations hereby should be summoned to bring the Jews unto Christ or at least that the Jews should be converted by the preaching of the Gospel together with other Nations for that the Prophet doth principally here speak of the Conversion of the Jews is evident by the following words and shall assemble the out-casts of Israel See the Note Psal 147.2 and gather together the dispersed of Judah from the four corners of
Shepherd to feed and to defend the poor people of God Yet some by the first-born of the poor here understand the very poorest amongst the people to wit that even they should come to enjoy plenty of all things and by their feeding some also understand their feasting together with great joy upon Hezekiah's destroying the Philistines And I will kill thy root with famine that is I the Lord God will utterly destroy thee O Palestina even as a tree is destroyed whose root withereth for want of moisture See the Note Chap. 5.24 And he shall stay thy remnant as if he should have said When I shall have destroyed thee with famine then the Cockatrice Hezekiah or the state of Judah under Hezekiah shall slay the remnant with the sword 2 King 18.8 But yet others do rather think that it is God that is intended in both clauses though it be delivered in different persons I will kill saith the Lord and he shall slay saith the Prophet And indeed the Philistines were not utterly destroyed by Hezekiah as is evident by the mention that is made of that Nation by the Prophets after the days of Hezekiah but God did it by degrees at several times and by several instruments However the drift of this whole verse seems to be to assure God's people that however the Philistines might insult over them for a time yet ere long there should be a great change the Philistines should be ruined and undone and they should live in great peace and plenty Ver. 31. Howl O gate c. That is You Rulers and Princes of Palestina that are wont to sit in the gates of your Cities See the Note Gen. 22.17 Cry O City That is You the inhabitants of each City there Yet by Gate and City the same thing may be meant to wit the Inhabitants of all their Cities in general concerning whom the Prophet doth hereby foretel that instead of rejoycing at the misery of God's people of which he had spoken before ver 29. they should howl for the extreme miseries that were coming upon themselves Thou whole Palestina art dissolved or melted and the meaning is that they should be affrighted or utterly ruined see the Notes Psal 46.6 and 75.3 And observable is the expression Thou whole Palestina art dissolved as in reference to what was said before ver 29. Rejoyce not thou whole Palestina for hereby is implied that their dread and desolation should be as general as before their joy and triumph was For there shall come from the North a smoak that is from Judea or Jerusalem which partly lay North-east from Gaza and other Cities in Palestina Hezekiah shall break in upon you with a mighty Army which is termed a smoak because as a black thick stifling smoak that ariseth upon the kindling of some great fire cannot be kept out but fills all places where it comes and darkens the air and doth exceedingly vex and annoy men and drive them out of the places of their abode and breaks out at last into a devouring flame so should this Army of Hezekiah's break in unresistably upon them and overspread the whole land overwhelming them with the darkness of extreme misery and terror and setting the whole land by degrees on a light flame And none shall be alone in his appointed times or assemblies that is the people shall not come in singly one by one but in whole Companies and Troops at the set times or the set places appointed for their assembling together so readily and cheerfully shall they joyn themselves to Hezekiah in this his expedition for the invading of the Philistines Yet some would have the meaning to be that no man should withdraw himself from this service and through faint-heartedness stay alone at home Ver. 32. What shall one then answer the messengers of the nation c. Either the word nation must be here collectively taken nation for nations What shall one then answer the messengers of the nations And then the meaning may be either 1. That when Embassadors should be sent to Jerusalem to congratulate this great victory of theirs over the Philistines or when messengers should be sent to Judea upon any other occasion and coming thither should enquire of the late overthrow of the Philistines the answer that should be returned in Judea to these Embassadors or Messengers of the Nations should be that the Lord hath founded Zion that is that he had built it and appointed it to be the place where he would dwell amongst his people and that accordingly he would protect and establish it for ever See the Note Psal 78.69 and 87.1 and that the poor of his people shall trust in it that is they shall account themselves safe in Jerusalem because they shall be under Gods protection therein And the meaning is that the Jews should answer the Embassadors or Messengers of the Nations that by this which God had done to the Philistines it was evident that God had undertaken to establist and defend Zion and that therefore all his enemies must needs be destroyed Or 2. That when the Embassadors or Messengers of the Nations returning home from Judea to their own Countries and it may be extended to any strangers that had been there should relate what a wonderful victory the Jews had gotten over the Philistines every one there should be ready to answer that surely the Lord hath founded Zion c. And if thus we understand the words it is all one in effect as if it had been said What think ye will be the report that will be spread all the world over concerning this great overthrow of the Philistines by Hezekiah Why truly that God hath engaged himself for the protecting and preserving of Zion and that therefore his people even when they are brought to the poorest condition may well rely upon her safety But now by the Messengers of the Nation may be meant the Embassadors of the Philistines the Nation spoken of in the foregoing verses And then the meaning seems to be this that in case the Philistines should upon the death of Ahaz supposing Judah then to be in a weak condition send Embassadors to Hezekiah with many proud demands denouncing War against him if those demands were not granted or rather if after their defeat they should send to desire peace of Hezekiah but yet upon very unequal and unreasonable terms the answer which Hezekiah or some other for him should return to these Messengers of the Philistines would be this that the Lord hath founded Zion and the poor of his people shall trust in it or shall betake themselves unto it to wit as a place of refuge and safety CHAP. XV. VERSE 1. THE burden of Moab c. See the Notes Chap. 13.1 and 2 Reg. 9.25 Some say the destruction here threatned was brought upon them by the Assyrian either Salmanassur or Ezarhaddon of which Amos they say prophesyed in the days of Uzziah Amos 2.2 and others by Nebuchadnezzar after he had
their pleasure Or that seeketh to bring all the Nations round about into subjection to them to impose what yoke what Laws and conditions they please upon them or else they tread them under foot whose land the rivers have spoiled or as it is in the Margin whose Land the Rivers despise that is whose land the Ethiopians despise as being so compassed about with great Rivers that they have no cause at all to be afraid of the Assyrians Thus I say several Expositors understand this passage of the Ethiopians sending out their Messengers to denounce War against the Assyrians whom they describe in this manner A Nation scattered and peeled c. Purposely to imply that their expedition against them would be easie and just because against a Nation scattered and peeled and from whom the scituation of their own Country being environed with great Rivers would surely defend them and just because against a Tyrannous People that were fit to be opposed and curbed And the drift of all this say they is to discover the folly of the Ethiopians confidence who in the trust of their own strength and the strength of the Egyptians their associates did thus slight the Assyrians by whom not long after they should be utterly ruined Again 2ly Others understand this of Embassadors sent by the Ethiopians to the Jews with promises of aid and supplies from themselves and from the Egyptians for their defence against the Assyrians Go ye swift Messengers say they to a Nation scattered and peeled that is to the poor Jews a Nation miserably afflicted and exceedingly exhausted by divers devastations that have been made in their Country To a people terrible from their beginning hitherto that is to a people that from their first being a people or their first being God's peculiar people unto that present time had been ever and anon in such a sad and dreadful condition by reason of the Judgments executed upon them for their sins that they were an astonishment to other Nations Deut. 28.37 it was enough to terrifie and affright men to behold into what a dismal plight they were brought Or rather to a people that from their first beginning unto that time had been terrible to other Nations in regard of the great and wonderful works God had wrought for them in all ages and the strange Judgments he had executed upon their Enemies A Nation meted out and trodden down that is that hath been often by their Enemies subdued and destroyed or that is now by the Assyrians designed to be utterly wasted and destroyed Whose land the rivers have spoiled that is the Nations breaking in upon them like an overflowing Torrent that carrieth all before it See the Note Chap. 8.7 And now they that thus understand this place of the Ethiopians sending Ambassadors to the Jews with a promise that they would come in to their aid against the Assyrian do accordingly conceive that by inserting this the Prophet's drift is covertly to tax the folly of the Jews in resting so much upon these vaunting promises of the Ethiopians that were themselves to be destroyed by the Assyrians as well as they But 3ly Others hold that the Messengers here mentioned are supposed to be sent by the Ethiopians to the Egyptians or by the Eastern Ethiopians that dwelt in Arabia a part of Asia where the Seat of that great Kingdom was to the Western Ethiopians that inhabited a part of Africa on the South of Egypt and were divided from the Eastern Ethiopians by the Red-sea or the Gulf of Arabia and that these Messengers were sent either to stir them up which some think to invade and vex the Jews or else rather to inform them of the great preparations made by the Assyrians against those parts and to perswade them to levy Forces that they might aid the Jews against the Assyrians and so withal secure their own Countries against such a potent prevailing Enemy that having subdued Judea would be likely enough presently to over-run their Countries too And accordingly they understand the description here given us by the Prophet of the Nation to whom they were sent Go ye swift Messengers to a Nation scattered and peeled that is to the Egyptians or rather to the Ethiopians who are called a scattered Nation or as it is the Margin out-spread because of their large Territories or the great extent of Land that was overspread by them and peeled or polished because they were a beardless smooth-skin'd people or because they were to be peeled and plundered of all they had by the Assyrians or scattered and peeled because they were an abject base Nation commonly sold up and down for Slaves as indeed the Moors use to be To a people terrible from their beginning hitherto that is that from the first had been a grim fierce and savage people and so still were A Nation meted out and trodden down or that meteth out and treadeth down that is a Nation that is designed of God to be destroyed or that useth to subdue and level all before them where they came Whose land the rivers have spoiled to wit the great Rivers of Ethiopia by their mighty Inundations or rather whose land the rivers despise that is the Assyrians who making account to break in upon Ethiopia like some mighty overflowing rivers as they have been wont to do upon other Countries as is before noted do despise and slight the strength of the Land not doubting but that they shall easily over-run and subdue it And indeed this last Exposition of this verse I judge the most probable to wit that the Ethiopians are the Nation here described they being the people against whom the Prophet here denounceth a Wo and that either by way of comforting the Jews by foretelling the utter destruction of these their enemies or rather by way of hinting the folly of the Jews in relying with so much confidence upon the Egyptians and Ethiopians that were shortly to be destroyed by the Assyrians as well as themselves Ver. 3. All ye inhabitants of the world and dwellers on the earth see ye when he lifteth up an ensign on the mountains and when he bloweth a trumpet hear ye Very many learned Expositors do understand this of God's overthrowing the Assyrians The Prophet say they having in the foregoing verses foretold the woful destruction that should come upon the Ethiopians thereby covertly taxing the folly of his people in relying upon them and their Associates for help that should not be able to defend themselves from the Assyrians here he adds for the comfort of his people that though they should be disappointed of the help which they vainly expected from Ethiopia and Egypt yet the Lord should so wonderfully deliver them and destroy their Enemies the Assyrians that all the Nations far and near should see and acknowledg that it was God that had fought against them in the defence of his people whom they sought to destroy But I rather conceive with others that the Prophet doth
triumphant joy to proceed in their intended design for the subduing of Jerusalem and yet after all this would suddenly cut them off I know that divers Expositors do understand this last clause I will consider in my dwelling place like a clear heat upon herbs and like a cloud of dew in the heat of harvest of Gods destroying the Ethiopians or Assyrians to wit that God would be unto them as a torrid heat that scorcheth and parcheth herbs or as those Dews that in Harvest-time do rot and blast the corn But I see no probable ground for this Exposition The drift of the words is rather to shew that even when God seems to sit still in his dwelling-place as if he minded not the Government of the world nor what became of his people yea whilst he seems to shine favourably upon his and his peoples enemies yet even then by the secret working of his Providence he makes way to their ruin and doth only ripen them for destruction Ver. 5. For afore the harvest c. Under Harvest the Vintage is here also comprehended as before Chap. 17.11 because they usually are together when the bud is perfect that is when the bud that first appears is become a perfect but a green grape and the sowre grape is ripening in the flowre that is when the grapes that are grown out of the flower and are yet sowr begin to ripen to wit when the Harvest or Vintage is nigh at hand He shall cut off the sprigs with pruning hooks and take away and cut down the branches that is he shall cut down both the smaller twigs and the greater boughs or branches together with the green grapes growing thereon Now some understand this of the Assyrian to wit that when he had vanquished the Ethiopians and thereupon should begin to think that his design for the taking of Jerusalem did ripen apace as making full account that it was in a manner his own and that he should reap a rich harvest of all his labours on a sudden the Lord should mow down his mighty Army both Captains and common Soldiers 2 Kin. 19.35 and so all his endeavours should be frustrate before they came to maturity But rather this is spoken of the Ethiopians whose destruction is set forth all along in this Chapter and that as an effect of that which the Prophet had said in the foregoing verse concerning the Lords taking his rest in his dwelling-place and suffering the Ethiopians to prosper yea his seeming to shine favourably upon them namely that when they had raised a great Army to beat off the Assyrians and were gone forth with great assurance of breaking them in pieces before they had effected what they intended they should be cut down and destroyed by the Assyrians great and small fathers and children even as when the sprigs and greater branches of a Vine are lopped in the prime of her pride when she was full of grapes but green and not fit to be eaten The same thing therefore that was said in the foregoing verse is here asserted again under other Figurative expressions to wit That God doth not always cut off his enemies presently but suffers them to flourish for a time yet afterward when their hopes are greatest of bringing their Designs to perfection he suddenly heweth down both them and their Posterity But indeed some understand this here of the destruction that was brought upon the Ethiopians by the Babylonians Ver. 6. They shall be left together unto the fowls of the mountains and to the beasts of the earth c. That is Those Vine-sprigs and branches mentioned in the foregoing verse with the branches of unripe grapes thereon being cut down and cast away shall be left lying on heaps together for the fowls that usually breed and abide on the Mountains to feed on and for the beasts of the field to browse on And the fowls shall summer upon them and all the beasts of the earth shall winter upon them that is both the fowls and beasts shall abide on them as finding harbour and food there all the year long both Summer and Winter Now this some understand of the wealth of the land or the people therein still abiding being left as a prey to their Conquerors and new Lords or to Thieves and Robbers as it usually falls out in Countries that have been lately subdued and wasted by the invasion of enemies But according to the Exposition of the foregoing verse it is better understood of the dead carcases of the Assyrians say some slain by the Angel 2 King 19.35 but rather of the Ethiopians slain by the Assyrians and indeed some extend it to both together to wit that they should be meat for Eagles and Vulturs and such like fowls of prey here called Fowls of the mountains and for the beasts of the earth and that for a whole year together by reason of the multitudes of those that shall be slain and that there shall be none left to bury them which is implied in those last words And the fowls shall summer upon them and all the beasts of the earth shall winter upon them Ver. 7. In that time shall the present be brought unto the Lord of hosts of a people scattered and peeled c. According to the Exposition before given of the second verse to which the Prophet doth here clearly allude we must certainly understand this also 1. They that hold that it is the Assyrians that are there called A Nation scattered and peeled c. do accordingly understand these words thus That at that time when the Assyrians should be destroyed by the Angel of the Lord as they conceived is foretold in the foregoing verses from the spoil of that their ruined Army who should then indeed be a people scattered and peeled the Jews should bring Presents to the Lord at Zion See the Note Psal 76.11 Again 2. They that say that by a Nation scattered and peeled c. is meant the Jews do likewise understand this place of them to wit thus Either 1. That they that were looked upon with pity and contempt as a people scattered and peeled when they should see that though the Ethiopians were destroyed by the Assyrians on whose help they had vainly relied yet the Lord had miraculously delivered them from their proud enemies should thereupon go with a Present of Praise and Thanksgiving Sacrifices and other Gifts and Offerings unto the dwelling-place of God in Zion Or else 2. That after that time when the Lord had destroyed the Ethiopians and Assyrians a remnant of God's people then indeed a scattered and peeled people should by Cyrus be sent home out of Babylon with many rich Gifts and so should be brought as a Present to the Lord at Mount Zion But 3. Because the whole Argument of this Chapter is concerning the Ethiopians therefore it seems more probable that as before verse 2. so here also they are The people scattered and peeled c. of whom the Prophet
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
descried a far off were even whilst he was speaking those few foregoing words to the Lord drawn so high that they were now as it were breaking in upon Babylon And behold here cometh a Chariot of men with a couple of horsemen see the Note before ver 7. Some indeed there are that do understand these Chariots and Horsemen seen by the Watchman of the people of God flying out of Babylon with bag and baggage But it is far more probable that the Prophet doth all along foretel the Destruction of Babylon And he answered and said Babylon is fallen is fallen c. Some think that this is spoken by the Watchman as giving Babylon for lost upon the sight which he had seen But because of this word answered I do rather think that it was the man which the Watchman had seen in the Chariot that spake this as triumphing in the taking of Babylon or that it was the Prophet that had by Gods appointment in his Vision set this Watchman to watch upon his Watch-Tower But that which seems most probable is That it was the Lord himself that answered this thereby making known to the Prophet what the meaning was of all this Vision which he had seen Babylon is fallen is fallen The redoubling of the word seems to imply both that it should be certainly and suddenly done as likewise what a matter of wonder and joy it would be to those that heard of it and with what attention it was fit to be hearkned to and all the graven Images of her gods even those which Belshazzar had praised Dan. 5.4 he hath broken unto the ground to wit God or the Enemy which God had brought upon them the Mede and Persian and that either by way of making a prey of the Gold and Silver whereof they were made or wherewith they were adorned or by way of triumphing over them as desiring hereby to shew that they had vanquished not only the people of Babylon but their Gods too Now this is added not only to imply what was one great cause of Babylons downfall to wit her horrid Idolatry and why her ruine was proclaimed with so much joy but also as hinting to Gods people that they should beware that they did not ruine themselves by the same sin Ver. 10. O my threshing and the Corn of my Floor c. Some take this as spoken in the name of God to Babylon and that she is called his threshing that is that which was to be threshed by him even as corn is threshed in the Floor as appears by the second clause and the corn of my floor or as it is in the Hebrew the Son of my floor that which comes out of the floor which is added to explain the foregoing words by way of foretelling how she was to be beaten and bruised by the Medes and Persians according to those like Expressions Chap. 41.14 15. Fear not saith the Lord to the men of Israel Behold I will make thee a new sharp threshing Instrument having teeth thou shalt thresh the mountains and beat them small and shalt make the hills as Chaff And Mic. 4.13 Arise and thresh O Daughter of Zion Because the ruine of that mighty Monarchy of Babylon might seem impossible in the Eye of Reason therefore the Lord speaks thus to her O my threshing c. to imply that if God undertook to do it who is with respect hereto in the following words called the Lord of Hosts and the God of Israel it should soon be done as if he had said O Babylon as thou hast threshed my people and many other Nations so thou shalt be now threshed thy self Or O Babylon I will trample thee under my feet as the Corn is trodden on in the floor for in those parts they used to tread out the Corn by the treading of men and oxen and the drawing of Carts over it And indeed in Jer. 51.33 we find the Destruction of the Babylonians threatned under the very same figurative Expression The Daughter of Babylon is like a threshing floor it is time to thresh her yet a little while and the time of her harvest shall come But yet I conceive it is the Jews to whom this is here spoken O my threshing and the Corn of my floor And because the following words are clearly the words of the Prophet That which I have heard from the Lord of hosts the God of Israel have I declared unto you therefore I conceive this must be taken as spoken by the Prophet too and that in a way of pitying them for the sad Condition wherein they would be when they were Captives in Babylon and yet withal to chear them up against that time of their sore Calamity O my threshing and the Corn of my floor as if he should have said O my much pitied Countrymen and Brethren that have been so often threshed as Corn in the floor and so are like to be again when you are Captives in Babylon know for your Comfort that this which I have said concerning the Destruction of Babylon shall certainly come to pass that which I have heard of the Lord of hosts the God of Israel have I declared unto you And therefore you may be fully assured of it Though God may thresh you for a time by wicked men that shall tyrannize over you purposely to purge you from your straw and chaff to cut off the wicked from amongst you and to cleanse you from your sins yet the time shall come when Babylon shall be utterly destroyed as it hath been foretold And it is a clear discovery of Gods Love that he is pleased thus beforehand to reveal this to you Some I know would have it that the Prophet calls the Jews his threshing only because he had foretold how sorely they should be afflicted in Babylon according to that Jer. 1.10 See I have this day set thee over the Nations and over the Kingdoms to root out and to pull down and to destroy c. But I think that which is before said is sufficient for the satisfying of that Scruple Ver. 11. The burden c. See the Notes Chap. 13.1 and 2 Kings 9.25 of Dumah that is the Inhabitants of Dumah But now what place this Dumah was against which this burdensom prophecy was denounced it is hard to determine Many hold that by Dumah here is meant Idumea As say they Aram in a shorter way of speech is called Ram 1 Chron. 2.9 and so likewise Abram See the Note Job 32.2 so here Idumea is called Dumah which may seem the more probable because in the following words wherein the Prophet begins to relate the burdensom Vision which he had seen concerning Dumah there is mention made of Seir which was in the Country of the Edomites see the Notes Gen. 32.3 and Deut. 2.4 But now because in Gen. 25.14 we find that one of the Sons of Ishmael was called Dumah and it is well known that Ishmaels posterity seated themselves in Arabia therefore many
gathered together and kept in safe custody And the meaning of this may be either 1. That they should be held and bound so fast by the Almighty Power of God in that low and base estate whereinto they should be brought that they should be no more able to extricate themselves out of it than Prisoners are able to make an escape out of some strong Dungeon where they are laid together Or 2. that they should be together carried Captives into Babylon their multitude should no way secure them Or 3. that they should be slain and laid up together in the grave the pit whereinto people are frequently in Scripture said to be gathered But now if the words should be understood this last way then the following clause and after many days shall they be visited must necessarily be meant of a farther Visitation in wrath to wit of God's delivering them up at the Day of Judgment when they should be raised out of the pit of the grave to the eternal Torments of Hell Or else that clause must be read as out of Junius we have it in the Margin of our Bibles And after many days shall they be found wanting that is they shall no more of a long time be found lifting up themselves in a way of enmity against God All which being not improbable I doubt not but that this last clause is added as a promise of Grace and Favour And after many days shall they be visited to wit in Mercy And it may be meant either 1. Of the deliverance of those before threatned from the Babylonian bondage to wit that they or their Posterity should after many years be set at liberty by the Medes and Persians See the Note Chap. 23.17 Because they had long provoked by their wickedness therefore they should be a long time kept there in sore Bondage but yet at length after many days deliverance should come Or 2. of God's visiting their Posterity in wonderful Mercy under the Kingdom of Christ by sending him into the world and causing the way of Life through him to be made known to them by the Preaching of the Gospel for that this is here included the following verse doth clearly shew Ver. 23. Then the Moon shall be confounded and the Sun ashamed c. That is When after this execution of Divine Vengeance on his enemies in a manner all the world over God shall at last visit them in mercy as was said in the close of the foregoing verse which though it may be meant initially of God's delivering his people out of Babylon yet it must needs be principally meant of God's gracious visiting his people under the Kingdom of Christ in the days of the Gospel with such exceeding glory and brightness shall the Greatness and Majesty of God shine forth in this Kingdom of Christ that the Sun and Moon shall be ashamed to shew their faces their brightness shall be as no brightness yea as mere darkness in comparison of that when the glory of this Sun of Righteousness and Day-spring from on high shall shine forth in the world it shall darken all the glory and magnificence of all earthly states and worldly things even as a greater light doth darken the less When the Lord of Hosts shall reign in Mount Zion and in Jerusalem and before his ancients gloriously That is when God in Christ shall in his Church gathered out of all Nations of which Zion and Jerusalem was a type reign so gloriously and discover so much of his excellent glory in their protection and spiritual Government the holiness which he shall work in them here and the glory and happiness which he shall clothe them with in Heaven hereafter and his Saints taking notice thereof shall be still admiring it and praising his name For though his ancients are only here mentioned his Magistrates and Ministers yet under these as their representatives the whole body of God's people is understood See the Notes Chap. 4.2 3 4 5. CHAP. XXV VERSE 1. O Lord thou art my God c. Some conceive this to be a Song of Praise uttered as in the person of God's Church and people yea of the Church of Believers in the New Testament God's Elders or Ancients mentioned in the close of the foregoing Chapter But I see not why it may not be as well taken as the Prophets own Doxology Being deeply affected and even transported with the consideration of those wonderful works of God foretold in the former Chapter concerning the dreadful Judgments he would execute upon the wicked both amongst his own people and all the Nations about them in a manner all the world over concerning his gracious preservation of a remnant which he would reserve for himself and especially concerning the excellent discovery he would make of his transcendent Majesty and Glory in the Kingdom of Christ the last thing mentioned in the foregoing Chapter here on a sudden he leaves his Prophetical Discourse and breaks forth abruptly as it were into a Psalm of Praise and Thanksgiving as admiring the counsels and courses of God therein O Lord thou art my God as if he should have said Whatever wicked men may do my soul shall wholly cleave to thee I will exalt thee I will praise thy Name see the Note Psal 52.9 For thou hast done wonderful things he speaks of the wonderful things which he had foretold should be done as if they had been done already and see the Notes Chap. 9.6 Thy counsels of old are faithfulness and truth that is that which thou didst long since foretel or thy Promises and Threatnings wherein thou didst reveal to thy people what from Eternity thou hadst determined to do thou hast most truly and faithfully performed Ver. 2. For thou hast made of a City an heap of a defenced City a ruin c. There is no just ground why this should be restrained as some would have it either to Jerusalem or Samaria or Babylon or Rome the seat of Antichrist It is rather meant generally of God's ruining the Cities threatned in the foregoing Chapter for which see the Note there ver 10. A palace of strangers to be no City it shall never be built that is Thou hast utterly ruined the stately Royal Cities of the Heathens the Seats of their great Kings and that irrecoverably too so that they shall never be built again at least not for many generations see the Note Psal 37.18 Nor in their former Splendor and Glory Ver. 3. Therefore shall the strong people glorifie thee the City of the terrible Nations shall fear thee The meaning is that because of these ruins which God should bring upon Kingdoms and Cities either 1. the remaining and surviving remnant of those ruined people should be forced to acknowledg God's just hand upon them and dread his mighty power Or 2. the neighbour Nations should tremble and be afraid at the consideration of the Glory and Majesty of the great God of Heaven and Earth that had done these
and the wise Councels and Contrivements wherewith they had plotted to strengthen themselves against any invasion It cannot be thought that any men would say these very words For we have made lies our refuge c. unless it were in a way of flouting those to whom they spake it Only hereby the Prophet intended to turn them from their folly in trusting to those things that would certainly deceive them and prove no better than lies and falshood Ver. 16. Therefore thus saith the Lord God c. Having in the foregoing verse laid down the cause of Gods high displeasure against the Jews namely because they did so obstinately and securely despise and deride all the threatnings of Gods Prophets glorying in their safe condition as if there were no fear of any evil that should come upon them Because ye have said We have made a covenant with death c. that which one would think should next follow should be the making known how severely God would proceed against them to destroy them And this indeed is added in the following verse Only first the Lord premiseth this glorious promise concerning the Messiah Behold I lay in Zion for a foundation a stone c. and that 1. hereby to chear up the faithful amongst them against the wrath which was coming upon their State and people by putting them in mind of that foundation-stone which he had provided for the support and preservation of his Church on whom whilst they relied by Faith they should be sure to be upheld and secured in the midst of all those grievous judgments that should come upon that Nation And 2. to hint unto those prophane wretches that were so confident that no evil threatned by the Prophets should come upon them that he had indeed provided a Rock in Zion on whom relying they might have assured themselves of all peace and safety but because they had despised him and run on in ways of rebellion and wickedness all these vain stays whereon they relied with so much confidence would surely deceive them Behold I lay in Zion for a foundation a stone see the Note Psal 118.22 a tried stone that is a sure Saviour on whom poor sinners may safely rely a precious corner-stone a sure foundation according to that Upon this rock I will build my Church and the gates of hell shall not prevail against it Mat. 16.18 he that believeth shall not make haste that is they that believe this promise and do by faith rest upon this rock to wit God in Christ will wait patiently upon God for the accomplishment of it both as to the coming of this promised Messiah and as to the deliverances expected from him though the promised mercy should be deferred and delayed for a time yet they will not be impatient and grudg that it is not done nor use any unlawful means to help themselves but will contentedly wait as being fully perswaded that in due time God will make good what he hath promised In Rom. 9.33 the Apostle following the Septuagint seems to cite this place otherwise than we find it here in the Prophet As it is written Behold I lay in Sion a stumbling-stone and rock of offence and whosoever believeth on him shall not be ashamed But this is the same in effect and it is usual with the Apostle in citing places out of the Old Testament not so much to regard the words as the matter because they that make haste and will not wait patiently for the accomplishment of Gods promise are sure to miscarry and so in the conclusion to be ashamed of their folly whereas those that wait patiently for the accomplishment of Gods promises are sure never to be disappointed and so never to be ashamed therefore the Apostle instead of these words shall not make haste useth the same in effect shall not be ashamed And besides that which others answer is very probable to wit that as the Apostle in the first words of that place Behold I lay in Sion a stumbling-stone and rock of offence doth joyn with the words here another place of our Prophet namely that Chap. 8.14 so in the latter clause also with the words here he seems to take in that also Chap. 49.23 they shall not be ashamed that wait for me Ver. 17. Judgment also will I lay to the line and righteousness to the plummet c. See the Note 2 King 21.13 God expresseth himself here in terms suitable to the figurative expression he had used in the foregoing verse of laying a stone to be a sure foundation for his Church and the meaning seems to be That having laid such a sure foundation as Christ was for the safety and peace of those that would believe in him he would proceed in judging his people with all judgment and righteousness in as exact and precise a manner as Carpenters and Masons are wont to do when they carry on their work by line and level against the wicked he would proceed with all just severity punishing them exactly according to their sins though withal he would be very wary to preserve his faithful ones and to carry on the building up and reforming of his Church which a company of wicked wretches had brought into confusion and the hail he alludes to that mentioned before ver 2. shall sweep away the refuge of lies that is All your vain hopes and all things whereon you vainly grounded such great hopes and the waters shall overflow the hiding place that is Your hopes of hiding your selves from the Judgments that are coming shall not secure you Both Expressions are used with reference to that vaunting speech of theirs ver 15. We have made lies our refuge and under falshood have we hid our selves And the judgment here intended whereby this should be done may be the great havock that was made amongst them by the Chaldeans if not which some rather think their far geater Destruction and Desolation by the Romans Ver. 18. And your Covenant with death shall be disannulled and your agreement with hell shall not stand c. This is spoken by way of deriding that scornful speech of theirs ver 15. We have made a covenant with death c. and implies both that their present security should be turned into extream dread and terror and that notwithstanding all their vain confidence they should certainly be destroyed when the overflowing scourge shall pass through then ye shall be trodden down by it that is it shall not pass away so suddenly but that ye shall be overborn and destroyed by it Ver. 19. From the time it that goeth forth it shall take you c. That is When it once begins to break in upon you it shall not stay till it hath surprized you Whereas they had said ver 15. When the overflowing scourge shall pass through it shall not come unto us for which see the Note there to this the Lord by the Prophet here answers That they did but in vain flatter themselves
cost to undo themselves and that he directs his Prophecy against the beasts to imply that it was in vain to speak to the men that were deaf to all that God could say to them but that the beasts should feel the accomplishment of that which the men themselves would not mind nor regard And as for the following words into the land of trouble and anguish from whence come the young and old lion the viper and fiery flying serpent they will carry their riches upon the shoulders of young asses and their treasures upon the bunches of camels to a people that shall not profit them we must know that by the land of trouble and anguish may be meant either 1. Egypt so called because it had been to their forefathers a land of sore oppression and trouble and so was like to be also unto them which may seem the more probable because the word that in the Hebrew is used for Egypt hath some affinity with that Hebrew word which is here rendered trouble And most that understand it thus think that by the lion and viper and fiery flying serpent coming from thence is meant the Egyptians or their cruel and mischievous Soldiers as harmful to the Jews as such cruel beasts are Or else rather 2. That vast wilderness on the South of Judah thorough which they were to pass as they went into Egypt wherein there was abundance of these harmful mischievous creatures see the Notes Deut. 8.15 and 32.10 and particularly fiery flying serpents of which see the Note Numb 21.6 So that the drift of adding these words seems to be 1. to imply their fond eagerness in seeking to Egypt for help in that they were not afraid to hazard themselves in such a dangerous journey And 2. to set forth their unhappiness therein in that this people whose aid they did so ambitiously desire should do them no good at all see the Note above ver 3. which is farther also declared in the following verse Ver. 7. For the Egyptians shall help in vain and to no purpose c. To wit In that though they should attempt to do it yet they should not be able to effect it Therefore have I cryed concerning this that is I the Lord the Prophet speaking now in the person of God or I Isaiah by the Lords command have often with much earnestness advised my people concerning this their running to Egypt for aid Or as it is in the margin of our Bibles therefore have I cried to her that is to Jerusalem or to the daughter of my people as the Prophets used to speak Their strength is to sit still that is that which will be most for their strength and safety is not to run out for help either to Egypt or elsewhere but quietly to wait upon God and to rely on his help And it is well observed by a learned Expositor that hereby it may be well inferred that this Prophecy was not intended concerning Zedekiah's seeking to Egypt for help because though they were told that Egypt should not relieve them yet they were not enjoyned to sit still and wait upon God for help but to go out and yield up themselves to the Babylonian Jer. 38.2 17 18. Ver. 8. Now go c. These are the words of God to the Prophet Now go write it before them in a table and note it in a book as if he should have said Since I have so often warned them in vain go now and write it before them to wâ—t this which thou hast prophecied to them or that foregoing sentence ver 7. Their strength is to sit still or that which is added in the following verses that this is a rebellious people lying children c. in a table to wit to be hung up in some publick place that every one might read it The very same thing we find enjoyned the Prophet Habbakkuk Chap. 2.2 but see the Note before Chap. 8.1 that it may be for the time to come for ever and ever that is that it may be a memorial and testimony to them and their posterity in all succeeding Ages both how carefully and faithfully I warned them and taught them what to do and how obstinately they refused to hearken to me Ver. 9. That this is a rebellious people lying children c. That is either 1. such as are not the true children of God but false and counterfeit children Or 2. such as are not what by covenant they had engaged themselves and what they outwardly professed themselves to be according to that Rev. 3.9 which say they are Jews and are not but do lie see the Note Chap. 29.13 children that will not hear the law of the Lord that is the word of God and the teaching of his Prophets Some think that they are charged here not only with not obeying but also with not enduring to hear the instructions of Gods Prophets Yea and some conceive it is spoken with particular respect to that Law Deut. 17.16 wherein they were forbidden to go down into Egypt Ver. 10. Which say to the seers See not c. See the Note 2 Sam. 15.27 and to the prophets Prophecy not unto us right things speak unto us smooth things prophecy deceits Some understand this of their silencing Gods Prophets and their enjoyning them not to preach to the People unless they would give over that tartness and bitterness which they ordinarily used in their preaching But the words are far more comprehensive than so Nor can it be probably thought that the people were so foolish and impudent as in express terms to say these things with which they are here charged But the Prophets meaning is that these things were secretly in their hearts see the Note Job 21.14 By their rage against Gods Prophets for their faithful reproofs and threatnings it was evident that they would have been glad their mouths might have been stopped unless they would have flattered them And what was this but to desire they might be deceived Ver. 11. Get you out of the way turn aside out of the path c. That is Give over this rough and bitter way of prophecying which we continually hear from you And if you say We speak what God hath given us in charge we preach in the way that God hath prescribed us then we answer Get you then out of the way for this is a way of prophecying which we cannot nor will not endure cause the Holy one of Israel to cease from before us that is speak no more to us of the Holy one of Israel let us no more hear that ringing so often in our ears Because the Prophets and Isaiah it may be more especially in reproving this people for their sins and pressing them to holiness did often suitably mention God under this name of the Holy one of Israel see the Note Chap. 1.4 therefore they are brought in here thus in a scoffing way expressing themselves as if this name of God were of all others most odious
think that it was in this place that the Angel of the Lord slew such multitudes in the Assyrian-Camp or at least that here the Jews buried or burnt the carcasses of those that were so slain For say they when Hezekiah in the beginning of his Reign beat down the Idols and removed the high places that were in Judea it is most likely that he defiled this place as Josiah also afterwards did 2 Kings 23.10 and so it became a common lay-stall into which all the filth was cast out of Jerusalem And with respect thereto the Prophet doth here foretel what in this place should be done to the Assyrians for Tophet is ordained of old that is it was appointed of old by God for this purpose or it was before time fitted for this service to wit by Hezekiah when he defiled it as is before said and so made it as fit for this use as if it had been designed thereto yea for the king it is prepared that is for the King of Assyria's Army even the great Commanders therein called before Kings see the Note Chap. 10.8 he hath made it deep and large to wit as being a Valley capacious enough every way for the multitudes that shall be slain there the pile thereof is fire and much wood that is they shall be suddenly destroyed there as if they were burnt up in a huge fire and it may be this may be spoken too with relation to the many fires that were made there for the burning of the hundred fourscore and five thousand of that Army that were slain there 2 Kings 19.35 the breath of the Lord like a stream of brimstone doth kindle it that is the Lord in great wrath and fury shall utterly consume them It is an expression much like that before ver 28. And his breath as an overflowing stream shall reach to the midst of the neck And it may be the brimstone mentioned may also have respect to the thunder and lightning in that grievous tempest before described which are known to have a sulphureous savour Thus I say considering the conclusion of these words with that which went before they must I conceive be first and literally understood of that very Tophet in the Valley of the Son of Hinnom where the Assyrian Army was to be destroyed or their carcasses burnt But then secondly and yet withal principally By the general consent almost of all Expositors the Tophet wherewith the Assyrians are here threatned is Hell so called with respect to the lamentable torments the shrieks and cries of the poor children that were there offered up in sacrifice to Moloch see the Notes 2 Kings 23.10 As Heaven in allusion to that pleasant Garden where Adam was at first placed is called Paradice Luke 23.43 so Hell in allusion to the filthy abominableness thereof and the tormenting burnings that were therein is called Tophet And indeed the description here given of Tophet doth well suit herewith 1. It was ordained of old decreed and appointed by God from all eternity and made from the foundations of the earth in the first creation for the punishment of the wicked 2. Yea for the King it is prepared that is the greatest on earth such as was blaspheming Sennacherib as well as the meanest And observable it is that the same expression is used concerning Hell Mat. 25.41 where it is said to be prepared for the Devil and his angels 3. He hath made it deep and large capacious enough for the receiving of those innumerable multitudes that are to be cast into it and out of which they can never get being once thrown into it 4. The pile thereof is fire and much wood that is the torments thereof shall be exceeding bitter and withal endless and therefore called everlasting and unquenchable fire And 5. The breath of the Lord like a stream of brimstone doth kindle it that is by the decree and command of God pronounced in great wrath and indignation against the wicked it shall be still kept burning for ever and ever with respect whereto Hell is often called in Scripture the lake which burneth with fire and brimstone as in Rev. 21.8 CHAP. XXXI VERSE 1. WO to them that go down to Egypt for help c. See the Note Chap. 30.2 And stay on and trust in Chariots because they are many and in Horse-men because they are very strong See the Note there also Ver. 16. But they look not unto the Holy one of Israel See the Notes Chap. 1.4 Neither seek the Lord to wit whom they had so often found a sure defence to them even against their strongest enemies Ver. 2. Yet he also is wise c. As if he had said as in a way of derision You applaud your selves in your Wisdom and Policy and think it is the only wise course you can take for the securing of your selves from the Assyrians to call in the Egyptians to your help and that it were palpable folly in you to do what God by his Prophets hath enjoyned you to do namely to rely wholly upon God and not to send to your neighbours the Egyptians for aid Well as wise as you think your selves do you judg your selves wiser than God whose counsel you despise Surely he also is wise yea infinitely wiser than your wise Egyptians can be on whom you so much rely See the Notes Chap. 19.11 And therefore knows many ways how to disappoint all your politick designs whereby you oppose his commands Yet he also is wise and will bring evil that is he will bring that evil upon you which you think to keep off by the Egyptians help and will not call back his words to wit which he hath spoken by me concerning the evil which the Assyrians shall bring upon you But will arise against the house of the evil doers that is against the wicked Jews the rebellious People before spoken of Chap. 30.9 And against the help of them that work iniquity that is against the Egyptians that shall come into the aid of this wicked People Ver. 3. Now the Egyptians are men and not God c. And therefore able to do nothing without God and much less against God Almighty when he sets himself to punish his People for their wickedness And their Horses flesh and not Spirit that is not to be compared in regard of power to a spirit When the Lord shall stretch out his Hand as if it had been said if he doth only stretch out his Hand that alone will be enough both he that helpeth shall fall and he that is holpen shall fall down and they all shall fail together See the foregoing Note It is spoken in a way of deriding them for their hoping so much in the help of Egypt And that which is here threatned came to pass when the Assyrian for a while made such havock in the Land of Judah Ver. 4. For thus hath the Lord spoken unto me c. Here a promise is inserted that however the Lord would
certainly as he had said destroy both those that would need seek to Egypt for help against the Assyrians and the Egyptians likewise that helped them yet he would as certainly preserve Jerusalem from being surprized by the Assyrians and so would save a remnant of his People from being destroyed And the drift of this is to make it clear to them how safely they might have rested upon him alone without ever looking after the Egyptians for help Like as the Lion and young Lion roaring on his prey when a multitude of Shepherds is called forth against him he will not be afraid of their voice nor abase himself for the noise of them to wit by letting go his prey or fleeing from them So shall the Lord of hosts come down to wit from Heaven to fight for mount Zion and for the hill thereof that is the hill Morias where the Temple stood which is particularly expressed to imply Gods tender care over the place where he was worshipped The drift of the similitude is to set forth that Jerusalem should find the Lord as able and as earnestly intent to save her out of the hand of the Assyrians though their army were never so numerous as a Lion is to hold fast and not to part with the prey he hath gotten though never such a multitude of Shepherds be gathered together against him Ver. 5. As birds flying so will the Lord of hosts defend Jerusalem c. That is say some God will so defend Jerusalem that she shall be as safe as birds are when they are flying But rather the meaning is either 1. That God would come in to the help of Jerusalem when the Assyrians should come against her with as much speed as Birds are wont to flee to the defence of their young ones when they see them in any danger Or 2. That God would with as much affection and tender care and earnestness provide for the securing of Jerusalem from the Assyrians as birds are wont to shew toward their young ones when they flutter over them to shelter them or flee up and down to beat off those as well as they can who they fear would annoy them So that in this comparison there may be an allusion to that which Chap. 10.14 is said of the Assyrian's boasting of his victories implying that tho' he had bragged how he had surprized the several Nations of the Earth as a birds-nest and spoiled them of their riches none daring to peep or to wag the wing yet when he came to Jerusalem he should not find it so As for that which follows defending also he will deliver it and passing over he will preserve it those words passing over may be used as with respect to the similitude he had used of Birds flying to signifie that Gods Eye would be upon them to preserve them according to the care that Birds have of their young ones when they fly this way and that over them to secure them Or it may import only the suddenness of their deliverance that God would but pass over them and they should be presently delivered But most generally it is thought by Expositors that in those words there is an allusion to the deliverance of the Israelites out of Egypt to wit that as then an Angel passing over the Houses of the Israelites did in one night slay all the first-born of the Egyptians So it should be now an Angel passing over them should in one night make a mighty Slaughter in the Assyrian's Camp and so Jerusalem should be delivered Ver. 6. Turn ye unto him from whom the children of Israel have deeply revolted That is You that hope to have a share in this promised deliverance repent and turn unto the Lord from whom the body of this people who will yet needs glory in the name of the children of Israel have deeply revolted to wit as by other heinous sins so more particularly by your incredulity and forsaking of God and seeking to Egypt for help This expression that they had deeply revolted we have also Hosea 9.9 they have deeply corrupted themselves the meaning whereof is that they had greatly or extreamly apostatised from God as we use to say that such a man is deep in such a Treason or other Villany when he hath had a great hand in it But the drift of this expression here might be to hint unto them that though they had thus dangerously revolted from God yet if they would now have been as deep in their sorrow as they had formerly been in their sin God would remember his covenant made with their fathers and shew them mercy and own them for his children Ver. 7. For in that day every man shall cast away his idols of silver c. Some think that is mentioned as an effect of their sincere repentance upon the Assyrians invading of their Land or upon the wonderful destruction which God would bring upon the Assyrian Army But the word for doth plainly shew that this is added as a motive to press them to hearken to the foregoing exhortation to repentance Repent saith he and turn to the Lord for in that day to wit when the Assyrian shall make such havock in your land being convinced of the vanity both of your Idol-worship and of your resting upon the aid of the Egyptians every man shall cast away his idols of silver and his idols of gold see the Note Chap. 2.18 which your own hands have made unto you see the Note Chap. 2.8 for a sin that is that you might therewith sin against God and thereby draw down his vengeance upon you Ver. 8. Then shall the Assyrian fall c. That is Sennacherib's Army shall be destroyed with the sword not of a mighty man and the sword not of a mean man shall devour him that is not by the sword of any man one or other but by the sword of Divine vengeance laid on by the Ministry of an Angel 2 Kings 19.35 but he shall flee from the sword that is Sennacherib himself shall flee from the sword from Heaven wherewith he shall find his Army destroyed or as it is in the margin for fear of the sword to wit as not knowing how that havock came to be made in his Army and his young men shall be discomfited that is those of the youth and flower of his Army that by reason of their youth use to be most hot and furious and that shall escape the stroke of the Angel shall be glad to flee for their lives It is in the Hebrew and his young men shall be for melting the meaning thereof must needs be either that their multitude melted away as it is said 1 Sam. 14.16 or that their hearts through fear fainted and melted away see the Notes Josh 7.5 As for the Translation in the margin and his young men shall be tributaries I know not what can be probably intended thereby unless it be that after this defeat the Assyrians should in process of time
become tributaries to the Chaldeans and so afterwards to other Nations For we do not find that upon this overthrow of Sennacherib's great Army the Assyrians became tributaries to the Jews Ver. 9. And he shall pass over to his strong hold for fear c. It is in the Hebrew thus And his rock shall pass away for fear and therefore some understand the place thus that the remainder of his Army or his Princes and Commanders the chief rock and strength whereon he relied should flee away for fear But according to our Translation the meaning is plain that Sennacherib should flee into his own Country and betake himself to his strong holds there or rather to Niniveh his best fortified City not daring to stay any where till he came thither 2 Kings 19.36 and his princes shall be afraid of the ensign that is either 1. That they should be afraid as men are wont to be when they see their enemies marching up against them with displayed Ensigns Or 2. That they shall be so afrighted that if they saw an Ensign though it were when they were come into their own Country or though it were only some Ensign set on the top of some Watch-tower by the way they would be afraid as if some Troops of their Enemies were pursuing them Or 3. rather that they should be afraid of the Ensign or Standard which God had as it were by his Angel lifted up against them when he fought against their Army and made such dreadful havock amongst them And then for the last words his princes shall be afraid of the ensign saith the Lord whose fire is in Zion and his furnace in Jerusalem the meaning of that is either 1. That in that City was the house wherein he dwelt continually to wit the Temple where he had his fire continually burning upon his Altar and therefore he would not suffer himself to be turned out of doors by the Assyrians Or 2. That there his people were constantly waiting upon him in the duties of his worship their sacrifices and their incense were still burning upon his Altar and that therefore he was engaged in point of Honour to appear for their defence Or 3. That God was there as a consuming fire to burn up the enemies that should come upon them to destroy them As in Zion he had his fire and furnace for the trying and purging of his people so also for the utter destroying of his and their Enemies against whom if they attempted to wrong his people his vengeance would be still ready to break forth as a devouring fire see the former Notes Chap. 10.17 and 30.30 CHAP. XXXII VERSE 1. BEhold a king shall reign in righteousness c. It is not certain whether this be a new Prophecy distinct from that which went before or whether rather it be not added as a farther supplement to that Many Expositors hold that primarily and literally Hezekiah is the King here intended and that as he was a type of Christ But with one consent all Christian Expositors hold it is Christ that is here principally and mystically meant under the type of Hezekiah Taking it to be a distinct Prophecy by it self I see not why it might not be prophecied in the days of Ahaz purposely to comfort the people under his abominable tyranny with a promise of a better King shortly to come and that therefore this particle of admiration Behold was prefixed it being a thing very remarkable that the Son of such a wicked Father should prove such a good just and gracious King But if we do take it as prophecied even when Hezekiah sate already in the Throne there is no incongruity in saying of him Behold a King shall reign in righteousness and his Princes in judgment to wit with respect to that far greater care which he and his Princes should take to govern the People with all possible righteousness and judgment after the Lord had wrought that wonderful deliverance for them by the destruction of the Assyrian Army But however most exactly and clearly was this accomplished in the Lord Christ Behold a King shall reign in righteousness that is he shall govern his people with perfect righteousness see the Notes Chap. 11.5 Psal 45.6 7. and 72.1 2. and his Princes shall rule in judgment that is they that shall minister unto Christ in the Government of his Church shall do it most justly according to the Rule of the Gospel But see the Note also Psal 45.16 Ver. 2. And a man shall be as a hiding place from the wind and a covert from the tempest c. To wit Hezekiah that man before spoken of or more indefinitely Hezekiah and each one of his Princes shall be as a place where one may cover himself from the violence of some rough wind or as a haven where ships may be shelter'd from all damage in great storms and tempests The meaning is that by the righteous and wise government of Hezekiah and his Princes the People should be defended from all violence and oppression and that their government should be as welcome and acceptable to the Subjects as such a hiding place is wont tribe to men in such tempestuous times Yea this might be spoken with particular respect to the destruction of Sennacheribs army For such a hiding place was Hezekiah to the poor Jews in those stormy days when by his prayers he prevailed with God for the breaking of that army and so Jerusalem was secured and the enemies were kept from making such havock all the land over as they had done in some parts of it And so likewise the following words set forth how chearing and comforting yea how abundantly comfortable this government should be unto them as Rivers of water in a dry place which do not only moisten the parched ground and make it pleasant and fruitful but also yield great refreshing to the thirsty traveller that is the wronged and oppressed who are wont earnestly to thirst to have Justice done them shall be exceedingly joyed by the relief the Magistrate shall afford them as the shadow of a great rock in a weary land See the Note Psal 63.1 It shall be as great a refreshment to them as it is to one that travelleth in the scorching heat of the Sun thorough a desert where there are no houses or trees to shelter him to get within the hollow cave of some great rock or to stand under the shadow of it But now this is principally meant of the man Christ He is a hiding place by his merits from the wrath of God Satan Sin Death and Hell And so likewise he shelters and safeguards his people in the windy days of affliction and persecution of outward troubles and inward temptations from all dangers and evils and discouraging fears and terrors He is as rivers of water in a dry place as the shadow of a great rock in a weary land to wit in that by his grace he cools and suppresseth the distempered heats
come in to besiege and batter those Cities it shall not be so with us because the Lord will be such a River of defence about us wherein shall go no galley with â—ars neither shall gallant ship pass thereby that is No ship or galley great or small shall be able to break through to assail or hurt us See the Note Chap. 8.6 Ver. 22. For the Lord is our Judge c. That is he hath taken us to be his peculiar Covenant people and therefore as our supreme Lord he will surely protect us And observable it is that looking upon this as a sure ground of comfort he repeats it in a triumphant manner three several times the Lord is our Judge the Lord is our Lawgiver the Lord is our King and then concludes he will save us that is As our Soveraign he will safe guard us if we continue Loyal to him and live in obedience to his Laws Ver. 23. Thy tacklings are loosed c. Having said ver 21. That God would be as a broad river about Jerusalem through which no ship or galley should be able to pass to do them any mischief here now keeping to the former metaphor he addresseth his speech to the Assyrian or in particular to Sennacherib as to one that was coming in some great gallioun or with some huge navy of ships against Jerusalem assuring them that they should be all certainly shipwracked and destroyed Thy tacklings are loosed that is Unfastened or broken Or reading it as it is in the Margin They have forsaken thy tacklings that is The mariners mind not thy tacklings they could not well strengthen their mast they could not spread the sail that is The tacklings being loose and broken could neither keep up the mast steady and upright nor spread or turn the sail as occasion required The drift of all these Expressions is to make known to the Assyrians that their condition should be just like that of a ship when the Mariners desparing of safety do give over all care of ordering their tacklings or where tacklings and mast and sails are useless and broken and so the ship must needs be driven up and down by the wind and waves till at last it be swallowed up of the Sea that is They should be all certainly broken in pieces and destroyed then is the prey of a great spoil divided that is Then shall the inhabitants of Jerusalem go forth and seize upon the spoil of the Assyrian Camp even as when some great ship is cast away that was laden with rich Commodities the people that dwell on the coasts where this is done are wont to make a prey of all that by the Sea is driven on shore And it is called a great spoil partly because of the multitude of them that were slain by the Angel in the Camp an hundred fourscore and five thousand 2 King 19.35 and partly because the Assyrians had before that wasted and plundered in a manner the whole land of Judea the lame take the prey the most impotent among them shall be able to take the spoil there shall be no difficulty in it the enemy being all fled or lying dead before them See the Note 2 Sam. 5.6 Ver. 24. And the inhabitants shall not say I am sick c. That is None of the Inhabitants of Jerusalem shall have the least cause to complain of any sickness or weakness which the siege or the invasion of Sennacherib hath brought upon them or more generally The inhabitants of Jerusalem and under this type all the members of Gods Church are intended shall through Gods favour live in a prosperous and comfortable condition free from all things hurtful to them Yet I know many understand it as spoken with respect to that which was said in the foregoing verse That the inhabitants of Jerusalem should run out with all alacrity to seize upon the prey in the Assyrian Camp no man should withdraw himself from going forth under a pretence of being sick or weak the people that dwell therein shall be forgiven their iniquity and so God being reconciled to them all shall be well with them God will proceed no more in a way of wrath and vengeance against them CHAP. XXXIV VERSE 1. COme near c. This Chapter seems to be a Prophecy of the dreadful vengeance which God would execute upon all the enemies of his Church and people amongst whom ver 5. the Edomites are particularly mentioned And accordingly in the first words Come near ye Nations to hear and hearken ye people either these Nations are summoned to hear the Judgments here denounced against them or else all Nations are called upon to take notice with admiration in what a terrible manner he meant to proceed against the enemies of his people let the earth hear and all that is therein in the Hebrew it is and the fulness thereof for which see the Note Psal 24.1 the world and all things that come forth of it See the Notes Chap. 1.2 and Deut. 32.1 Ver. 2. For the indignation of the Lord is upon all Nations and his fury upon all their armies c. That is It will certainly fall upon them See the foregoing Note he hath utterly destroyed them he hath delivered them to the slaughter that is It shall as certainly so be as if it were done already the decree and sentence is gone out against them Ver. 3. Their slain also shall be cast out c. To wit in away of detestation and there left like the carcases of beasts to rot above ground without burial Or there shall be such multitudes slain that those that are left alive shall not be able to undertake the burial of them and their stink shall come up out of their carcases that is It shall ascend up and inâ—ect the air and the mountains shall be melted with their blood that is blood shall run down from the Mountains as if the very Mountains were melted into blood It is an Hyperbolical expression whereby is hinted 1. That even the Mountains should not save those that fled thither for shelter 2. That abundance of blood should be shed there And 3. that thus it should be with the Mountains as it were out of fear of Gods wrath see the like expressions Psal 97.5 and Amos 9.13 Ver. 4. And all the host of heaven c. See the Note Gen. 2.1 shall be dissolved that is they shall melt and wither away But the meaning is that by reason of the dreadfulness of Gods judgments then inflicted on the enemies of Gods people it should be with them through extream anguish and fear as if there were no such lights in the Heavens see the Notes Chap. 13.10 13. as if they apprehended the whole frame of Heaven would break in pieces and fall upon their heads And indeed it is usual with the Prophets to set forth extraordinary judgments after the manner of the terror of the last judgment when the whole fabrick of Heaven and Earth shall be
dissolved as we find it foretold Mat. 24.29 and 2 Pet. 3.10 and the heavens shall be rolled together as a scrole that is they shall seem to pass away so that the lights therein shall be no more seen than the writing in a Parchment-scrole can be seen when it is rolled up together and see the Note Psal 102.26 and all their host shall fall down as the leaf falleth off from the vine and as a falling fig from the fig-tree to wit when they are withered and so are easily blown down Ver. 5. For my sword shall be bathed in heaven c. That is In Heaven it is decreed that my sword shall be bathed with the blood of mine enemies see the Note above ver 2. and Psal 119.89 Or the meaning may be that God from Heaven would cause a sword to be drawn against them that should be bathed in their blood according to that of the Apostle the wrath of God is revealed from heaven against all ungodliness Rom. 1.18 behold it shall come down upon Idumea that is upon the Edomites and all the Churches deadly enemies For these are particularly named only because they were always most bitter enemies to the Jews and their Country bordeâ—ed upon Judea and upon the people of my curse that is even upon this people whom I have accursed or and upon all other people whom I have destined to destruction to judgment that is in a way of taking Vengeance on them Ver. 6. The sword of the Lord is filled with blood it is made fat with fatness c. That is It shall be filled with blood c. to wit by reason of the multitudes of them that should be slain and devoured thereby And their blood and fat are expresly named in allusion to their Sacrifices where the blood and the fat were still offered And upon the same respect is that next expression used and with the blood of lambs and gâ—ats with the fat of kidneys of rams where he terms those that were to be slain Lambs and Goats and Rams to imply that the slaughtering of them should be to them as a sweet smelling Sacrifice acceptable to God see the Note Exod. 32.29 Only I conceive that by these lesser sort of Sacrifices the inferior and common sort of people are meant of several ages and conditions young and old the poorer and richer sort For the Lord hath a sacrifice in Bozrah which was then the Metropolis of Idumea and a great slaughter in the land of Idumea that is he hath determined to keep a solemn Festival-day there which is said because on such days they used to offer a multitude of Sacrifices 1 Kings 8.63 Ver. 7. And the unicorns shall come down with them and the bullocks with the bulls c. That is Together with the inferior sort of people of whom he had spoken in the foregoing verse their great and strong and mighty ones their Princes and Nobles Captains and men of War fierce cruel untameable men shall be knocked down and slain And observable it is that amongst these greater sort of Cattel appointed for Sacrifices he mentions Unicorns that never used to be sacrificed purposely to hint unto us that what he speaks here of Sacrifices was to be understood figuratively and their land shall be soaked with blood and their dust made fatness that is their land even the driest part of it shall be battened as with dung by their blood and the fat of their carcases Ver. 8. For it is the day of the Lords vengeance and the year of recompence for the controversie of Zion That is It is the set time which God hath appointed for taking vengeance on those his enemies and for recompencing abundantly into their bosoms all the wrongs they had done to his people For by the controversie of Zion here is meant the controversie which the Jews had with the Edomites for the mischief they had often done them or the controversie which God would have with them on his peoples behalf Ver. 9. And the streams thereof shall be turned into pitch and the dust thereof into brimstone and the land thereof shall become burning pitch That is the streams or the land of Bozrah or Idumea In this Rhetorical description of the devastation of this Country there is certainly an allusion as often elsewhere to the destruction of Sodom and Gomorrha see the Notes Chap. 13.19 and Deut. 29.23 And the meaning seems to be either 1. that their Cities being set on fire should burn like pitch and brimstone Or 2. that the land should be left desolate the inhabitants and all therein being as it were burnt up that is utterly consumed and destroyed see Obad. 1.8 Or 3. that their whole Country even the most fruitful and best watered places thereof should be dry and parched as if it were all pitch and brimstone or burnt up with showers of fire and brimstone as Sodom and Gomorrha were see the Notes Job 18.15 16. Ver. 10. It shall not be quenched night nor day c. That is The burning of this land shall not be quenched It is an Hyperbolical expression signifying that the wrath of God should continually burn against them like an unquenchable fire the smoke thereof shall go up for ever that is continually for a long time from generation to generation it shall lye waste that is for many generations none shall pass through it for ever and ever that is it shall be no more inhabited but shall be desolate for ever Ver. 11. But the cormorant or the pellican and the bittern shall possess it the owl also and the raven shall dwell in it c. See the Notes Chap. 14. 23. and Psal 102.6 and he shall stretch out upon it the line of confusion and the stones of emptiness that is the plummet or level of emptiness the ground of which expression is that in those times they used to hang a stone upon the line of the level as we now do a plummet of lead The meaning is either 1 that God would order it so that it should never be built again they that should undertake it should find the issue of their labour to be nothing but confusion and emptiness according to that of the Prophet Mal. 1.4 Whereas Edom saith We are impoverished but we will return and build the desolate places thus saith the Lord of hosts They shall build but I will throw down Or 2. that God would lay their whole land utterly waste and desolate The expression here used of doing this by line and level is taken from workmen either that being to pull down some part of a building are wont by line and level to mark out how far it must be pulled down or else that having quite pulled down a building do use those instruments to see the ground be layed level But see the Note 2 Kings 21.13 Ver. 12. They shall call the Nobles thereof to the Kingdom c. That is They that are left of the Edomites shall
should flourish again But now if we take this as a prediction of the blessed change that should be wrought amongst men in the days of the Gospel the meaning seems to be that the most savage and brutish people men given up to all kind of vices no better indeed than dens of Devils should be made Temples of the Holy Ghost richly furnished with the Graces of Gods Spirit and abundant in good works Ver. 8. And a high-way shall be there and a way c. That is In this land of a wilderness become a fruitful well watered land there shall be a high-way that is a fair common-road-way for those that travel with beasts and carriages and a way that is a smaller path-way for foot-Passengers Or a high-way that is a Cawsey or Castway as there useth to be in watery Countrys such as he had spoken of in the foregoing verse and a way that is another ordinary way But that which the Prophet intended hereby is either that the Jews should have a free and safe passage without encumbrance or molestation in their return from Babylon to Jerusalem or else rather That their Country that had lain waste and desolate like a wilderness should then be quietly and peaceably inhabited again Whereas in Wildernesses and Deserts there is usually no path to be seen it shall not be so with the people of God when God shall have wrought this happy change for them their ways shall be kept fair and fit for all sorts of Travellers and shall not lye desolate as before See the Note Chap. 33.8 but be continually frequented with multitudes that pass up and down in them they shall freely travel from all parts of the land to the Temple and back again and so likewise to other places See the Note Chap. 33 17. and it shall be called the way of holiness to wit because the people that went up and down in it should be a holy people a people that should be much in frequenting the Temple Gods holy place and such as should live as becomes those that are a holy people to the Lord all which may be said too if we understand it of the way of the Jews return from Babylon to Jerusalem the unclean shall not pass over it that is The land shall not be in the possession of impure Infidels of foreign Nations as formerly nor shall the people of God that are there be a sinful wicked people as formerly they have been he alludes in this Expression to that law that forbad the coming of any persons that were legally unclean into the Temple but it shall be for those those holy ones with respect to whom it was before called the way of holiness those regenerate ones upon whom those spiritual Cures should be wrought mentioned before ver 5 6. I know these last words may be read as in the margin for he shall be with them and then the meaning is clear to wit That God would be with them as once he went along with the Israelites in their travelling through the wilderness to Canaan Exod. 13.21 to protect conduct and prosper them by which means they should be preserved in purity and holiness And thereupon it follows the wayfaring men though fools shall not err therein that is it shall be so plain so direct and easie a way that the simplest that are such as Solomon speaks of that know not how to go to the City Eccles 10.15 See the Note there shall not miss of it But now if we understand all this of the days of the Gospel whereof the other was a type then the way here promised is Christ John 14.6 Or the way prescribed in the Gospel for poor sinners to attain that life and salvation which is tendered in Christ the way of faith and holiness of which therefore it is said That it shall be called the way of holiness because it is the way that leads to the Holy of Holies in Heaven and because none go in that way but those that are sanctified and justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 This way to life eternal is for those and no other for without holiness no man shall see God Heb. 12.14 And then of this way it is said also That the wayfaring men though fools shall not err therein because it is so clearly discovered in the Gospel that the simplest that are need not miss the way unless they will wilfully do it and because men are naturally very fools before by the Gospel they are brought in to Christ Tit. 3.3 But when they are once brought to believe in Christ they are sure by the guidance of his Spirit not so to err in their way though they be never so simple as to miss of life eternal Ver. 9. No Lyon shall be there nor any ravenous beast shall go up thereon it shall not be found there c. The meaning is That in their return from Babylon or in their passing up and down in their own land they should not be annoyed with any ravenous wild Beasts to wit such as he had threatned should possess their land Chap. 34.13 14. when it lay waste as a Desert But here again under this type is meant That Christ would secure and protect his in their way to Heaven neither Satan nor any other of their spiritual enemies should make a prey of their souls neither should their wicked enemies the Instruments of Satan be able to hurt them he would carry them on safely in their way till he had lodged them in Heaven but the Redeemed shall walk there to wit the faithful Jews whom God shall deliver out of the hands of their enemies and so likewise those whom Christ shall redeem from the Estate of sin and death Ver. 10. And the ransomed of the Lord c. That is His redeemed ones See the foregoing Note shall return and come to Zion that is from those places whither they had fled to hide and shelter themselves either within the Land or in foreign parts when the Assyrian first invaded the land hearing of the destruction of the Assyrian Army they shall come back to Jerusalem or to the Temple in Zion there to praise God for their deliverance or it may be meant as well of their return from the Babylonian captivity and so the main intent of the words might be to signifie that God having brought them out of Babylon would not leave them till he had brought them safe to Jerusalem with Songs and everlasting joy upon their heads that is Joy of long continuance such as haply was a refreshing to those that were joyed with it so long as they lived or joy that should be for ever remembred in their anniversary Festivals But withal observable is this expression and everlasting joy upon their heads for though by their heads may be meant only the several persons of Gods redeemed ones as usually elsewhere see the Notes Job 29.3 and Prov. 25.22
abundantly on the banks of Nilus and were famously known in foreign Countrys whither they were carried But withal observable it is That the people that would not mind Gods Prophet when he from God did so often threaten them for their confidence in Egypt see the Notes Chap. 30.2 and 31.1 are now to their greater vexation brought to hear themselves upbraided with this by an insulting Adversary Ver. 7. But if thou say to me We trust in the Lord our God is it not he whose high places and whose altars Hezekiah hath taken away and said to Judah and to Jerusalem Ye shall worship before this altar Though it was in obedience to Gods Command that Hezekiah had pulled down these high places and altars yet there was much cunning couched in this objection of Rabshakeh's both because many of the people whose hearts were not yet wholly taken off from their former Idolatry would be ready to close with this and to conclude That God in his wrath against Hezekiah for this had brought these enemies upon their Land as also because there was some colourable pretence of reason in this which carnal men might soon approve that it was a wrong and dishonour to God thus to limit his worship to one place and that it was some vain glorious or covetous design in Hezekiah to order it so that all the Sacrifices which the people would offer to their God should be offered where he kept his Court and had his constant residence Ver. 8. Now therefore give pledges I pray thee to my master the King of Assyria c. To wit That thou wilt perform the Conditions I shall propound to him namely That if he gave him as in the next words he promiseth two thousand horses he would then come out to fight with him he gives him to understand that he should not need to send to Egypt for Horses he should have them of him or else rather that if he were not able to find men fit to ride and manage them that then he should restore the Horses again and withal that they should submit to his Master upon such Conditions as he should be pleased to impose upon them Ver. 9. How then wilt thou turn away the face of one Captain of the least of my Masters servants c. And thus he hints to them that there was no reason why they should stand out because Sennacherib was not yet come thither with his whole army he alone though the least of his Masters Servants being able enough to subdue them Ver. 12. But Rabshakeh said Hath my Master sent me to thy Master and to thee to speak these words Hath he not sent me to the men that sit upon the wall c. To wit The people that in their turns are appointed to be on the walls for the guarding of them and for the defence of the City that they may eat their own dung and drink their own piss with you as if he should have said And who indeed are appointed to be there that the City by a long siege might be brought to such streights that through famine both they and the people might be brought to eat their own dung and drink their own piss And thus he would make a shew of pitying the people and withal seeks to stir them to discontent against Hezekiah and his Princes that cared not to what they exposed the poor people only to uphold themselves in their greatness Ver. 13. Then Rabshakeh stood and cried with a loud voice c. That is He lifted up himself as high as he could for he stood before ver 2. and that perhaps in some more eminent place which he had chosen for that purpose and then lifting up his voice together therewith he spake aloud that the people on the wall might the better hear him Ver. 14. Thus saith the King Let not Hezekiah deceive you c. He saith not Let not your King Hezekiah deceive you as not being willing to put them in mind of that Allegiance which as Subjects they did owe to their King Ver. 17. Until I come and take you away to a land like your own c. Observable it is how cunningly here Rabshakeh avoids that harsher expression of carrying them away Captives and speaks only of it as if they were peaceably to be transplanted from one Country to another and that to imply his respect to their good though he durst not call the land whither they were to go a better land than that of Canaan yet he tells them that it was a land like to their own a land of Corn and Wine a land of Bread and Vineyards and which is added 2 King 18.32 a land of oyle-Olive and of honey But withal considerable it is also how little this was like to move those that did not so much prize the land of Israel for the outward plenty and fruitfulness of it as for the spiritual priviledges that appertained thereto as it was the inheritance of Gods peculiar people the Temple and the Communion which they then enjoyed with God in his Ordinances Ver. 19. Where are the Gods of Hamath and Arphad where are the Gods of Sepharvaim c As if he should have said say some Where were they when they should have saved those that worshipped them and the Cities they dwelt in But rather he speaks of their gods as destroyed together with the Nations that served them See the Note before Chap. 10.9 and have they delivered Samaria out of my hands that is The gods of Samaria for that must necessarily be understood from the foregoing words It was indeed his Father Salmanasser that took Samaria but he might be present with his Father in that Expedition However it is no whit strange that speaking of the Conquests atchieved by the King of Assyria he should ascribe to himself that which his Father had done before him Ver. 20. Who are they amongst all the gods of these lands that have delivered their land out of my hand that the Lord should deliver Jerusalem out of my hand As if he should have said If the gods of other Nations were not able to deliver them their Countries and Cities out of my hands why should you think the Lord Jehovah your God able to deliver Jerusalem out of my hand And so this passage is expressed 2 Chron. 32.14 Ver. 21. But they held their peace c. That is say some The men that were sent forth to treat with Rabshakeh But I rather think it is meant of the people on the wall to whom at last he addressed his speech And so it is expresly said 2 King 18.36 But the people held their peace c. Ver. 22. Then came Eliakim c. with their clothes rent c. See the Notes Gen. 37.29 and 2 King 18.37 CHAP. XXXVII VERSE 1. ANd it came to pass when King Hezekiah heard it that he rent his clothes c. To wit as his Messengers had done that brought him report of what
O Lord that thou art present amongst us as thine own peculiar people ready to help us and to hear our Prayers of which thine Ark covered with Cherubims is a visible sign to us by delivering us out of the hands of this blaspheming Tyrant and let him see what a bold attempt it is in him to endeavour to dispossess thee of thy dwelling place Ver. 17. Encline thine ears O Lord and hear open thine eyes O Lord and see That is Hear the blasphemous speeches which these wretches have belched out against thee and see the blasphemies that are in this Letter I have spread before thee Ver. 18. Of a truth Lord the Kings of Assyria have laid waste all the Nations and their Countrys So also is this expressed 2 King 19.17 Here indeed it is in the Hebrew all the lands and their Countrys but therefore by lands are meant the Nations inhabiting those lands as we find it explained 2 Chron. 32.13 17. Ver. 21. Then Isaiah the Son of Amos sent unto Hezekiah Most probable it is that this he did by the Messengers whom Hezekiah had sent to him to enquire whether he had received any further word of answer from God Ver. 22. This is the word which the Lord hath spoken concerning him c. That is concerning Sennacherib The Virgin the Daughter of Zion hath despised thee and laughed thee to scorn See the Notes Chap. 1.8 and 23.12 but especially 2 King 19.21 the Daughter of Jerusalem hath shaken her head at thee See the Notes Job 16.4 and Psal 22.7 as he had before shaken his hand at her See the Note Chap. 10.32 Ver. 23. Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high c. To wit as every way discovering his pride and insolence See the Note Chap. 10.12 It is all one in effect as if he had said Little dost thou think or consider against whom it is that thou hast thus arrogantly advanced thy self even against the holy one of Israel that is The holy God of Heaven and Earth that hath chosen Israel to be a holy people to himself See the Note Chap. 1.4 It is he whom thou hast blasphemed yea in the reproaches thou hast cast upon Hezekiah his anointed and upon his people thou hast indeed reproached the Lord their God Ver. 24. By thy Servants hast thou reproached the Lord c. In 2 King 19.23 it is By thy messengers and then it follows and hast said By the multitude of my chariots am I come up to the height of the Mountains to the sides of Lebanon that is I have got over all the hills and mountains that lay in my way even the loftiest of them such as Mount Lebanon was and that not with my foot-forces only but also with my Chariots which must needs be a work of great difficulty and only to be mastered by a mighty Army as namely by cutting out and levelling their way where the ground was steep and rocky and full of trees that obstructed their passage And this may be meant both of the hills and mountains they climbed that they might take the Towns and Forts that stood thereon and of those also which they were necessarily to pass over that they might get into the Countrys that lay beyond them And it might be that he might herein have special respect also to those Mountains that were about Jerusalem Psal 125.2 and I will cut down the tall cedars thereof and the choice fir-trees thereof that is Having thus far subdued the land before me I shall easily do so still their Cedars and Fir-trees he would cut down at his pleasure either to clear his way for his Army to pass or for other uses See the Note Chap. 14.8 That which he intends is this That nothing should hinder him in his approaches to Jerusalem But withal observable it is that whilst Sennacherib here threatens to hew down the lofty trees of Lebanon God had before threatned and foretold that his Lebanon that is his mighty Army should be hewn down See the Notes Chap. 10.33 34. and I will enter into the height of his border in 2 King 19.23 it is into the lodgings of his borders and the forest of his Carmel or as it is in the Margin the forest and his fruitful field Now by the height of his border or the lodgings of his borders some understand the tower of Lebanon Cant. 7.4 which according to our Translation I will enter into the height of his border seems not so probable because it is before said That the Assyrian had already marched over that Mountain And others again understand thereby Jerusalem the Metropolis and chief place of the Kingdom which being taken there would nothing else in a manner remain to be done and by the forest of his Carmel they understand the Country thereabout because for the pleasantness and fruitfulness of it it was like another Carmel and with the abundance of Fruit-trees and Vines growing therein it shewed like a forest Indeed having compared this place with that in 2 King 19.23 this seems to be the most probable Exposition that by the height of his border is meant the City Jerusalem together with the forts and holds on the frontiers thereabouts and by the forest of his Carmel the goodly and pleasant Country in that part of Judea But see the Notes in that 2 King 19.23 Ver. 25. I have digged and drunk water c. In 2 King 19.24 it is I have digged and drunk strange waters and it follows as here and with the sole of my feet have I dried up all the rivers of the besieged places for which see the Note 2 King 19.24 The Expression here used of drying up great Rivers with the sole of his feet is doubtless an hyperbolical vaunt as if he should have said That his Army was so numerous that with their feet alone they were able to dry up all the waters where they came or rather That though the Rivers were never so great his souldiers and their beasts were able to drink them all dry However that which is intended hereby was That the waters could no where keep him off from any place which he meant to assault either by diverting their waters some other way or by some such like policy he could take a course that their waters should be no hinderance to him Now thus considering the words there may be therein a threatning covertly couched to wit that he could soon deprive Jerusalem of her waters which Hezekiah had been so careful to secure for them whereby they must needs be forced to yield or else must perish with thirst Ver. 26. Hast thou not heard c Sennacherib had said ver 11. Behold thou hast heard what the Kings of Assyria have done to all lands by destroying them utterly and to this now God replys Hast thou not heard long ago how I have done it and of ancient times that I have
Abraham making them a great and numerous people and doing great and wonderful things for them in their several Ages and Generations It is as if he had said It was none of your Idol-gods that did this or were able to do it but I the Lord Jehovah whom alone he and his faithful Posterity have always worshipped I the Lord the first and with the last I am he that is I the eternal and ever-living God who having my being of my self was before all things and that shall govern and dispose of all things to the last and subsist after all things have an end the first cause and the last end of all things Rom. 11.36 it is I that have done all these things Ver. 5. The Isles saw it and feared the ends of the earth were afraid c. Some apply this particularly to the astonishment of the Nations afar off when they heard of Abrahams Victory over the Kings that had invaded the plain of Sodom mentioned before ver 2 3. But I see no likelihood how that victory could be such a terror to Nations so remote as seems here to be intended However should that be included certainly it must be principally meant of the wonderful works which God wrought for the Israelites the posterity of Abraham and their prevailing over the Kings that opposed them when God delivered them out of Egypt and carried them into Canaan to wit that when the inhabitants of remote Countries see the Note above ver 1. saw what God had done for this his people they were amazed and affrighted see Exod. 15.15 and Josh 5.1 Or that they saw that the God of Israel that had done these things was the true God and that their Idols were nothing and were startled at this As for the following words that they drew near and came they are added to shew that though they were thus far convinced yet they would not stoop and yield but that either they combined and gathered themselves together to fight against the Israelites or else that they assembled together to encourage one another in their Idolatry which last agreeth best with that which follows ver 7. concerning their eagerness to make new Idols Ver. 6. They helped every one his neighbour and every one said to his Brother Be of good courage That is Notwithstanding their fore-mentioned Conviction and Astonishment yet they continued obstinately in their Idolatry and encouraged one another to oppose and fight against the Israelites for whom they saw God had done such wonderful things or to hold fast to their former Religion and to proceed on to the making of new Idols Ver. 7. So the Carpenter encouraged the Goldsmith c. To wit to make ready and bring the Gold or Silver plates wherewith the wooden Idol which he had made was to be overlaid and he that smootheth with the hammer him that smote the anvil that is He that polisheth the plate encouraged him that wrought at the Forge saying It is ready for the sodering that is It is now sufficiently beaten out at the Anvil and now it is fit to joyn the pieces together with soder that they may be fairly polished or this clause may be read as it is in the Margin saying of the soder it is good that is Having joyned and sodered the pieces together they were wonderfully well pleased and delighted with their work saying So so this is very handsom the pieces are neatly sodered together and he fastned it with nails that it should not be moved that is The Workman fastned with nails either the frame or plates sodered together to the wooden stock underneath it that the pieces might hold the firmer together or the Idol it self being thus finished to some nail or post that it may stand fast See the Notes Chap. 40.19 20. The scope of this whole passage was to shew That the Nations being thus eargerly bent to go on in their Idolatry the Workmen whose Trade it was to make Idols were very ready to take hold of this opportunity to be set on work for the forging of new Gods for them Ver. 8. But thou Israel art my servant Jacob whom I have chosen the seed of Abraham my friend So Abraham is called because of his frequent communion and covenanting with God Having hitherto shewed purposely thereby to comfort the Jews That the Heathens themselves could not say that ever their Idol-gods had done such great things for them as he the Lord had done for Abraham and his Posterity hereupon now he addresseth his speech directly to them and with many affectionate Expressions of love perswades them not to fear their deliverance out of Babylon which God had now promised them and consequently also that greater Deliverance by Christ whereof the other was a type Ver. 9. Thou whom I have taken from the ends of the earth c. Some understand this of Gods bringing up the Israelites out of Egypt and accordingly they also understand the following words and called thee from the chief men thereof of the King and Nobles of Egypt out of whose hands God delivered the Israelites But it is rather meant as with reference to what was said before ver 2. of Gods bringing the Jews to wit in the loins of Abraham out of Chaldea and of Gods chusing Abraham to be the Father of his people rather than of the great ones in the Country and them his Posterity to be his peculiar people rather than any of the great and mighty Nations in the World besides and said unto thee Thou art my servant that is I took thee to be my Covenant-people that thou shouldest serve me according to the Law I gave thee I have chosen thee and not cast thee away that is I have not rejected and passed by thee as I did others or rather since I took thee to be my people I have never forsaken thee or cast thee off as many times thou hast given me just cause to do Ver. 10. Fear thou not for I am with thee be not dismaied for I am thy God c. That is Though thou comest to be in never so sad and forlorn Condition yet be not dismayed I will strengthen thee yea I will help yea I will uphold thee with the right hand of my righteousness that is with my righteous right hand to wit mine Almighty power wherewith I will faithfully make good my promises delivering thee and executing just Vengeance on all thine Enemies only we must remember that what is promised here to the Posterity of Abraham and Israel must all along also be extended to Believers under the Gospel the true seed of Israel Ver. 11. Behold all they that were incensed against thee shall be ashamed and confounded c. That is Be they never so many they shall be all overthrown even the mightiest of them See the Note Psal 40.14 Ver. 12. Thou shalt seek them and shalt not find them c. That is They shall be utterly destroyed so that there shall be no
have been far above what any Idol-gods have been able to do and concerning my love to and care over my peculiar people Ver. 21. Produce your cause saith the Lord c. Here God by the Prophet returns to his Plea with the Heathen idolatrous Nations begun ver 1. and having hitherto pleaded his own cause against them and shewn what he had done and would do for his people here now he challengeth the Idol-gods say some that they should plead their cause and prove themselves Gods or the Idolatrous Nations that they should say what they could for their Idols Produce your cause that is Propound your cause that it may be fairly tried bring forth your strong reasons as if he should have said You that are wont to deride the simplicity of my people for their confidence in an invisible God let us now hear your strong unanswerable Arguments and Demonstrations which is spoken in a way of derision to prove the Deity of your Idol-gods All which is still spoken not only to forewarn Gods own people to beware of such Idolatry but also to shew them that they had no cause to fear that either the Babylonians or their Idol-gods could hinder their promised return into their own Country And this he concludes with an express asserting that this was spoken by the King of Israel bring forth your strong reasons saith the King of Jacob partly for the greater comfort of his people and partly by way of deriding their Idol-gods that could not as Kings defend the people that worshipped them as he the God of Israel did Ver. 22. Let them bring them forth c. That is Let the Nations bring forth their Idol-gods that we may hear what they can say for themselves or rather let the Idol-gods bring forth their strong reasons of which mention was made in the foregoing verse to prove themselves Gods And accordingly in the next words there is one particular way propounded whereby they are required to prove this namely by foretelling future things as God had often done for the good of his people Let them bring forth and shew as what shall happen As for the next words let them shew the former things what they be c. There is much difference amongst Expositors concerning the meaning and drift of them Some think that by former things is meant as the words plainly seem to import things past and that the telling of this is required of their Idol-gods because poor dead and dumb things they were not able to do that The whole period seems to intend as much as if it had been said Let them if they will be gods prove themselves Omniscient as the true God is such as know all things both things past and things to come of the first things past the words immediately following are meant let them shew the former things that is Things that have formerly been done that we may consider them and know the latter end of them that is That we may improve the knowledg of these fore-past things by considering seriously of them and of the event that followed thereupon and then he repeats that of foretelling future things or declare us things for to come that being indeed incommunicably proper to God Again others hold that by former things are meant the things which the Idol-gods had formerly foretold let them shew the former things what they be that is Let them tell us what those things are which they have formerly foretold that we may consider them and know the latter end of them that is That we may duely weigh them and that we may know whether they came to pass exactly as they were foretold and so may judge of the question in hand whether they be gods or no or else let them at present tell us what things are to come to pass hereafter And lastly others by the former things understand the first of future things which I judge to be the true meaning of the words Let them bring them forth and shew us what shall happen let them shew the former things what they be that is The former of future events those things that are immediately to come to pass that we may consider them and know the latter end of them that is That considering seriously of them we may be able to judge what is like to be the end and event of such things in after times that so we may accordingly prepare to avoid the evil or fit ourselves for the good which we judge those things are like to produce It may be taken to be all one in effect as if it had been ironically said Let the Idol-gods foretel those things that are forthwith to come to pass and we will by discourse and reason judge hereby of what is like to follow afterward or else let the Idol-gods foretel all things that are to be the former and the later from the beginning to the end But may some say How can the foretelling of future things be mentioned thus as that whereby they were to prove themselves gods seeing it is evident that the Idol-gods amongst the Heathens or rather the Devil by them did often in their Oracles foretel future things I answer It is undoubtedly God alone that can foretel all future things infallibly of himself and this the Idols nor the Devil in them never did nor could do Their predictions were but either natural or politick Conjectures which by reason of their great Knowledge they were the better able to make and therefore their Oracles were usually so ambiguous that whatever the event was they might seem to have foretold the truth or else they foretold them by some discovery they had made of those things from the Scriptures or from some command they had received from God concerning some thing they were to do And all this likewise God suffered to be done that they might in a way of punishment for sin be the more blinded and carried away by the delusions of Satan Ver. 23. Shew the things that are to come hereafter that we may know that ye are Gods c. See the foregoing Note This is again ironically spoken yea do good or do evil that is Reward them that faithfully serve you and punish your enemies as before I have shown that I have done for my people the Posterity of Abraham which is also propounded as the sole work of God there being none but he that can absolutely at his own pleasure both save and destroy James 4.12 that we may be dismayed and behold it together that is That we may be astonished at the great things you will do a sharp taunt and may joyntly observe and consider of it and so be convinced that ye are Gods Ver. 24. Behold c. Here God by the Prophet gives over reasoning with the Idol-gods and passeth sentence against them Behold ye are of nothing that is So far ye are from being able to foretel or do any thing good or evil that indeed ye are nothing
them out of the hands of their Oppressors and taking vengeance on them that had so sorely wronged and vexed them and that they should glory and triumph in this according to that Jer. 51.10 The Lord hath brought forth our righteousness come and let us declare in Zion the work of the Lord our God And indeed the word justified is sometimes so taken as Chap. 50.8 He is near that justifieth me saith the Prophet to wit against the false aspersions of mine Adversaries Who will contend with me But because there is in the foregoing Verses such a clear Prophecy of the Calling and Conversion of the Gentiles I rather do understand it with the general current of Expositors of that Justification whereby those that come to God in Christ are discharged from their Sins and owned as Just in his sight and some conceive that this is added by way of confirming that triumphing of the faithful in the foregoing verse Surely shall one say In the Lord have I righteousness and affirming that so it should indeed be In the Lord shall all the seed of Israel be justified and shall glory See the Note Chap. 44.5 yea and it may well be which some conceive that by calling those Converts that should be justified and glory in the Lord the seed of Israel the Prophet did purposely seek to prevent the Jews any thought that he intended that God would cast off the Jews and take the Gentiles to be his people in their stead No God would own them still as his first-born People and the Gentiles should be ingrafted into their Stock and made the Children of Abraham the Seed of Israel together with them CHAP. XLVI VERSE 1. BEL boweth down Nebo stoopeth c. These were the principal Idol-gods of the Babylonians those doubtless which they esteemed their great Tutelary Gods but under these all the rest of their forged Deities are comprehended for the drift of the Prophet here is to shew that God would destroy together with Babylon even their Idol-gods too in whom they trusted See the Note Chap. 21.9 And this might be mentioned also as a figure of the utter ruine of Idolatry throughout the World by the Gospel of Christ the deliverance of the Jews out of Babylon being by all acknowledged to be a figure of that great work of our Redemption by Christ Of Bel we read Jer. 50.2 Babylon is taken Bel is confounded c. and again 41.4 I will punish Bel in Babylon and in Pliny there is express mention of an Idol called Jupiter Belus yea and probable it is that with some respect to this Idol-god it was that Daniel was called Belteshazzar when he was brought a Captive into Babylon Dan. 1.7 because of that Nebuchadnezzar saith of him Dan. 4.8 But at the last Daniel came in before me whose name was Belteshazzar according to the name of my God Indeed of the other Idol Nebo we find no mention elsewhere in the Scripture but we find a City so called from one of their Idol-gods See the Note Numb 32.38 And many of the Babylonian Princes and Nobles seem to have had their Names from this Idol Nebo as Nebuchadnezzar Naburadan Nabopolassar and others The word Nebo according to the Hebrew imports Prophecy and therefore it is generally thought that this Idol was an Oracle amongst them to whom they resorted for information concerning future things As for that which is said of these Idols Bel boweth down Nebo stoopeth it is clearly a Prophecy of the ruine and destruction of these Chaldean Idols when Babylon should be taken by Cyrus some indeed would have these terms of bowing down and stooping only to imply that these Idols that had been so magnified and highly esteemed should now decline and sink in their Credit and others that they should stoop to the Yoke of Captivity but the following words do plainly shew that it is meant of the Persian Souldiers beating them down being made of Silver and Gold that they might carry them away as a rich Booty Indeed considering that this was spoken when Babylon and her Idols were yet in their height of Glory it may well be which some say that these Expressions are used to imply that their downfal drew nigh Bel boweth down Nebo stoopeth as if he had said they are falling they are falling they begin to totter and will not stand long however it is certainly spoken in a way of derision as importing that those lofty Idols before whom the Heads and Knees of the proud Babylonians had so often bowed should now bow and fall down themselves their Idols were upon the beasts and upon the cattel that is they were by the Persians laid as so much luggage upon their beasts or tumbled into Waggons that they might be carried as a rich prize into their own Country your carriages were heavy loaden they are a burden to the weary beast This may be taken as spoken either to the Persians or to the Idols as terming the carriages wherein they were carried away their carriages However this is all spoken by way of derision as if it had been said Surely these are weighty gods the poor weary beasts have much ado to carry them Ver. 2. They stoop they bow down together c. Some understand this of the weary beast that carried the Babylonian Idols to wit that they fainted and sunk under the weight of them and so likewise the following words they could not deliver the burden which they would have to be all one as if it had been said The poor beasts could not free themselves from their burthen Or they could not carry the Idols to the place where they were to deliver up that their burden But rather it is meant either 1. of the Babylonians that they stooped and hung the head they could not deliver the burthen that is they could not save their Idols from being carried away when they saw the Persians lading their beasts with them Or rather 2. Of the Idol-gods For the first words They stoop they bow down together are in effect no more but a repetition of what was said in the beginning of the foregoing verse to wit that both Bel and Nebo and all the rest of their Idols together with them did stoop and bow down that is were broken down by the Persians and carried away upon their beasts And accordingly they understand that which follows they could not deliver the burden that is say some they could not keep themselves from being a burthen to the weary beasts Or rather they could not deliver the burden wherewith the beasts were laden out of the hand of the enemy that is they could not deliver themselves but themselves are gone into captivity That is even their Idol-gods so far they were from delivering the People that they themselves together with the People were carried Captives It is in the Hebrew their Souls are gone into captivity which is an Hebraism intending no more than what is said in our Translation themselves
this is all one in effect as if the Lord had said to them Though you by your wickedness and infidelity do what you can to hinder me from doing it yet I will approve my self righteous by performing that which I have promised concerning your deliverance by Cyrus and that speedily and without delay See the Note Chap. 45.8 which fully agrees with that of the Apostle What if some did not believe shall their unbelief make the faith of God without effect God forbid Rom. 3.3 4. And this doth the rather appear to be the meaning of the place because of the following words and my Salvation shall not tarry to wit my delivering of my People out of their Captivity and I will place Salvation in Zion that is having rescued them out of Babylon I will settle them again in Zion as in a place of safety for Israel my glory that is by whose deliverance I will be glorified But still we must remember that under the Type of the deliverance of the Jews out of Babylon that far greater Redemption and Salvation by Christ is also comprehended wherein God was indeed transcendently glorified See the Note Chap. 40.5 CHAP. XLVII VERSE 1. COme down and sit in the dust O Virgin Daughter of Babylon sit on the ground c. What is meant by the Virgin Daughter of Babylon and why she may be here so called See the Notes 2 Reg. 19.21 Psal 137.8 and Chap. 23.12 God by the Prophet doth here speak to Babylon as to some proud stately young Queen gorgeously attired and sitting upon her Throne and bids her come down and sit in the dust and on the ground to wit as poor Slaves and Captives used to do and others in times of great and solemn mourning See the Note Job 2.8 and that which was intended hereby is that this glorious Imperial City that had ruled over so many Kingdoms and Nations should be forthwith brought down to the lowest pitch of baseness and misery And indeed Gods Command is enough to make such mighty changes in Kingdoms there is no Throne O Daughter of the Caldeans that is thou shalt never Lord it more over other Nations as thou hast done thy Monarchy shall now be translated to the Presians for thou shalt no more be called tender end delicate that is thou shalt no more be applauded for thine excellent greatness Or thou shalt no longer live in such tenderness and delicacy but shalt be brought into a sad and miserable condition Ver. 2. Take the Milstones and grind Meal c. That is prepare thy self for the basest of all servile employments such as was grinding at the Mill wherein they employed their Captives and poorest drudges See the Notes Exod. 11.5 and 12.29 Judg. 16.21 and Job 31.10 As for that which followeth Uncover thy locks make bare the leg uncover the thigh pass over the rivers some understand the first words uncover thy locks of the custome of Womens going in their Mourning with their Hair hanging loose about them and because of that mention that is made in the last place of passing over the River that which is said of uncovering their Legs and Thighs they understand of taking up of their clothes when they were to wade through deep Waters But I rather take this whole passage to be a description of the sad plight wherein the Babylonian Women should be namely that their stately Dames being stripped of their bravery should be carried away captives with their Hair hanging about their Ears having only such poor tattered Garments upon them as would neither cover their Legs or Thighs See the Notes Chap. 20.2 4. And so should be driven away into Persia wading through the Rivers as they went along Ver. 3. Thy nakedness shall be uncovered yea thy shame shall be seen c. To wit the nakedness of their Privy parts which Women out of modesty are ashamed to have seen I will take vengeance as if he had said it is not so much Cyrus that shall bring this misery upon thee as I the Lord God of Israel who shall by this means take vengeance on thee for all the wickedness thou hast committed against me and against my people And I will not meet thee as a man that is say some I will fall upon thee without any pity or compassion which even barbarous enemies will sometimes shew to the conquered especially to the weaker Sex and therefore as a Lion or some other ravening Beast rather than as a Man or else not with the wrath and power of Man which may be resisted and born but with the unresistable and unsufferable power of an Almighry God It is as if he had said whilst thou hadst to do with men thou wert able to grapple with them and usually to subdue them but now God will contend with thee before whose indignation and revenging hand thou wilt never be able to stand See the Notes Chap. 17.6 and 2 Sam. 7.14 Ver. 4. As for our Redeemer the Lord of Hosts is his Name the Holy one of Israel This is inserted by the Prophet in the Name of God's people as taking occasion from that which had been said concerning Babylon to break forth into this magnifying of God by professing that it was their God the great God of Heaven and Earth that would do this and that he would do it purposely for their sakes that they might be redeemed out of their Captivity Ver. 5. Sit thou silent c. Here again God proceeds to set forth the misery of the Babylonians in their Captivity Sit thou silent and get thee into darkness O daughter of the Caldeans some think that by these words get thee into darkness is intended that they should be cast into dark Prisons or that after they were carried away Captives they should abide in the darkness of continual misery But it is more probable that all the expressions here used are to set forth how they should be overwhelmed with grief and shame for men in such a condition are wont to sit silent see the Note Job 2.13 and to get into dark corners as being ashamed to be seen And it may well be which some think that in that which is said of their sitting silent there might be some respect had to the great noise which that Empire had formerly made in the world as if he had said Thou that hadst wont to thunder out thy commands and threatnings through so many Kingdoms shalt now sit silent as being ashamed of the base condition whereinto thou art fallen and not daring to mutter against those that shall tyrannize over thee Ver. 6. I was wroth with my people c. Here the cause is shewn why Babylon should be thus destroyed I was wroth with my people I have polluted mine inheritance and given them into thine hand That is my people whom I chose to be my peculiar inheritance see the Note Chap. 19.15 I have cast off as an unclean thing as if they had been never separated
provision that God made for the Israelites in the Wilderness by showring down Manna from Heaven upon them and fetching Water for them out of the Rock And so it is likewise in the following words neither shall the heat nor Sun smite them for therein he alludes also to that Pillar of the Cloud that was to the Israelites by day a covering from the heat of the Sun see the Notes Psal 121.5 6. And in the last clause for he that hath mercy on them shall lead them even by the Springs of water shall he guide them he alludes again to the streams of Water that were fetched out of the Rock And how this must be also spiritually understood of Christ's feeding his Flock with the food of their Souls and refreshing them with the Waters of Life and of Gods protecting them so that the scorching heat neither of temptations nor afflictions shall ever be able to hurt them we may easily conceive see the Notes Chap. 41.17 18. and Psal 23.1 2. And because St. John applies the first words to the State of the glorified Saints in Heaven Rev. 7.16 They shall hunger no more neither thirst any more c. It may well be which some Expositors say that under this promise of the good Christ would do for his Church here in this Life the perfecting thereof in Heavenly Glory is also comprehended Ver. 11. And I will make all my Mountains away and my Highways shall be exalted For the meaning of this see the Note upon two like passages Chap. 40.3 4. Yet as it respects Christ some would have the meaning to be that those holy ways of Religion which seemed hard and impossible to them should through Grace become easie to them Ver. 12. Behold these shall come from far c. First it is said in general that they should come from remote Countries and then afterwards some particular quarters of the world are named to imply they should come from all parts of the world on every side and lo these from the north and the west c. This I conceive is clearly the intent of these words according to our Translation But now because most Expositors conceive that three quarters of the world are mentioned in the following mords lo these from the north and the west and these from the land of Sinim that is say they from the South holding that thus the South-quarter is set forth either from the people that dwelt upon the Wilderness of Sin or Sinai Exod. 16.1 or from the Sinites reckoned amongst the posterity of Canaan Gen. 10.17 or from a remote Country in India called Sina or China or from the inhabitants of Sien or Sin a chief City in Egypt Ezek. 30.15 all which they say lay South of Judea therefore they do generally understand the first branch of this Verse thus Behold these shall come from far that is from the East and say that the East-quarter is thus set forth because the Continent reached farthest that way from Judea the Sea being on the West and the North and South not extending so far by reason of the inhabitable Poles But however those whose coming is here promised are certainly the same that were before intended in a place parallel to this Chap. 43.5 6 7. For which see the Notes there Ver. 13. Sing O Heavens c. See the Note Chap. 44.23 This expression of exceeding joy implies the certainty of the Promise Ver. 14. But Zion said the Lord hath forsaken me c. To wit the Church of the Jews by reason of their long continuance in the Babylonian captivity and the grievous miseries they endured there And some add too that they did thus complain because the coming of the promised Messiah was so long deferred Ver. 16. Behold I have graven thee upon the palms of my hands c. That is thou art always in mine eye as if I had engraven thee upon the palms of both mine hands so that I am continually mindful of thee and cannot indeed forget thee no more than I can forget my self Some think there is in this expression an allusion to the memorials which men are wont to hang upon their hands or upon their fingers see the Note Exod. 13.9 or to the Signets or Tablets whereon they had the names or pictures engraven of some persons whom they did much affect see the Note Cant. 8.6 thy walls are continually before me that is I continually see in what a sad condition thy Walls lye and do think of having them repaired again And hereby also is meant that God is continually mindful of the preservation of his Chuch her Polity and Government and of the raising her up again when she is in a low condition Ver. 17. Thy Children shall make hast c. That is they shall with great earnestness flock in speedily to thee see the Note Chap. 14.1 thy destroyers and they that made thee waste shall go forth of thee that is thine enemies that laid thy Land waste shall no more plead any title to it but give it up wholly to thee or thine enemies that sought thy ruine shall let thee alone and not trouble thee Or it may be meant of Gods ridding them of those wicked oppressors that were amongst them As it respects the Church of Christ it may imply Gods freeing her from all that outwardly by force or within by false Doctrine or scandalous lives should be likely to hurt her Ver. 18. Lift up thine eyes round about and behold all these gather themselves together and come to thee c. See the Note Chap. 14.1 As I live saith the Lord that is as sure as I live thou shalt surely clothe thee with them all as with an ornament to wit because their multitude should be an honour to Zion especially considering they should not be a sordid Company such as are blots and blemishes to a State but such as were eminent for their endowments and graces and therefore of high esteem both with God and man and bind them on thee as a bride doth that is as a Bride puts on her Jewels and other Ornaments all which is chiefly meant of the honour which the coming in of the Gentiles should be to the Church of the Jews And the similitude of a Bride is the rather used to imply that the Lord having so long seemed to have forsaken that Church by his return then to her she should seem to be as it were anew Married to him Ver. 19. For thy waste and thy desolate places and the land of thy destruction c. That is thy destroyed Land shall even now be too narrow by reason of the inhabitants as if he should have said when thou shalt again possess thy Land which now lieth waste and desolate it shall be so fully inhabited yea even the most ruinous places of it that there shall scarcely by room for thy people to dwell one by another But this is chiefly meant of the mighty enlargement of the Church by the
the strong man arm'd Luk. 11.21 22. we may easily conceive Ver. 26. And I will feed them that Oppresseth thee with their own Flesh and they shall be drunken with their own Blood as with Sweet Wine c. Some would have the meaning of these words to be only this that by destroying Gods People they should bring destruction upon themselves or that as they had destroyed Gods People and thereby had as it were eat their-Flesh and drunk their Blood so they also should be destroyed and their cruelty should be in a manner satisfied with their own Flesh and Blood which some think might be the more fitly said because Cyrus brake in upon them and destroyed them when they were Feasting together Dan. 5. But rather the meaning is that they should destroy and tear one another in peices as eagerly as if it were meat and drink yea sweet wine to them and so the People of God should need to do nothing themselves towards their deliverance See the Note Chap. 9.20 And indeed thus it was at the Destruction of Babylon those nations that had formerly helped the Caldeans to destroy the Jews did then joyn with Cyrus in destroying the Caldeans yea as Histories report the Caldeans here divided among themselves in so much that many of them fell off to Cyrus and had a principal stroke in the destruction of Babylon And all Flesh shall know that I the Lord am thy Saviour and thy Redeemer the mighty one of Jacob and therefore able to deliver you from all your mightiest Enemies CHAP. L. Ver. 1. THus saith the Lord where is the Bill of your Mothers divorcement whom I have put away c. Because the Jews in Babylon and very many apply it also to those that should live when the Romans had broken that Nation in pieces after their Crucifying of Christ did complain of Gods casting them off who had formerly been as a Husband to them never Charging it upon their own Wickedness whereby they had provoked him to such displeasure against them therefore in allusion to that Law Deut. 24.12 for which see the Notes there whereby the Husband that put away his wife was enjoyned to give her a bill of divorce and was disabled for ever taking her again and by warrant or pretence whereof the Jews did usually put away their wives upon very slight occasions even upon any dislike which they took against them the Lord in a way of derision doth here challenge them to produce the bill of divorce whereby he had divorced them where saith he is the Bill of your divorcement whom I have put away intending thereby either that he had not cast them off but that they had treacherously left him or that he had not cast off the Church of the Jews in a way of divorce at least not their whole Nation nor for ever never to receive her for his wife again or else which seems most probable that he had not put them away without any just cause as they used to put away their wives out of inconstancy or over-much austerity only because it was his pleasure so to do but upon very just grounds for her base adulteries and breach of the Marriage-Covenant with him And to the same purpose tend the following words or which of my Creditors is it to whom I have sold you for there likewise in allusion to that law Exod. 25.7 for which see the Note there by warrant whereof many parents to help themselves in their want or pay their debts were wont to sell their Children and their Creditors when they were no other way able to satisfy them took their Children for their debts 2 Kings 4.1 The Lord requires them to name which of his Creditors it was to whom he had sold them implying that it was most absurd for them to think of him as of one that could be indebted to any man or that should through poverty be constrained to sell his Children And this some understand of selling their Children to those of another Nation for when they sold them to any of their Brethren these were always to be set free at the year of Jubile Behold for your iniquities have you sold your selves and for your transgressions is your Mother put away that is you have sold your selves to Satan and Sin see the note 1 Kings 21.25 or rather by your wickedness you have brought your selves into the state of Bondage you are in and have provoked God to cast you off Ver. 2. Wherefore when I came was there no man when I called was there none to answer c. This is spoken of the obstinacy of the Jews in not receiving God when he came to them by his prophets and not minding him nor hearkning to him when by them he shewed them how they might be delivered and so did as it were tender to rescue them out of their Bondage and so likewise as some think of their farther obstinacy in their slighting and disregarding God when by his own Son he came to them and taught them the way of Life and Salvation and there was none in a manner amongst them that regarded him or his Doctrine or miracles according to that John 1.11 He came unto his own and his own received him not Now accordingly though some think this is added to make good the charge in the foregoing verse that by their wickedness they had provoked God to cast them off and so had brought themselves into Bondage if they would have minded God when he called upon them by his prophets by the Lord Christ and his Apostles they had never come into such a sad condition yet I rather think that this is added as a farther Charge to wit that as they had brought themselves into Bondage so they themselves also were the cause why they were not delivered God had by those he sent to them shown them the way how they might be saved but they would not hearken to him For thereto tends that which is added Is my hand shortned at all that it cannot redeem or have I no power to deliver namely to shew that they must needs yield that it was their stubborness in not hearkning to his instructions and counsels that was the cause why they continued in their Bondage and were not delivered because certainly they would not dare to say that his hand was shortned and could not reach to the working of as great deliverances as he had formerly wrought for his people to which purpose it is that he mentoins those wonderful works of his in drying up the Red-Sea first and Jordan afterwards before the Israelites For hereto the following words have clear reference I dry up the Sea I make the Rivers a Wilderness see the Note Psal 106.9 Their Fish stinketh because there is no water and dieth for thirst and indeed we might well think that this might well be so at those miraculous dryings up of the Sea and Jordan if we consider how long they lay dry and
be meant of hungring and thirsting after the imputed Righteousness of Christ but rather doubtless of striving to do that which was just and right in Gods Eyes Ye that seek the Lord that is that seek to approve your selves to him and to assure your Interest in him and that seek to him in all your streights Now that which he first assays here to comfort them in is concerning the small number to which they should be brought before that deliverance and restitution of Zion should be wrought which by him God had promised them and hereby may be meant both the fewness of that little Remnant that should come home out of Babylon in comparison of the numerousness of that Nation formerly And likewise the paucity of Believers that should be found in that Nation when Christ the promised Messiah should come to them with the glad tydings of Salvation And that which he saith to encourage them herein is That he adviseth them to remember how miraculously he had formerly multiplied their Nation Look unto the Rock whence ye are hewn and to the hole of the Pit whence ye are digged That is as it is explained in the following Verse Look to Abraham and Sarah out of whose Loins you the Children of Abraham had your descent And the rather we may well think that Abraham is called the Rock and Sarah the hole of the Pit that is the Stone-querry out of which they were hewn and digged with respect to Abrahams dead Body and the deadness of Sarahs Womb Rom. 4.19 They being both in regard of Age like dry and hard Rocks so that there seemed to be no likely yea in a natural way no possibility that they should have any issue until God was pleas'd miraculously to open Sarah's Womb. Now if God did at first from such a dead Stock raise such a numerous Nation as they had been why should they be discouraged at that very small Remnant to which their Church should be brought Ver. 2. Look unto Abraham your Father and unto Sarah that bare you c. This is added by way of explaining the former Words for I called him alone that is I brought him out of Chaldea when he was a lone man one Man and Childless too yea without hope of having any Children by Sarah being barren and at last by reason of Age past any hope of Childing And blessed him and encreased him that is as in many other regards I blessed him so particularly in the mighty encrease of his Posterity so that they became as the Stars in the Heaven or the Sand on the Sea-shore for multitude and hereby is implyed that the same God that did this could likewise encrease and multiply their Church and People though they were brought to never so poor a Remnant See the foregoing Note Ver. 3. For the Lord shall comfort Zion c. To wit with manifold blessings and particularly with an abundant encrease as he did Abraham See the foregoing Notes And this may be meant both of the Jews returning out of Babylon see the Notes Chap. 12.1 and of the Church in the days of the Gospel He will comfort all her waste places that is he will raise up her City and State again and those places that lay desolate shall be inhabited again with multitudes of people And he will make her Wilderness like Eden and her desart like the Garden of the Lord see the Notes Chap. 35.1 2. But now as this is meant of the Church in the days of the Gospel it must needs intend the holy change that should be wrought in Believers and particularly the mighty alteration that should be made in the Apostatised Church of the Jews by the Conversion of a Remnant of them and by the great access of the Gentiles Joy and gladness shall be found therein thanksgiving c. see the Notes Chap. 35.10 and Psal 126.2 But as this hath respect to the days of Christ it is chiefly meant of the great joy that should be wrought in afflicted Consciences by the preaching of the Gospel Ver. 4. Hearken unto me my People and give ear unto me O my Natition c. This is spoken still to the faithful amongst the Jews Gods peculiar People see the Note above ver 1. for a Law shall proceed from me that is say some that would limit this to the Jews that were to come out of Babylon as I will bring home my People to their own Land so I will govern them there as mine own People Do not think that Religion shall be lost amongst them by their long Bondage when I have brought them home they shall be governed by my Law as formerly And accordingly they expound the following Clause And I will make my Judgment to rest for a light of the People that is I will make good my Promises to my People in the sight and to the convincing of all Nations But questionless it is that new Law of the Gospel which God here saith should proceed from him for the governing of his Church for which see the Notes Chap. 2.3 4. And so one main drift of the Words seems to be to shew how the Church of the Jews should be so exceedingly multiplied as was before said namely by the coming in of the Gentiles to them And accordingly we must understand the next Clause And I will make my Judgment to rest for a light of the People that is I will cause my Gospel to rest amongst the Gentiles as a light which the Enemies thereof shall never be able to blow out For it is not strange that the Gospel should be called Gods Judgment because it is the Rule which God hath given us to judge of Good and Evil and the Scepter whereby he governs his Church and Law and Doctrine and Judgment c. are Words ordinarily used in the Scripture promiscuously one for another Ver. 5. My Righteousness is near c. That is The time is near at hand when I will approve my self Righteous and Faithful by performing my promise of saving you out of the hands of your Enemies see the Note Chap. 1.27 And this may be meant both of that deliverance out of Babylon and of our deliverance by Christ from our Spiritual Bondage and Enemies and the last the rather because the expression here used may also imply our being made Righteous by Christ and Christs governing his Church as a Righteous King see the Notes Chap. 40.10 11. My Salvation is gone forth see Chap. 43.19 The expression here used may relate either to the making known Gods Decree to the People by his Prophets or to the approaching and going forth of Cyrus his Decree concerning the Jews deliverance And mine Armes shall judge the People that is by mine Almighty Power I will punish the Nations the Babylonians and others that oppress my Church or by mine own Power accompanying the Ministry of the Gospel Rom. 1.16 and confirmed by many miraculous Works many Nations shall be Converted and shall submit
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
no way injured them for though Hezekiah had at first revolted from him yet he afterward submitted himself to him and by mutual agreement made him satisfaction and ye know how God destroyed him and his mighty Army and delivered his People from their Rage and Fury Thus I conceive is the meaning and drift of this Verse There is a hint here given the Jews of two former deliverances that God had wrought for his People and then in the following Verse he shews what might be inferred from hence concerning the sadder condition of his People in Babylon I know indeed that several Expositors do judge otherwise concerning the second clause and the Assyrian oppressed them without cause For some think that by the Assyrian there Pharaoh King of Egypt is meant and so they would have the meaning of the whole Verse to be this That the Israelites going down into Egypt only to sojourn there the King of that Country did without cause sorely oppress them But this opinion is built upon meer groundless and improbable conjectures as namely that that Pharaoh that knew not Joseph Exod. 1.8 was a Stranger even an Assyrian or else that all Tyrants were in those days by a Proverbial way of speaking called Assurs Others therefore say that by the Assyrian the Babylonian is meant and that he is here called the Assyrian because the Kingdom of Babylon was always formerly a branch of the Assyrian Empire and all Assyria was at present under the Dominion of the King of Babylon yea the rather too because the Assyrians frequent invading Judea in former times did open a Door to that absolute Conquest which the Babylonians did afterward make of that People and their carrying them away Captives into Babylon And so accordingly they make the Sense of the whole Verse to be this That the Egyptians did of old wrongfully oppress the Israelites when they sojourned amongst them and that the Babylonians had now done the like But the former Exposition is far the clearest to wit that there are here two Instances given of Gods pleading the Cause of his oppressed People formerly and that God argues from hence by an Argument taken from the greater to the less that if God punished the Egyptians for dealing so hardly and inhumanly with his People that went down into that Country voluntarily of their own accord that they might sojourn there though the King of Egypt had some pretence for what he did because they were in his Dominions and under his Jurisdiction And so again if God destroyed the Assyrians that only invaded and wasted the Land of Judea and afflicted them there in their own Country much more will he punish the Babylonians who without cause invaded their Country and carryed them away Captives into a strange Land Ver. 5. Now therefore what have I here saith the Lord that my People is taken away for nought c. The first words are very concise in the original and therefore may be understood several ways As 1. With reference to that which was said before ver 3. Now that my People hath been forcibly carried away into Babylon without any price paid to me for them what have I here that is what gain and advantage do I get by their being here in bondage As if he should have said Surely nothing at all it was not a bargain of my making neither do I get any thing by it and therefore why do I delay the rescuing of my People from this their Captivity Or 2. With respect to the foregoing Verse Seeing I could not endure the Egyptians and Assyrians that oppressed my People but punished them what have I here in Babylon that should move me to spare them that have carried them away Captive into a strange Country which the other did not Or what have I here to do but to destroy Babylon and to hasten the deliverance of my People from their greater oppression here Or 3. As bewaling the desolations of Judea having no People left me here in Judea what do I here Why do I not go away to Babylon and fetch my People from thence Or 4. With respect to their Bondage in Babylon what have I here in Babylon that I should be as it were as a Captive here amongst my People and not carry them back again to my Temple at Jerusalem And lastly some take it as spoken with respect to the state of the Jews when Christ their promised Messiah was sent unto them why do I stay any longer amongst this People sold over for nought and not remove from them and gather to my self another People Or what do I speak of what my People suffer here in Babylon seeing they lye under a far greater oppression of their Spiritual Enemies Why do I not hasten to deliver them from that bondage All these several ways these first words are understood by Expositors not without some ground of probability But the first I conceive doth best suit with our Translation However according to what is said in this first branch of this Verse we must understand the following words they that rule over them make them to howl saith the Lord to wit because of their cruel oppressing them both outwardly and in their Consciences also and my name continually every day is blasphemed to wit by the wicked Enemies of my People who continually insult as if I were not able to deliver my People out of their hands Indeed the Apostle affirms that this might be applyed to the Enemies blaspheming Gods name because of the wickedness of those that profess themselves his People Rom. 2.24 But doubtless the Prophet intended here the Heathens blaspheming the God of Israel by their boasting that he was not able to protect or deliver his People according to what we find also in Ezek. 36.20 And when they entered unto the Heathen whither they went they profaned my holy name when they said to them these are the People of the Lord and are gone forth out of his Land Ver. 6. Therefore c. That is Because my People have been thus carried away for nought and have been thus cruelly oppressed and especially because their Enemies have thus blasphemed my Name my People shall know my Name that is they shall experimentally know that I am the Lord Jehovah the only true God of Infinite Power and faithful to make good all my promises according to that which followeth therefore they shall know in that day to wit when my People shall be delivered out of Babylon as I have promised and when all things shall be accomplished by Christ that were foretold of him by the Prophets that I am he that doth speak behold it is I that is that it is I the Lord God that do now foretell these things by my Prophets in that I will exactly then accomplish what I now foretell Ver. 7. How beautiful upon the Mountains are the feet of him that bringeth good tydings c. That is How welcome delightful and acceptable shall
the word which we Translate Prison some understand the restraint under which he was held after they had apprehended him yea including his imprisonment in the Grave where his dead Body was sealed up and watched by a guard of Souldiers And some add too those bonds of anguish and anxiety that were upon the Soul of our Saviour from the apprehension of Gods wrath when in his Agony he sweat drops of Blood Luke 22.44 and when upon the Cross he cryed out My God my God why hast thou forsaken me Matth. 27.46 And then by Judgment they understand as is before said the Judgment that was pronounced against him and executed upon him And thus they make the meaning of this first branch of the Verse to be this That he was taken from all his sufferings rising again triumphantly out of the Grave and then ascending up into Heavenly Glory But 2. Others understand it only of what he suffered from his Enemies namely that the intent thereof is to shew either that after they had him under restraint and had pronounced sentence of Judgment against him he was taken away by death and some think too that in the expression here used there is relation to his being taken up to the Cross according to a like expression used else-where Joh. 12.32 or else the violence and precipitancy of their proceedings against him to wit that after they had him once under restraint they presently carried him away to the Judgment Seat and when Pilate had pronounced Judgment against him immediately without any delay they hurried him away to Execution so that as it is clear in the Evangelists all was done in a violent hurry they apprehended him but over night and he was condemned and executed the very next day And indeed because the Prophet both before and after these words speaks of his sufferings this last Exposition I judge the best But then for the following words and who shall declare his generation It is confessed that most of the ancient Writers have understood it either of the generation of Christ of God the Father from all Eternity as he was the only begotten Son of God See the Notes Psal 2.7 and Prov. 8.24 or of his Conception and Birth as man of the Virgin Mary without the knowledge of man And indeed both these are wonderful Mysteries which no man is able to comprehend or express But why in this place they should be mentioned it is hard to conceive And therefore the most of our later Expositors do understand it otherwise and that three several ways For 1. Some by his generation do understand the duration or continuance of his Life and Kingdom as indeed the word is sometimes taken Chap. 13.20 Having said in the foregoing words say some that he was from his sufferings taken up into Heavenly Glory he adds here expressing it by way of admiration that after that the continuance of his Age his Life and Kingdom would be uncountable even unto all Eternity it should not be with him as with them who being delivered from Death do yet afterwards dye again because Christ being raised from the dead dyeth no more Death hath no more dominion over him Rom. 6.9 Yea and some extend this also to the Life everlasting of his Church and People which indeed agreeth well with that which follows ver 10. He shall see his Seed he shall prolong his days Or say others Having in the foregoing words spoken of his being taken away by Death here he adds as in opposition thereto but who shall declare his generation as if he had said Though he lived so short a time and was cut off in the flower of his age yet who can count his age who shall live and reign even unto Eternity 2. Others by his generation understand the Men of that generation wherein he lived and so make the meaning of the words to be this who shall declare his generation that is who is able to set forth the monstrous impiety and wickedness of that generation of men that could deal thus with the Lord of Glory that came to save them And 3. Others by his generation understand his Spiritual Seed or Issue as the word is taken Psal 22.30 And this too is conceived to be added as in opposition to the foregoing branch thus Though he shall be taken away by Death yet oh what an innumerable generation shall spring from him In an ordinary way when a man is slain there is an end put to the enlarging of his Posterity but it shall not be so with him no man shall be able to count the Spiritual generation that shall spring up to him after his Death to wit of those that shall believe in him which is that is said afterwards ver 10. He shall see his Seed c. And then for the last Clause for he was cut off it is the very same word that is used concerning the death of the Messiah Dan. 9.26 from the Land of the Living See the Note Psal 27.13 for the transgression of my People was he stricken therein a reason is given why he should not be quite destroyed by Death but should be taken up into Heavenly glory for as is said before so some understand the first words of this Verse and should live and see his Seed or Generation unto Eternity namely because he should not dye for any wickedness of his own but in obedience to his Father and that to bear the punishment due to the Sins of Gods People that is the Sins of Gods Elect People say some See 2 Tim. 2.10 Or the Jews amongst others that put him to death And thus the Prophet might call them his People Though indeed because of those words for the transgression of my People many Expositors hold that these last words are spoken in the Person of God the Father Ver. 9. And he made his Grave with the wicked and with the rich in his Death c. It is in the Hebrew in his Deaths because of his many grievous sufferings which were as so many Deaths to him as the Apostle said of himself that he was in Deaths oft 2 Cor. 11.23 Not only because he was often in danger of Death but also because his Afflictions and Sufferings were as sore and bitter as Death it self There are many Expositions given of these words which seem to me extreamly forced and some which our Translation can by no means admit I will only mention those that may consist with our Translation and which have some appearance of probability in them 1. Some understand it of the just vengeance which befell the Jews for their Crucifying of Christ when they were destroyed by the Romans to wit that God the Father or Christ would bring that wicked People even the greatest and richest of them who are particularly mentioned because such being puffed up with their greatness and riches are usually most boldly wicked and oppressive of others to be as harshly and cruelly dealt with by others
plotted the Death of Naboth 1 King 21.19 Or 2. That there was much strife and debate amongst them upon their solemn Fast-days For say they they used when they met on those days to be often quarrelling and brawling one with another at least they were wont to take advantage of the Rest enjoined on those days to look over their debt-Books and Bonds and Mortgages and to prepare for and promote what they could the prosecuting of their Law-suits against their debtors Yea and there is a Learned Expositor that holds that it being their Custom on those days to sit in Judgment against Offenders that hereby God might be pacified towards them the greatest matter they usually there did was to complain of their Debtors and to procure some Judiciary Sentence against them And so for the following words and to smite with the Fist of wickedness some conceive it is meant of their quarrelling and fighting on those days at least of Masters beating and abusing their Servants or of the imperious and contemptuous carriage of their great ones towards the mean sort in beating and striking them or of Mens passionate falling upon their Debtors and laying violent hands upon them as if they would force them to pay that which they were not able to pay according to that which is said in the Parable of the Servant whose Lord had forgiven him a great debt and he afterwards meeting with one of his fellow-Servants which ought him an hundred pence laid hands on him and took him by the Throat saying Pay me that thou owest Matth. 18.28 But to me it seems no way probable that they either did or are charged with doing these things on their fast-days Questionless all that is here intended is that even after their Fasting and Praying they went on in their ways of cruelty and unmercifulness to their poor Brethren their Fasts were followed with strife and debate as if that had been the very end of their fasting And herein consists the absurdity of their dealing with God that whilst they sought in this manner to beg mercy of God they should be at the same time so cruel to their Brethren Ye shall not fast as ye do this day to make your voice to be heard on high that is say some ye are not to fast as now adays ye do with such brawling and loud out-cries as make the Air aloft to ring of them or as are like to mount up to Heaven and draw down vengeance upon you Or as others would have it you must not fast as now ye do weeping and howling aloud by way of ostentation or as hoping that hereby alone you keep a fast as God requires But far more probably I conceive others hold that God doth here inform them that if they desired to have the voice of their Prayers heard on high that is by God in Heaven they must fast in another manner than they did in those times There must not be such strife and debate such contention and oppression amongst them as there was if they desired by their fastings to prevail with God Ver. 5. Is it such a Fast that I have chosen a day for a Man to afflict his Soul c. See the Note Lev. 16.29 is it to bow down his head as a bullrush which being broken and bruised will hang down with its own weight and to spread sackcloth and ashes under him to wit as they used to do in times of solemn Humiliation and fasting as it is said of Ahab 1 King 21.27 that he fasted and lay in sackcloth see also Esth 4.3 and Job 2.8 The meaning is that the humbling of themselves thus out-wardly if they did not withall repent of and forsake their sins was not the Fast which God enjoined approved and delighted in wilt thou call this a Fast and an acceptable day to the Lord As if he had said you cannot in reason think so but rather that the Lord will abhor it Ver. 6. Is not this the Fast that I have chosen to loose the bands of wickedness c. By these bands of wickedness some understand the combination of Judges or others for the oppression of the poorer sort But rather hereby is meant whatever it was wherewith the poor were straitned and pinched by the rich as their obligations and conveyances either unjustly obtained or cruelly prosecuted even against those that were notable to pay yea and the bringing such into Bondage or casting them into Prison may be herein also included of all which God requires here they should be released And to the same effect is the Rest here added to undo the heavy burdens to let the oppressed go free and that ye break every yoke For though in requiring that the oppressed or afflicted should go free he seems to have special respect to the freeing of their debtors from restraint either in Prison or elsewhere they not daring to stir abroad for fear of Arrests and to the setting of their Servants at liberty at the times enjoined by Gods Law for their manumission yet it may be meant more generally of freeing them from all the vexations and oppressions under which they were crushed And by the yoke may be meant all the heavy pressures they groaned under The meaning is that they must leave off their extortions and oppressions and so likewise all other their sins if they would fast as God required they should do Ver. 7. Is it not to deal thy Bread to the Hungry c. See the Notes Eccles 11.1 and Prov. 22.9 and that thou bring the poor that are cast out or afflicted to thy house to wit voluntarily even before it was desired of thee when thou seest the naked that thou cover him and that thou hide not thy self from thine own Flesh that is thy Brethren of thine own Stock or Nation see the Note Judg. 9.2 or any that are Men as thou art see the Note Neh. 5.5 Ver. 8. Then shall thy light c. As if he had said do this and you will find that there will be no cause for you to complain as it is above ver 3. wâ—refore have we fasted and thou seest not c. Then shall thy light break forth as the morning that is thy sad and afflicted estate shall be certainly and suddenly changed into a joyful and prosperous condition even when there seemed to be no likelihood of any such thing which likewise shall grow brighter and brighter as the morning light doth see the Note Esth 8.16 and thine health shall spring forth speedily that is thou shalt be presently cured of thy miseries and shalt get new Vigor as the Plants do when the Spring is come but see the Notes also Chap. 6.10 and 57.18 and thy Righteousness shall go before thee that is this thy just and merciful dealing shall do that which thine Hypocritical fasting did not do it shall declare thee to be sincerely Righteous and make thy Righteousness to appear conspicuously before God and Man Or thy
believing Jews or Zions Watchmen before mentioned ver 6. the Ministers and Preachers of the Gospel are here called upon to go out of her Gates to make way for the Gentiles to come into the Church Again others understand it of the Jews encouraged hereby to press and throng in through the Gates of Jerusalem which though formerly broken down or burnt should at their return ftom Babylon stand open before them ready to receive them And under this Type they conceive that the flocking in of the Gentiles on all sides to the Church is comprehended see the Notes Chap. 26.2 and 60.11 But because in the following Words there is mention made of preparing the way for the Jews return out of Babylon it is not so probable that their pressing into the Gates of Jerusalem should be here set before that it may be rather thought that the Jews are here pressed to hasten speedily and to go through the Gates of the several Cities where they were in Captivity and to get away to their own Country which indeed agreeeth well with that which is said elsewhere see the Notes Chap. 48.20 and 52.11 Yea and some too think that it may be spoken to those to whom the following Words are directed prepare you the way of the People cast up cast up the high-way gather out the Stones for which see the Note Chap. 40.3 lift up a standard for the People see the Note Cap. 49.22 Ver. 11. Behold the Lord hath proclaimed unto the end of the World c. To wit that which follows say ye to the Daughter of Zion see the Note 2 Kings 19.21 Behold thy Salvation cometh that is thy Redemption and Deliverance or thy Saviour that shall deliver thee for that this last is at least implied is evident by the following Words behold his reward is with him c. Now as this is spoken with respect to the deliverance of the Jews out of Babylon the meaning is either that the Lord had by the Proclamation of Cyrus enjoyn'd all Nations should give liberty to his People to return home to their own Land which agrees well with that expression of Cyrus in his Proclamation Ezra 1.2 Thus saith Cyrus King of Persia the Lord God of Heaven hath given me all the Kingdoms of the Earth c. or else that the Lord by the wonderful manner of that deliverance of the Jews would cause all Nations even to the end of the World to understand that it was done by his Will and Command But now as it is spoken with respect to that great Work of Mans Redemption by Christ whereof the other was a Type the meaning is that the Lord had by the preaching of the Gospel Proclaimed unto all Nations the coming of the promised Messiah that so they might come in and joyn themselves to his Church and indeed that passage say ye to the Daughter of Zion behold thy Salvation cometh is expresly applyed to Christ by the Evangelists Math. 21.5 behold his Reward is with him and his Work before him see the Note Chap. 40.10 Ver. 12. And they shall call them the Holy People the Redeemed of the Lord c. That is upon their miraculous deliverance men shall own them to be the People whom God had Sanctified and set a part to himself to be his own peculiar People see the Note Exod. 19.6 and whom he had made a Holy People and redeemed out of the power of their Enemies see the Notes Chap. 4.3 and 60.21 and thou shalt be called to wit thou O Zion sought out that is of her Husband that had cast her off see the Notes Chap. 34.6 7. Or one over whom God took special care to look after her and recover her when she was lost Or the meaning may be that she should be sought after as one that was in high esteem to wit by the Gentiles that should seek to joyn themselves in one Church with her and so it should be no more said of her as formerly it was this is Zion whom no Man seeketh after Jer. 30.17 A City not forsaken that is neither cast off by God nor left desolate without People as formerly she seemed to be see the Note above ver 4. CHAP. LXIII VERSE 1. WHO is this that cometh from Edom c. Having in the foregoing Chapter Ver. 11. spoken of the Lords coming to save his People as of a thing ready to be done immediately say ye to the Daughter of Zion Behold thy Salvation cometh behold his reward is with him c. Here the Church say some or the Prophet rather as if he had seen in a Vision this great Saviour of his People the Lord God like some great Prince coming from the Slaughter of his Enemies whom he had vanquished in Fight with his Garments all stained with their Blood breaks forth into this expression of admiration who is this that cometh from Edom with Died Garments from Bozrah and that still to assure Gods People that it would not be long ere he would come and deliver them by destroying their Enemies It is questioned by Expositors why it is said that he came from Edom and from Bozrah which was the chief City of Edom. That which was commonly said by the Ancients that the Prophet speaks this of Christ ascending triumphantly into Heaven after his Bloody passion cannot certainly be here intended because it is expresly said afterwards ver 3. that his Garments were Red not with his own Blood but with the Blood of his Enemies Nor is there much probability in that which is said by others that because Edom signifieth Red and Bozrah signifieth a Vintage nothing else is intended by saying that he came from Edom and Bozrah but that his Garments were Blood-red like one that having trod a Winepress hath his Garments all over besprinkled with the Blood of the Grapes it is therefore far more probable which some others say that it is to be understood Literally concerning the destruction of the Edomites that were always bitter Enemies to the Jews Psal 137.7 Or rather that the Edomites are put for the Enemies of Gods People in General especially the Babylonians and that because the Edomites had been successively in all Ages professed deadly Enemies to the Jews and so had manifested themselves to be when Jerusalem was destroyed by the Babylonians and by reason of their near Neighbourhood were best known to them see the Notes Ch. 34.5 6. This I conceive is the genuine meaning of the place that this is spoken of God coming like some Victorious Prince from the destruction of the Babylonians and other his Peoples Enemies having his Garments besprinkled with their Blood yet I question not but that under these Victories of God over the Babylonians and other Enemies of his People Christs Victories over their Spiritual Enemies were also Typified As for the following Words they contain a farther Description of this great Saviour of his People this that is glorious in his Apparel that is Clothed with
liquor in it through the Blessing of God upon it or destroy not this Vine for by this Cluster it appears that there is still a Blessing life and sap in it and there may be hope therefore that by good Husbandry and Pruning away the dead Branches it may recover and bear good Fruit again and thereupon he forbears to cut down the Vine so will I do for my Servants sakes that I may not destroy them all so will I do with my People for the sake of those righteous sincere Servants of mine that are amongst them I will not destroy the whole Nation but reserve a Remnant to be a stock for after-times Ver. 9. And I will bring forth a Seed out of Jacob and out of Judah an Inheritor of my Mountains c. As if he had â—aid Not only shall this Remnant of my people Israel be preserved and brought out of Babylon but from them also shall spring a numerous Posterity that shall fully replenish not only Jerusalem which may be more particularly here intended by Gods Mountains as being compased about with Mountains Psal 125.2 but also the whole Land of Judea that was for the general a Mountainous Country and was long since given them for their Inheritance and mine Elect shall â—â—herit it and my Servants shall dwell there that is they shall be put into the actual possession of it But now under this the Spiritual Seed that should replenish the Church in the Days of the Gospel may also be comprehendâ—d Ver. 10. And Sharon shall be a Fold of Flocks and the Valley of Achor a place for the Herâ—s to lye down in c. As Sharon for which see the Note Cant. 2.1 so also the Valley of Achor so called by occasion of the Execution that was there done upon Achor and his Family Josh 7.26 was a place it seems of rich Pastures and thence is that Hos 2.15 I will give her her Vineyards from thence and the Valley of Achor for a Door of hope The Promise therefore here intended is that Gods People should not only be repossessed of the Land of Canaan but also that God should bless them therein their Land that had lain long waste and desart should be very fruitful and full of Cattle and they should dwell in it safely and securely But now under this the plenty of Spiritual Blessings in the Days of the Gospel may also be implyed Ver. 11. But ye are they that forsake the Lord c. See the Notes Chap. 1.4.28 that forget my Holy Mountain that is that mind not my Holy Temple or Mount Zion that prepare a Table for that troop or for Gad as it is in the Margin of our Bibles according to the Hebrew Some take this and that also which follows of Meni to be the proper Names of two Idols And again others think that by Gad rendered in our Translation that troop is meant either the Planet Jupiter or Mars or that imaginary Deity of Fortune which certainly the Heathens Worshipped as a Goddess Sed te Nos facimus fortuna deam coeloque locamus and they tell us great Stories of Tables which they used to prepare for this Idol furnished with all kind of Provision But far more probably I conceive others hold that by that troop is meant the Host of Heaven or the numberless Multitude of the Stars they Worshipped or rather the huge Multitude of their Idol-Gods which they daily encreased as if they thought they could never have enough of them And accordingly some think that by those words they prepare a Table for that troop is meant the preparing of Sacrifices which they laid on the Altars of these their Idol-Gods the rather enclining hereto because Gods Altar is sometimes called the Table of the Lord as in Mal. 1.7 12. But rather hereby is meant the solemn Feasts which they kept in honour of their Idols in the places where they Worshipped their Idols and of part of the Sacrifices which they offered to their Idols see the Note Judg. 9.27 much after the manner of the solemn Feasts which Gods People were appointed to keep in the Tabernacle and Temple And then for the following words And that furnish a Drink-Offering to that number where the Hebrew Word Meni is again in the Margin Some do hereby understand the Planet Mercury the Merchants God because their business consists much in numbering and casting up Accounts And others again conceive that hereby is meant the seven Planets or some Constellation consisting of a certain number of Stars But here again I conceive it most probable that the same is meant by that number that was before meant by that troop to wit the numberless number either of the Stars or rather of their Idol-Gods which they worshipped And so by furnishing a Drink-Offering to that number is meant that they did liberally provide Sacrifices and Drink-Offerings for every one of them not omitting any though there were such a huge Multitude of them Ver. 12. Therefore will I number you to the Sword c. This is spoken with reference to that number mentioned in the foregoing verse to which they are there said to have poured forth their Drink-Offerings as if it had been expressed thus Since you are so delighted with Numbers or since you are so pleased with the numberless number of your Gods and are so zealous to worship them all not omitting any one of them I also will deliver you up by Multitudes to the Slaughter or I will deliver you up to be slain by Tale and Number so that none of you shall escape and ye shall all bow down to the Slaughter as if he had said You that have bowed down to your Idols shall then bow down to be slain by your Enemies because when I called ye did not answer c. That is because ye were by my Prophets better instructed and often pressed to leave your Idolatries and yet you would obstinately go on and would not hearken to them but did evil before mine Eyes See the Note above ver 3. and did chuse that wherein I delighted not that is and did advisedly chuse to do that which was an abomination to me Ver. 13. Therefore thus saith the Lord God Behold my Servants shall eat but ye shall be hungry c That is my Servants that continue faithful to me shall live comfortably in the assurance of my favour and be provided for even to full contentation of all blessings requisite both Temporal and Spiritual Whereas you that have forsaken me to run after Idol-Gods shall fall into extremity of Misery By the wicked here threatned I understand those Idolatrous Jews to whom the Prophet now speaks who because they had given their Meat and Drink to Idol-Gods should within a while be carried Captive into Babylon and there perish with hunger and thirst and on the other side by the Servants of God to whom so much good is here Promised that faithful Remnant that should be delivered out of
meaning is only that he hath by his blood purged us from our sins Hebr. 9.14 How much more shall the blood of Christ purge your consciences from dead works to serve the living God Ver. 19. If ye be willing and obedient ye shall eat the good of the land That is the good fruits even the best of them which that good land yield which I have given you it shall not be devoured by strangers as he had told them before ver 7. it had lately been with them but you your selves shall enjoy it And observable it is that in the condition annexed he doth nor say If you obey these my commands but if ye be willing and obedient implying that if they were really willing and desirous to obey God in all that he required of them though they came short in many things of doing what they desired yet God would accept of them and that the cause of all that they had suffered hitherto was their wilful disobeying of Gods commands according to that My people would not hearken to my voice Psal 81.11 Ver. 20. But if ye refuse and rebel ye shall be devoured with the sword As if he should have said Instead of your eating the good of the land the sword of your enemies shall eat up and devour you Ver. 21. How is the faithful City become an harlot c. This is spoken by way of astonishment as being amazed to consider that Jerusalem a City that had been so faithful in keeping covenant with God even as a chast and loyal Wife doth with her Lord and Husband should now carry her self so disloyally towards him even as an harlot or common strumpet that a City that had been so famous for Piety should be so far fallen from her former purity And though this may be extended to all the wickedness of Jerusalem whereby she had broken covenant with God see the Note Psal 73.27 Yet I conceive that it is principally meant of her Idolatry whereby she had apparently as it were forsaken God her Lord and Husband and joyned her self to Idols for this is most frequently in the Scriptures called spiritual harlotry and whoredom see the Notes Numb 15.39 Judg. 2.17 Psal 106.39 She had been in these regards faithful in the days of David and the greatest part of Solomons reign yea and after the Apostacy of the ten Tribes Jerusalem had the true worship of God continued there see 2 Chron. 13.9 10 11. and some good kings there were in Judah that renewed their covenant with God and reformed many abuses that were crept in amongst them as it was in the days of Asa and Jehoshaphat 2 Chron. 15 12-15 17.3 4. whence was that of the Prophet Hos 11.12 Ephraim compasseth me about with lyes and the house of Israel with deceit but Judah ruleth with God and is faithful with the Saints Well but now it seems in the days of the Prophet even in the City of Jerusalem Idolatry and all kind of wickedness did abound It was full of judgment that is there was nothing else to be seen in it so constantly was justice and judgment exercised and executed under her good kings see 2 Chron. 19.5 c. Righteousness lodged in it as if he had said that all things both in places of judicature and private commerce were carried so justly and equally as if justice had taken up her abode there but now murderers for which see the Note above ver 15. Ver. 22. Thy silver is become dross thy wine mixed with water Some understand this passage literally as a complaint of the injustice of the inhabitants of Jerusalem in that they did counterfeit or embase their coin or sell silver mixed with a great deal of dross for pure silver and wine mingled with water for pure wine and so likewise in all other merchandizes did defraud those that traded with them But by the consent of almost all Expositors the words are rather to be taken figuratively and so the meaning is That they were quite degenerated from their former purity and goodness and that there was nothing left either in Church or State but it was some way or other grosly corrupted Their doctrine that should have been agreeable to the Word of God which is as pure Silver Psal 12.6 was corrupted with Errors their Worship with Superstition and Idolatry and their Life and Conversation with all kind of Wickedness Though they still made a shew of Religion in their outward Worship and of Justice in their Forms of Judicature yet all was but a shew and therefore they were but as dross which is like to Silver but yet is not Silver and as Wine mixed with Water which hath the colour but not the taste of pure Wine V. 23. Thy Princes are Rebellious c. Because the wickedness of the Princes in a Land is usually the main cause of all the Lewdness that is amongst the People therefore the Prophet here lays all the blame upon them and having said of Jerusalem v. 25. that now Murderers lodged in it he now shews who the Murderers were that he intended Thy Princes are Rebellious and Companions of Thieves to wit because by their pilling and polling their oppressing and impoverishing of the people they were in Gods Account as very Thieves as those Cut-throats were that Robbed by the Highway Or by Thieves here may be meant all such as by any way of fraud or violence did wrong their Brethren and bereave them of their Livelihoods according to what our Saviour said of those that were found buying and Selling in the Temple Matth. 25.13 It is written My House shall be called the House of Prayer but ye have made it a Den of Thieves And so the Princes are charged to be Companions of these Thieves because by not punishing them and much more by countenancing and justifying them and taking their parts in the Seat of Judgment they did encourage them in their Extortions and Rapines but especially because by doing these things for Bribes which they received from such men they made a gain of their Sins and became Sharers and Partakers with them in their Thefts see the Notes also Psal 50.18 and Prov. 29.24 Every one loveth Gifts and followeth after Rewards that is they all generally covet Bribes and seek only the enriching of themselves thereby So that I conceive the same thing is meant by Gifts and Rewards yet some by Gifts understand Bribes given before-hand to Judges directly therewith to hire them to judge unjustly and by Rewards Gifts given by way of Retribution after an unjust Sentence is pronounced Yea some under these Rewards include that injustice of Judges when they gratifie a Fellow-Judge with an unjust Sentence in expectation that he at another time shall do the same for him They Judg not the Fatherless that is they will not judg justly for them or they refuse to hear them because they are not able to bribe them which agrees best with the following clause neither doth
the Cause of the Widow come unto them Ver. 24. Therefore saith the Lord the Lord of Hosts the mighty One of 〈◊〉 c. That is The mighty God or Lord Protector of Israel as before he was called v. 4. The Holy One of Israel and Gen. 49.24 the mighty God of Jacob. By which Title he seeks to beat them off from their vain confidence in God by giving them to understand that he that had formerly been the mighty Defence of Israel would now manifest the same Almighty power in punishing and destroying them which he had formerly manifested in preserving them and destroying their Enemies and so to make the following Vengeance threatned the more dreadful and terrible to them since it must needs be a fearful thing to fall under the wrath of an Almighty God and they might be well assured that were they never so mighty and great he would be easily able to crush and destroy them Ah I will ease me of mine Adversaries and avenge me of mine Enemies This is spoken after the manner of men to whom Revenge is sweet and pleasing for as vexation and indignation is a burden to mens Spirits and puts them into a restless condition so when men have satisfied their minds by revenging themselves upon those that have so injured and provoked them that is an ease to them and quiets their spirits And hence are the like expressions used concerning the Lord when he speaks of punishing wicked men as in Ezek. 5.13 I will cause my fury to rest upon them and I will be comforted And Chap. 16.42 So will I make my fury towards thee to rest and I will be quiet and will be no more angry And therefore though this Particle Ah be sometimes used as an expression of Grief as Jer. 22.18 and 34.5 and it is true which several Expositors do note from hence that when God punisheth his People he doth it with grief as being constrained to do it by their Obstinacy yet here I conceive it is rather an Expression of the Lords Indignation and of his Triumphing in the ruin of his people that were now turned to be his enemies and so it likewise implies the soreness of the Judgments he meant to bring upon them but see the foregoing Note v. 4. and that also Deut. 28.63 Ver. 25. And I will turn my hand upon thee c. If we consider how much good God promiseth here to do for his Church by purging her and restoring her to a far better condition than at present she was in it will be evident that the Lord adds this as by way of mitigating or at least moderating the severity of the former threatning ver 24. And therefore though otherwise by turning his hand upon her might be meant as some have thought that his hand which had wont to be stretched forth in her defence for the ruin of her Enemies should now be stretched forth upon her to be avenged on her for her Rebellion against him yet I rather conceive that here it is spoken in a way of mercy agreeably to that which follows to wit that he would once again set himself by the Judgments he would bring upon her to endeavour the Purging and Reforming of her He had said before ver 5. Why should ye be stricken any more Ye will revolt more and more But now he resolves to turn his hand to this work again And I will turn my hand upon thee and accordingly he adds and purely purge away thy Dross and take away all thy Tinn which is spoken with relation to what he had said v. 22. Thy Silver is become Dross and that which is intended thereby is that by those calamities he would bring upon them he meant to purge and refine them partly by destroying those that were incorrigibly wicked from amongst them which are as the refuse of a Stat◠see the Note Psal 119.119 and partly by Reforming the rest by purging 〈◊〉 from the wickedness of their hearts and from the Idolatry and other corruptions that were in their Lives Yet by Tinn here which looks like Silver may be meant their Hypocrisie or the Hypocrites that were amongst them whom he would destroy as well as those that were openly prophane As for those words purely and all I will purely purge away all thy Dross and take away all thy Tinn it must not be understood so as if the Church were to have no ungodly ones or Hypocrites left in her or that the godly should have no dross of corruption and sin left in them the Church is never thus purely purged here in this world All that is intended hereby is that God would bring them to such a degree of Purity as that he might again delight in them as in his people that they should no more content themselves with hypocritical shews of Piety but should sincerely shine forth in all holiness of Conversation Ver. 26. And I will restore thy Judges as at the first and thy Counsellors as at the beginning c. That is thou shalt have Magistrates and Governors and Counsellors to be assistant to them by giving them advice in their way of Government that are faithful and just and incorrrupt not such as they are now and have been of late loving Gifts and following after Rewards as was said before v. 2.3 but such as thou hadst in the first constitution of thy State and Commonwealth to wit such as thine ancient Judges were Moses Joshua and Samuel c. and thy former good Kings David Solomon Jehoshaphat and Asa And some hold that this was fulfilled in the Reformation that was made in the days of Hezekiah and Josiah but I conceive it is spoken rather with relation to the times after the Captivity when they were Governed by Joshua and Zorobabel Ezra and Nehemiah and other good Rulers Yea some say that this was principally accomplished in the days of the Gospel Afterward thou shalt be called the City of Righteousness the faithful City that is when God hath thus purged thee then the faithful City that was become a Harlot as was said before v. 21. shall again become eminently righteous in regard of her just dealing with men and faithful in regard of her stedfast piety towards God insomuch that she shall be famous in this regard and commonly magnified as a City of Righteousness a faithful City Ver. 27. Zion shall be Redeemed with Judgment and her Converts with Righteousness By Zion here is meant the people that dwelt in or about Jerusalem or more generally that worshipped God in Zion By their being Redeemed is meant that they should be delivered from the Judgments before threatned or particularly from the Babylonian Captivity and therefore to that word which we translate her Converts meaning thereby those that should be converted to God in those troubles being Reformed from their former Evil courses others translate they that return of her to wit from Babylon And then that Phrase of their being Redeemed with Judgment may