exhorting the men of Jerusalem to bear the siege of Jerusalem patiently thus bespeaks them Come my people enter thou into thy Chambers and shut the doors about thee hide thy self as it were a little while until the indignation be overpast Cap. 26.20 11. There is a crying for wine in the streets i. There shall be heard in the streets a crying and lamenting for want of wine This cry might come from within the houses though it were heard without in the streets Wine was the ordinary drink of the Hebrews as it is now of many people wherefore being that the Assyrians had spilt all their Wine they must needs cry for want of drink All joy is darkened i. e. All joy shall be turned into mourning The Prophet speaks here of joy as of light which is taken away by darkness and indeed joy is often resembled to light and call'd by the name of light in the Scriptures And the gate i. e. And the Gates of the City A singular for a plural number In the gates of the City their Courts of Justice and publique Assemblies were wont to be held therefore he mentioneth these particularly 13. When thus it shall be i. e. q. d. Yet when thus it shall be In the midst of the Land i. e. In the Land viz. of Israel In the midst of the Land is put for in the Land by an Hebrew Periphrasis Among the people Supple Of the ten Tribes There shall be as the shaking of an Olive tree and as the gleaning grapes when the vintage is done i. e. There shall be a few of the many thousands of Israel left See cap. 17.6 14. They shall lift up their voyce i. e. Those Jews which live by the sea-coast upon the borders of the Land of Israel shall lift up their voyce by way of rejoycing He seemeth to point at the men of Judah which lived by the sea-coast upon the borders of the Land of Israel when he saith They shall lift up their voyce and so to tell whom he meaneth For the Majesty of the Lord i. e. Because of the Lord that is because of the goodness of the Lord which he will shew at this time towards them in delivering them from the hand of Salmaneser when he shall destroy the ten Tribes The Majesty of the Lord is put here for the Lord himself as when we say of a King the Kings Majesty for the King himself And the Lord is put here for the goodness and mercy of the Lord per Metonymiam Subjecti They shall cry aloud from the Sea He meaneth by these the Jews which lived in Joppa and other places nigh the sea side towards the Land of Israel And he mâ—ntioneth their joy more particularly then he doth the joy of any other of the people of the Jews though all the Jews were delivered at this time because they were nigher the danger then any other of that people were as lying next to the Land of Israel which Salmaneser destroyed and were as is very probable much oppressed with the free quarter of Salmaneseâ—'s Army by Land and forced with the rest of the maritime Towns to provide him a Navy to fight against Tyre by Sea For when Salmaneser had destroyed the Land of Israel he made War against Tyre and put the Maritime Towns to furnish him with a Fleet of ships and to provide for it and afterwards blockt up Tyre five years as we read in Joseph lib. 9. Antiquit. cap. 14. In which time all Maritime Towns suffered no doubt much by the Assyrians 15. Wherefore glorifie ye the Lord in the fires c. I take that which we read in this Verse to be the song which these men sung which song beginneth abruptly as passionate songs and sayings often do whether they proceed from joy or any other passion If it were entire it might be this The Lord hath delivered us from the Assyrians wherefore glorifie ye the Lord in the fires even the Name of the Lord God of Israel ye that dwell in the Isles of the Sea In the fires That is In the fires of understanding and of zeal q. d. Glorifie ye the Lord with understanding as understanding what the Lord hath done for you and with ardency of spirit and true zeal as giving him praise for what he hath done for you not lightly and for fashion sake but feelingly and heartily Note that the Preposition In among the Hebrews serveth in the place of almost all other Prepositions whatsoever and here it may be put for With. Note also that fire by reason of its light may signifie knowledge and understanding and by reason of its heat may signifie zeal and fervency or ardency of spirit by a Metaphor And he may say fires in the plural number not fire in the singular to signifie these two things understanding and zeal Even the Name of the Lord God of Isrâ—el i. e. Even the Lord God of Israel Note that the word Name is here redundant by an Hebrew Elegancy Or that the Name is put for the thing it self whose name it is In the Isles of the Sea i. e. In Joppa and the sea-coasts where ye live and let your songs and exclamations of joy be heard from thence Note that the Hâ—brews call not onely those Lands which are environed and compassed about with the Sea Isles or Islandâ— but also those parts of the Continent which lie neer to the Sea 16. From the utmost part of the Earth have we heard songs i. e. We who live in Jerusalem shall hear songs of rejoycing from the utmost part of our Land By the Earth he meaneth the Land of Judah by a Synecdoche The songs which he meaneth were to be songs of rejoycing because of their deliverance from Salmaneser such as that was vers 15. Even glory to the righteous i. e. Even songs containing the glory of God the righteous One Glory may here signifie any attribute of God which makes him glorious and here it signifies his mercy and goodness to wit his mercy and goodness which he shewed to the Jews and especially those which lived about Joppa in delivering them from Salmaneser per Metonymiam Adjuncti It is also further put for songs which contain or speak of that mercy and goodness of God and the praises thereof per Metonymiam Subjecti To the righteous i. e. To the praise of the righteous One that is to the praise of God By the righteous or righteous One is meant God who as he is called the holy One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so mâ—y he be called the righteous One He is called the righteous One because of his faithfulness at this time in preserving his people the Jews or because of his goodness at this time to them for righteousness is taken sometimes for goodness even in this sence as when Joseph was said to be a righteous or a just man Matth. 1. vers 19. Note that a song to the righteous signifieth a song sung in the praise of
is not onely understood immediately by the letter of the mercy of God in reserving a few Jewes in the Land of Judah from the destruction and desolation which Rezin King of Syria and Pekah King of Israel should make of the Jewes But also of the mercy of God in saving a remnant according to the election of grace from everlasting destruction by Christ Jesus Rom. 9.29 And what we read Cap. 8.18 I and the Children which the Lord hath given me is understood of Isaiah and his children by him begotten for Isaiah there speakes in his own person But it is not onely understood of Isaiah but also of Christ of whom Isaiah was a Type Heb. 2.13 And those words which we read Cap. 25.8 He will swallow up death in victory And these the Lord God will wipe away teares from all faces Though they are understood of that joy which should be to the Iewes and all the neighbouring people upon the slaughter of the Assyrians which laid Iudah waste and besiedged Hierusalem Yet they are to be understood also of that joy which the Redeemed of Christ should enjoy when He had put their spirituall Enemies under his feet 1 Cor. 15. v. 55. Rev. 7. v. 17. and 21. v. 4. And what we read Cap. 53. v. 7. How beautifull are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth salvation Though it be understood according to the letter of those which brought good tidings of the delivery of the Iewes out of Babylon Yet it is understood also and according to the letter too of the Preachers of the Gospel Rom. 10. v. 15. I shall not need to bring any more examples of this for they which shall read this our Exposition may have the opportunity to observe many Notes of this kind as of the others also which I have propounded But it may be objected against these Observations and asked here If the Word of God carry a double sense with it and the sentences of the Scripture may have a double meaning are they not like the Oracles of the Devill which carried a double sense and had with them a double meaning Answ God forbid For first the Oracles of the Devill though they had a double meaning and carried a double sense with them yet their double meaning and double sense was concerning one and the same thing But the Word of God where it hath a double meaning or a double sense relateth not to one and the same thing but to severall things whereof one is as the Type and Figure of the other Secondly Though the Word of God doth carry a double sense with it in many places yet is each part of the sense determined to its proper subject and not left in suspense and doubtfull But the double sense which the Oracles of the Devill had were not determined to any one truth but left in suspense and doubtfull that the Devill upon the Event of the thing of which he gave his Oracle might apply it as he list to save his credit with his followers Thirdly The double sense of the Oracles which the Devill gave was contradictory the one part thereof to the other and could not both parts of it be possibly true in the event because they implied a Contradiction But though many parts of the Word of God and many sentences thereof doe carry with them a double sense or double meaning yet are both of the senses and meanings true there is no disagreeing between them in that matter Examples of the Word of God which carry a double sense with them I have given divers a little before Now take one instance of the Devils Oracles and by that judge of the rest When Pyrrhus King of Epirus had a mind to goe to battle against the Romans he was desirous to know what successe he was like to have before he went to battle and therefore asked counsell of Apollo who gave him this answer Aio te Aeacide Romanos vincere posse which I render thus I say that Pyrrhus the Romans can overcome which answer hath a double sense for the sense may be this that Pyrrhus can overcome the Romanes or this that the Romanes can overcome Pyrrhus where you see first that this double sense is concerning one and the same subject Secondly That the sense is not determined but left in suspense and doubtfull for he doth not determine whither Pyrrhus can overcome the Romans or the Romans Pyrrhus And thirdly One part of the sense is contradictory to the other and therefore cannot both parts be true in the event For if it be true that Pyrrhus can vanquish the Romans then cannot it be true that the Romans can vanquish Pyrrhus And if it be true that the Romans can vanquish Pyrrhus it cannot be true that Pyrrhus can vanquish the Romans The Fourth thing that I desired might be taken notice of was That though in many Histories and Prophesies of these holy Writers there be sometimes one sometimes more sentences which signifie immediately by their words some passage or passages which appertain not onely to the First Literall Historicall or Meaner â—ense But also some passage or passages which appertain to the Second Mysticall or Sublime Sense yet the words are not alwayes to be taken after the same manner but sometimes in a different manner in one from that in which they were taken in the other sense And this we may see illustrated and verified by divers examples The sixty ninth Psalm was a Psalm which David made when he was in distresse and therein he complaineth grievously of his Enemies being no doubt in great streights and pressure at that time Now as David was a Type of Christ so doth this Psalm which sets forth the afflictions of David prophesie of the afflictions and miseries which Christ should suffer while he was on the earth by the Sonnes of Men And as the whole Psalm in the first sence concerneth David so in the second and sublime sense it concerneth Christ and some particular sentences are understood acording to the words as well of Christ as they are of David but of David in a Proverbiall and Figurative of Christ in a proper kind of speech For that sentence In my thirst they gave me vinegar to drink Vers 21. Is spoken of David onely figuratively and in the manner of a Proverb and signifies that when he had need of comfort they did in stead of comforting him adde sorrow to his grief But it is spoken of Christ properly and foretels that his enemies should give him vinegar indeed to drink and it was fulfilled while he hung upon the Crosse Iohn 19. vers 28 29. So Psal 19. v. 4. It is written according to our old Translation and according to the Septuagint and according to Saint Paul's reading Rom. 10. v. 18. Their sound is gone out into all Lands And their words into the ends of the world which are spoken in the First
5.14 Hell hath enlarged her self Where he saith Hell hath enlarged her self for Hell hath enlarged her Paunch For he speaks of Hell as of a devouring beast And cap. 13.11 I will punish the world for their evil Where by the world is meant the Babylonians which were but part of the world And cap. 57.8 Thou hast discovered thy self to another than me Where he saith thy self for thy nakedness or thy secret parts Synecdoche Partis or Membri is a figure whereby a member or part of a thing is put fâ—â— the whole An example of this we have Isaiah cap. 1 26. The mouth of the Lord hath spoken it That is The Lord hath spoken it And cap. 3. verse 9. Woe unto their soul That is we unto them And cap. 13.18 Their eye shall not spare children That is they shall not spare children Trajectio See Hyperbaton Transpositio See Hyperbaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when that sentence which should be last of the two is put-first An example of this we have Isaiah cap. 50. verse 2. Their Fish stinketh because there is no water and dieth with thirst where he saith Their Fish stinketh before he saith It dieth whereas it stunk not before it was dead To these take good Reader the meaning of these words and Characters following Supple Supple signifieth as much as Add. And I use this word often when I add somewhat to the words of the Text by way of exposition to make the sense thereof the plainer As cap. 1. verse 3. But Israel doth not know supple his Lord and Master And cap. 6. verse 1. And his train filled the Temple supple in which he saw the Throne erected E. G. E. G. is the abbreviation of Exempli Gratia and signifieth for examples sake or as for example I. E. I. E. is the abbreviation of Id est and signifieth that is or that is to say Q. D. Q. D. is the abbreviation of Quasi diceres or Quasi diceret And signifieth as if thou shouldst say or as if he should say Scil. Scil. is the abbreviation of Scilicet which signifieth to wit V. G. V.G. is the abbreviation of Verbi Gratia and signifieth for example sake or as for example Viz. Viz. is the abbreviation of Videlicet and signifieth to wit AN EXPOSITION OF THE BOOK of the PROPHET ISAIAH ISAIAH CHAP. I. THE Vision of Isaiah The word Vision is taken here for the Object or thing seen by a Metonymie And so it is most frequently taken in Scripture So that if you ask what a Vision is in the most frequent usage of the Scripture It is certaine Images or Idaeas represented by God to the Phancies or Understandings of men in a trance the meaning whereof the Lord doth make known to them that they might make it known to others Between a Vision and a Dream I mean a Dream sent of God there is little or no difference but onely in this that a dream is sent to a man while he is in a sleep as Gen. 37. Vers 5 6. But a Vision while he is awake as Numb 24. Vers 15 16. Note that a Vision in the Singular number is put here for Visions in the Plural number For it is not one Vision onely which is here spoken of but many Note also that because God did not reveal his will to his Prophets by Visions onely but also by other meanes Hence may a Vision be put to signify that which was revealed as well by other meanes as by Visions by a Synecdoche ISAIAH the Son of AMOS This Amos which was the Father of Isaiah was not that Amos which is reckoned among the lesser Prophets But one Amos which as the Hebrews say was the Brother of Amasiah King of Judah so that Isaiah was of the Tribe of Judah and of the bloud Royall Which he saw What he here saw he saw not with the eyes of his body but of his soul Viz. his phansie or understanding And from this kind of seeing was a Prophet of old called a Seer 1 Sam. 9. Vers 9. Concerning Judah By Judah is here meant the Tribe or Children of Judah which Judah was one of the Sons of Jacob Gen. 49.8 And that per Metonymiam efficientis And per Synecdochen membri Not onely the Tribe of Judah but the Tribe of Benjamin also For when the ten Tribes of Israel revolted from the house of David their King the Tribe of Judah and the Tribe of Benjamin stuck to it and became one people and one Kingdome which from the noblest Tribe and the Tribe of the King was called the Kingdome of Judah And Hierusalem i. e. And the Men or Inhabitants of Hierusalem Hierusalem was the chief City and Metropolis of the Kingdome of Judah in which was seated the Temple of God and the Palace of the Kings of Judah In the dayes of Vzziah This Vzziah is called Azariah 2 Kings 15.1 This first verse is as the Title of the whole book And though Isaiah prophesieth in this book of matters concerning the Assyrians and the Babylonians and the Aegyptians and others Yet being that his Prophesies are for the greatest part concerning Judah and Hierusalem this book may have its Title from the greatest part of the Contents thereof And yet that which Isaiah prophecied concerning the Assyrians and the Babylonians and others did some way or other concern Judah and Hierusalem So that this whole book may be well stiled The Vision of Isaiah the Son of Amos concerning Judah and Hierusalem 2. Hear O heavens and give ear O earth He speaks to the Heavens and to the earth which are insensible creatures as though they had sense and understanding by a Prosopopoeia The Lord i. e. God whom He calleth the Lord because he is the Lord of all things in general by right of Creation for He created all things Exod. 20. verse 11. And the Lord of the Jewes and Hebrewes in speciall by right of Redemption for he redeemed them out of Egypt to be his peculiar people Exod. 20. ver 2. Hath spoken Supple saying I have nourished and brought up children By these children He meaneth the Jewes That is the men of Judah and Benjamin which made one people which were called the Jewes who with other the sonnes of Israel were Children of the Lord their God Deut. 14. vers 1 These children of his did God nourish while they were in Egypt by Joseph in the Land of Goshen And when they came out of Egypt He fed them with Manna in the Wildernesse And after that with Milk and Honey in the Land of Canaan Yea at all times He provided for them all things necessary as a careful Father doth for his children And thâ—y have rebelled agâ—inst me i. e. And yet for all that they have rebelled against me They are said to rebell against God which refuse to obey his commâ—ndements see ver 19 20. especially if they follow after strange Gods 3. The Oxe knoweth his Owner q. d. The
Oxe though he be a brute beast yet he knoweth his owner that is obeyeth him when he would have him serve in the Plow or in the cart or in treading out his corn And the Asse his Masters cribb q. d. And the Asse though he be a stupid creature yet he knoweth the Master of his Cribb that is is ready to serve him and to take his burthen upon him at any time Note that these words his Masters cribb are put here by an Hypallage for the Master of his Cribb that is his Master which feedeth him and findeth him with meat and provender in his Cribb Israel That is the Jews which were the children of Jacob who was also called Israel because of the power which He had with God Gen. 32. vers 28. The father to wit Israel is put here for the children to wit the Jewes per Metonymiam Efficientis Note that though this name Israel when it is put for the children of Israel since the daies of Rehoboam is most commonly put for the ten Tribes as when we say such or such a one was King of Israel Because the ten Tribes were the greatest part of the children of Israel in that division which was made under Rehoboam â—et this name Israel is put here for the two Tribes to wit the Tribes of Judah and Benjamin which stuck close to the house of David in that division And the Prophet calls them here by the name of Israel the more to shame them that being descended from Holy Israel they did not imitate the works of their father Israel Doth not know Supple his Lord and Master that is do not obey Him Note that the word know is often taken as well practically as speculatively And signifieth as well action and obedience as speculation and meer knowledge And that per Metonymiam antecedentis because knowledge must goe before obedience for how can we obey him whose will we know not My people Supple the Jewes Doth not consider Supplâ— who hath nourished and brought them up so as to serve and obey Him 4. Ah sinfull Nation This Particle Ah signifieth a detestation and indignation together with an admiration of a thing So that the Prophet doth in these words shew his detestation of and indignation towards the Jewes by reason of their sin admiring that they could thus sin against God who had so nourished them and brought them up A people laden with iniquity He compareth iniquity and sin to a weight as the Apostle also doth Hebr. 12.1 with which he saith this people is heavy laden intimating thereby the great number and heinousnesse of their sinnes These words are governed of the former by Apposition A seed of evill doers By Seed are meant children per Metonymiam materiae because children are born of the Seed of their Parents And it is used sometimes absolutely for men and sometimes relatively for Sons and Daughters in relation to their Fathers or Mothers Some take this word Seed here absolutely for men and those words of evill doers instead of an Epithete signifying as much as wicked or evill working for the Hebrews often put a Substantive of the Genitive case for an Adjective q. d. wicked and evill working men Others take this word Seed here relatively for children in relation to their Parents and those words of evill doers they understand of the Parents of these children q. d. Children of wicked Parents as though the Prophet intended to brand them not onely with their own sin but with the sins of their Parents and fore-Fathers also whom they did imitate Children that are corrupters Supple Of themselves by their own sins and of others by their evill company counsell and example They have forsaken the Lord They are said to forfake the Lord which depart from his ways and keep not his Commandements Psal 18.21 That is which forsake the service of the Lord. Note that here is an Enallage of the person for the Prophet passeth from the second to the third person though he speaketh of the same men a figure which he useth often They have provoked the Holy one of Israel to anger Supple by their sinnes q. d. they have made God to be angry with them by reason of their sinnes and in his anger to punish them The Holy one i e. God Note that Holinesse signifieth the separation of a thing from all things else by way of excellency And therefore God is called the Holy One because he is a Majesty of Peerelesse Power and Peerelesse Wisdome and Peerelesse Goodnesse and because he is Peerelesse in all other his Attributes being separated from all other things and above them all in a most eminent manner The Holy one of Israel i. e. The God of Israel When God is called either the God or the Holy one of Israel we may take Israel for Jacob the son of Isaac as he is taken Gen. 28. vers 21. And God may be said to be the God of Israel that is that God of Jacob because God promised to be with Jacob and to keep him and to be his God Gen. 28.15 And because Jacob again made choice of the Lord for his God Gen. 28.21 Or we may take Israel for the children of Israel as it is taken vers 3. And God may be said to be the God of the children of Israel because he redeemed them out of Egypt Exod. 20. ver 2. And took them to be a peculiar people and treasure to himself Deut. 14.2 And because God shewed them his statutes and his judgements and so dealt with them as that he did not do the like to any nation Ps 147. Vers 19.20 And because they promised to obey hâ—m and serve him and him onely Exod. 20 Vers 19. Deut. 5. Vers 27. Gal. 5. Vers 3. They are gone away backward i. e. They are gone back and cease to follow him That is they have forsaken him For these three last phrases signifie one and the same thing 5. Why should ye be stricken any more q. d. Why should I smite you any more or send any more plagues among you The end why God smiteth and plagueth his people is that they should amend their lives As a Father striketh or whippeth his Son that he should amend his faults Now because God had oftentimes smitten and plagued his people and they were never the better for it and it might be feared that they would be never the better for it if he should afflict and plague them againe Therefore he saith here Why should ye be stricken any more Yâ— will revolt more and more q. d. if I should strike you i. e. if I should plague you or punish you you would not be any whit the better for it yea ye would grow worse and worse They are said to revolt from God who forsake his commandements and will not obey him That which the Prophet here speaks of was fulfilled in Ahaz for it is said of Ahaz that in his distresse he did yet trespasse more and more
a Virgin sometimes both because whatsoever beauty or elegancy is to be found in a Land it is to be found in the City thereof Is left as a Cottage in a Vineyard i. e. Shall be left alone as a Lodge in a Vineyard which standeth alone no houses being near it and to which there is no travelling of people too and fro This was either because the Townes and Villages about Hierusalem were destroyed and so Hierusalem stood as it were alone Or because the people which dwelt about Hierusalem in the land of Iudah were destroyed by the sword or carried away captive or ran away to save their lives so that there was no travelling to Hierusalem as there had been Neither did they which dwelt in Hierusalem dare to come farre out of their gates for feare of their enemies There was wont to be in great Vineyards a little Cottage or Lodge built wherein he which watcht and kept the Vineyard did lie And a Lodge in a garden of Cucumbers This is for sence the same with the former words and what he calls a Cottage there he calls a Lodgâ— here By Cucumbers understand Melons also and such like cool fruit whereof there were many gardens in Judaea as also there were in many other such hot Regions As a beseiged City The similitude consisteth in this that as when a City is beseiged there is no concourse and conflux of people to it as was wont to be the beseigers hindering all commerce with that City during the siege So there should be no conflux and concourse to Hierusalem no going in and out at the gates thereof as was wont and that for the reason before given 9. Except the Lord of Hosts had left us a very small remnant q. d. We shall be left a very small remnant and except the Lord who is Lord of Hosts and able to stop the fury of our enemies shall leave us this very small remnant we shall be utterly destroyed He puts a Praeterpluperfect tense here for a Future to shew the certaine event of what he speaks of The remnant which the Prophet speaks of were those of Hierusalem and others of Judah which had fled to Hierusalem for safety and were safe there For though Rhezin King of Syria and Pekah King of Israel beseiged Hierusalem yet they could not prevaile against it 2 King 16. ver 5. And these were a small remnant in respect of all the Kingdome of Judah besides which were either destroyed or carried away captive 2 Chron. 28. Vers 8 9 10. The Lord is called the Lord of hosts because the Angels and all other creatures obey God at his beck and are more at his command to fight against his enemies than any Army of men are at the command of their General Yea there is no Host or Army of men which the Lord is not Master of Note that the Prophet saith not except our enemies but except the Lord of Hosts had left us a very small remnant c. and that because of the Providence of God which ruleth over all and puts bounds to the destroyer how far he shall destroy We should have been as Sodom and we should have been like unto Gomorrah i. e. We should have been utterly destroyed as Sodom and Gomorrah were Gen. 19. Note that the similitude or likenesse here spoken of consisteth onely in the likenesse of the utter destruction not in the likeness of the manner by which the destruction was wrought The Holy Ghost hath so ordered the words of the Prophet here as that by them he doth not onely signifie what a destruction should be made of the Jewes by the swords of Rezin and Pekah but also in a more sublime sense how many should perish through unbelief in the dayes of the Gospell For the temporall destruction of the Jewes by the swords of their enemies was a Type of their spiritual destruction through unbelief in the time of the Gospel Hence the Holy Ghost when he speaks of their temporal destruction by the sword doth oftentimes in some one passage or other so order the Prophets words as that they signifie in a literall sense not onely what shall be done in the Type but also what shall be done in the Antitype 10. Hear the words of the Lord ye Rulers of Sodom Because the Prophet told these men against whom he prophesied that they had revolted from God and forsaken him for which he would punish them They defied the Prophets words and denyed that they had forsaken the Lord And to justifie themselves told him that they did offer continual Sacrifices to the Lord and observe the new Moones and the Sâ—bbaths c. which the Lord appointed That therefore he might take away what they alledged for their justification he doth bid them to hear and hearken to what followeth Ye Rulers of Sodom By occasion of the word Sodom in the former Verse he calls the Rulers of Judah and Hierusalem Rulers of Sodom And that he might do for these reasons First Because as the men of Sodom were given to a peculiar sin by which they left the naturall use of women and burned in lust towards their own Sex Men towards Men Gen. 19.5 which sinne is called to this day Sodomy from them So was this people given to this sinne 1 King 14.24 and 1 King 22.46 Secondly because as Sodom was given to pride fullnesse of bread abundance of idlenesse and unmercifulnesse towards the poor Ezek. 16.49 so was the people of Judah and Hierusalem Thirdly Because as Sodom was impudent in her sinnes so was this people Chap. 3. Vers 9. Fourthly Because as there were but few righteous in Sodom when it was destroyed onely Lot and his family So there were but few righteous at this time in Judah Give ear unto the Law of our God The Law here is not to be taken properly and strictly but largely even as large as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word For to give eare unto the Law of our God is the same with that which he said immediately before Hear the Word of the Lord. Ye people of Gomorrah He calls the people of Judah and Hierusalem the people of Gomorrah upon the same occasion and for the very same reasons as he called the Rulers Rulers of Sodom just before 11. To what end is the multitude of your Sacrifices unto me saith the Lord q. d. To what end are so many Sacrifices that you bring and offer to me saith the Lord Are they to worship me or honour me or delight me therewith I am not served or worshipped or honoured or delighted with them I am full of the burnt-offerings of Rams c. q. d. I loath the burnt-offerings of Rains c. He saith I am full for I loath by a Metaphor drawn from a man with a full stomack which loatheth the meat that is set before him It may be asked here why God saith that He is full and loatheth the burnt-offering of Rams and the fat of fed
wooll A Question may be here asked How sin can be said to be white as snow or wooll when as sin is so essentially evill as that it cannot be good Answ Sinne may be here taken for the sinner per Metonymiam adjuncti that is By putting the Quality for the person in which the Quality is inherent Now though sin can never be made white that is good yet the sinner may Or we may say that this is an Allegoricall or Proverbiall kind of Phrase And such kind of Phrases are many of them to be glanced upon onely with a quick eye not too exactly to be pried into 19. If ye be willing Supple To obey me and keep my Commandements And obedient i. e. And are actually obedient to me Ye shall eat the good of the land i. e. Ye shall eat the good and pleasant fruits of the Land wherein ye dwell The enemy shall not destroy them and take them away from you Nor shall the sword destroy you and take you away from them 20. But if ye refuse Supple To obey me and keep my Commandements And rebell i. e. And be indeed disobedient to me Note that the Prophet opposeth Refusing here in this Verse To be willing to obey in the former Verse And to rebell in this Verse to to be obedient in the former Verse Ye shall be devoured with the sword Supple of Rezin King of Syria and Pekah King of Israel He speakes of the sword here Metaphorically as of a ravenous beast For the mouth of the Lord hath spoken it i. e. For the Lord hath spoken it and therefore it shall come to passe For the Lord cannot lye and what he saith he is able to make good The prophet speakes here of God as of a man per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and puts the mouth which is but a part for the whole man by a Synechdoche And the mouth rather than any other part here because with the mouth we speak 21. How is the faithfull City become an Harlot How is Hierusalem which was once faithfull as a wife to her husband become now as an harlot committing adultery with her lovers The faithfullnesse here spoken of alludes to the faithfulnesse of a wife to her husband The Scriptures under the Metaphor of Adultery and Fornication do often signifie peculiarly the sin of Idolatry And under the Metaphor of an Whore or an Harlot an Idolater And so it may be here taken especially if we understand Also In the following words q. d. How is the faithfull City become an Harlot It was Also full of Judgement c. For the Prophet upbraids them with their Idolatry Vers 29. c. But as by the Metaphor of Fornication and Adultery the particular sinne of Idolatry is often understood So also may we by the same Metaphor understand disobedience and sinne against God in generall as may appear James 4.4 For the promise of obedience which the Jewes made to God either in their Forefathers as Exod. 20.19 Deut. 5.27 Or by themselves either in their Circumcision Galat. 5.3 or at any other time as 2 Chron. 15. Vers 12 15. and 2 Chron. 23.16 may be compared to the promise of a wife which she makes to to her husband at her marriage to be obedient to him and true to his bed And for this reason doth the Lord say to Sion that He is her husband Chap. 54. Vers 5. Wherefore as a Wife so long as she keepeth the promise which she made to her Husband is accounted Faithfull but if she breaketh that promise and falls in love with other men and followeth them becommeth a Whore or an Harlot So might Hierusalem be accounted Faithfull so long as she was obedient to God according to her promise But when contrary to promise she became disobedient to God and followed her own lusts she might be counted of as an Harlot and so be called by a Metaphor And thus not onely Idolatry but any other particular sinne may be called Adultery and not onely the Idolater but any other sinner be called an Adulterer And he which walketh uprightly according to his Covenant that is according to the Law of God which he promised to keep might be called Faithfull and among the rest He who executed judgement without respect of persons For which cause Sion also may be called Faithfull in this place How is the faithfull City c. This question speakes admiration and sorrow Note that this is the beginning of a new Prophesie Or a new Propheticall Sermon It was full of judgement By Judgement is meant Upright dealing in Courts of Justice and equall administration of Justice without partiality Righteousnesse lodgeth in it Righteousnesse signifieth the same as Judgement did And this is a repetition of the former sentence He speaketh of Righteousnesse as of a Person by a Prosopopocia Lodged in it i. e. Took sweet repose and rest in it To lodge in a place as it signifieth sweet repose and rest so it signifieth but a short abode and as it were but for a night But now Murderers i. e. But now unrighteous and unjust Judges who have put Righteousnesse out of her lodgings He calls Vnrighteous and unjust Judges which oppresse and wrong the poor in Judgement Murderers by an Hyperbole because they deprived the poor of their meanes which was their life and gave it away from them by their unrighteous sentence to them to whom it did not belong By reason of which many did perish not onely through griefe of mind but also through famine and hunger having no meanes left them to buy bread to sustaine nature 22. Thy silver is become drosse Under the Metaphor of silver understand Righteousnesse under the Metaphor of drosse understand Vnrighteousnesse q. d. The Righteousnesse in Judgement is turned into Vnrighteousnesse The Prophet useth an Apostrophe here to Hierusalem to whom he speaks as to a woman by a Prosopopoeia Thy Wine is mixt with water He speaks of wine so mixt with water as that it hath lost all its virtue by that mixture By Wine understand Justice By Water respect of persons or whatsoever is contrary to true Justice q.d. Thy Justice is mixed with respect of persons and is now so corrupted from that sincerity which once it had as that it is no more Justice 23. Thy Princes c. i. e. Thy Judges For Judges are Princes and Chief men in a Common-wealth per Metonymiam Generis Are Rebellious i. e. Are disobedient to the Commandements of the Lord who hath given this Commandement to Judges saying Ye shall not respect persons in Judgement But ye shall hear the small as well as the great Deut. 1.17 And Companions of Theeves They may be called Companions of other men which either did or suffered the like as other men did or suffered So saint John writing to the seven Churches in Asia called himself their Companion in Tribulation Rev. 1.9 Because he suffered like tribulation as they did though not with them or in their
the Grapes that grew there might be pressed therein to make Wine And he looked Supple After all his care and charge That it should bring forth grapes i. e. Sweet grapes which are pleasant to the taste and acceptable to the stomack and which would make excellent Wine Wild Grapes i. e. Bitter sower unpleasant grapes like wild grapes Note that the wild grape is the fruit of that Plant which is called the Wild Vine which is that Plant different in Species from the choice Vine which maketh some Interpreters to expound wilde grapes here by a note of similitude q. d. Grapes like wild grapes But though the wild grape be the fruit of the wild Vine and never commeth of the Vine naturally Yet being that this is a Proverbiall kind of speech we may expound it without a note of similitude For Proverbs do not alwayes observe the course of nature and what naturally proceedeth from what as you may see Chap. 14.29 Where the Serpent is said to produce a Cockâ—trice and the Cockatrice to bring forth a flying Serpent and Chap 59.5 Where the Cockatrice egg is said to break out into a Viper 3. And now O inhabitants of Hierusalem and men of Judah c. These words are spoken in the Peâ—â—on oâ— God whom the Prophet called his well-beloved vers 1. Judgâ— I pray you betwixt me and my Vineyard Supple Which of us two were in the fâ—ult that it brought not forth grapeâ— but wild grapes God calleth the Inhabitants of Hierusalem and men of Judah to judge here Because the application of this Parable concerneth them and there is no better way to shew that a man is justly condemned than to make him by some way or other to condemn himself Thus did Nathan deale with David 2 Sam. 12.2 And thus did our Saviour deal with the Priests and Elders Mat. 21. v. 33.40 4 What could have been done more to my Vineyard that I have not done in it q. d. What have I omitted that a good Vine-dresser should do Or what have I neglected which was needful to make my Vineyard fruitfull Wherefore when I looked q. d. What then is the reason Or where is the fault is it in me or in my Vineyard that when I looked that it should bring forth grapes it brought forth wild graces 5. And now Supple That the fault is not in me but in my Vineyard Note here that we must understand between this the former verse that the men whom God called to judge between Him and his Vineyard gave sentence for Him against his Vineyard Upon which sentence God goeth on to give sentence against his Vineyard as it deserved Go to This raiseth attention I will take away the hedge thereof Supple That men and Beast may freely go in and out at their pleasure And break down the wall thereof This is a Repetition of those words I will take away the hedge thereof Where note that in stonie places they were wont to make their fences of stones built into walls in stead of Hedges of thornes Yet some take the Hedge for one fence and the wall for another As though the Vineyard had a double fence about it an outward fence of a Hedge of Thornes an inward of a Wall of Stones It shall be trodden down Supple By men and beasts 6. It shall not be pruned When Vines grow rank and too luxuriant they are to be cut and pruned that they may bear the better Nor digged They were wont to dig at the roots of the Vines to open them and let in the aire and raine the better as also to dung the roots that the fruit may be the more and the fairer There shall come up briars and thornes Supple Instead of the Vines which shall be trodden down Or there shall grow up briars and thornes among the Vines which shall suck away the juyce from the rootes of the Vines both which are the signes of a Vineyard neglâ—cted and rejected I will also command the Clouds that they raine no raine upon it And the Plants which are planted upon a hill must needs wither away without raine 7. For the Vineyard of the Lord of Hosts is the house of Israel This Conjunction For if it be a Causal and so taken sheweth that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and that something is to be understood That therefore which is to be understood here is this or the like q. d. Now therefore the Lord will forsake his People the house of Israel and the men of Judah and will leave them to be spoiled by their enemies and will not help them for that which is meant by the Vineyard of the Lord of Hosts is the house of Israel and that which is meant by his pleasant Plants is the men of Judah But yet note that some take For here for Now truely and so make the sentence perfect without an Elleipsis For the Vineyard of the Lord of Hosts is the house of Israel i. e. For they which are meant signified in this parable by the Vineyard of the Lord of Hosts is the house of Israel c. The house of Israel The house of Israel is taken here for the Jewes See Chap. 1. Vers 3. This verse telleth us that what the Prophet sang of the Vineyard in the former Verses was a Parable Now although it be not necessary that whatsoever is conteined in a Parable should have its application because many things are spoken to make up the narration and many things are added to adorne it And although it might seem enough to make this Parable and the Apodosis thereof to meet to say that as this Vineyard had all things requisite to make it fruitfull So had the Jewes whatsoever was needfull to make them good And yet for all that as the Vineyard prooved naught so did the Jewes And therefore as the Lord would lay waste his Vineyard so would he give over his people to desolation And although little more than this is expressed in the Apodosis here given Yet because Interpreters have been more accurate in explication of every member of this Parable than ordinary I will here take a review of it and with them run it over againe 1. My well-beloved i. e. God whom I love dearly Hath a Vineyard By this is meant the house of Israel vers 7. In a very fruitfull hill By this fruitfull hill is meant Judaea which was high for situation and mountainous yet fruitfull for the quality of the soile 2. And he fenced it i. e. He gave it his Protection and kept it from all its enemies which dwelt round about it And gathered out the stones thereof i. e. He did cast out thereof the Gods of Stone and the Canaanites which worshiped those Gods Psal 80.8 who by worshipping stones were like to the stones which they worshipped Psal 115 8. And planted it with the choisest Vine By the choisest Vine or Vines are meant the men of Judah v 7. And built a Tower
pass And is redundant here See Notes Cap. 2. v. 2. It came to passe in the dayes of Ahaz The story of this you may read 2 Kings 16. v 5. But could not prevaile against it This is spoken by Anticipation for thaâ— which followeth came to passe before this 2. And It was told the house of David i. e. It was told to Ahaz the King and to the nobility of the Kingdome of Judah which were of the lineage of David c. This which he speakes of was told them before Rezin and Pekah came against Judah and Hierusalem yea so soon as ever they had made this confederacy Syria is confederate with Ephraim q. d. Syria and the ten Tribes have made a league between themselves and have agreed to joyn their forces together with an intent to cut off Judah from being any more a People It was the intent of Rezin King of Syria and Pekah King of Israel in joyning their forces against Judah utterly to have cut off the People of Judah from being a People or Common-wealth or Kingdome of themselves any more For if they had taken Hierusalem they would have made the son of Tabeal King Vers 6. And so have cut off the house of David And those which they did take in the Land of Judah they carried away captive 2 Chron. 28. v. 8. Intending to have peopled the Land of Judah with some of their own People as the Eastern Conquerors were wont to doe when they intended that a People should be no more a People or Common-wealth of themselves but live dispersed here and there as slaves to others With Ephraim i. e. With the ten Tribes of Israel Ephraim which was the son of Joseph Gen. 41.52 and the grand-child of Jacob and by him adopted and made as one of his own sonnes Gen. 48. v. 5. â—is put here for the Tribe of Ephraim per Metonymiam efficientis And the Tribe of Ephraim for the ten Tribes of Israel by a Synecdochen membri And this Tribe rather than any other because Jeroboam which was the first King of Israel was of this Tribe As also because this was the chiefest Tribe of the ten And his heart was moved i. e. And Ahaz trembled and quaked for fear The heart is put here for the whole man by a Synecdoche And the heart of his People i. e. And all his People when they heard of it trembled and quaked also The fear of Ahaz and of his People was least they should be utterly destroyed and be no more a People which fear was the greater in them because they trusted not in God nor believed his Prophets who prophesied the contrary 3. Then said the Lord unto Isaiah goe forth now to meet Ahaz Isaiah is sent to Ahaz the King because Ahaz was most afraid and because this message concerned the good of the Kingdome whereof he was head Thou and Shear-jashub thy son Shear-jashub signifieth a remnant shall return and this name was given by Gods appointment to one of the sons of Isaiah to signifie that though the Jewes should be brought into a miserable condition by their enemies yet a remnant at least should return to their former happiness and should enjoy the priviledge of being a People and Common-wealth of themselves And though the Jewes should be expelled and driven from their dwellings by the prevailing of their enemies yet a remnant of them at least should return to their dwellings again and there live and increase and enjoy the happinesse of being a People and Common-wealth of themselves Because Ahaz feared that he and his People would be utterly destroyed and cut off from being a People when Rezin and Pekah had both agreed to joyn their Armies and forces together against them Therefore was it that God commands Isaiah to go meet Ahaz and carry Shear-jashub his son with him for the sonnes of Isaiah were for signes and wonders in â—srael cap. 8. v. 18. that Isaiah might confirm him and his people not with words onely but with a sign of comfort also from God that Rezin and Pekah should not utterly cut them off from being a People or Common-wealth any more of themselves At the end of the Conduit of the upper pool Ahaz had gone out thither either to walk or to see how that place was fortified or might be made advantagious for the defence of the City against the enemy There were two Pooles near Hierusalem whereof one was called the upper Poole the other the nether Poole from their scituation In the high-way of the Fullers field i. e. In the high-way which is near to the fullers field Or which goeth through the fullers field Fullers use much water in their trade and therefore are wont to dwell near some Pool or river and they had need of some open field to dry their clothes in when they were wet and such a kind of field was it which is here called the fullers field 4. Take heed Supple That thou distrust's not God and send'sts to the King of Assyria for aid against Rezin King of Syria and Pekah King of Israel And be quiet i. e. And sit quietly at home and neither goe thou nor send thou to Assyria for help When Ahaz heard that Rezin King of Syria and Pekah King of Israel made a confederacy against him he trembled and quaked notwithstanding the good word of the Lord to him and would not be quiet but thought either to go or to send messengers to Tiglath-Pileser King of Assyria for help 2 Kings 16. v. 7. From this therefore doth the Prophet dehort him in these words Take heed and be quiet q. d. Take heed and send not for aid abroad neither be thou moved but put thy confidâ—nce in God For in rest shalt thou be saved in quietnesse and confidence shall be thy strength See the like Cap. 30 v. 15. For the two tailes of these two smoaking fire-brands i. e. By reason of the two tailes of these two smoaking fire-brands q. d. Let not the two tailes of these two smoaking fire-brands thus disquiet thee and make thee to send for aid abroad What he meaneth by the two tailes of the smoaking firebrands he telleth in the next words By the two tailes of the smoaking firebrands he meaneth Rezin King of Syria and Pekah King of Israel whom he calleth firebrands because of their rage and fury against Judah and smoaking fire-brands because they could but smoak they could not burn They could but terrifie they could not destroy Judah And he calls them tailes or ends of fire-brands because as the tailes or ends of fire-brands are soon spent and consumed so should they shortly come to an end and perish For the fierce anger of Rezin with Syria q. d. that is by reason of the fierce anger of Rezin King of Syria and his people the people of Syria He explaineth what he meant by the former words Of the son of Remaliah i. e. Of Pekah Son of Remaliah King of Israel He giveth Pekah
places the word fire is as needlesse as a mans Pen is here and is sufficiently intimated in the word burn Concerning Maher-shalal-hash-baz q. d. That which I shall tell thee concerning Maher-shalal-hash-baz as v. g. who shall be his Mother that shall bear him and who his Father that shall beget him and what his name shall be and what his name shall signifie and portend c. He calleth him here Maher-shalal-hash-baz by a Prolepsis for as yet he was not named as appeareth v. 3. 2. And I took unto me faithfull witnesses to record q. d. And according to what was written and commanded by God in that Roul I married the Prophetess whom God would have me to marry and when I married her I took faithful witnesses to record or bear witnesse of my marriage Here the Prophet comprehends a great deal in few words which may be understood by the context Note that Matrimonie among the Jewes was not wont to be celebrated before lesse than ten witnesses Uriah the Priest and Zechariah the sonne of Jeberechiah This Vriah was High Priest of whom we read 2 King 16.10 and Zachariah was a Prophet of whom we read 2 Chron. 29.13 Note that these were not all the witnesses which Isaiah took to record or bear witnesse of his marriage but onely two of them which two are here named because they were men of great authority to shew that in a matter of great moment he would take witnesses suteable 3. And I went unto the Prophetesse i. e. And I lay with the Prophetesse which was now my wife The Prophetesse Some think that this woman was indued with the gift of Prophesie and therefore called a Prophetess Others think that she is here called a Prophetesse onely because she was the wife of a Prophet Viz. the Prophet Isaiah as we use to call the wife of a Major Majoresse Call his name Maher-shalal-hash-baz This name Maher-shalal-hash-baz being interpreted is In making to the spoile he hasteneth the prey Or Make speed to the spoil hasten the prey And it was given to the child to signifie that the Assyrians should come speedily and take a great prey from the Syrians and the ten Tribes of Israel 4. Before the Child shall have knowledge to cry my Father and my Mother i. e. Before the child Maher-shalal-hash-baz shall come to so much knowledge as to know his Father and his Mother and call them by their names The riches of Damascus and the spoil of Samaria shâ—ll be taken before the King of Assyria i. e. the riches of the Syrians and the spoil of the Kingdome of the ten Tribes of Israel shall be taken and carried away by the Assyrians We read of the fulfilling of this 2 Kings 15.29 and 2 Kings 16.9 and it was fulfilled by Tiglath-Pileser Damascus was the head or chief City of Syria Chap. 7.8 As Samaria was the head or chief City of the ten Tribes and these two Cities are here put to signifie the severall Kingdomes which were subject to them Before the King of Assyria i. e. Before the face of Tiglath-Pilesser King of Assyria by his souldiers and at his command 5. The Lord spake also unto me again That which the Lord spake here containes his threats against the Jewes for that they believed not what he spake against the Syrians and the men of Israel but did for all that rejoyce in Rezin and Remaliah's sonne 6. Forasmuch as this People By this People is meant the men of Judah Where note that all the men of Judah did not refuse the waters of Siloah yet what some of them onely did is imputed to the whole People because of the communion which is between a part and the whole Refuse the waters of Siloah that go softly Siloah was a soft and gentle stream which arose out of Mount Siâ—n in Hierusalem and thence glided gently and softly along into the brook Kidron and by the waters of this soft gentle stream the Prophet doth here Metaphorically mean the house of David that is the King of Judah and the royall seed thereof which descended from David whom he likeneth to the waters of Siloah because as the waters of Siloah were but low and the current thereof but weak So to the eyes of man the house of David was but weak in strength and in a mean and low condition in respect of any humane power it had though it was upheld by the power of God at this time He takes his Metaphor from Siloah because Siloah was well known to the Jewes to whom he spake and because Siloah sprang out of Sion which was a hill in Hierusalem the head City of Judah upon which the Palace of the Kings of Judah was built From this place it appeareth that many of the men of Judah did despise the house of David to whom the Scepter and Kingdome of Judah did belong because it was weak and destitute of humane power at this time and did wish that the Kingdome of Judah were translated to the Syrians and the Kings of Israel who were confederate with the Syrians thinking by these meanes that they should be no more afflicted as they had been by the ten Tribes and by the Syrians And this they did because they heard that the Syrians and the Israelites had made a league together and would joyne their forces to invade Judah and that they thought that Judah would never have been able to resist them Forasmuch as this People refuse At least in their mind and in their private practises The waters of Siloah which goe softly i. e. The house of Judah which is low and destitute of humane power and not sufficient in it self to resist Rezin and Pekah And rejoyce in Rezin and Remaliak's son i. e. And wish that Rezin King of Assyria and Pekah the sonne of Remaliah King of Israel who are joyned together in league were Lords of Judah instead of the house of David To rejoyce Is put here for to desire and wish for per Metonymiam effecti because we rejoyce in that which we desire and wish for when we have obtained it 7. The Lord bringeth upon them i. e. The Lord will bring upon the men of Judah which refuse the waters of Siloah and rejoyce in Rezin and Remaliah's sonne Because waters lie lower than the top and surface of the earth he useth here the Metaphor of waters therefore he saith the Lord bringeth up c. The Lord bringeth up i. e. The Lord will bring up A present is put for a future tense The waters of the river strong and many By the River is here meant Euphrates which is called in Scripture the River 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a very great River and a River which ran with a very strong and mighty stream and current By the River Euphrates is meant Metaphorically the King of Assyria whom he signifieth by this River rather than by any other River because as Euphrates was a great and a strong mighty River so was
by onely upon occasion of that word Immanuel and of the Objection which might be raised from thence With a strong hand i. e. With a strong that is a loud and very audible voyce so that I could not be deceived in what he spake but must needs take good notice thereof The Scripture speaking often of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributes to him the parts and members of man's body as if he he were a man And here they attribute to him A Hand by which is meant the Voyce by a Metonymie of the cause Object But you will Object that the tongue not the hand is the cause of the voyce as being the instrument of speaking Answ The hand being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the chief instrument of the body is often put to signifie any other instrument thereof And in particular we find it often put for the mouth or tongue as Lev. 10. v. 11. Where we read thus That ye may teach the Children of Israel the statutes which the Lord hath spoken unto them by the hand of Moses And Numb 15.23 Where we read thus All that the Lord hath commanded you by the hand of Moses And Numb 16.40 Where we read thus As the Lord said to him by the hand of Moses And instructed me that I should not walk in the way of this People saying i. e. And instructed me that I should not do as this People doth saying c. This People The People here meant are the Jewes which refused the waters of Siloah because they went softly See v. 6. These were Traytors at this time to their King for because he was weak they did cast in their mind how they might revolt to Rezin and Pekah Kings of Syria and Israel which were joyned together for the destruction of Ahaz and the Kingdome of Judah And the way which they walked in was Treason and Rebellion in meditating a revolt from their own King to the Kings of Syria and Israel All which they did notwithstanding the Promise of God that he would be their Hâ—lper and defend them against those two Kings and so they feared those two Kings more than God 12. Say ye not a confederacy to all them to whom this People shall say a confederacy q. d. Go not about to make a confederacie or a conspiracie against your King with all those with whom they would make a confederacie or conspiracie The order of the words is this q d. Say ye not Let there be a confederacie between uâ— to all them to whom this People will say Let there be a confederacie between us A confederacie Here is a word left to be understood namely Let there be q. d. Let there be a confederacie between us The confederacie which he meaneth was a confederacie to depose Ahaz King of Judah and bring his Kingdome into the hands of Rezin King of Syria and Pekah King of Israel who had at this time joyned their forces against Judah To all them These words signifie all those men with whom those Traitors would make a Confederacie or Conspiracie against their King and they were partly their fellow Subjects whom they would draw into the same conspiracie with themselves partly and chiefly Rezin King of Syria and Pekah King of Israel and their Subjects Neither fear ye their fear i. e. Neither be afraid of them of whom they are afraid The word fear is to be taken here Objective for the thing feared as it is taken elsewhere as Gen. Chap. 31. v. 42 53 c. They which these men feared were Rezin and Pekah who had joyned their forces and combined together against Judah and Hierusalem and therefore to curry favour with them and to provide for their own safety they did desire at least to maintaine intelligence with them to betray the Kingdome of Judah into their hands and did perswade and labour their fellow subjects to do the like Neither be afraid As though they Viz. Rezin and Pekah could subdue Judah 13. Sanctifie the Lord of Host himselfe i. e. Feare ye the Lord of Hosts and him onely Fear not Rezin and Pekah Then we sanctifie God when we do that which we ought to do to him and no other For to sanctifie is to separate a thing from others by way of excellencie or to acknowledge a thing to be so separate by our words and actions Himselfe This word carrieth an Emphasis with it q. d. Fear him and sanctifie him fear not these Let him be your fear and let him be your dread These words fear and dread are to be taken here Objective for the thing or party to be feared and dreaded as v. 12. q. d. Fear him onely There was reason why they should fear God if they went on with their confederacie for God had threatned in that case to bring upon them the King of Assyria c. vers 7. and what he had threatned he was able to bring to passe 14. And he shall be for a sanctuary q. d. And he shall be to you as a place of refuge where ye shall be safe from all danger i. e. He shall be your protector and defender A Sanctuary A Sanctuary properly signifieth an Holy Place separated or set apart for Gods worship And therefore the Tabernacle was called a Sanctuary Exod. 25. vers 8. And so was the Temple Psal 78. v. 69. But here a Sanctuary is taken Metaphorically for a Protector or Defender Because in many cases they which fled to a Sanctuary or Holy place were thereby protected and freed from the hands of Violence So that none whatsoever they were could without a great offence touch them or lay violent hands upon them so long as they were there Hence it was that Adoniah when he feared King Salomon caught hold of the hornes of the Altar which was before the Tabernacle 2 Chron. 1. v. 5. 1 King 2. vers 29. And that this was the Practise also long before we may learn out of Exod. 21. vers 14. And to this Practice and custome doth David allude when he saith In the secret of his Tabernacle shall he hide me Psal 27.5 But as for the Originall of this practice I do not remember that it is any where written that God appointed the Sanctuary to be a place of refuge for any sort of men as he did appoint certaine Cities to be Cities of refuge for the man-slayer Deut. 19. v. 2. and Josh 20.2 Wherefore I conceive that it was the reverence which men bore to that place that began and continued this Practice of flying to the Sanctuary and being safe there For even among the Heathens their Temple and Altars were places of Refuge for this we read in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wild beast hath the Rock for his refuge but servants the Altars of the gods But for a stone of stumbling and for a Rock of offence to both houses of Israel q. d. But he shall bring evill upon both the Houses or Tribes of
Israel that is upon the House or Tribe of Judah and the House or Tribe of Benjamin For a stone of stumbling By a stone of stumbling is meant a stumbling block or stone at which a Man stumbleth A Substantive of the Genitive case being put here by an Hebraisme for an Adjective Now because a Man which runneth and in his running stumbleth at a stone cometh thereby to a great fall And if he flieth before his Enemy he doth not onely come to a great fall but also is overtaken with his enemie and slain So that the stone is to him a cause of hurt by his fall and a cause of his death in that by his fall his Enemie overtook him and slew him Hence it is that to be a stone of stumbling is put Metaphorically for to be a cause of evill to a Man or to bring evill upon a Man yea to be the cause of destruction to him or to bring destruction upon him And for a Rock of offence By a Rock of offence is meant a Rock against which a Man doth offend that is strike or hit his foot and so stumbleth Note that this is but the former sentence repeated and that a Rock here signifieth no more than a Stone there which is called a Rock not because of the Greatnesse but rather because of the hardnesse of it It was no great Stone with which Zipporah circumcised her Child Exod. 4. v. 25. yet it is there called Petra that is a Rock To both the houses of Israel i. e. To both the Tribes of Israel Viz. The Tribe of Judah and the Tribe of Benjamin which two Viz. Judah and Benjamin were the Sonnes of Jacob who was called Israel When the other ten Tribes revolted from the House of David in the dayes of Rehoboam these continued their obedience 2 Chron. 11.12 Hence we read these two Tribes often joyned together as 2 Chron. 14.8 and 15.2 c. Yet doe both these two Tribes goe often under the name of Judah onely as Chap. 1. v. 1. for reasons there given For a Gin and for a Snare A Gin is an instrument or decive to catch birds And a Snare is an instrument or device made and laid to catch beasts Now because these birds which were taken in the Gin were killed by the Fowler and those Beasts which are taken in the Snare are killed by the Hunter Therefore to be for a Gin and for a Snare is put here by a Metaphor for to be a cause of destruction or to bring destruction upon men So that To be for a stone of stumbling and for a rock of offence for a gin and for a snare Sgnifieth To afflict and to destroy To the Inhabitants of Hierusalem Note here that both the houses of Israel and the Inhabitants of Hierusalem are put by a Synecdoche for those of both the houses of Israel and of the Inhabitants of Hierusalem which would not fear the Lord but feared Rezin King of Syria and Pekah King of Israel and made a conspiracy or confederacy against their own King that they might curry favour with them For a Snâ—re and for a Gin to the Inhabitants of Hierusalem Being that Hierusalem was preserved both when Rezin and Pekah came against it and also when Sennacherib invaded Judah it may be asked how any of the Inhabitants of Hierusalem could be destroyed Answ The Inhabitants of Hierusalem here spoken of as they thought Ahaz too weak to withstand Rezin and Pekah So might they think Hezekiah too weak to withstand Sennacherib and so not trusting themselves in the City when the Armies of the Enemies came against Judah they might get out and perhaps joyne with Sennacherib's men and so perish either by them or with them if they perished not before 15. Shall stumble and fall and be broken i. e. Shall be afflicted and brought to misery A Metaphor from a man which running stumbleth at a stone in his way and falleth and so cometh to hurt And be broken He alludeth to those which in their running stumble at a stone and fall and so break their face or knees or armes or leggs c. And be snared and be taken i. e. And shall be destroyed He alludeth to Birds and Beasts which are taken in Gins and Snares and so killed by the hands of the Hunter or Fowler Bind up the Testimony i. e. Bind up the Roul in which thou hast written that which I have told thee concerning the matter of Rezin and Pekah and the Instructions which I gave thee concerning my People whereby they might know how to carry themselves at that time and wherein thou hast written the calamities which shall befall them which revolt from their own natural King to Strangers These are the words of the Lord to the Prophet Whether these things were written in the same Roul which is mentioned v. 1. or no it matters not onely this is certain that the Prophet wrote these things in a Roul and exposed the Roul to the open view of all that passed by that they might read them He calleth this Roul the Testimony because it testified what the mind of God was in these particulars This Testimony Isaiah had enrouled or written in a Roul or Parchment both that he might the better preserve it and that he might expose it to all men to read and therefore the Lord saith here to him Bind it up q. d. Roul up this Testimony which thou hast engrossed in Parchment and exposed to all men to read and when thou hast rouled it up bind it that it unroul not This Testimony that is this Revelation and Instruction so written and enrouled God had commanded as it seemeth to be laid open and made publique for all to read yea for those which refused Ahaz and desired Rezin and Remaliah's sonne And for this end did he command it to be laid open that all might take warning thereby to rely upon God and make no confederacy against their King But because they which refused Ahaz would not be warned thereby and return to their obedience by this the Lord commands it in anger to be taken away from them and rouled up and bound and sealed and to be shewen onely to his Disciples and left among them that it might be a Testimony to Posterity What gratious warning he gave those Traitors though they would not take his warning And that his Disciples might have the will of God alwayes by them to square their actions according to it Seal the Law among my Disciples q. d. Seal the Law and keep it close from these men and carry it to and lay it open among my Disciples viz. that it may be a Testimony that thou didst warn these Traytors in my name and that my Disciples may have my words near them to rule themselves according to them The Speech is Elleipticall Seal the Law i e. Keep the Law close to wit from these Traitors To Seal signifieth to keep close by a Metaphor taken from the
Practise of men which set a Seal upon the Letters or Boxes which they would have kept close shut and not opened The Law By the Law he meaneth the same as he did by the Testimony and this is but a repetition of the former sentence Note that the word Law doth not alwayes signifie the Law as it is commonly taken but it oftentimes signifieth more generally and is taken for any Lesson or Doctrine or Instruction or Word of God whatsoever And so it is to be taken here and so it is taken cap. 1. v. 10. Among my Disciples q. d. And carrie it to and open it among my Disciples Here therefore are some words left to be understood Among my Disciples They are called Gods Disciples here which were willing to be taught of God that is which were willing to give eare to Gods instructions delivered by the Prophets to be ruled by them Note that these words hitherto were spoken in the Person of God the next words the Prophet speakes in his own Person 17. And I will wait upon the Lord. And is put here for Yet or Neverthelesse and the sense is q. d. Though the two houses of Israel and the Inhabitants of Hierusalem many of them believe not the promises of God which he hath made of defending Judah and Hierusalem from the power and intents of Rezin and Pekah nor will follow his instructions but are still afraid more of those two Kinge than of God and therefore endeavour to make a confederacie with those two Kings against their own King which hath kindled Gods anger against the house of Jacob and made him to take away his Testimony from them in displeasure yet will I wait upon the Lord in full assurance that he will performe what he hath promised I will wait upon the Lord. Supple For the performance of what he hath promised and behave my self accordingly The Prophet speaketh here in his own person That hideth his face from the house of Jacob i. e. Which is angry with the house of Jacob because they will not rely upon his promises but endeavour to make confederacy with Rezin and Pekah c. being more afraid of them than of Him That hideth his face c. To hide his face signifieth to be angry by a Metaphor from men who will not look upon them with whom they are displeased From the house of Jacob. i. e. From the Jewes which are Jacobs Children yet not from all the Jewâ—s but those who out of distrust of God and fear of Rezin and Pekah's forces would for their own safety make a league with them against Ahaz their King contrary to Gods command See v. 14 15. I will look for him Supple untill he comes and helpes us He speakes of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. Behold I and the Children which God hath given me are for signes and for wonders c. q. d. Behold I and my Children are for signes and for wonders to foretell and foreshew the goodness of God to us Jewes and that he will be with us to help us and aid us against our enemies that they shall not have their wills of us and utterly destroy us He giveth a reason here why he will wait upon God and look for him Viz. Because he believed the truth of those things which He and his Sonnes portend We may understand For in the front of this Verse For Wonders A Wonder is here taken meerly for a Sign or Token of a thing to come The Children of Isaiah were for Signe and Wonders onely by reason of their names because they had such names given them by Gods own appointment as did signifie things to come So Shear-jashub Isaiah's Sonne signified that a Remnant at least of the Jewes should return to their peace and happinesse and to their dwellings again when they were disturbed in the one and expelled from the other cap. 7. v. 3. So did Immanuel the Sonne of Isaiah signifie that God was with his People and would help them Cap. 7. v. 14. and cap. 8. v. 8 11. So did the name of Maher-shalal-hash-baz the sonne of Isaiah signifie the suddain destruction of the Syrians and Israeliteâ— and so by consequence that Judaea should be freed of the fear of Rezin and Pekah Cap. 8. v. 3. And â—saiah himself was for signes and wonders either as he was a Prophet and so uttered words which signified things to come or because of the Miracles which were done by him in confirmation of what he foretâ—ld as 2 Kings 20.11 Or because be took his Sons with him by Gods command when he went to prophesie and so prophesied by them as Cap. 7.3 Or because by his habit and going and gesture he signified things which should be as Cap. 20. v. 3. The Children which God hath given me Isai h might well say the Children which God hâ—â—â— given mee For the Children which he begat he begat by the precept of the Lord who directed him in his marriage c. In Israel i. e. Among the Jewes which were the Children of Jacob who was called Israel From the Lord of Hosts i. e. Given of or sent from the Lord of Hosts to his People to be signes and wonders to them Which dwelleth in Mount Sion God was said to dwell in Mount Sion because his Temple was built there which was his house and in which he was said to dwell Compare Exodus 25. v. 8. and 29. v. 45. with 1 Kings 8. v. 27. God was said to dwell in his Tabernacle first and then in his Temple afterwards not because he was there circumscribed but because of his speciall manifestation of himself in those places Note that Isaiah and his children mentioned here in this verse were a Type of Christ and of the faithfull which God gave him as Children as appeareth Heb. 1. v. 13. For as Isaiah and his Children did rely upon God when the Syrians and Israelites were joyned together to consume Judah So did Christ and the faithful which God gave him as Children put their trust in God when the Jewes and the Romanes were set on fire to destroy them 19 And when they shall say unto you q. d. And when you are in any distresse because of Rezin and Pekah and your brethren which are wicked shall say unto you c. Here is either a Relative put without an Antecedent or else They shall say is put impersonally for when it shall be said unto you These words are spoken in the person of God to the Prophet and they relate to those words of the eleventh Verse The Lord spake unto me c. q. d. The Lord spake thus unto me saying Say ye not a confederacie to all them to whom this people shall say a confederacie c. And thus when they shall say unto you seek unto them which have familiar spirits c. Seek unto them which have familiar spirits and to Wizards Viz. That you may know by them what will be the event and successe of
the Army of Sennacherib was destroyed yet Hezekiah subdued many people and did prosper wheresoever he went even from the beginning of his Reign so that it might be said that his goverment and prosperity increased all the daies of his life though they were interrupted a while by Sennacherib Kinge of Assyria and what mortall happiness hath not its interruption Vpon the Throne of David Supple shall he fit as the sonne and heire of David And upon his Kingdom the kingdom is put here Metonymice for the Throne of the Kingdome and these are a repetition of the former wordes To order it i. e. To rule and governe that Kingdome of David This relative relateth to the Kingdom but not as it is taken metonymice for the Throne of the Kingdom but as it is taken for the Kingdom it selfe And to establish it with judgment and justice This judgment consisteth in punishing the wicked and this justice in remunerating and rewarding and shewing mercy to the just by which Thrones are established and Kingdomes flourish Proverbs Cap 25. vers 5. and Cap. 29. vers 14. The sence of this place is q. d. he shall sit upon the Throne of David and rule and governe his Kingdom with judgment and justice by which he shall establish the Kingdome and make the Throne to flourish From henceforth even for ever i. e. From the beginning of his Reign even to the end of his life Note that this word henceforth doth not signifie the point of time in which the Prophet spoke this no more doth the like in other places Mat. 23. vers 39. But the time in which Hezekiah should begin his Reign for this word henceforth is a Relative put without an Antecedent and the Antecedent is left to be understood by the circumstance of the place A thing usuall with the Hebrewes as we have often observed And for ever signifieth to the end of his life or so long as he liveth so David saith I will sing of the mercies of the Lord for ever Psal 89. vers 1. That is I will sing vnto the Lord as long as I live I will sing praise to my God while I have my being Psal 104. vers 33. So I will never forget thy precepts saith he againe Psal 119. vers 93. That is I will not forget thy precepts so long as I live The Zeal of the Lord of Hosts will performe this That is q. d. the ardent love which the Lord of Hosts doth bear to the good and godly among his people will performe this That is will give us so good a King and blesse him to us and will for his sake performe what I spoke of ver 4. That is will for his sake break the yoake of our burden and the staffe of our shoulder and the rod of our oppressours as in the day of Midian 8. The Lord sent a word unto Jacob. By this word he meanâ—â—h threatnings per Synechdochen generis and by Jacob. He meaneth the sons of Jacob pâ—â— Meâ—â—nymiam efficientis q. d. The Lord â—â—d threaten all the children of Jacob both those of the kingdome of Judah them of the kingdome of Jsrael that he would bring grievous plagues vpon them if they were not obedient to him and walked not according to his commandements And it hath lighted vpon Jsrael i. e. And these plagues which he threatned against all the Sonnes of Jacob are lighted upon the ten Tribes or Kingdome of Jsrael This Particle It relateth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word q. d. And that word hath lighted upon Israel And by the word he meaneth the plagues threatened by that word Per Metonymiam Adjuncti The Prophet seemeth to allude to a stone cast or an Arrow shot into a Croud of people whereby some of the Croud are hurt though other scape This is either a new Sermon or else it relateth to the first verse of this Chapter and depend upon that 9. And all the People shall know Who he meaneth by the word people he explaineth in the next words In these words And all the people shall know c. There is a Figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where part of the speech is left to be understood the sentence being abruptly broken off in indignation and anger The sentence intire would be this And all the people shall know even Ephraim and the inhabitants of Samaria that the Lord will be avenged of them to the full Even Ephraim By Ephraim he meaneth the ten Tribes of Jsrael See Notes cap. 7. vers 2. And the inhabitant of Samaria The inhabitant is put for the inhabitants Collective Samaria was the Metropolis or cheif City of the ten Tribes 10. The Bricks are fallen down but we will build with hewen stone i. e. Our housen which were made of bricks are beaten downe by our enemies but we care not for that we will build more sumptuous and stately housen in the roome thereof we will build housen of hewen stone The bricks By bricks he meaneth housen made of bricks per Metonymiam Materiae They say they are fallen not beaten downe to lessen and slight there punishment as though it were an effect of chance not a Punishment of God for there sinnes The Sycomors are cut downe but we will change them into Cedars By Sicomors he meaneth housen built of the wood or timber of Sycomor Trees which was a more base and common wood and by Cedars housen built of the wood of Cedar Trees which were the more pretious trees These two last sentences seem to be two proverbs and to signifie one and the same thing q. d. we men of Israel and Inhabitants of Samaria have suffered losses by our enemies but we boldly and confidently say we care not for it nor regard it a button for we will easily make up these losses and whereas they haue beaten downe our housen we will build up better in their roome It is a great provocation of Gods wrath and it doth mightily Provoke him to afflict us to the uttermost when we regard not his lesser judgments nor are humbled by them but contemne them and this is that that brings greater judgments here upon Israel 11. Therefore i. e. For supple because they say so Therefore is put here for for The Lord shall set up the adversaries of Rezin against him i. e. The Lord will set the adversaries of Rezin against Rezin and destroy him The adversaries of Rezin here meant were the Assyrians under Tiglah-Pileser of which 2 Kings 16. vers 9. But what is this to the punishment of Israel Answer Rezin and Israel were nere confederates Cap. 7 vers 1. And Israel did put much trust and confidence in the strength of this his Confederate it must therefore be a great affliction to Israel to bear that his Confederate shall be encombred with warre so that he cannot help him in time of need much more to hear that he shall be subdued and broken to pieces as here And ioyne his Enemies together
i. e. And shall send for the enemies of Israel or Ephraim from all parts and ioyne them together against him His Enemies i. e. Ephraim's enemies For this Particle his is not to be referred to Rezin which is the nerest substantive or ant cedent but to Israel or Ephraim which is farthest off The cheifest enemies here meant were the Assyrians under Tiglah-Pileser who when they had tooke Damascus and slew Rezin made warre upon Israel 2. Kings 15.29 12 The Syrians before and the Philistins behind q. d. With the Assyrians under Tiglah-Pileser shall he ioyne the Syrians which dwell on the East of Israel and the Philistins which dwell on the west of Israel and these shall set upon Israel from their severall quarters The Syrians were but even now while Rezin lived the friends and Confederates of Israel but Rezin being slaine and they subdued by Tiglah-Pileser and the Assyrians the Assyrians made them serve in the war against Israel yea happily the Syrians themselves were willing of themselves to goe with the Assyrians against Israel to ingratiate themselves with their new Masters for such is the base nature of man as that he will follow the conduct of fortune and change his friends or foes as the Victorye falls out He nameth the Syrians because Israel would little thinke that they would prove their enemies who were so neer friends and he names the Philistins that he might shew that the Syrians their friends would prove as bad to them as the Philistins their ancient enemies had done The Assyrians needed not much to entreate the Philistins to ioyne against Israel who were willing of themselves to take any advantage against Israel and when they see him tottering to cast him downe And they shall devoure Israel with open mouth i. e. And they shall kill and destroy Israel This is a Metaphor taken from a wild beast as a Lyon c. For all this q. d. Notwithstanding this when the Lord hath thus plagued Israel by these his enemies His anger is not turned away i. e. His anger is not turned away Supple from Israel But his hand is stretched out still Supple to strike him and beat him yet more See Cap. 5. v. 25. 13. For the people turneth not i. e. Israel or Ephraim as v. 9. will not turne by repentance Vnto him that smiteth them i. e. Unto the Lord who plagueth them The Assyrians and the Syrians and the Philistines and all other the enemies of Israel were but Gods Instruments and rods to scourge and plague Israel Neither do they seek the Lord of Hosts i. e. Neither will they seek the Lord of Hosts to procure his favour and grace To seek the Lord of Hosts is to sue for his grace and favour and this is done by Repentance Isai 55. vers 6. and by Prayer Psal 34. v. 4. and by keeping his Commandements 2 Chron. 14. v. 4. The Lord seemeth to be put here by a Metonymie for the grace and favour of the Lord which we are said to seek when we sue for it by a Metaphor from bodily things which we have lost and seek after that we may find them againe Or he speaketh of God here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a man which is angry and hideth himself from him with whom he is angry whom he that hath offended him seeks after that he may find him out and appease him 14. Therefore the Lord will cut off from Israel head and taile That which the Lord here prophesieth of from this to the eighteenth Verse was that which Salmaneser did to the ten Tribes of Israel of which we may read 2 Kings 17. Head and taile i. e. The most honourable and the most base yea all from the most honourable of all to the basest of all This is a proverbial kind of speech signifying all men whatsoever of a body politique And in it the body politique is compared to the naturall body of a four footed beast of which the head is the most considerable the tail the vilest and basest part Branch and rush i. e. The greatest and the least yea all from the greatest of all to the least of all This is a proverbiall kind of speech as the former was and signifieth all whatsoever of a body politique as that did and here the body politique is resembled and compared but to what is doubtful If we take the word rush Metaphorically for the little shoot or sprout of a tree which is like to a rush especially in the winter when the leaf is fall'n then is the body politique plainly compared to a tree and the greatest to the branches and the least men of account therein to the rush that is to the little shoots or sprouts of that tree But if we take the rush properly for a rush that groweth in the waters or in watry and moist places then as a body politique is sometimes compared to a Forrest and sometimes again to a field so should I think that it is compared here to a wood such a wood as we call a Coppice or underwood many whereof in their low and watry places bear rushes for as many of these woods and coppices have low and watry places in which they bear rushes so the greatest pants which they use to bear seem to be rather branches than trees To the branches therefore of these woods and coppices may the greatest and to the rushes may the least men of account in the body politique of Israel be resembled In one day i. e. At one time For the word day signifieth not onely the space of twelve or four and twenty houres but sometimes a very great space of time also as cap. 4. v. 1. cap. 5. v. 30. 15. The ancient and honourable he is the head i. e. The Ancient and Honourable are they whom I mean by the head By the Ancient and Honourable he meaneth the Princes and chief Rulers of the ommon-wealth as Cap. 3. v. 14. which were Honourable as well by their birth as by their places These he resembleth to the head because as the head is the principal member of the natural body and that by which the whole body is governed so were these the prime and chief members of the Common-wealth and they which by their places were to govern and rule the Kingdome of Israel And the Prophet that telleth lies he is the tail By the Prophet that telleth lyes he meaneth the false Prophets who preached prophesied to the people pleasing things and promised them peace whereas the Lord denounced destruction against them for their wickednesse for flattering them in their sinnes These he saith he meaneth by the tail But why did he resemble these to the tail whereas he should have resembled those to the tail which were of the lowest and meanest condition in the whole Common-wealth of Israel Answ He resembled these to the tail because it is most probable that they were not onely of the lowest and meanest rank in the whole Common-wealth
ruled by me And I have robbed their Treasures i. e. And I have got their wealth to my self And I have put down the Inhabitants i. e. And I have subdued the Inhabitants supple which did inhabit and dwell in strang places or which did inhabit the Thrones and royal Pallaces of the earth by mine own strength Like a valiant man i. e. Like a valiant man as I am And my hand hath found as a neast the riches of the people q. d. And I have taken by my might the riches of the people with as great ease as a countrey man takes young birds out of a neast He puts here the hard for the whole man by a Synechdoche and to find for to get and to take by an Hebraisme And a neast for the young birds in the neast by a Metonymie And to find for to take away that which he hath found And as one that gathereth eggs that are left c. q. d. Yea as one taketh and gathereth eggs which the Hen or Bird hath forsaken which is easier than to take Birds And is put here for Yea. Have I gathered all the earth i. e. Have I gathered and taken all the spoiles and Treasures of the earth By the earth he meaneth the spoiles and Treasures of the earth by a Metonymie And there was none that moved the wing or opened the mouth â—r peeped c. i. e. And there was none which did or durst resist me or as much as murmure against me This Phrase is Metaphoricall wherein the Prophet alludes to Birds whereof some fly with the wing at those which come near them to take away their eggs or their young ones as the Hen Some strike at them with the wing as the Pidgeon Some open the mouth and peck them Some peep onely and make a mournfull noise as small Birds 15. Shall the Axe beast it self against him that heweth therewith From the thirteenth verse hitherto the Prophet personated Sennacharib by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he speaks either in his own Person or in the person of God Shall the Axe boast it self against him that heweth therewith This and the following sentences of this verse are proverbiall The sense whereof is as if he should say Shall they that are but Gods Instruments advance themselves against God They advance themselves against God and boast against him who attribute that to themselves which is to be attributed to him Now the strength and power and other meanes by which Sennacharib did such great things was from God not from himself Cap. 37. v. 26. Therefore this boasting of Sennacharib was an advancing and boasting of himself against God Him that shaketh it i. e. Him that useth it and saweth therewith He saith shaketh it for useth it by a Metonymie because the saw shaketh while it is used As if the rod should shake it self c As if the rod should brussle and exalt it self and lift it self up in pride or disdain A rod being small and slender at the top shaketh when it is lifted up Therefore he puts shaking it self here by a Metonymie for lifting it self up c. Against them that lift it up Supple To smite or strike naughty men therewith as though it could lift up it self for that purpose and need not another to lift it up As if the staffe Supple Wherewith Offenders are beaten Should lift it self up Supple In pride and contempt against him that used it and did strike with it and say that he himself of himself did strike or smite As if it were no wonder i. e. As if it were not a senselesse thing which cannot move it self but a man or more than a man that could strike at his pleasure 16. Therefore i. e. Because Sennacharib doth thus senslesly advance himself aginst the Lord Therefore c Among his fat ones By fat ones are meant Metaphorically the great Captains and Officers of Sennacharibs Army of whom he boasted v. 8. Leannesse By leann sse he meanes death and destruction as Psal 106. v. 15. which therefore may signifie death and destruction because the death and destruction of the body usually followeth sicknesse which consumeth the body and makes it lean Or by leannesse may be meant Metaphorically any low estate For we say of a corpulent and fat man when that any sicknesse hath wasted his fat and his flesh that it hath pulled him down And of such men as are here meant the Prophet when he speakes of such a judgement as he doth here saith That they shall be brought low Cap. 2. v. 12. He maketh choice of the word leannesse here that he might oppose it to the fatnesse of the fat ones And under his glory he shall kindle a burning i. e. He shall consume his great Army by fire By his glory he meaneth his Armie for the Hebrews call the Army and Military strength of a King his Glory because he is wont to glory of it and to confide in it and to be glorified for it of others This Army of Sennacherib he compares here to a Sacrifice which is laid upon the wood and the fire upon the Altar and so consumed A burning i. e. A fire He putteth a burning here for fire per Metonymiam adjuncti Like the burning of a fire i. e. Even a burning of fire q d. A burning even a burning of fire Note that words which commonly signifie likenesse do sometimes neverthelesse signifie Identitie As John 1.14 We behold his glory speaking of Christ the glory as of the onely begotten of the Father where that common note of similitude As signifieth an Identity for Christ was in truth the onely begotten of the Father So also 2 Cor. 3.18 We all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the spirit of the Lord where the last as though it goeth commonly for a note of similitude is taken for a note of Identity For this change is truly made by the Spirit of the Lord. And as elsewhere so here this particle like or as signifieth Identity There is nothing more active than fire therefore the Prophet doth expresse the great and suddaine destruction of Sennacherib's Army in one night as if it were caused by true and real fire Yea the Hebrewes say that it was really performed by true fire See Notes Cap. 9. v. 5. 17. And the light of Israel By the light of Israel is meant the Lord the God of Israel who is called the Light of Israel here because he did enlighten them with his word or rather because he did cheere them and make them joyfull in misery by his Salvation For light with the Hebrewes signifieth joy and mirth and prosperity And at the time here prophesied of he was a light to them when he delivered them from Sennacherib's Army and consumed that Army When he saith The light of Israel he hath some allusion to the light of fire or to fire
whose light is inherent because he saith the light of Israel shall be for a fire For we kindle fire with fire Shall be for a fire Supple To kindle that burning spoken of before v. 16. God is said to be for a fire to kindle that burning by which Sennacherib's Army was destroyed because he sent his Angel to destroy it and so was the principall cause of its destruction And his holy one for a flame By his holy one is meant God who is called the holy one of Israel So that this is but a repetition of the former sentence And it shall consume and devoure i. e. and he shall consume and destroy He speakes of God under the Metaphor of a fire or flame and therefore he saith it for he His thornes and his briars i. e. The common and meanest Souldiers of his that is of Sennacherib's Army The Prophet compareth Sennacherib's Army to a forrest and the common Souldiers to the thornes and briars thereof And the Captaines and Officers to the high Tree In one day i. e. In one naturall day whereof the night is a part in which this Army was destroyed This here spoken of was fulfilled 2 Kings 19. v. 35. 18. The glory of his forrest By the glory of his forrest are meant the high trees and tall Cedars which grew in the forrest which are indeed the glory and grace of the whole forrest And by the high Trees and tall Cedars of the forrest he meaneth Metaphorically the Captaines and Officers of Sennacherib's Hoste which he compareth to a forrest Of his fruitfull field He compared Sennacherib's Army to a forrest of trees and bushes immediately before for the majesty thereof Now he compareth it to a fruitfull field of Corne because of the riches thereof with which it abounded Of the forrest the tall trees were the Glory Of the fruitfull field the full and large and tall eares of standing Corne are the grace Both soul and body i. e. Utterly This Phrase is Proverbial and containeth an Hyperbole It is spoken of man properly and commonly of trees but improperly and unusually There is therefore here a Confusion of Metaphors And they i. e. And all the men of Sennacherib's Army Both Captaines and Officers which were called the glory of the forrest And the common Souldiers which were termed thornes and briars Shall be as when a Standard-bearer fainteth i. e. Shall be utterly discomfited ruined and destroyed A Standard-bearer is said to faint either when his courage failes him and he flies or when he is wounded and so his vitall and animall spirits faile him and he falls down dead And when he fainteth his whole company is soon disordered ruined and destroyed being persecuted and slain by the enemy And as it is with one company so it is with the whole Army also if all the Standard-bearers thereof faint because the Army hath no meanes left to bring or keep it self in Order hence the losse of all its Colours or Standards is put often to signifie the losse and destruction of an whole Army A Standard-bearer i. e. The Standard-bearers A Singular for a Plurall number 19. And the rest of the Trees of his forrest i. e. And the rest of the Souldiers of Sennacherib's Army which shall escape the fire that is the destruction which the Angel shall make He persists in his Metaphor still Shall be so few that a Child shall write them i. e. Shall be so few in number as that a Child who hath no skill in Arithmetick shall easily number them and make a List or a note of them 20. And it shall come to passe in that day i. e. And it shall come to passe after this Here is a Relative without an Antecedent exprest The Remnant of Israel i. e. The Remnant of the men of Judah which were the Children of Jacob who was called Israel which shall remaine after the destruction which Sennacherib shall make This Remnant were they which were in Hierusalem which Sennacerib could not take Shall no more stay upon him that smote him i. e. Shall no more rely upon the King of Assyria which smote them as heretofore they did when Ahaz relyed upon Tiglah-Pileser 2 Kings 16. v. 7. Note that though they were divers Kings of Assyria of whom he speakes here yet he speakes of them as if they were the same person because they were in the same place and Kings of the same Kingdome wherein they succeeded the one the other In truth i. e. Truly and sincerely without hypocrisie 21. Shall return unto the mighty God i. e. Shall relie and stay upon the mighty God For this is but a repetition of the former words repeated here for the greater confirmation of what he said They forsake God who leave him to relie upon the arme of flesh And they return to him who leave the arme of flesh to make him their stay 22. For though thy people Israel i. e. For though thy people O Israel So some making this an Apostrophe to Jacob and taking Israel in the Vocative case Or though thy People O Hezekiah which are the Children of Israel So others who make this an Apostrophe to Hezekiah and make Israel of the same case with thy people by Apposition taking Israel by a Metonymie for the Children of Israel Or which is the same for sense though thy people O Israel that is O Hezekiah who art a true Son of Israel Be as the sand of the Sea Supple for number or multitude Yet a remnant shall return i. e. Yet onely a remnant of them shall escape and return unto the Lord. This Particle Onely is often left by the Hebrewes to be understood The Prophet giveth a reason here why he said in the former verses A remnant of Israel He said it because there should be but a remnant that is a very few saved out the hands of the Assyrians The Consumption decreed shall overflow i. e. The Consumption which God hath decreed and determined to bring upon the Land of Judah for the sinnes thereof by the hand of Sennacharib shall overflow the Land like a mighty River and take away most of the Inhabitants thereof He alludes here to a great River which overflowes it's banks after a great Rain With righteousnesse Righteousnesse is sometimes taken for Justice in opposition to Mercy and so if we take it here we may interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Righteousnesse q. d. with all severity Again Righteousnesse is sometimes taken for Truth in fulfilling and performing what a man hath spoken and so if we take it here the sense will be as if he should say according as he hath decreed 23. Even determined i. e. Even such a Consumption as he hath determined to make which is a great one In the midst of the Land i. e. In the Land supple of Judah The Land in general is taken here by a Synechdoche or by way of excellency for the Land of Judah in particular And he saith In the midst of
to do with valour and to suffer with Patience and Constancie The Spirit of knowledge By knowledge understand by a Synecdoche generis the knowledge of interpreting expounding Scriptures And of the fear of the Lord By the fâ—ar of the Lord understand the duties of man towards God 3. And shall make him of quick understanding in the fear of the Lord. q. d. And that Spirit of the Lord shall make him of quick understanding in the fear of the Lord and in things which concern mans duty towards God The Prophet as he shewed what that Spirit of the Lord was which he spoke of v. 2. in it self and in its own nature that it was a Spirit of wisedome and understanding a Spirit of counsell and might a Spirit of knowledge and the of fear of the Lord So here he sheweth what it shall be in its effects and what effects it shall produce in Hezekiah It shall make him of quick understanding in the fear of the Lord expert in knowledge strong and stout in courage and might ready in counsel prompt in understanding and excellent in wisdome These are the effects which that Spirit should produce in Hezekiah yet the Prophet mentioneth but one of these for brevities sake and leaves the rest to us to be understood out of the former verse where he shewes the nature of this Spirit If you aske why the Prophet mentioneth this effect of the Spirit namely he or it shall make him of quick understanding in the fear of the Lord rather than any of the other I answer because he made mention last of that Spirit as it was the Spirit of the fear of the Lord of which to be of quick understanding in the fear of the Lord is an immediate effect And the Hebrewes when they repeate or descant upon the particulars which they have rehearsed use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and begin with the last first And he shall not judge after the sight of his eyes i. e. And Supple by virtue of that Spirit which shall rest upon him when he shall sit in judgement and give sentence upon any man he shall not judge according to the outward appearance of things For such unwary Judges as do so are often decieved by the specious shewes of Hypocrites But he shall dive into the heart and truth thereof He puts the sight of the eyes for the outward Object of the eyes by a Metonymie Neither reprove after the hearing of his eares i. e. Neither shall he reprove any one which is brought before him as a Delinquent according to the Tales which are told him or according to the flying reports which come to his eares which are for the most part false But he shall examine and search out the truth and reprove according to that As he puts the sight of the eyes for the thing seen just before So here he puts the hearing of the eares for the things heard or the tales told him 4. With righteousnesse shall he judge the Poor He instructeth in the judgement of the Poor because they are still opprest by corrupt Judges And therefore to judge them with righteoâ—snesse or to give an upright sentence in their cause sheweth evidently the justice or uprightnesse of the Judge And reprove with equity This is a repetition of the former sentence Because Judges when they judge or give sentence do reprove directly or indirectly the party which doth wrong hence to reprove may be taken for to judge For the meek of the earth i e. For the good and comfort of the Poor of the Land By the Meeke he meaneth the Poor per Metonymiam adjuncti For meekenesse and humility use to be the companions of Poverty And by the earth he meaneth the Land of Judah by a Synecdoche of a part for the whole And he shall smite the earth with the rod of his mouth i. e. And he shall condemne those wicked men to the rod to be whipt which deserve the Rod. By the earth he meaneth the wicked of the Land where there is first a Metonymie whereby the earth is put for the men which inhabite the earth And then there is a Synecdoche whereby the Inhabitants of the earth in generall are put for the wicked which inhabite the Land of Judah in particular By the rod of his mouth he meaneth the sentence of condemnation which proceedeth out of the mouth of him the Judge whereby the Malefactor is condemned to be whipt or smitten with a rod For because a Malefactor which is condemned to the rod by the sentence which proceedeth out of the Judges mouth is smitteâ— with the rod according to the Judges Sentence therefore doth he call the sentence of the Judge whereby he doth sentence or condemne the Malefactor to the rod a smiting with the rod of the mouth And with the breath of his lips shall he slay the wicked i. e. By the sentence which proceedeth as the breath out of his lips shall he condemn the wicked which deserve death to death and his sentence shall be executed upon them and they shall be slain accordingly The wicked Supple Which deserve death 5. And righteousnesse shall be the girdle of his loynes and faithfullnesse the girdle of his reines i. e. And he shall have Righteous and Faithful men alwayes about him which shall encompasse him as a girdle doth the loines and reines He commends him here from his Counsellors and attendants The Hebrews often leave the note of similitude to be understood as so it is left to be understood here in this place Righteousnesse is put here per Metonymiam adjuncti for righteous men An Abstract for a Concrete And Faithfullnesse for faithfull men A Girdle is a strength to the loines and an ornament to the whole man being usually more rich and costly thâ—n the other garments are So are righteous Counsellors the strength of a King Prov. 11. v. 14. and 15.22 compared with Prov. 25.5 And they are an Ornament also to him Psal 101. Thus some interpret this place But because Virtues which are the Ornaments of the mind are often compared to the Ornaments of apparrel which adorne the body as to a Robe and to a Diademe Job 29. v. 14. and because he speakes here of the Virtues of Hezekiah I take righteousnesse and faithfullnesse here rather for the Virtues of righteousnesse and faithfullnesse than for righteous and faithfull men And I take And for For q. d. For righteousnesse shall be as the Girdle of his loines which doth adorne him and faithfullnesse shall be as a girdle of his reines which is an Ornament to him Righteousnesse Righteousnesse according to this last interpretation is a Virtue inherent in a Judge by which he doth administer justice impartially to the poor aswell as to the rich Faithfullnesse Faithfullnesse signifieth the same according to the last interpretation as righteousnesse doth And faithfullness comes to signifie righteousnesse in this place Because in that covenant which Israel made with the Lord the
meanes they lived not onely peaceably but also were near to the Temple to worship And this they did chiefly then when the Angel of the Lord had miraculously destroyed Sennacherib's Army and when the Lord had shewed a miracle for Hezekiah's sake in the Sun and had promised Hezekiah by his Prophet peace so long as he lived To it shall the Gentiles seek i. e. To that Root or to that Ensigne by which he meaneth Hezekiah shall the Gentiles seek Supple That they may live in Judaea under his protection The Gentiles By the Gentiles are meant all that were not of the seed of Abraham And h s rest i. e. And the peace and quiet which he shall enjoy from his enemies Or by his rest may be understood the place of his habitation or the place where he resteth that is where he dwelleth by a Metonymie Shall be glorious The peace and quiet which he shall enjoy shall be glorious because many shall admire it and speak of it and desire to partake of it And Hierusalem which shall be the place of his habitation shall be glorious by reason of that Prosperity and those blessings which it shall enjoy by him 11. In that day i. e. In the day of which he spoke v. 10. The Lord shall set his hand againe the second time to recover the remnant of his people which shall be left from Assyria and from Aegypt and from Pathros c. q. d. As God did once put his hand to redeem his people when he delivered them out of Aegypt and brought them into the land of Canaan by the hands of Moses and Joshua So shall he now againe set his hand to recover his people which are or shall be led away Captive into Assyria or fled into Aegypt and into Pathros and other places for fear of their enemies from the places to which they were either carried away captive or fled and bring them back againe into their own land Note that when he saith the Lord shall set his hand againe the second time to recover the Remnant of his People which shall be left from Assyria and from Aegypt and from Pathros c. These Relative words relate not to the place or places from which the Lord did recover them either in the first or second recovery But onely to the Recovery it self q. d. As the Lord did set his hands to recover his people once in the dayes of Moses so shall he now set his hands the second time to recover them in the dayes of Hezekiah For the places from which he did recover them were not all the same in the first and second recovery no nor yet was the manner of the recovery the same The Lord shall set his hand againe the second time to reâ—over The first time at which God set his hand to recover his people was when he set his hand and shewed his power for their delivery out of Aegypt from under Pharaoh by Moses The remnant of his people which shall be left By this he meaneth those Children of Israel which were left alive after that desolation and destruction which was made of them by Tiglah-Pileser Salmanaser and Sâ—nnacherib and which were dispersed abroad in foreigne lands The Lord is said to recover the remnant of his people In that he allured and heartned them to return into the land of Canaan by the prosperity and peace which he gave to Hezekiah And in that he sent troubles among the Assyrians by reason of which many of the Israelites and Jewes which were there Captives had opportunity to escape and returne to their own land Of which more Cap. 14. v. 1. From Assyria and from Aegypt c. By these places understand other places also whether the Israelites Jewes were either led Captives or fled to save their lives These words From Assyria and from Aegypt c. relate to the word to recover From Pathros By Pathros some understand the land of Pharusii near to Aethiopia And from Cush By Cush is meant Aethiopia where the Children of Cush lived which Cush is mentioned Gen. Chap. 10. v. 5. From Elam By Elam is meant the Land of the Elamites which were neighbours adjoyning to the Medes whose fore-father was Elam of whom Gen. 10. v. 22. And from Shinar By Shinar is meant Chaldaea or Babylonia And from Hamah Hamah was scituate under Mount Lebanon not farre from Damascus in Syria And from the Islands of the Sea By the Islands of the Sea he meanes Cyprus and Creete as also Macedonia and parts of Asia bordering upon the Sea For the Hebrewes call not those lands onely which are environed round about with the Sea Islands of the Sea But those Lands also which border upon the Sea though they are not environed with it 12. And he shall set up an Ensigne for the nations c. The Prophet repeateth here what he said in the former verses for the greater confirmation of what he said For the Nations i e. For the People or Gentiles mentioned v. 10. The Out-casts of Israel i. e. Many of those of the ten Tribes of Israel that were either carried away Captive or ranne out of their own Land to save themselves in the dayes of Tiglah-Pileser and Salmaneser The dispersâ—d of Judah i. e. Those of the Tribe and Kingdome of Judah which fled in the dayes of Sennacharib into forraign Countries to save themselves From the four Corners of the Earth i. e. From the East and from the West from the North and from the South parts of the Earth He speakes of the Earth as of a Quadrangular or four-square body after a vulgar manner 13. The envy also of Ephraim shall depart i. e. The envy also and hatred with which the men of Israel were wont to be incensed against the men of Judah and to persecute them shall cease and vanish away Ephraim is put here for the Tenne Tribes of Israel as Chap. 7. vers 2. Great was the envie and hatred and enmity which the ten Tribes of Israel did bear against the Tribe or Kingdome of Judah as appeares as by other places so by 2 Kings 16.5 and Isaiah Cap. 7.1 c. But this envy and hatred and enmity ceased in Hezekiah's dayes for they which returned stuck close to the Jewes either by reason of their common danger Or because Hezekiah and the men of Judah were a refuge for them in their affliction And the adversaries of Judah shall be cut off i. e. And the adversaries of the Tribe or Kingdome of Judah shall be cut off By the adversaries of Judah we may understand the Nations or Gentiles which were the enemies of that Tribe or Kingdome such as were the Philistines and Edomites and Moabites and Ammonites whom Hezekiah subdued according to what is prophesied verse 14. and then these words are left here to be read with a Parenthesis Or we may understand by the adversaries of Judah those of Ephraim that is of the ten Tribes of Israel which bore inveterate
hatred against Judah And these were cut all off by Salmaneser And then And may be taken here for For q.d. For the the Adversaries of Judah those Adversaries I mean which he had in Ephraim shall be cut off Ephraim shall not Envy Judah and Judah shall not vex Ephraim q. d. I say that the men of Israel shall not envy the men of Judah and vex them neither shall the men of Judah vex the men of Israel But they both shall live together as friends in one Common-wealth under one King namely Hezekiah When he saith Ephraim shall not envy Judah he doth as it were resume those words which he used in the beginning of the Verse Viz. Ephraim shall not envy Judah which he intermitted or suspended before he had perfected what he would say by reason of those words And the adversaries of Judah shall be cut off 14. But they i. e. But both the men of Judah and they of the ten Tribes of Israel which shall live under Hezekiah in the land of Judah They shall fly upon the shoulders of the Philistines i. e. They shall joyn together and set upon the Philistines and shall prevail against them and make them run away and turn their backs upon them so that they shall pursue them and fly upon their shoulders All this is continued by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words They shall fly upon the shoulders of the Philistines The like whereof we read Gen. 49.8 The History of this Victory over the Philistines See 2 Kings 18.8 The Philistines towards the Wâ—st This he saith because the Philistines dwelt Westward of Judaea They shall spoile them of the East By them of the East he meaneth the Arabians which dwelt East from Judaea From these he saith he shall take the Prey Together Referre th s word to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they q. d. But they together shall fly upon the shoulders of the Philistines they together shall spoile them of the East They shall lay their hands upon Edom and Moab i. e. They shall subdue the Edomites and Moabites To lay the hand upon them is put here per Metonymiam adjuncti for to subdue them Edom and Moab are put per Metonymiam causae for the Edomites and Moabites Fathers for the Children And the Children of Ammon shall obey them i. e. And they shall vanquish and overcome the Ammonites and make them their servants To obey is put here for to be vanquished and overcome Per Metonymiam effecti Because they which are vanquished and overcome use to obey and be at the beck and command of their Conquerors and become their Subjects or Servants rather It is likely that these Arabians and Edomites and Moabites and Ammonites which are here spoken of were Auxiliaries to the Philistines at the time here spoken of and served them against the Kingdome of Judah and so were overcome when the Philistines were overcome 15. And the Lord shall utterly destroy the tongue of the Aegyptian Sea i. e. And the Lord shall divide the Red Sea and dry it up so as to make a passage through it as upon dry land that his People which are in Aegypt may come safely without any impediment from Aegypt to their own Land He saith the Tongue of the Aegyptian Sea that is the tongue of the red Sea which divided Aegypt from Arabia because Geographers liken that Sea to the Tongue of a beast So did they liken the whole earth to a Sling Europe to a Woman Spaine to a Beasts hide c. The meaning of these words are That the Lord shall bring his People which fled into Aegypt to save themselves when Tiglah-Pileser and Salmaneser and Sennacherib invaded their Land with their Armies safe out of Aegypt againe into the land of Judah And this his meaning the Prophet expresseth in this manner in allusion to that which God did when he brought the Israelites out of Aegypt by the hand of Moses for then he divided the Red Sea and brought them safe through it as on dry land Exod. 14.21 22. For the Hebrews do love to expresse like things by like and one thing by the Circumstances of another This Verse hath its immediate relation and dependance upon the twelfe verse And with his mighty wind shall he shake his hand over the river and shall smite it By this River is meant the great River Euphrates which ran on the West of Assyria For when the River is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture doth commonly mean the River Euphrates And here he compares the mighty wind to a Rod which a man holds in his hand and whipps or strikes another with by a Metaphor And in it he hath a double allusion First To the Rod wherewith Moses smote the Red Sea to divide it Exod. 14. v. 21. Then to the strong East wind wherewith God caused the Sea to go back and made the Sea dry land Exod. 14.21 By all this his meaning is onely this that the Lord will bring his People many of them which either fled or were carried away captive into Assyria in the dayes of Tiglah-Pileser Salmaneser or Sennacherib without any let or hinderance into their own Countryes againe In the seaven streames There is which saith that the seaven streams was the name of a noted place in the River Euphrates if any such place there was it may be fit to this place Otherwise I conceive that In is put for Into as many Interpretations render it and that the sense is that he shall smite it and divide the River Euphrates into seven that is putting a certaine for an uncertaine number into many streames When a great River is divided into many streams it becomes fordable and is easie to be passed over That therefore which is meant by dividing the River into seaven streams is this that it shall be made fordable And by that againe this is onely meant that Euphrates shall be no hinderance to the People of Israel in their Return from Assyria to Judaea Make men go over i. e. Over the Channel thereof wherein it ran 16. And there shall be an high way Suple Through the River Euphrates From Assyria i. e. For those which are in Assyria to come from thence Like as it was to Israel in the day that he came up out of the land of Aegypt Supple So shall it be to the Remnant of the Lord's People when they come out of Assyria for as when the Israelites came out of Aegypt the Red Sea was divided to make an high way for them to passe over So shall the River Euphrates be divided for the Remnant of the Lords People that they may passe over it when they come out of Assyria ISAIAH CHAP. XII AND in that day i. e. At that time in which the Lord shall destroy the Assyrians and deliver Hierusalem as it is said Cap. 10. and in which he shall recover the remnant of his People and bring them againe into their own Countrey as is
said in the eleventh Chapter Thou shalt say i e. Thou which art delivered and thou which art brought home againe to thine own Countrey for to such the Prophet makes this Apostrophe shallt say I will praise thee Supple For thy great mercies shewed to me Though thou wast angry with me Supple When thou diddest afflict me or carry me away or make me fly into a strange Land for fear of the Assyrians 2. God is my salvation i. e. God is my Saviour which saveth me from destruction Salvation is put here per Metonymiam effecti for a Saviour I will trust Supple In him And not be afraid Supple Of the Assyrians or any other man for what they can do unto me Is my strengh i. e. Doth strengthen me and make me able to withstand whatsoever any man can do to me He saith he is my strength for he doth strengthen me per Metonymiam effecti And my Song i. e. And the subject of my Song His meaning is that he is his Deliverer For when God delivered any of his People out of any great affliction they were wont to make and to sing Songs in praise of God and their delivery He is become my Salvation i. e. He is become my Saviour 3. Therefore with joy shall ye draw water out of the wells of Sâ—lvation q. d. And because God is become my Salvation All ye that trust in him be assured and confident of his Salvation in your distresse For he will abundantly save you and ye shall receive salvation from him in a plenitfull manner In this Epiphonema he encourageth by this example those that trust in the Lord not to break off their trust but still to trust in him for he will save them at length which trust in him Shall ye i. e. Ye which trust in God and rely on him For to such doth the Singer here make an Apostrophe in this his Song Note that he puts a Relative here without an Antecedent a thing usuall with the Hebrewes With joy shall ye draw water out of the wels of Salvation In this Metaphor he compares God our Saviour to a Well And the Salvation which he bestowes upon his servants to the waters of that well The wells of Salvation He saith Wells in the Plural for the Well in the Singular Number because God is as many wells unexhaustible 4. And in that day i. e. Moreover in that day The day which he meaneth is the same with that which he mentioned Verse 1. And he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for Moreover Shall ye say Hee changeth his number here for in ver 1. he said Thou shalt say and here he saith Ye shall say though he speakes to the same The Prophet useth often the like Enallage Call upon his Name i. e. Call upon him The Hebrews often put the name of God per Metonymiam adjuncti for God himself To call upon God is put here for to give thankes to God for we call upon God aswell when we give thankes to him as when we aske any thing at his hands Matt. 11.25 Dan. 2.23 1 Chron. 29.13 Note here that they which are mindfull of the goodnesse which God hath shewed unto them and are glad thereof think their own thankes and praises not sufficient for so good a God And therefore they invite others to praise God also in their behalf Declare his doings among the People i. e. Declare among the heathen as occasion shall serve what wonderfull things he hath done for us that the heathen may take notice of them Make mention that his name is exalted q. d. Tell abroad that he hath done marvelous matters for which he is exalted of us Jewes He saith his name is exalted for he is exalted putting his name for him as a little before He saith he is exalted for he hath done marvelous matters for which he is exalted per Metonymiam adjuncti For he that doth marvelous matters is exalted and praised for his doing and gets himself renowne thereby 5. This is knowne i. e. This that he hath done excellent things for us is known In all the earth An Hyperbole 6. Cry out and Shout Supple For joy Thou Inhabitant of Sion Sion was a Hill within Hierusalem and here it is taken for all Hierusalem by a Synechdoche Hierusalem I say which the Lord preserved from Sennacherib's fury and therefore is here particularly called upon to cry out and shout for joy For great is the holy One of Israel i. e. For the Lord is great and hath shewed himself great by what he hath done for thee The holy one of Israel i. e. God even the God which Israel worshipeth In the middest of thee i. e. Which dwelleth with thee or in thee The Hebrews use often to say The middest of thee for Thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God may be said to dwell in Sion not onely because of his especiall manifestation of himself in his Temple there but also because he was at hand with his people of Hierusalem and ready at all times to them See Psal 46.5 ISAIAH CHAP. XIII THE burthen of Babylon The grievous misery and affliction which shall befal Babylon Or the Vision of that greivous misery and affliction which shall befal Babylon Note that this word Burthen is here put Metaphorically by the Prophet for a great and heavy misery and â—ffliction which affliction and misery he calleth a burden because it is grievous to him whom it doth befall as an heavy burthen is to him that beares it yea it is put for the Vision of that grievous misery and affliction By a Metaphoricall Metonymie Isaiah the sonne of Amos. See Chap. 1. v. 1. Saw Supple In a trance Note that this verse is as it were a Title of the whole Chapter Josephus in the tenth book of his Antiquities Chapter 3. tells us that the Empire of the Assyrians was broken in pieces by the Medes in the dayes of Hezekiah not long after the destruction of Sennacherib's Army before Hierusalem And surely at the same time was this Prophesie fullfilled against Babylon for Babylon according to this Prophesie was to be destroyed by the Medes v. 17. And Babylon was at this time belonging to the King of Assyria 2 Kings 17.24 And being it was a Royall City of the Assyrians it was like to be set upon by the Medes if it did not yeeld to them the sooner and to suffer deeply if it were taken by storme and it is most probable that it yeelded not but was taken by storme and so suffered deeply almost to an utter ruine at this time as we shall shew v. 20. Add to this that there was no long time to be between the manifestation of this Prophesie and the fullfilling thereof as appeares verse 22. Therefore it is most likely that this Prophesie was fullfilled at this time we now speak off to wit when the Medes broke the Assyrian Empire as Josephus tells 2. Lift ye up a Banner These words are spoken
Campus Martius and hath little left of old Rome but onely the name as being not scituated in the same place Neither shall the Arabian pitch Tent there There were Arabians which lived wholly upon their cattle which they drove from place to place for fresh pasture And they themselves lived in Tents which they moved from place to place for the more benefit of their flocks and herds from their living in Tents they were called Arabes Scenitae and from their feeding of cattle Nomades These Arabians bordered upon Chaldea and therefore it had been convenient for them to have pitch'd their Tents and fed their cattle there if there had been good conveniency there for feeding of cattle But he saith the Arabian shall not pitch his Tent there to wit there to feed his cattle because it should not be a place fit to feed cattle by reason of the ruines and rubbish which should be there and the briars and thornes which should grow up there and especially because of the wild beast which he mentioneth in the next verse which should lodge there Yet note that by an Arabian we may understand Metonymically any one which led that kind of life as those Arabians did though he were not an Arabian born that is any Shepheard and so by an Arabian may be meant a Shepheard here as well as a naturall Arabian Neither shall the Shepheards make their fold there i. e. Neither shall the Shepheards feed their sheep there for where Shepheards make their fold they feed their Sheep This is a repetition of the former sentence 21. And their houses i. e. And those ruinous parts of their houses which remain Dolefull Creatures i. e. Creatures which make mournfull cryes and noises And Saytres shall dance there Satyres were reputed as Gods of the woods among the Heathen whose upper parts were like a Man their lower parts like a Goate If you ask what they were indeed Surely they were no other than Devils in such a shape who haunt for the most part remote woods and sollitary places and there appear in strange formes Shall dance there He alludes to the leapping and skipping and dancing of wanton Goates part of whose shapes these Devills assumed 22. And the wild beasts of the Islands i. e. Strange beasts which Inhabite Islands and remote places Note That the Hebrewes call all places near the Seas Islands Shall cry i. e. Shall make hideous noises In their pleasant Palaces i. e. In those which are now pleasant Palaces but then shall be ruinous heapes Her time is near to come i. e. The time in which Babylon shall be thus afflicted is near at hand And her dayes shall not be prolonged i. e. And the dayes which she hath to flourish shall not be many Or thus And her dayes in which these things shall come upon her which I have spoken of shall not be long before they come that is they shall not be deferred These Phrases shew that it was not long before this Prophesie was executed upon Babylon and therefore surely it was executed before the dayes of Cyrus in the dayes which Josephus saith that the Medes destroyed the Assyrian Empire ISAIAH CHAP. XIIII FOR the Lord will have mercy upon Jacob. i. e. For the Lord will have mercy upon the Children of Jacob and his mercy will be shewed in that that he will punish and bring down their enemies and comfort and refresh them In particular he will by the overthrow of Babylon give the Children of Jacob which were held in slavery and in bondage in Babylon opportunity to return to their own land againe Jacob is put here per Metonymiam efficientis for the Children of Jacob. Note that this hath Coherence with the former Chapter and containes a reason why God would deal so severely with the Babylonians and destroy Babylon And will yet choose Israel i. e. And will yet shew that he made choice of Israel for a peculiar people by his love to them Israel is put here by a Metonymie for the Children of Israel who is the same as Jacob For Iacob and Israel are but two names of one man Gen. Chap. 32. v. 28. And to choose signifieth to shew love for God sheweth his love to them whom he maketh choice of And set them in their own land i. e. And bring them which are or shall be Captives in Babylon c. back out of Babylon c. into that Land which he gave them at first to wit the Land of Canaan When Sennacherib invaded Judaea and took many Jewes captive it is likely that he sent them away into Babylon and other places of his Dominions as fast as he took them and as he had the opportunity of a Convoy for them And of these might this place be understood q. d. The Lord will have mercy upon those Jewes the children of Jacob who also is called Israel whom Sennacherib shall send away Captive into Babylon and will yet shew his love to them and set them in their own land againe But it may not so be understood of them but that by Jacob and Israel may be here meant the People of the ten Tribes also q. d. Though the Lord hath utterly cut off the ten Tribes of Israel from being a people and hath sent them into captivity into Babylon and other places of the Assyrians dominions by Tiglah-Pilesser first and Salmanaser afterwards and seemeth to have quite forsaken them for evermore yet will he have mercy upon them and will yet shew his love to them and set them in their own land againe We read expressely that the King of Assyria brought men from Babylon c. and placed them in the Cityes of Samaria instead of the Children of Israel 2 Kigns 17.24 wherefore it is certaine that the Children of Israel many of them were sent at that time back to Babylon for such changes were the Eastern Conquerours wont to make Note here that the Lord never brought back the ten Tribes to be a People and kingdome and Common-wealth of themselves againe as he brought the two Tribes of of Judâ—h and Benjamin after that Nebucadnezzar had carried them away Captive into Babylon But he is said to set the Childdren of Jacob or the Children of the ten Tribes in their Land againâ— because he gave them opportunity to escape out of Babylon and other places of their Captivity and to return back into the land of Canaan which he gave unto their Fathers by the troubles which he brought upon Babylon and the King of Assyria whose power he broke in pieces at this time by the Mâ—des which opportunity many of them made use of and came back into the land of Canaan and dwelt there not onely in the Cityes of Israel but also in the Cityes of Judah which being lately wasted by Sennacherib had roome enough to entertaine them So that any part of the land of Canaan that land which God gave to their forefathers may here be called their own land as England
may be called the Land of an English man in what County soever thereof he was born or what Shire thereof soever he dwels in And the strangers shall be joyned with them i. e. And the Strangers among whom they live in their Captivity being wonne by their example to worship their God and hearing of the prosperity of Hezekiah and fearing what may be the event of those troubles and warres which the Medeâ— shall bring upon Babylon and Assyria shall goe along with them into their land By Strangers are meant such as were not of the seed of Jacob and in particular here are meant those among whom they lived Captive And they i. e. And the Strangers Shall cleave to i. e. Shall stick close to To the house of Jacob. i. e. To the Children of Jacob and live with them 2. And the People shall take them and bring them to their places i. e. And the stranggers shall accompany the Children of Israel into their own land and furnish them with things necessary for their journey The People i. e. The Strangers or Gentiles among whom they lived in Captivity Shall take them and bring them This signifieth no more than if he had barely said they shall bring them Shall bring them To bring a man on his way doth not signifie onely to accompany him but also to furnish him with necessaries for his journey as you may see Tit. 3. v. 13. And the house of Israel shall possesse them in the Land of the Lord for servants and hand-maides i. e. And they shall serve the Children of Israel in the Land of the Lord and be their servants In the Land of the Lord. Judaea was called the Land of the Lord because there was the Temple and house of God and God was there worshipped Yea the whole land of Canaan might be called the Land of the Lord because God did reserve to himself a peculiar Interest in that land Levit. 25. v. 23. And them Captives whose Captives they were i. e. And the Children of Israel shall take many of the Assyrians and Babylonians Captives whereas they were before in Captivity to them Note that whereas the word Captives is here twice repeated In the first place it is to be taken Metaphorically in the other properly For the Assyrians and Babylonians are called Captives of the Children of Israel onely because they went along with the Children of Israel and left theâ—r own land to dwell with them and serve them which they did out of their own free election But the Children of Israel are called Captives of the Babylonians and Assyrians because the Babylonians and Assyrians conquered them by their sword and carried them away whether they would or no from their own to their Land there to be bondmen and bondwomen And they shall rule over their Oppressors i. e. And the Children of Israel shall rule over their Oppressors either as Masters over Servants or as Princes over Subjects Over their Oppressours i. e. Over the Babylonians and Assyrians which did oppresse them in the Land of their captivity Note here that the Children of Israel are said to take them Captive whose Captives they were and to rule over their Oppressours Not because they took those individuall men captive whose Captives they were Nor because they ruled over those individuall men which oppressed them But because they whom they are said to take captive and to rule over were of the same People and Nation as they were of to whom they were in captivity and which oppressed them 3. And it shall come to passe that in that day that the Lord shall give the rest He useth an Apostrophe here to Jacob that is to the Children of Israel even all of them which had been any way afflicted by the Assyrians and were now relieved From thy sorrow and from thy fear and from thy hard bondage c. He saith and from thy hard bondage in regard of those onely which were carried into Babylon c. For they onely were in bondage though they and all the rest of the Children of Israel were in sorrow and in fear by reason of the cruell oppressions and warrs which the King of Assyria brought upon them When Sennacherib's host was destroyed they which were in Hierusalem were delivered from their sorrow and fear But they which were in bondage were not delivered thence untill the Medes destroyed Babylon 4. Thou shalt take up this Proverb i. e. Thou shalt use this elâ—gant song or speech so some or this quipp or taunt so others Against the King of Babylon The King of Assyria is here meant by the King of Bâ—bylon for he was King of Babylon at this time 2 King 17.24 As the Emperour of Russia is sometimes called the Emperour of Russia sometimes the Gâ—eat Duke of Muscovie So was the King of Assyâ—ia called sometimes the King of Assyria sometimes the King of Babylon If it be asked why he is called here rather the King of Babylon than King of Assyria The reasons may be First because the Prophet did prophesie of the great overthrow of Babylon which as it is likely felt more of the Medes fury than any place of the Assyrian Empire besides That therefore he might more lively set out the calamity which should befall the King of Assyria he calls him the King of Babylon as if he should say The King of that Babylon whose overthrow should be as the overthrow of Sodome and Gomorrah Secondly He might be called the King of Babylon here because that it is likely that more of the Children of Israel were captive in Babylon than in any other place of the Assyrian Empire besides and more hardly and cruelly used there And there dwelt the Exactors of that Tribute which had been laid upon the Children of Israel and there was that Tribute paid in That therefore the destruction of the King of Assyria might more affectionately work upon the Children of Israel and make them more joyful having suffered so many things from Babylon he calls the King of Assyria King of Babylon By this King of Babylon is meant in particular Sennacherib as will appear by the processe of this proverbe or song And this may be the reason why Sennacherib is made the subject of this Song or Proverb more than any other King of Babylon to wit because no King of Babylon or Assyria did ever oppresse the Jewes whom this book most concerns as appeares Cap. 1.1 more than Sennacherib did Secondly Because Sennacherib was in a manner the last King of Babylon at least the last Oppressour of that Race For though after he was slaine Esar-haddon his Sonne reigned in his stead Cap. 37.38 yet his Raign was but exceeding short for he was scarce seated in the Throne when the Medes came and destroyed his Empire And the Children of Israel which were with Hezekiah scarce heard of his being King much lesse did feel the hand of his Oppression and yet there is something in this Proverb which
v. 5. The howling thereof unto Eglaim and the howling thereof unto Beer-Elim i. e. The cry and lamentation of Moab is heard to Eglaim it is heard to Beer-Elim These two Toâ—â—es Eglaim and Beer-Elim were in the uttermost Coasts of the land of Moab Thereof i. e. Of Moab i e. Of the Moabites Moab is put by a Metonymie for the Moabites or Children of Moab 9. For the waters of Dimon shall be full of bloud The Prophet alludes to the name of Dimon which is derived from Bloud signifieth Bloudy And saith that Dimon shall be filled with the bloud of the Moabites which shall be slaine at this time It is thought by comparing this place with that of the second of Kings Cap. 3. v. 20. c. that this Dimon was that River which came by the way of Edom into the Land of Moab by the meanes of Elisha when the King of Israel and the King of Judah and the King of Edom went together against Moab to battle and they and their Armies were distressed for want of water And that it was called Dimon that is Bloudy First because the Moabites when they saw the Sunne shine upon the water as red as bloud said this is Bloud Secondly because the waters of that River were coloured with the bloud of the Moabites which were slain there close by that River or those waters at that time Note that this sentence must be referred as the former were to those words My heart shall cry for Moab v. 5. For I will bring more upon Dimon i. e. For I the Lord will bring more streames of bloud upon Dimon q. d. When the three Kings of Israel Judah and Edom warred against Moab The Lord slew so many of the Moabites as that whole streames of their bloud ran into Dimon and raised the waters thereof and as the Lord did then so will he do now againe he will slay so many of the Moabites as that more streams of their bloud shall run into Dimon and encrease the waters thereof therewith Note that the Prophet speakes here in Person of God Lions upon him that escapeth of Moab i. e. I will also bring for these words are here to be repeated or understood Lions upon that Moabite which escapeth the sword and they shall devoure him And upon the remnant of the Land i. e. And upon them that remaine alive in the land of Moab after the desolation and destruction here spoken of The like judgement of this by Lions we read of 2 Kings 17.25 Note that this Prophesie and that which followeth in the next Chapter were not delivered at one and the same time but yet they concern one and the same judgement of the Moabites for the Prophets did often repeat one and the same Prophesie as they were moved thereunto concerning the fulfilling therefore of this Prophesie we shall speak at the end of the next Chapter ISAIAH CHAP. XVI SEnd ye the Lamb to the Ruler of the Land c. For the understanding of this place we must know that David made warre upon the Moabites and overcame them he put two parts of them to the sword and one part of them he spared upon this condition that they should become his servants and acknowledge him for their Lord and pay him a yearely Tribute 2 Sam. 8.2 This Tribute was yearely to be an hundred thousand Lambes and an hundred thousand Ramms with the wooll 2 Kings 3.4 Now when the Kingdome of David was rent in twaine in the dayes of Rehoboam his grand-child the Moabites payd this Tribute to the Kings of Israel as having the greater part of that divided Kingdome and therefore being the strongest as they thought And the payment thereof they continued untill the dayes of Ahaz 2 Kings 3.4 But now the Prophet adviseth them to pay this Tribute to Hezekiah as due to him he being of the lineage of David and his right Heire and so much the rather because now the Kingdome of Israel was utterly ruined by Salmaneser but the Kingdome of Judah did increase in power and strength and flourish under Hezekiah Send ye the Lamb. q. d. O ye Moabites send ye the Tribute of Lambes and of Ramms which ye owe to David and his Successours He speakes here to the Moabites And by the Lamb he meaneth the Lambes putting a Singular number for a Plurall And by the Lambes he meaneth the whole Tribute of Lambs and Ramms which the Moabites owed to David and his Successours by a Synechdoche by part of the Tribute understanding the whole To the Ruler of the Land i. e. To Hezekiah King of Judah who is the Supream Lord of your Land and so your Lord. By the Land he meaneth the Land in which they lived that is the Land of Moab But how could Hezekiah be called the Ruler or Lord of the Land of Moab Answer Because he was the right Heire of David For because he was the right Heir of David he was by right of Inheritance Lord and Ruler of the Land of Moab For the Moabites covenanted with David to be his Servants and by consequence the Servants of his Heires and lawfull Successours 2 Sam. 8.2 And if they covenanted to be his Servants then was he by consequence their Lord. From Sala to the wildernesse These words depend upon the Pronoune Ye So that the sence of the words and order thereof is this O ye Moabites Supple which dwell from Sala to the wilderness send ye the Lambs to the Ruler of the Land Sala was a City scituate on the South and the wildernesse here mentioned was a wildernesse lying on the North of the Land of Moab the west part of which wildernesse bordered upon Jordan these therefore were two of the bounds of that Land And by these two bounds the whole Land of Moab is to be understood Vnto the Mount of the daughter of Sion i. e. To Hierusalem which is the head City of the Kingdome of Judah and where is the Throne of David and Pallace of Hezekiah By the Mount of the daughter of Sion he meaneth Hierusalem see Chap. 1. vers 8. These words Vnto the Mount of the Daughter of Sion depend upon the word send q. d. Send ye the Lambs unto the Mount of the Daughter of Sion When he bids them send the Lambs to the Ruler of the Land he tells them the Person to whom and when he bids them send them to the Mount of the Daughter of Sion He tells them the Place whether they should send them 2. For it shall be c. i. e. For otherwise it shall be Understand otherwise here A wandering bird cast out of the nest By a wandering bird cast out of the nest he meaneth a young Bird which while a man commeth to take the whole nest getteth out of the nest But when it is out of the nest wandereth up and down peeping and crying knowing not which way to take or what to do haveing no Damme to feed it and to guide it and
by Salmaneser because of the league which the Syrians had there with the ten Tribes against Assyria 2 Kings 18.9 c. Is taken away for being a City i. e. Shall be destroyed and be no City but an heap of rubbish He puts a Preterperfect for a Future tense as Prophets are wont And it shall be a ruinous heape i. e. And it shall be reduced to a heape of stones and rubbish 2. The Cityeâ— of Aroer are forsaken i. e. The Câ—tyes of Aroer shall be forsaken and left desolate because the Inhabitants shall either flie away or be slaine or carried into Captivity Aroer Aroer was a Tract of land by the brink of the River Arnon which the Reubenites and Gadites and Manassites did possesse of which Deut. 2.36 And of this Aroer do some interpret this place thinking it to have been held by the Syrians at this time Others had rather take it of a Tract of land in Syria called also by the Hebrews Aroer by Ptolomie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be for flocks i e. Sheep and other Cattle shall feed and lodge there They shall lie down Supple Quietly And none shall make them afraid Because there shall be left none of those Cityes to disquiet them 3. The fortress also shall cease from Ephraim i. e. Samaria also shall be taken away from the ten Tribes of Israel which was the Royall City of that Kingdome By the Fortresse is meant Samaria which he calleth a Fortresse from the strength and Fortifications thereof For it was as strong and as well fortified as if the whole City had been a Fortresse so strong and well fortified it was as that Salmaneser besiedged it three yeares before he took it 2 Kings 18.9 10. By Ephraim he meaneth the ten Tribes of Israel See Cap. 7.2 Because Ephraim and Syria joyned in their sin they are here joyned in their punishment and are both so distressed as that the one is not able to help the other And the Kingdome from Damascus So that Damascus shall not be a Royall City and head of a Kingdome as before And the remnant of Syria Supple So that none of the Syrians which shall be left shall come to be Kings of Syria or of the Syrians They shall be as the glory of the Children of Israel i. e. The Syrians though they are very many for number glory of their multitude yet they shall be as the glory or multitude of the Children of Israel that is they shall be brought low and diminished as the Children of Israel shall That is q. d. The Syrians and the Children of Israel though now they are exceeding many for number yet both of them shall be brought low they shall become few in number The glory of a Nation consisted in the multitude of a People And that most commonly the Prophet calls a Nations glory either because they gloried in it themselves or were renowned abroad for it by others That therefore that the Prophet saith here is this as I said viz. that the great multitudes of the Syrians shall become as the great multitudes of the ten Tribes of Israel If you ask what became of the great multitudes of the ten Tribes of Israel he will tell you in the next following verses that they were diminished and brought to a small number Note that the Prophet gives a reason here why he said the remnant of Syria q. d I said the remnant of Syria for the great multitudes and glory of the Syrians shall be as the glory of the Children of Israel it shall be diminished and brought to a remnant as they shall Note that there is no formall Antecedent here going before this Relative They but the Antecedent may easily be understood 4. And in that day it shall come to passe For In that day it shall come to passe c. He puts And for For For he sheweth here in what he likened the Syrians or the glory of Syria to Children of Israel or the glory of Isra l. In that day i. e. At that time in which the Lord wiil scourge the Israelites by Salmaneser The glory of Jacob shall be made thinn i. e. The great multitude of the ten Tribes of Israel shall be diminished and brought low and left as but a remnant This is the sense of these words but the Prophet useth a Metaphor here and puts Jacob the Father for the ten Tribes of Israel which were the Children of Jacob by a Metonymie As Jacob therefore was a single man so doth he there speak of all the ten Tribes as if they were but one single man yet a bigg fat and corpulent man and the multitude and great numbers of the ten Tribes he likeneth to the corpulency and fatnesse of that man For as a man groweth big by his corpulency and the fatnesse of his flesh So doth a Nation or Kingdome by the multitude of its People And as a man growes thin and slender when the corpulency and fatnesse of his flesh abateth So is a Kingdome or Nation diminished and brought low when the multitude of its People is destroyed The glory of Jacob. By the Glory of Jacob is here meant the Corpulency and bignesse of the naturall body of Jacob by which as I said is meant the multitude of the politique body of the people of Israel which multitude is a Peoples glory And the fatnesse of his flesh i. e. And the fatnesse of Jacob's flesh by which he meaneth the multitude of the children of Israel as he did by the glory of Jacob. For as man groweth big by the fatnesse of his flesh so doth a People wax great by their multitude Shall be made lean i. e. Shall be diminished or brought low 5. And it shall be as when the harvest man gathereth the Corn and reapeth the eares with his arme i. e. And the glory that is the multitude of the Children of Israel shall be as when the harvest man gathereth the corn and reapeth the eares with his arme For as the harvest man gathereth the corn and reapeth the eares with his arme that he may carry them out of the field into the barne So shall Salmaneser gather the great multitude of the Children of Israel and fetch them from their severall dwellings to carry them out of their own land into Assyria Note that the Antecedent to this Relative It is the glory or multitude of Israel likened to the glory or fatnesse of Jacobs flesh v. 4. For the Prophet often passeth from the thing signifying to the thing signified Note that these two Phrases gathereth the Corn and reapeth the Eares Are but repetitions and signifie the same thing for the Prophet loves to repeat the same thing by diverse words Or if they signifie divers things by gathering of the corn is meant the gathering and grasping of the standing corn with the left hand in reaping that he may the better cut or reap it with the right hand And by the reaping of the eares is meant the
of the world Purple and Scarlet were the wearing of Kings and for these Tyre was famous and for these doubtlesse did the Merchants of all Kingdomes which were about Tyre deale at Tyre that they might be able to furnish their severall Kings therewith Vpon the face of the earth i. e. Which are upon the face of the earth 18. And her Merchandize i. e. And the money riches and treasures which she gaines by her merchandize Metonym Efficientis And her hire i. e. And her gaine or the money which she gaines by her traffique He persists still in the Metaphor of an Harlot See verse 17. Shall be holinesse to the Lord What he meaneth by this those words shew which follow soone after to wit her Merchandize shall be for them which dwell before the Lord which are a repetition or exposition of these words The Lord therefore is taken here for the people Or Servants of the Lord to wit the Jewes or two tribes by a Metonymie And Holinesse is put for Holy An Abstract for a Concrete q. d. Her Merchandize and her Hire shall be holy to the Lord that is they shall be set apart for the people or servants of the Lord. But may a thing be said to be Holy to any Creature though that Creature be the Lords Servant Answer Though we should grant that a thing could not be said to be holy to a Creature yet it may be said to be holy to the Lord even then when the Lord is put Metonymically for the Servants of the Lord. For in Metonymicall speeches words are often so joyned with words as if there were no Metonymie or Figure in them It shall not be treasured or laid up q. d. Tyre shall not hoard up much of her gaines which she gets by her merchandizing The Tyrians as they got much by Traffique so they spent much in luxury and jovialty For her merchandize shall be for them which dwell before the Lord For the money I say which she gaines a great part of it shall come to the Jewes the people of the Lord which are nigh to Tyre This Particle For relates to the words immediately going before as shewing a reason why the gaine of Tyre should not be treasured nor laid up Her merchandize i. e. The money which she gaines by her merchandize A Metonymy as before For them which dwell before the Lord By this he meaneth the Jewes whom he describeth by this that they dwell before the Lord either because they dwelt in the land of Judah in the presence of the Lord who had his Temple there among them in which he dwelt and in which he did manifest his presence Or because the Land of Canaan was called the Habitation of the Lord Exod. 15.13 And therefore might Gods people which dwelt therein be said to dwell before the Lord Or because the Jewes were the Servants of the Lord. Cap. 41.8 For Servants are described by this that they dwel or stand continually before their master 1 Kings 10.8 To eat sufficiently i. e. To eat to the full This speech is defective and thus to be made up q. d. which she shall give to them in exchange for Corne and Wine and Cattle and other things that she may feast her self therewith and eat to the full And for durable clothing q.d. And which she shall give to them for fine cloth for her own wearing Durable clothing By durable clothing he meaneth cloth made of fine wool for the finer the wool is caeteris paribus the more lasting is the cloth Tyre being but a Citie could not have Corne and Wine and Cattle and Wool of her own but she bought all these of other nations and with all these and the best of every sort of these did the Land of Judah abound wherefore Judah being nigh to her she bought these commodities most of the Jews This the Prophet seemes to adde in this last verse as a reason why the Lord would visite Tyre and be favourable to her after so many yeares affliction viz. for the Jews sake because the Jews the Servants of God should be gainers by her prosperity and plenty If any think that the Prophet doth prophesie in this verse that many of the Tyrians should at the time here spoken of turne Proselytes and worship the true God and offer of their wealth to the Lord for his Service and Temple and mainteinance of his Ministers the Priests and Levites which dwell before him I shall not contend with him ISAIAH CHAP. XXIV BEhold the Lord maketh the Earth empty This Prophecy concerneth the land of Israel or of the ten Tribes as it was to be wasted and made desolate by Salmaneser For although the Prophet hath prophecyed of this before yet doth he prophecy of it again and usual it is with the Prophets to prophecy often of the same thing in divers words The Lord maketh the Earth empty i. e. The Lord will make the Earth empty of Inhabitants and will leave none to dwell in it A present for a future tense The Earth i. e. The Land of Israel or of the ten Tribes He puts the Earth in general for the Land of Israel in particular which was but a little part of the Earth per Synecdochen Integri And maketh it waste This is a repetition of the former sentence And turneth it upside down This is also a repetition of the former sentence Note that these words are Metaphorical taken from a Dish or Platter or the like out of which will fall whatsoever is in it if it be turned upside down And scattereth abroad the Inhabitants thereof This was fulfilled when the ten Tribes fled some one way and some another and some were carryed into captivity into one place and some into another under Salmaneser 2. And it shall be as with the people so with the Priest c. His meaning is That all of all sorts of people shall partake of this calamity none shall escape Vsury Usury is the encrease of mony lent above the principal To him i. e. To him which taketh usury 3. The Lord Viz. Of Israel or the ten Tribes For the Lord hath spoken this word Supple And therefore it shall come to pass for he cannot lye 4. The Earth mourneth i. e. The proud inhabitants of the Land of Israel shall mourn because of the miseries which shall come upon them The Earth is put here for the inhabitants of the Earth that is of the Land of Israel And fadeth away i. e. And shall pine away with grief like a fading flower The world languisheth By the World he means the Land of Israel or rather the inhabitants of the Land of Israel putting the whole World for a very little part thereof by an Hyperbolical Synecdoche And these he saith shall languish and consume away through grief because of the miseries which shall come upon them The haughty people of the Earth do languish i. e. The haughty people of the Land of Israel shall pine away These
people i. e. For the Assyrians which are Lords of Babylon are a people c. Here is a Relative without an Antecedent Of no understanding The Assyrians are said to be a people of no understanding because they understood not that they were but Gods Instrument in punishing those which he would punish by them and therefore they did lift up themselves and think that what they did they did by their own power and wisdome c. And so they oppressed even the Lords people to their own ruine See Cap. 10. from verse 5. to verse 19. He that made them i. e. God who made them into so great and powerfull a Kingdom And he that formed them This is a repetition of the former sentence Note that these words making and forming are usually spoken of making and forming a man naturally in the womb or rather of making and forming a pot but our Prophet doth often use it metaphorically for the making and bringing of a people into one civill body Kingdom or Common-wealth 12. It shall come to passe in that day i. e. It shall come to passe at that time in which Babylon shall be thus wasted made desolate The Lord shall beat off from the channel of the River unto the stream of Egypt i. e. The Lord will by the hand of the Medes which shall wast Babylon make all that have any reference to the Assyrians and dwell between the River Euphrates and the River of Egypt to flee and leave their dwellings Shall beat off i. e. Shall drive away Supple from their dwellings This phrase is metaphoricall taken from Olives or other fruit which are beaten from their trees with cudgells c. From the channel of the River i. e. Them that dwell from the Channell of Euphrates c. To the stream of Egypt That is even to Nâ—lus And ye shall be gathered one by one i. e. And ye shal be carefully gathered together and brought safe into your own Land c. When the people which had relation to the Assyrians fled by reason of the Medes the Jews or Children of Israel which they had in captivity and bondage had occasion and opportunity to return into their own Land again These words are Metaphoricall and are taken from Olives or Apples or the like fruits which are gathered one by one and so laid up in some place appointed which Olives or Apples or other fruit so gathered last better then they which are beaten off or shook down from the tree and more care there is taken about such as are so gathered then there is about that which is beaten or shaken down He seems to oppose this gathering one by one to that beating off mentioned in this verse O ye Children of Israel Supple Which are or shall be captives to the Assyrians between this time and that 13. And it shall lome to passe in that day that the great Trumpet shall be blown Supple in Jerusalem And they shall come c. q. d. And it shall come to passe at that time at which the Lord shall beat off from their dwellings all that live from the Channel of the River to the stream of Egypt that it shall be with the Children of Israel as it is with Soldiers when the great Trumpet is blown for as when the great Trumpet is blown all the Souldiers gather themselves together so shall all the Children of Israel which were in captivity to the Assyrians or which were in exile in any place from Euphrates to the streame of Egypt retreat and return home and gather themselves together to Jerusalem The great Trumpet He saith the great Trumpet alluding to some great Trumpet waiting upon the Generall which was greater then those which did wait upon ordinary Captains or else he saith a Great Trumpet because a great Trumpet is heard farthest off and they dwelt farre off from Jerusalem even in Assyria and Egypt which were to hear it And they i. e. And they of the Children of Israel Shall come Into their own Land Which were ready to perish Through hard usage In the Land of Assyria Where they were Captives When the Assyrians were so hard put to it as that they were fain to flee themselves to save their lives their Slaves and Captives had opportunity to escape and return into their own Country again And the out-casts in the Land of Egypt i. e. Those of the Children of Israel which ran through fear for safety into Egypt when Salmaneser first and Sennacherib afterwards invaded the Land of Israel and were there as exiles from their own home shall come to their own home again That which brought these out-casts back out of Egypt was the report of those great things which the Lord had done for the Jews and the prosperity which he had given them in their own Land yet if any were in hard bondage in Egypt on this side Nilus they had opportunity to escape when all were beat off from the channel of the river to the stream of Egypt vers 12. And shall worship the Lord As they were wont In the Holy Mount i. e. In Mount Sion where the Temple stood i. e. In the Courts of the Temple ISAIAH CHAP. XXVIII WO to the crown of pride c. In this verse there is a great transposition of words and sentences which being ordred according to their construction run thus q. d. Wo to the crown of Pride whose glorious beauty is a fading flower To the Drunkards of Ephraim which are in the head of the fat vallies of them that are overcome with wine Wo to the Crown of Pride The Crown which he here speaks of was such a Crown or Garland of Roses and other fair flowers as Drunkards were wont to use and to wear upon their heads in their drinkings which crown he cals here a Crown of Pride that is a proud Crown by a Metaphor because of the beauty and gaynesse of it This was first invented and used by the Heathen and of them did the Israelites learn it Of Pride That is Proud or gay He puts here a Substantive of the Genitive case for an Adjective By this Crown he means those Drunkards of Ephraim of whom he here speaks and that either because they wore such a crown as the Heathen did in their drinkings or because as the Crown is wore upon the head so were they seated upon the head of the fat vallies To the Drunkards of Ephraim i. e. To the Drunkards of Israel He explains here what he meant by the Crown of pride Of Ephraim i. e. Of Israel or of the Ten Tribes How Ephraim comes to be taken for Israel or the Ten Tribes See Cap. 7. v. 2. Whose glorious beauty is a fading flower These words relate to those viz. The Crown of pride whose glorious beauty he saith is a fading flower because it was made of the flowers of the field or of the gardens which are fading by nature By this is signified that the estate of these
men which here he speakes of though it might seem glorious yet should quickly decay with all its glory Which are on the head of the fat vallies c. These words relate to those viz. Wo to the Drunkards of Ephraim and are words of limitation and restriâ—tion limiting and restringing what he said in generall of the Ten Tribes to those which lived in Samaria For by those which are on the head of the fat vallies he meaneth those which lived in Samaria By the head of the fat vallies he meaneth Samaria which was scituate on a Mountain or Hill beneath which were most fruitfull vallies abounding with Vineyards and Olive-yards A mountain or high hill may be said to be the head of the vallies which are about it for where the earth riseth up into a mountain it is said to lift up its head and if the mountain be a head it must be the head of such parts of the earth as are below it and such are vallies In the word head he seemeth to have an allusion to the Crown of Pride which he spoke of which was wore on the head by which Crown also he meant the Drunkards of Ephraim Of those which are overcome with wine Of those which are daily drunk with wine This is the common interpretation of these words by which he doth obliquely tax other of the Ten Tribes then those which dwelt in Samaria for their drunkenness But what if we should interpret them which are overcome with wine of such as had so much wine in the grape as they could not make Surely such may be said to be overcome with wine for we have more work then we can do we say that we have more work then we can overcome and that our work hath overcome us and this interpretation will very well agree with this place and will shew the fatness and fruitfulness of these vallies in that they bring forth more grapes then the husband-man is able to press and make wine of 2. Behold the Lord hath a mighty and a strong one q. d. The Lord hath in store a mighty and a strong one By this strong and mighty one understand Salmaneser who with his strong and mighty Army besieged Samaria three years and took it and carried Israel away captive into Assyria 2 Kings 17. v. 5 6. Which as a tempest of haile and a destroying storme Supple Which breaks down the trees and smiteth the plants and destroyeth the corn of the field As a flood of mighty waters overflowing Supple And drowning al the grounds about it the cattle which are therein destroying the corn and fruits of the earth and carrying all things before it Shall cast down to the earth Supple The crown of Pride the Drunkards of Ephraim With the hand i. e. With meer power and might The hand is often put for power and might by a Metonymy 3. The Crown of Pride the Drunkards of Ephraim See v. 1. Shall be troden under feet As straw is troden for the dunghill Cap. 25.10 by Salmaneser King of Assyria 4. And the glorious beauty i. e. And that gay and glorious Crown mentioned v. 1. He puts the glorious beauty per Metonymiam Adjuncti for the glorious beautiful Crown by which he means the drunkards of Ephraim which wore that Crown See notes vers 1. Which is on the head of the fat valley See notes ver 1. He puts valley for vallies a Singular for a Plural number Here it appears that when he saith the head of the valleyes he saith head in allusion to the Crown which is wore on the head as we observed v. 1. Shall be a fading flower i. e. Shall prove as a fading flower indeed As the hasty fruit before the summer i. e. It shall be as the rath-ripe fruit which is ripe before the summer Such fruit as this is early ripe or ripe before the summer is much desired and greedily eaten Which when he that looketh upon it seeth it while it is yet in his hand he eateth it up i. e. Which when he which looketh upon it seeth to be ripe layeth not up to spend hereafter but eateth it presently while it is in his hand The meaning is that as a man which hath early fruit which he seeth to be ripe layes it not up but eats it presently So should Salmaneser consume and destroy the Drunkards of Ephraim and the Crown of Pride presently and make no delay therein 5. In that day Supple In which the Lord shall destroy the Ten Tribes of Israel by Salmaneser for the whole Ten Tribes shall be destroyed with the Drunkards of Ephraim The Lord shall be for a Crown of glory and for a Diadem of beauty i. e. The Lord shall give a glorious Crown and a beautiful Diadem to the residue of his people that is he shall make the residue of his people honorable and glorious as if they were all Kings He saith a Crown of glory for a glorious Crown and Diadem of beauty for a beautifull Diadem and puts a Substantive of the Genitive Case for an Adjective The Crown which he here speaks of was not such a Crown as he spoke of vers 1. for that was a Crown of Flowers this is a Crown of Gold that was such as Drunkards wore at their drinkings this is such as Kings use to wear at the day of their Coronation and he opposeth this Crown to that though he doth in some way allude to it A Diadem A Diadem was a kinde of Crown which Kings used to wear upon their heads made of purple-silk and beset with pearles and jewels Vnto the residue of his people i. e. To the other two Tribes namely the Tribes of Judah and Benjamin which Salmaneser touched not 6. And for a spirit of judgement to him that sitteth in judgement And he will give the spirit of judgement to him which sitteth in judgement The spirit of judgement By judgement is here meant the practicall knowledge of the law by which he that is a Judge may know how and be willing to judge aright And as for the word spirit among many significations which it hath among the Hebrews it signifieth sometimes the habit of the mind which is a spirit per Metonymiam Subjecti and here it signifieth an habit of the minde To him that sitteth in judgement i. e. To Hezekiah King of Judah whose Office it is to sit in judgement and judge between man and man and cause and cause as being King And for strength i. e. And he will give strength To them that turn the battle to the gate i. e. To the men of Judah who have turned or shall turn the battle to the gates of cities of their enemies That is who have made or shall make their enemies to fly before them and have pursued or shall pursue them to their own Cities and there besiege them That turn i. e. That have turned or shall turn What Judah did in this kinde by Hezekiah See 2 Kings 18.
27 28 29. is the same for sence with that which he said Vers 24 25 26. For as there he shewed that the Husbandmans works were not always the same but that he wrought sometimes after this manner sometimes after that so doth he here And as he left us there to understand That if God gave men such wisdom and discretion as to work variously and to perform their works after different manners then much more did he himself know how to work variously So doth he here Who is wonderful in counsel i. e. Who is wonderful in his Wisdom and inventing or contriving businesses He speaks of God as of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellent in working i. e. Excellent in His Works ISAIAH CHAP. XXIX WO to Ariel to Ariel c. Ariel signifieth by interpretation the Lion of God or the strong Lion and it is a name given to he Altar of Burnt Offerings by a Metaphor Ezech. 43.15 Because that Altar did devoure the Beasts which were sacrificed thereon as a strong Lion devoureth his prey from this Altar the whole City of Jerusalem is here called Ariel by a Synecdoche The City where David dwelt This is a Periphrase of Jerusalem for David when he had took the strong hold of Sion which is in Jerusalem from the Jebusites he dwelt in it and called it the City of David 2 Sam. 5.7 9. And there he reigned three and thirty yeares 1 Kings 2.11 The Prophet gives this Periphrase of Jerusalem that it might be the better known what he meant by Ariel Add ye year to year q.d. Add ye yearly feast to yearly feast one yearly feast to another as the feast of weeks to the feast of Vnleavened Bread and the feast of Tabernacles to the feast of weeks and keep them with joy and mirth one after another The year is put here by a Metonymy for the yearly feast or feast which is kept once every year As the new Moons are taken for the solemnities as I may call them which were wont to be used the first day of every month at the change of the Moon Cap. 1.14 Three times in the year were all the Males of Israel to appear before the Lord in the place which he should chuse in the feast of Vnleavened Bread and in the feast of weeks and in the feasts of Tabernacles Deut. 16.16 And of these doth the Prophet seem here to speak and it is likely that he denounced this prophesie against Ariel at one of these feasts at which time the people were full of mirth and joy not without confidence of their outward performances and observations of these feasts though inwardly they were full of wickedness Note that the Prophet useth an Ironical concession in these words the like whereof you may read cap. 50.11 Some interpret these words thus adde ye a year to a year as if it had been the Prophets intent to shew that after a year and a year that is after two years the calamity which is here prophesied against Ariel should befall Ariel Let them kill sacrifices q. d. Kill ye your Sacrifices and make ye merry He speaks especially of the sacrifices of Peace-Offerings the flesh whereof they were to eat and to rejoyce before the Lord Deut. 27.7 Note here the Enallage of the person from the second to the third I will distresse Ariel i. e. The Prophet speaks here in the person of God and what he speaks here was fulfilled when Jerusalem was besieged by Sennacheribs Host The Prophet did often prophesie of this siege of Jerusalem by Sennacherib as he did also of other things which he did the more to shew the providence of God And there shall be heavinesse and sorrow Supple In Ariel that is in Jerusalem And it shall be to me as Ariel i. e. And I will make it as Ariel By Ariel may be meant here the Altar of Burnt-offerings which was in Jerusalem for the reason given v. 1. And the sense of this place may be this q. d. And as in a day of solemnity many Carcases of Beasts which are to be sacrificed lye dead upon the ground about the Altar of Burnt-offerings so shall many carcases and dead bodies of men lye about Jerusalem Many carcases of dead men might lye about Jerusalem when it was besieged by the Assyrians because many of the Hierusalomitans which were set to defend the wals might be slain with arrows and slings c. upon the walls and many again might be slain upon sallies out of the City upon the enemy Moreover many dead bodies might lye about Jerusalem because many which dwelt in the Towns and Villages about Jerusalem and the suburbs thereof which were friends to Jerusalem and were now sacrificing and making merry at Jerusalem might be slain by the Assyrians in their several towns and villages about Jerusalem and in the suburbs thereof whose deaths might be as grievous to the men of Jerusalem as the deaths of their own Citizens Or by Ariel we may understand a strong Lion for so this word Ariel signifies by interpretation and the sense of this place may be this q. d. And as a strong Lion when he is percâ—ived to approach neer to the sheepfold or pastures where cattle feed is compassed about and set upon by a company of Shepheards and Countrey-men so shall Jerusalem be encompassed and environed by the Assyrians who shall set upon it and besiege it that they may take it and this interpretation very well agreeth with what followeth 3. And I will camp against thee He useth an Apostrophe here to Ariel that is to Jerusalem Round about i. e. On every side of thee and that so close as that none can escape out of thee With a Mount i. e. With a Bulwarke or heap of earth cast out of a Trench such as besiegers use to cast up therewith to save themselves against the shot of the besieged and to hinder the besieged from fallying out upon their Quarters and from making an escape out of the place which they besiege God is said to do here what the Assyrians did by his providence and guidance But it may be here objected That this is contrary to what is said cap. 37.33 For there the Lord said concerning the King of Assyria He shall not come into this City nor shoot an arrow there nor come before it with shields nor cast a banck against it and yet here he saith I will campe against thee round about and will lay siege against thee with a mount c. Which Prophesie was fulfilled by Sennacheribs Host Answer Sennacherib King of Assyria sent Tartan Rabsaris and Rabshakeh from Lackish to King Hezekiah with a great Army against Jerusalem and they went up and came to Jerusalem cap. 36. v. 2. and then did they camp against Jerusalem round about and lay siege against her with a mount and raise forts against her and fulfill this Prophesie But while these Princes lay before Jerusalom Sennacherib himselfe was with another part of
the fruitful field is here meant metaphorically the Jews which were besieged by the Assyrians in Jerusalem and by them distressed and brought into a very low condition for fruitful fields are in valleys and valleys lie very low By a forrest is meant determinately the forrest of Lebanon which was scituate on an Hill or at least some forrest which was scituate on high as the forrest of Lebanon was And by that or such a forrest is metaphorically meant an happy estate or condition a condition which is high and a great deal above misery a condition opposite to that which we call a low condition or else men which are in such an high condition So that the sence of this place is this q. d. And the Jews of Jerusalem when they are in their low condition through distress by the Assyrians shall be delivered from their distress and set up on high again in an happy estate or condition This was performed when the Angel destroyed the Assyrians which besieged Jerusalem 2 King 19.35 This phrase is used again in the same sence Cap. 32. Vers 15. 18. And in that day i. e. At that time in which Lebanon shall be turned into a fruitful field c. Shall the deaf hear the words of the book By the deaf he means those which are dull and slow of heart to believe the Prophecy which he spoke of and wrote in a book concerning the delivery of Jerusalem from the Assrians and the destruction of the Assyrians which did besiege it So that he speaks here Metaphorically translating the deafness of the body to a slowness of belief in the Soul By the words of the book he means the aforesaid Prophecy concerning the delivery of Jerusalem from the Assyrians and the Assyrians destruction which besieged Jerusalem which prophecy the Prophet wrote in a Book that they might take notice of it whom it concerned The sence of this place is q. d. Then shall even they which are slow of heart to believe this Prophecy believe it yea and know it to be trâ—e by the event And the eyes of the blinde shall see out of obscurity and out of darkness i. e. And they which are now blinde shall see clearly and plainly the truth of this Prophecy This is a repetition of the former sentence and whom he called deaf there he calls blinde here 19. The meek also shall increase their joy By the meek understand here those which submitted themselves to the Lord and readily believed the Vision or Prophecy and betook themselves for safety into and continued in Jerusalem And he calls these meek in opposition to those scorners which did not onely not believe the Prophecy but reject it with scorn of whom he speaks vers 20. See Iam. 1.21 These were said to encrease their joy at this time because they had joy before joy through the hope which they had by belief of this Prophecy and encrease of joy by the accomplishment of what they believed and hoped In the Lord i. e. By the Lord or by the goodness of the Lord towards them The poor among men By these he means those which were besieged in Jerusalem and distressed by the Assyrians who yet notwithstanding trusted in the Lord for deliverance Shall rejoyce in the holy One of Israel i. e. Shall rejoyce in the Lord who shall deliver them from the hand of the Assyrians By the holy One of Israel is meant the Lord the God of Israel 20. For the terrible One is brought to nought i. e. For the Assyrian which besieged and distressed those which were in Jerusalem shall be destroyed and Jerusalem delivered He calls the Assyrian the terrible One because he was terrible to all Nations which dwelt about him and especially to the Jews He puts a present or preterperfect for a future tense These words may be read with a Parenthesis And the scorner is consumed i. e. But the scorner shall be consumed He opposeth here the event which should befall the scorner to the event which should befall the meek and the poor which he spoke of vers 19. And is put here for But. By the scorner he meaneth those which would not believe this Prophecy or Vision concerning Jerusalems deliverance and the Assyrians destruction but scorned and mock'd the Prophet for prophecying of such things He may also allude to those scorners and mockers he spoke of Cap. 28. Vers 13 14 22. And all which watch for iniquity shall be cut off i. e. And they which watch to do the Prophet of the Lord a mischief shall be destroyed He puts iniquity for mischief because it is not done without sin in him that doth it He means by these also those which believed not the Vision or Prophecy whom he describes by their malice which was such as they did not onely not believe the Prophet but seek his ruine And these mens malice blinded their eyes that they could not see and believe 21. That make a man an offender for a word i. e. That sue a man and pursue him as an offender onely for speaking a word in the name of the Lord. The man whom they made an offender was the Prophets own self whom they pursued and accused as an offender because he prophecyed to them the Word of God but the Prophet speaks of himself in the third person out of modesty And lay a snare for him i. e. And seek to destroy him He useth a Metaphor here taken from Fowlers which lay a snare for birds which they would take to kill For him that reproveth By this Isaiah meaneth his own self who reproved those which believed not this and other his Prophecies and lessons and that openly as Cap. 28.7 9. In the gate i. e. In the gate of the City that is openly before much people The gates of the City were publique places where the Courts of Justice and other publique Assemblies were held Yet these words In the gate may be referred as well to those words That lay a snare as to those Which reproveth and then they shew that they would destroy him under a colour of Justice by accusing him and bringing false witness against him in Courts of Justice to put him to death And turn aside the just Supple From his righteousness and integrity i. e. which would make a dishonest and wicked man of a just and honest man by their calumnies and false accusations By the just Isaiah means himself These words are Metaphorical taken from one man jostling another out of his way For a thing of nought i. e. Without any profit or good by it or for no profit or good at all that they can get thereby So some And this sheweth the height of their malice that they would destroy the Prophet when they could get no good or benefit by his destruction Or For a thing of nought that is for a very small reward So others who think that the Prophet speaks here of such as were hired to bear false witness against
the Prophet calls them here deceits Note also that it is not to be understood that the people used these formall words to the Prophets Speak unto us smooth things prophesie deceits But because they love and speak well of false Prophets which speak smooth things and hated the true Prophets which prophesied such things as they liked not and so as much as in them lay they discouraged the true Prophets and heartned the false yea as much as if they had done it in those formall words therefore doth he say that they said Speake unto us smooth things prophesie unto us deceits 11. Get ye out of the way By the way is meane the usuall way or manner of prophesying which Isaiah and other Prophets of the Lord used to this people which was to tell them of their sins and transgressions and of the punishments which God would bring upon them if they repented not Because a way is beaten by often going to and fro and so becomes a way hence a way may by a Metaphor signifies the iteration or repetition or frequent use of any lesson or prophesie These are still the words of the people to the Lords Prophets Turn aside out of the path This is a repetition of the former sentence Cause the Holy One of Israel to cease from us i. e. Cause the Word of the Holy One of Israel to cease from us and let us hear it no more By the Holy One of Israel is meant the Word of the Holy One of Israel revealed to the Prophets by a Metonymy Yet because the Prophets when they did pronounce any Prophecy were wont to say Thus saith the Holy One of Israel c. The Prophet may in allusion thereto bring in this people saying Cause the Holy One of Israel to cease from us that is Let us not any more hear thee say The Holy One of Israel or Thus saith the Holy One of Israel which is as much as to say Prophecy no more in the name of the God of Israel 12. Because ye despise this Word q. d. Because whereas the Lord said of you your strength is to sit still v. 7. you despise that word and will not hearken to it And trust in oppression By oppression he meaneth riches gotten by oppression Per Metonymiam Efficientis They are said to trust in riches because they doubt not but by the riches which they intend to sent into Egypt v. 6. to procure aide from thence against the Assyrians on which aide they would rely And perverseness i. e. And the aide which ye hope to procure from Egypt against the Assyrians This he calls perverseness because it was contrary to the Word of God who forbad them to seek to Egypt for ayd and commanded them to sit still at home and trust in him yet so perverse and refractory were they that they would not obey This and the former word signifie the same fault of these men 13. This iniquity Supple That ye despise this Word of God and trust in oppression and perverseness This iniquity shall be to you as a breach ready to fall swelling out in an high wall whose breaking cometh suddenly at an instant The sence is q. d. You shall be by reason of this your iniquity as a piece of an high wall which is ready to fall and swells out yea that falls and breaks to pieces at an instant suddenly For as such a piece of an high wall falls and breaks to pieces at an instant suddenly So shall ye fall and be broken to pieces and destroyed suddenly at an instant who have committed this iniquity It may be here objected against this Interpretation That the Prophet compareth iniquity to the breach ready to fall and so most interpret it q. d. As a breach ready to fall swelling out in an high wall breaks and falls of a sudden and kills those which chance to walk under it So shall this iniquity bring a sudden destruction upon you which are the workers of it But this your Interpretation makes the men themselves like the piece of an high wall which swells out and is ready to fall Ans To this I answer That in parables and similitudes we must look upon the whole body of the sentence and take the whole meaning from the whole not part from part lest when we go about too accurately to divide it in pieces we destroy the whole See Notes Cap. 17.5 upon those words And it shall be as he that gathereth ears in the valley of Rephaim See also Notes cap. 29.16 The piece of the wall therefore which swelled out resembleth the men which commited this iniquity rather then the iniquity it self And that which resembleth the iniquity was the cleft or crack in the wall which caused that piece to swell out and be ready to fall As a breach A breach may signifie elsewhere a crack or a cleft but here it signifies a part or piece of a wall which swells out and is ready to fall by reason of some crack or cleft or breach which is in it by a Metonymy In an high wall This wall is to be understood of a wall made of brick or stone and he saith an high wall because the higher the wall is the more ready is such a breach or piece of the wall to fall and the greater is the fall when it cometh Whose breaking i. e. The actual falling of which breach by which it breaks asunder into little pieces 14. And he shall break it i. e. For the Lord the holy One of Israel shall break you because of this your iniquity And is to be taken here for For. By He is meant the Lord the holy One of Israel By It the sins or workers of this iniquity For note that that which the Lord is here meant to break is the people which committed the forementioned iniquity not the iniquity which they committed as some expound it nor the breach in the wall mentioned in the former Verse as others Object But you will say that the words run thus And he shall break it not And he shall break you or that he shall break them and this Relative It relates either to the word iniquity or to the word breach going before not to those Which despise his Word Vers 12. Ans It is true that the Relative Particle It doth relate either to the word iniquity or the word breach going before if we look to the Grammar construction But as I said in such parables and similitudes as these are we must not look to the words and Grammatical construction but to the sence of the place See the afore-cited place cap. 17.5 And if we look not to the words but to the sence of this place we shall finde that it relates to those words Which despise the Word of God and trust in oppression and perverseness and stay thereon And because the Prophet compared these workers of iniquity to the breach in a wall he might say of them He shall break It
drink measured out to him which he must not exceed that the store of the place may last out the longer Yet shall not thy Teachers be removed into a corner any more q. d. Yet do not thou evil entreat thy Teachers and drive them away into corners by thy evil usage and persecuting of them I take these words and the words following to verse 23. to be rather an Admonition then a Prediction and it is well known that the Hebrews put a future tense of the Indicative Mood for an Imperative In general that which the Prophet here admonisheth this people is to waite on the Lord though he doth afflict them which admonition is seasonable because in afflictions we are apt to be impatient and fly off from God What should I waite for the Lord any longer said the King of Israel when Samaria was long and hard besieged 2 Kings 6.33 And in particular he admonisheth them not to offer any discourtesie to â—he Ministers of the Lord and persecute them so that they should be fain to hide themselves and this admonition is also seasonable for many had thus evil intreated the Prophets and persecuted them cap. 29. v. 20 21 22. And when men expect any deliverance from the Lord and it comes not according to their expectation they wax angry and vent their anger upon the Lords servants thus Jehoram because God did not deliver Samaria from the Syrians which besieged it as he expected threatned Elisha the man of God saying God do so and more also to me if the head of Elisha the son of Shaphat shall stand on him this day 2 Kings 6.31 He admonisheth them also to abandon their Idolatry both because it was most displeasing to God as also because many were too ready to seek to idols in their afflictions cap. 8.19 No man can truly waite for the Lord or his help but he must waite in the way of his Law that is he must be careful to do his Will and observe his Commandments Therefore while he admonisheth this people to use the Lords Prophets well and to cast away the raggs of their Idolatry he doth admonish them in effect to waite still for the Lord and his help But thine eyes shall see thy Teachers i. e. But let thine eyes gladly see thy teachers q. d. But be thou glad to see the Prophets of the Lord whom the Lord shall send to thee to instruct thee 21. And thine eares shall hear a word behinde thee saying this is the way walk ye in it when ye turn to the right hand and when ye turn to the left q. d. And let thine eares gladly hear the voice of the Prophets telling you that you do amiss when ye do amiss and directing you into the right way This is the sence of these words and the order of them is this And when ye turn to the right hand and when ye turn to the left thine eare shall hear i. e. Let thine eares gladly hear the word behinde thee saying this is the way walk ye in it Note that the words of this verse are metaphoricall taken from guides which follow children and direct them in the way which they walk in who if they see them turn out of the way either to the right hand or to the left tell them that they are out of the way and shew them the right way saying This is the right way walk ye in it 22. Ye shall defile also the covering of thy graven Images of Gold q. d. Do ye also cast away as a thing polluted and defiled the very covering of thy graven Images which are made of silver and gold To defile signifies here to cast away as a thing polluted and defiled Note that the graven Images of Idolaters were adorned with Coverings that is with Mantles and Robes of great value For Dionysius the Tyrant took away such a Covering from the Idol of Jupiter Olympius which was very weighty with Gold saying That it was too heavy for the God to weare in the Summer and too cold for him to weare in the Winter Thou shalt cast them away i. e. Do thou cast them away As a menstruous cloth i. e. As a cloth which is stained which the menstruous blood of a woman then which nothing was accounted more unclean under the Law Lev. 15.19 20 21. Thou shalt say unto it Get thee hence i. e. Say thou unto it in detestation of Idolatry Get thee hence To it i. e. To them Observe here the Enallage of the number 23. Then shall he give thee i. e. Then shall the Lord give thee The rain of thy seed i. e. That rain which shall be requisite to make thy seed to grow And bread i. e. And wheat and other corn of which thou art wont to make bread Metonymia Materiae Of the encrease of the Earth i. e. Which shall spring up and encrease out of the Earth The Prophet prophecyeth here of the great abundance and fertility which should be in Judea after the destruction of the Assyrians and that for the comfort of those which should survive For great was the waste and desolation which the Assyrians were like to make in the Land and great was the scarcity which the Jews were like to endure at that time And a Land which is so wasted and spoyled by an Enemy as Judea was like to be by the Assyrians doth not quickly recover it self and bring forth fruit as it was wont to do To shew therefore how gracious God would be to his people he tells them for their comfort that after the Assyrians are destroyed there should abundance of all things spring up presently in Judea c. 24. Clean provender i. e. Provender which is cleansed from the chaff This signifies great plenty and abundance when they shall have no need of chaff to mingle among the provender of their cattel but winnow it out of it 25. And there shall be upon every high mountain and every high hill rivers and streams of water i. e. There shall plenty of Rain fall upon the high hills and high mountains which are naturally dry yea it shall fall like Rivers and streams of waters and make them fruitful which were naturally barren In the day of the great slaughter i. e. After the day of the great slaughter which the Angel shall make in the Camp of the Assyrians 2 King 19.35 In is to be taken here for After When the Towers fall i. e. When the Towers are faln By the Towers he meaneth the Assyrians or the Princes and chief of the Assyrians which were high and haughty and which were accounted as a tower invincible 26. The light of the Moon shall be as the light of the Sun i. e. And the Moon shall shine as bright as the Sun doth ordinarily shine And the light of the Sun shall be seven-fold i. e. And the light of the Sun shall be seven times brighter then it useth to be As the light of seven days i. e. It
is fire and much wood q. d. There is a pile in it and that pile is very great consisting of fire and much wood While Tophet was employed to Idolatry and Moloch was there worshipped there was a pile or piles of wood there continually provided to burn their children withall to Moloch To this pile or piles of wood doth the Prophet here allude and saith that the pile of Tophet which is prepared for the Assyrians to burn them up and consume them as the children of Idolaters were wont to be burned to Moloch and consumed is very great by which the Prophet signifies either that the Assyrians which besieged Jerusalem should be destroyed by fire which is according to the Tradition of the Hebrews or that they should be destroyed as suddenly as if it were by fire as others are of opinion So that herein is a double allusion first to the pile of wood which was wont to be provided here for the sacrificing of children secondly to the manner of the destruction of the Assyrians by the Angel which was by fire or as in as quick a manner as if it had been done by fire The breath of the Lord like a stream of brimstone doth kindle it By this he denoteth the anger of the Lord against the Assyrians and speaketh of God as of an angry man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and alludes to the breath of an angry man which is exceeding hot and proceeds from his nostrils and from his mouth like a stream See Notes vers 28. ISAIAH CHAP. XXXI WO to them that go down to Egypt The subject of this Chapter is the same with the former See therefore notes on cap. 30.1 For help Supple Against the Assyrians under Sennacherib And stay on horses ii e. And put their confidence in horses which they hope to procure from Egypt The word stay is metaphoricall taken from a Staff which is the stay of a man which leaneth on it In Charets i. e. In warlike Charets which they likewise expect from Egypt Because they are many q. d. Which stay or trust in the number or multitude of Horses and Charets because it is great But they look not unto the Holy One of Israel Supple To ask strength of him Neither seek the Lord Supple For his counsel and advise what he would have them to do in this invasion of the Assyrians See cap. 30.1 2. Yet he also is wise q. d. Yet they might have asked counsel of the Lord and sought to him for advice for he is wise as well as they whom they make their Counsellors And will bring evil q. d. And because they have despised his wisdom in passing him by and asking counsel at others mouths he will bring evill upon these wicked men whereby they shall know that he is so wise as to know when he is neglected and that he is strong also And will not call back his words Supple By which he hath threatned to bring evill upon them He threatned a Wo against them in the former Chapter and he threatneth the like in this But will arise Supple Like a Lion Against the house of evil doers i. e. Against the family of these men which went down into Egypt for Horses and Charets and rely upon them but asked not counsel at God nor relyed on him And against the help of them that work iniquity i. e. And against the aid and auxiliary forces of these men which have committed this sin i. e. Against the Egyptians which come to help them 3. Now the Egyptians are men and not God The Prophet prevents an Objection here for sinful man might say yea but it is not so easie a thing as you speak of for the Holy One of Israel to overthrow the Egyptians which are these mens help and the force of horses which they will bring To which the Prophet answers q. d. Yea but it is an easie matter for the Lord to overthrow the Egyptians and their horses for the Egyptians are men not God and their horses flesh and not spirit Are men And therefore weak creatures yea they are but as the grass that withereth and as the flower of the field which fadeth away cap. 40.6 7. And not God For God is but One but such a One as the nations are but as the drop of a Bucket and as the small dust of the Ballance in comparison of him Cap. 40.15 And their Horses flesh And therefore weak and no better then grass cap. 40.6 And not spirit As God is who is therefore of great strength yea omnipotent because he is an uncreated Spirit When the Lord shall stretch out his hand i. e. Therefore when the Lord smiteth them He alludes to the stretching out or lifting up of the arm or hand in striking and speaks of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both he that helpeth i. e. Both the Egyptians which help these perverse Jews against the Assyrians And he that is holpen i. e. And these perverse Jews which have help and aid from the Egyptians Shall fall down i. e. Shall be beaten down They all i. e. All the Egyptians which come to the help of these Jews and all these Jews which procured the help of the Egyptians Shall fail together Shall perisn together by the Assyrians 4. For thus hath the Lord spoken i. e. Moreover or But yet or Yet neverthelesse for one of these is the Particle For put thus hath the Lord spoken c. Is called forth against him Supple To keep him from the sheep or greater cattle which he would make his prey He will not be afraid of their voice Supple Whereby they think to fright him and scare him away The Pronoun He is redundant here after the Hebrew manner Nor abase himself Nor carry himself basely by running away Come down Supple Out of heaven or come down from between the Cherubins He speaks of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To fight Supple Against the Assyrian whose multitude shall not make him afraid For Mount Sion i. e. For Jerusalem See Cap. 1.8 And the hill thereof i. e. And the hill of Zion This is a repetition of the former words 5. As birds flying Supple Defend their young ones Flying i. e. Extending and stretching out their wings over them as they do when they fly See cap. 6. v. 2. Thus hens defend their chickens or flying that is flying against the Kite or Hawk or man which would take their young ones away thus many birds which are otherwise timerous do defend their young ones Defending also he will deliver it i. e. He will defend it and deliver it from the Assyrians And passing over i. e. And passing over it while he destroyeth all other the Cities and Villages of Judah which did distrust him and seek for help to the Egyptians He alludeth to that place of Exodus cap. 12.13 where the Lord seeing the blood upon the side-posts and the upper door-posts of the houses of the children of Israel passed over the Children
by the men of Jerusalem When thou shalt make an end to deal treacherously i. e. When thou shalt have delt treacherously with all thy neighboring people so long as God hath determined to suffer thee to deal treacherously with them and thou shalt then make an end of thy treachery They shall deal treacherously with thee i. e. Thou shalt be delt treacherously with Understand this of Sennacherib in respect of his own person whom his two sons treacherously slew as he was worshipping in the house of Nisroch his god 2 King 19.37 2. O Lord be gracious unto us The Prophet useth an Apostrophe here to God and considering the great distress which Sennacherib would bring upon Judah and Jerusalem prayeth here to God for his favor and help at that time We have waited for thee i. e. We have expected and waited for thy help He puts God himself metonymically for Gods help Be thou their arm i. e. Be thou our defence to keep us and defend us Note here the Enallage of the person where he puts the third person for the first Note here also that he speaks of God as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that because men defend themselves with their arm the arm is put here metonymically for defence Every morning i. e. Every day when as they shall call upon thee The morning which is but part is put here for the whole day by a Synecdoche Our salvation i. e. Our Saviour Metonymia Effecti 3. At the noise of the tumult the people fled i. e. At the noise of the tumult the people shall flee The Prophet puts here a preterperfect for a future tense By the tumult he meaneth that tumult which the Angel of the Lord raised in the Camp of the Assyrians when he came to destroy them By the people he meaneth those people which served in Sennacheribs Army for in that Army there were many of many people At the lifting up of thy self i. e. When thou shalt arise as it were a â—ion from his Den or a man from his sleep to take vengeance upon the Assyrians The Nations were scattered i. e. The Nations which shall be in Sennacheribs Army shall be scattered abroad He putteth a preterperfect tense for a future as before The Prophet sheweth here wâ—at good sâ—câ—ess his prayers should have which he made in the second Verse 4. And your spoyls shall be gathered like the gathering of the Caterpiller i. e. And your spoyl O ye Assyrian shall be gathered like as the Caterpillar gathereth her food for as the Caterpillar gathereth her food from the herbs without any fear so shall the Jews gather your spoyls when the Angel of the Lord hath smitten you and not be afraid Note that though the Caterpillar be not so provident a creature as the Ant and therefore cannot be said to gather her food as the Ant doth Prov. 6.8 who gathereth her food together and layeth it up in store yet may she be said to gather her food as the creatures in general do Psal 104.28 who are said there to gather their food which God giveth them because they pick it up and eat it every one after his maâ—ner He useth an Apostrophe to the Assyrians As the running to and fro of Locusts shall he run upon them i. e. They shall run upon them as the Locusts run to and fro For as the Locusts run to and fro upon the grass and the branches of the trees upon which they feed without any fear so shall the Jews run to and fro upon your spoyls and shall take them and shall not be afraid This was fulfilled when the Angel had slain those Assyrians which besieged Jerusalem The running to and fro of the Locust is put here per Metonymiam Adjuncti for the Locusts which run to and fro Shall he i. e. Shall Israel i. e. the Jews Run upon them i. e. Upon your spoyls Note here the Enallage of the number how he passeth from a singular to a plural number 5. The Lord is exalted i. e. The Lord will be exalted i. e The Lord will do great things for which he will be worthy to be exalted See Notes Cap. 30.18 and 12.4 He useth a preterperfect for a future tense For he dwelleth on high i e. For he dwelleth in Heaven and because he dwelleth in Heaven he will do great things and things worthy of him whose dwelling is so high He hath filled Sion with judgment and righteousness i. e. He will fill Jerusalem with the noise of his judgment and righteousness Of his judgment which he will pour out upon the Assyrians which besiege Jerusalem Of his righteousness that is of his mercy and goodness which he will shew to his people which are besieged See Cap. 3â— 16 for the meaning of those words judgment and righteousness 6. And wisdom and knowledge c. For wisdom and knowledge And for For. What is meant by wisdom and what by knowledge see Cap. 11.2 And wisdom and knowledge shall be the stability of thy times q. d. For this will the Lord do because of thy wisdom and knowledge O Hezekiah which wisdom and knowledge of thine shall establish thy Throne and thy affairs all thy days He useth an Apostrophe here to Hezekiah and intimates that this great Salvation whereby God would save Jerusalem from the Assyrians which besieged it should be for Hezekiahs sake and that by reason of his wisdom and knowlâ—dge See the same reason of the same thing Cap. 11.1 and 10.27 and 32.1 The stability of thy times He puts stability here per Metonymiam Effâ—cti for the the cause of stability or that which will establish and make sure And he puts times here for affairs happening in those times per Metonymiam Continentis And strength of salvation i. e. And the Cause of exceeding strong Salvation to thee and thy people He saith strength of salvation for exceeding strong salvation and by it means the cause of such salvation per Metonymiam Effecti Hezekiahs wisdom and knowledge are said to be the stability of his times and the strength of his salvation because God did in mercy establish the throne of Hezekiah and prosper his affairs and save him and his people because of his wisdom and knowledge See Cap. 9.7 The fear of the Lord is his treasure i. e. The fear of the Lord which is in Hezekiah shall make Hezekiah rich and shall bring him treasures He puts treasure here for the cause of treasure or for that which brings treasure per Metonymiam Effecti Note here the Enallage of the person how he goeth from the second to the third for this also is spoken of Hezekiah Such is the goodness of God as that it pleaseth him to give gifts to men as wisdom and knowledge and fear of the Lord to Hezekiah and then to reward those men for those gifts 7. Behold their valiant ones shall cry without i. e. Behold the Messengers or Embassadors which the Citizens of
seen alive and the Angel had destroyed them 20. Sion i. e. Jerusalem The City of our solemnites Jerusalem was called the City of the Jews solemnities because the solemn Feasts and Worship which God enjoyned the Jews under the Law were kept there Thine eyes shall see Jerusalem a quiet habitation i. e. Thou shalt see Jerusalem in peace and quiet and a place where a man may dwell peaceably and quietly notwithstanding that the Assyrians shall besiege it and trouble it for a while A Tabernacle that shall not be taken down He may call Jerusalem a Tabernacle because as a Tabernacle keeps a man safe and defends him from the heat of the Sun and the wind and the storme cap. 4.6 So did Jerusalem by the mercy of God protect all that fled to her for refuge and defend them from the hot rage and fury of the Assyrians but though it was like to a Tabernacle for this yet the Prophet saith it shall not be like a Tabernacle for that that a Tabernacle useth to be taken down for Jerusalem should not be beaten down by the Assyrians as other Cities of Judah were or should be A Tabernacle is of that condition as that it may be stretched out and folded up pitcht and taken down again wherefore we read both in sacred and prophane writings that onely Shepheards Soldiers and Pilgrims and wandring people such as the Scythians and Arabians were and such like make use of Tabernacles because they could set them up over night and take them down in the morning and remove them from place to place though this be the condition of a Tabernacle and the Prophet calls Jerusalem a Tabernacle yet saith he it shall not be a Tabernacle of this condition as if he should say Jerusalem shall be a Tabernacle but a Tabernacle of a condition contrary to the condition of ordinary Tabernacles for whereas other Tabernacles are moveable this shall not be moved so saith he cap. 30.28 There shall be a bridle in the jaws of the people but a bridle contrary to the condition and use of other bridles for it shall be a bridle causing them to erre Not one of the Stakes thereof shall ever be removed He speaks of those stakes to which the cords of the Tent or Tabernacle are fastened which stretch out the Tent and keep it out When the Tabernacle is to be taken down these stakes are taken up and removed therefore to signifie that Jerusalem shall surely stand he saith not one of the stakes thereof shall be removed Shall ever be removed Note that the Hebrews are Hyperbolicall in their expression of time and that this work ever signifies not eternity alwayes but sometimes a bare time onely Neither shall any the cords thereof be broken He speaks of the cords with which the Tent or Tabernacle is stretcht out and kept tight and upright If these cords should break the Tent or Tabernacle would fall or flag though the Tent were not removed therefore to shew that this Tabernacle shall be sure to stand and stand upright he saith not onely not one of the stakes thereof shall be removed but also neither shall any the cords thereof be broken 21. But there i. e. But in Sion or in Jerusalem A place of broad rivers and streams i. e. As a place of broad rivers and streams The note of similitude is here to be understood By the place of broad rivers and streames is meant a broad and deep Channell in which rivers and streams run yet not without the rivers and streames but with them A deep Channell and broad in which rivers and streams run perpetually when it environed a Town or a City is a great defence to that Town or City for it hindreth and keepeth off all enemies from approaching to it on foot to hurt it In which shall go no Galley with Oares neither shall gallant Ship pass thereby This sheweth the City or Town which is environed by rivers and streames to be yet the safer for the City or Town which is environed by rivers and streames is yet the safer if it be so that the enemy can get neither Gally nor Ship into them for where he can get in a Gally or Ship he can make some approaches to it and so endanger it By the Gally or Ship he means the Gally or Ship of the enemy Thereby i. e. Through it or in it 22. For the Lord is our Judge the Lord is ovr Law-giver the Lord is our King By a Judge he meaneth here a supream Judge and by a Law-giver he meaneth a supream Law-giver so that in effect these three words Judge Law-giver and King signifie one and the same thing they signifie a Defender for it is the Office of the supream head of a Commonwealth whether he be called Judge or Law-giver or King not onely to defend Subject against Subject within but also to defend all that are under him from publique Enemies without The Prophet in these three words Judg Lawgiver King seemeth to allude to those which at several times were the supreme Officers of the Commonwealth of Israel though he observeth not the order of time therein For by Judge he seemeth to allude to such an Officer as the Lord raised up as occasion was for the delivery of his people when they were oppressed by a forreign Enemy such as was Gideon Sampson Jepthah and others who were called Judges By Lawgiver he seemeth to allude to Moses who is called the Lawgiver Numb 21.18 who conducted the children of Israel out of Egypt and who at that time had the chief rule over them By King he seemeth to allude to those Kings which ruled over Israel after the Judges such as were Saul David Solomon c. 23. Thy tacklings are loosed He compareth here the Army of the Assyrians which besieged Jerusalem to a ship to which he makes this Apostrophe Thy tacklings are loosed i. e. Thy ropes and thy cables which serve thee for divers uses are loosed by the violence of the tempest They could not well strengthen their Mast i. e. The Mariners which are within thee cannot make their Mast stand upright Here is a Relative They without an Antecedent a preterperfect for a present or future tense They could not spread the sail i. e. The Mariners which are within thee cannot spread the sail by reason of the violent storm and tempest Where the tacklings are loosed and the Mast cannot be kept upright nor the Sails spred by reason of a tempest we can look for no prosperous voyage but rather a sudden shipwrack By this therefore that the tacklings of the ship are loosed and the Mast cannot be well strengthened nor the Sail spred is meant that the Army of the Assyrians should come to speedy ruine and destruction If you ask Being that the Army of the Assyrians is compared to a ship what is that in the Army which is compared to the tacklings what to the Mariners what to the Mast what to the Sail
the dumb i. e. And the tongue of him which sat as if he were dumb by reason of sorrow and grief for sorrow and grief cause silence Cap. 47.5 The tongue of the dumb is put here for the dumb a part for the whole man by a Synecdoche Note that this place from the third Verse hitherto as in the first or literal sence it prophecyeth of that Salvation by which the Jews were saved from the Assyrians which as I have often observed was a Type of our Salvation by Christ So in the second and mystical sence it prophecyeth of that Salvation by which Christ saveth us from our spiritual Enemies yea it prophecyeth of Christs coming in the flesh for that end And those words God will save us as in the literal sence they signifie Gods coming by his Angel which smote the Assyrians cap. 37.36 to save the Jews out of the hands of the Assyrians So in the mystical sence they signifie the coming of Christ who was true God into the World to save men from their spiritual Adversaries And those words Then the eyes of the blinde shall be opened and the ears of the deaf shall be unstopped and then shall the lame man leap as an Hart and the tongue of the dumb sing are so ordered by the Holy Ghost as that they do not onely signifie so as we have said in the Exposition thereof but they do also signifie that Christ at his coming should work miraculous Cures upon the blinde deaf lame and dumb and restore them to their sight hearing limbs and speech and that these miraculous Cures should be the signs of Christs coming and tokens by which Christ might be known when he came as appeareth Matth. 11.4 5. 7. For in the wilderness shall waters break out For the wilderness shall be exceeding well watered with the Springs which shall arise out of it and so by consequence shall become exceeding fruitful By the Wilderness he meaneth Judea as vers 1. He gives another reason here why they should rejoyce And the parched ground shall become a pool By the parched ground he meaneth the Wilderness which is dry and parched by a Periphrasis and by the wilderness he meaneth Judea as v. 1. When he saith that the parched ground shall become a pool his meaning is that it shall be exceeding well watered and so by consequence become exceeding fruitful for that which maketh a wilderness or a parched ground barren and fruitless is the want of water This is a repetition of what was said immediately before Shall become a pool i. e. Shall be exceeding well watered and so become fruitful An Hyperbole See the like Prophecy cap. 30.25 and the like phrase Psal 107.35 And the thirsty Land springs of water This is a repetition of the foregoing words In the habitation of Dragons i. e. In the Wilderness where the Dragons dwelt Where each lay i. e. Where each Dragon lay He speaks here of the Land of Judah which he called a wilderness and solitary place vers 1. for reasons there given and alludeth here to a true Wilderness wherein Dragons and other wilde beasts lived resembling the Land of Judah to a wilderness in this also That it harbored Dragons as the wilderness did But how may the Land of Judah be said to harbor Dragons or be an habitation of Dragons Ans Because it harbored Sennacherib and his Princes and they dwelt or abode in it for a while when they expelled the Jews and destroyed them And it is usual with the Scripture to call such Tyrants and Oppressors Dragons as cap. 27.1 and cap. 51.9 Shall be grass with reeds and rushes i. e. There shall be abundance of rain or water to make the ground fruitful For where grass groweth and reeds and rushes there is water in abundance 8. And an high-way shall be there By an high-way is meant a way made of stones heaped and layd one upon another or a causey for the word in the Original is Maselul which signifieth such a way and is derived from the Verb Salal which signifieth to lift up or exalt because such a way is high being higher elevated then the surface of the ground neer it by reason of the stones which are layd one upon another to make that way Such a way is usually made in Fennish waterish and springy grounds where otherwise the ground being soft the Travellers would sink in mire and dirt as they went And therefore doth the Prophet seem to make mention of such a way in the Land of Judah because he spoke of the Land of Judah but a little before as of a Land where waters should break out and streams yea as of a Land which should become a pool and springs of water and where reeds and bulrushes should grow For as I said in such Lands such kinde of ways were made of stones and causeys otherwise there would be no or very ill passing for Travellers And a way By a way is here meant a common beaten way or road for the word in the Original is Derec which signifieth a common beaten way which is derived from Darac which signifieth to tread or go upon This way here and the high-way mentioned in the words before are not to be understood of two several ways but onely of two several qualities of one and the same way q. d. There shall be a way there which shall be both high and firm and well beaten by Travellers And it shall be called The Way of Holiness i. e. And it shall be called the Holy Way He puts a Substantive of the Genitive case here for an Adjective after the Hebrew manner Of Holiness for Holy The Way which he here speaks of and calls The Way of Holiness or The Holy Way was a way which led to the Temple which was an holy place where the Holy One of ISRAEL dwelt and where he was sanctified and worshiped That which the Prophet meaneth by this is the same with that which he saith in other words Cap. 27.13 viz. That they shall worship the Lord in the holy Mount at Jerusalem The unclean shall not pass over it i. e. The unclean shall not walk on it By the unclean he meaneth the Assyrians and such as served the Assyrians in their Wars against Judah Note that the Hebrews held all people which were neither of their stock nor yet circumcised unclean Hence we finde the uncircumcised and unclean joyned together Cap. 52. vers 1. And hence Peter said that it was an unlawful thing for a man that is a Jew to keep company or come unto one of another Nation Acts 10. vers 28. And hence the Jews accused the same Peter because he went in to men uncircumcised Acts 11. vers 2 3. And hence the Jews accused Paul for going about to profane the Temple Acts 24. vers 6. because they thought that he had brought Greeks in thither Act. 21.28 By the unclean therefore may be here meant first a Gentile or a man uncircumcised in
strength but our trust is 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 Supple Hezekiah therefore hath offended him and provoked him to anger by doing this How therefore can Hezekiah or ye look for strength from him Note that Rabshakehs Argument is here faulty and that he assumes that which is false For though Hezekiah took away many high places and Altars 2 King 18.4 yet those high places and Altars which he took away were not consecrated to the God of Israel but to Idols yea to Devils Before this Altar Supple Onely He meaneth the Altar of burnt offerings which was in the Temple at Jerusalem 8. Now therefore give pledges q. d. But perhaps you will say that we trust not in Egypt nor in the Lord God for strength but we trust in our own strength now therefore if you do so Give pledges c. As he endevored to prove in the two former Verses that Hezekiahs trust in Egypt and in God was vain and so that he could not trust in foreign ayd So he endevors to prove here that he had no strength of his own at home in which he might trust Give pledges I pray thee to my Master the King of Assyria and I will give thee two thousand horses if thou be able on thy part to set riders upon them q. d. So certain I am of the small number of Soldiers which thou hast as that I will give thee two thousand horses if thou art able on thy part to set riders thereon if thou wilt but give pledges to my Master the King of Assyria that thou wilt restore them presently to him again if thou hast not so many riders to sit upon them A question will be here How it came to pass that there were so few Soldiers in Jerusalem Ans Though there were many Soldiers in Jerusalem yet there might be but few fit to ride horses for want of experience for horses were rare in Judea especially among the common people But secondly Consider who it is which saith that there were not two thousand in Jerusalem able to ride horses it is Rabshakeh who was an Enemy and a Braggadocio and therefore not to be believed in what he saith were there more or less 9. How then wilt thou turn away the face of one Captain c. q. d. If thou hast not riders sufficient to set upon two thousand horses how canst thou be able to put to flight one of the least of those Captains which serve my Master in his Wars that I may not say my Masters whole Army Supple with thine own Forces or strength How wilt thou turn away the face i. e. How wilt thou put to flight For to turn a mans face away signifieth to put a man to flight and make him to turn his back One Captain of the least of my Mastâ—rs servants i. e. One Captain which is counted among the least of those Captains which are servants to my Master The Captains which he here speaks of were the Governors and Princes of those Provinces which were under Sennacheribs Dominion which were many These Princes and Governors raised many Soldiers out of their several Provinces to serve Sennacherib in these his Wars and had the command of them themselves under Sennacherib which they raised And these Princes had more or less Soldiers under them as the Provinces which they governed were greater or lesser Of my Masters servants These Captains he calls his Masters servants either because they served him now in his Wars or else because Sennacherib ruled as well over them as all other his Subjects with an Arbitrary Government and so they were in that regard but as servants to go when he bad them go and to come when he bad them come And put thy trust on Egypt for Charets and for Horsemen q. d. And being that Egypt is as a staff of a broken reed how then wilt thou put thy trust on Egypt for Charets and for Horsemen Here is a Brachylogy or compendiousness of speech used by reason of which we are left to repeat those words here which are used in the beginning of the Verse How then wilt thou c. Note that these words are an inference drawn from what he said concerning the Egyptians in the sixth Verse as the words immediately going before were an inference drawn from what he said concerning the smallness of Hezekiahs Forces in the eighth Verse For here Rabshakeh makes an application of what he said and infers from thence that which was for his purpose against that which Hezekiah might rely upon 10. And am I now come up without the Lord c. Rabshakeh should here have applyed what he said in the seventh Verse and have drawn this or the like inference from thence And how then canst thou say We trust in the Lord our God for strength But he adds here another reason first why they had no reason to trust in the Lord before he makes his application and inference after which he would have made his application and inference as before had he not been interrupted by Eliakim and Shebna and Joah and had he not been transported with anger upon his interruption and so forgot it The sence of these words is q. d. And am I now come up with my Army against this Land without the Command of the Lord your God He puts the Lord for the command of the Lord by a Metonymy Rabshakeh lyeth egregiously here when he saith He came not up without the command of the Lord against the Land of Judah to destroy it for the event did shew that the Lord would not destroy Jerusalem by Sennacherib but rather destroy Sennacherib One might wonder to see Rabshakeh attribute so much to the Lord here whom he did so much vilifie and contemn v. 20. But consider what Rabshakeh was an Infidel a Vaunter a Braggadocio and then it is no wonder to see him so inconstant in his words The Lord said unto me Go up against this Land and destroy it The Devils were wont to vent their Oracles in their Idols not onely to the Inhabitants of the Land where they worshipped but also to strangers And Rabshakeh might conceive the like of the Lord the God of Israel and therefore say as he doth here The Lord said unto me Go up against this Land to destroy it Note here that Rabshakeh should have made here the like application of what he said concerning the Lord in this and in the seventh Verse as he did of what he said concerning Egypt in the sixth Verse and concerning the strength of the men of Jerusalem in the eighth Verse And as he brought Arguments to prove that Hezekiah had no reason to say that he had strength for War So should he have brought Arguments to prove that he had no reason to say he had counsel for War For this was propounded
Hostility against that City yet he came not thither he came no farther then Nob Cap. 10.32 And there he heard of that destruction of his Army which lay before Hierusalem which turned him with all haste and feare towards his owne Land and he staied not till he came to Nineveh v. 37. And return Supple upon hearing of that rumour Into his owne Land He returned to Nineveh verse 37. which was the chief City of Assyria And I will cause him to fall by the sword in his own land Sennacherib was slaine with the sword by his two sons Adramelech and Sharezer as he was worshipping in the house of Nisroch his God v. 38. 8. So Rabshakeh returned c. This relates to the 21 or 22. verse of the former Chapter Note that though Rabshakeh returned himself yet he left his Armie before Jerusalem Against Libnah Libnah was a City of the Tribe of Judah belonging to the Priests Josh 21.13 9. And he heard say i. e. And the King of Assyria heard say He is come forth to make war with thee Tirakah King of Ethiopia came forth out of his own Countrey with an Armie not to encounter Sennacherib in Judea but to set upon Assyria the Kingdome of Sennacherib in Sennacherib's absence See cap. 18. He sent Messengers saying Sennacherib did not onely send a Message by those Messengers by words of mouth but he sent by them a Letter also to Hezekiah though it be here omitted for brevity sake verse 14. Sennacherib used all meanes possible to terrifie Hezekiah to a Surrender when he heard of the march of Tirakah King of Ethiopia that he might the better attend the motion of Tirakah's Armie 10. Thus shall ye speak to Hezekiah c. The Assyrian doth repeat here and beat upon what he said Cap. 36.14 He doth not mention the weakness and perfidiousnesse of Egypt nor the scarcity of Souldiers in Jerusalem As he did Cap. 36. v. 6 8. because now he understood that Hezekiah did rely onely upon God and therefore he doth endeavour to afright him from that by telling him with what ill Successe others had relied upon their Gods Gozan By Gozan he meanes the people which lived near to the River Gozan which was a River of the Medes 2 Kings 17.6 Haran This seemeth to have been a City of Media near the River Gozan 1 Chron. 5.26 Though some make it a City of Mesopotamia Gen. 11.31 Rezeph There is no other mention of Rezeph in the whole Scripture but here and in the same Story 2 Kings 19.12 And therefore it is not easie to determine where it was seated Some therefore place it in Syria some in Mesopotamia others in Arabia The Children of Eden i. e. The People of Eden Eden was a Region of Mosopotamia in which Paradise was planted Gen. 2.8 Which were in Telassar It can hardly be gathered from Scripture where this Telassar was situate But it seemeth to have been a Region either of Syria or Mesopotamia Here upon some occasion or other did the people which were born in Eden dwell at this time 13. Where is the King of Hamath c. See Cap. 36.19 Henah This is thought to have been a City of the Medes Ivah This is thought to have been a Region of the Assyrians 14. And spread it before the Lord. Hezekiah did spread Sennacheribs Letter before the Lord for the Lord to seâ— it and to read it because the Contents thereof were chiefely against the Lord that he being moved with the blasphemies and indignities therein contained might take vengeance upon Sennacherib and defend his owne people against him And Hezekiah did this because the Lord doth often accommodate himselfe to the fashion of men and men are eagerly stirred up to revenge when they see that which offends them before their eyes 16. That dwellest between the Cherubins In the two ends of the Mercy-Seat there were two Cherubins or Angels made of Gold of beaten work And these Cherubins did stretch forth their wings on high and their faces did look one towards another Exod. 25. v. 18 19 20. Between these two Cherubins was the Lord wont to manifest his presence and to sit Exod. 25. ver 22. Numbers 7.29 Hence was the Lord said to dwell between the Cherubins Psalm 80.1 And to sit between the Cherubins Psal 99.1 Thou art the God even Thou alone of all the Kingdomes of the earth This acknowledgement or confession doth Hezekiah here make in opposition to the many gods of the Nations which Sennacherib mentioned Cap. 36.18 and Cap. 37.12 And in full beliefe of this doth he make his prayer to the Lord. Thou hast made heaven and earth By Heaven and Earth understand also all things which are therein contained by a Metonymie He sheweth by this that the Right and Title to all the Kingdoms of the earth is the Lords and there is no God truely so called but the Lord onely 17. And heare Supple The blasphemous words which Sennacherib hath written against thee It is likely that Hezekiah did not onely spread Sennacherib's letter before the Lord for the Lord to see the blasphemy therein written but did also read it himselfe unto the Lord and therefore he desireth the Lord to hear it while he reads it And see Supple The blasphemous words which Sennacherib hath written in this Letter And heare Supple And see q. d. yea hear I say and see c. The living God i. e. Thee Here is an Enallage of the Person 18. Of a truth Lord the Kings of Assyria have laid waste all the Nations c. i. e. Hezekiah confesseth it here to be true which Sennacherib said v. 12. but draws a better conclusion from thence then Sennacherib did Laid waste the Nations This phrase is like that Cap. 24.6 viz. They that dwell therein are desolate Look therefore upon the Notes there 20. Now therefore O Lord our God save us from his hand that all the Kingdomes of the earth may know that Thou art the Lord even Thou onely It might be known to all the Kingdomes of the earth that the Lord God of Israel was the onely Lord God if he would but save his people out of the hands of the Assyrians out of whose hands no God was able to save his people For all the Kingdomes of the earth were perswaded that the God of every people would do his uttermost to save his people whereas therefore other Gods did not save their People and the God of Israel did save his they would conclude that he was God alone That thou art the Lord. i. e. That thou onely art the onely Lord and God 22. This is the word which the Lord hath spoken i. e. This is the word which I the Lord have spoken He puts the third for the first person by an Enallage The Virgin the daughter of Sion So Cap. 1.8 He cals Sion or Jerusalem a Virgin for the same reason that he calls her a Daughter that is for her beauty Hath despised thee and
laughed thee to scorn i. e. Shall despise thee and laugh thee to scorn A Preterperfect for a Future Tense The Jews might well despise Sennacherib when all his Army was slain and his forces and strength destroyed and laugh at him when he fled for fear to his strong Holds See cap. 31.8 9. and cap. 33.18 The Daughter of Jerusalem i. e. Jerusalem See cap. 1.8 Hath shaken her head at thee i. e. Shall deride thee and mock thee He alludes to the gesture of those which mock and deride who shake their head at those whom they deride and mock as Mat. 27.39 And he puts a Preterperfect Tense for a Future 23. Whom hast thou reproached and blasphemed c. He giveth a reason here in this and the six verses following why the condition of Sennacherib should be made both despicable and ridiculous and the reason is this to wit because Sennacherib had reproached and blasphemed the Lord and arrogantly assumed that to himselfe which was the Lords doing and had boasted that he would take Jerusalem by force which the Lord had said that he would preserve for which reasons the Lord would pull him down and make him an object of contempt and laughter This speech is directed to Sennacherib by an Apostrophe And lifted up thine eyes on high i. e. And carried thy selfe proudly He alludes to the gesture of proud men who lift up their eyes and their head and scornfully look upon those whom they despise Even against the Holy One of Israel i. e. Even against the Lord the only God whom the Children of Israel worship as the holy and onely God 24. By thy servants hast thou reproached the Lord c. i. e. By Rabshakeh and his companions whom thou sentest to Hezekiah hast thou reproached the Lord. And hast said What followeth in this and the next verse is spoken in the person of Sennacherib by a Mimesis By the multitude of my Charets am I come up to the height of the mountains c. Sennacherib speaks here as he did cap. 10.13 attributing that which he had done wholly to himselfe and not acknowledging the hand of God therein though what he did he did by the hand of God as Gods instrument which was a reproach to God and a blaspheming of his name By the multitude of my Charets am I come up to the height of the mountains q. d. I am come up to the height of the Mountaines by mine own power and strength which is great and which none is able to resist To the height of the mountains Judea was very mountainous and hilly and most of the Cities thereof were seated upon hills and mountains By the height of the mountaines therefore we may understand either the most inaccessable places of Judea or 〈◊〉 may understand the Cities thereof and in particular Jerusalem which was the chiefest City of that Land and the greatest seated as is probable To the sides of Lebanon q. d. Yea to the Walls of Jerusalem Lebanon was a famous Forrest in the North of the Land of Canaan which was set not onely with ordinary Trees but was famous also for tall Cedars and choice Firre-trees And from this Forrest is Jerusalem here called Lebanon by a Metaphor Because Jerusalem was inhabited by much people as Lebanon was beset with many ordinary Trees and because the King and the Nobles and the Princes of the Land most of them dwelt there as many tall Cedars and Firre-trees grew on Lebanon Therefore doth he liken Jerusalem to Lebanon For it is usuall to compare a City to a Forrest and the multitude of the people to the multitude of the ordinary trees and the King and Nobles to the tallest trees thereof Aad I will cut down the tall Cedars thereof and the choice Firre-trees thereof i. e. Of Lebanon q. d. And I will destroy the Nobles and Princes of Jerusalem I will enter into the height of his border i. e. I will enter into the very highest part of Lebanon i. e. of Jerusalem Note that these words The height of his border are as if he should say The very height of his highest part For The Border signifieth the utmost part of a thing On the highest places of Jerusalem stood the Temples of the Lord and the Pallace and stately buildings of the Kings of Judah which Solomon built for they were built upon Mount Sion Into the Temple therefore and into the Pallace of the King of Judah doth Sennacharib threaten to enter or boast that he will enter when he saith I will entter into the height of his Border And into the Forrest of his Carmel He saith And into the Forrest of his Carmel For And into the Carmel of his Forrest By an Hypallage or Hyperbaton And the sense of this place is q. d. I will enter into the height of his Border yea into the Carmel of his that is of Lebanon's Forrest That is into the Carmel of Lebanon which is a Forrest Note here that And is put for Yea and is a note of asseveration or confirmation of what he said just before Carmel was a most excellent and pleasant Hill of which see cap. 33. v. 9. and cap. 35. v. 2. And it is here taken figuratively for Mount Sion which was scituate within Jerusalem and on which the most pleasant objects of Jerusalem were seated as the Temple the Kings Pallace and nigh unto that those goodly Gardens and Orchards which the Preacher speaks of Eccles 2. ver 4 5. I say Carmel is taken here figuratively for this Mount Sion as Lebanon is taken for Jerusalem it self a little before Of his border of his Carmel The Antecedent to this Relative His is Lebanon and His is as much as It s and the Carmel of his or its Forrest is no more then His or Its Carmel For the Forrest of Lebanon is but a periphrafis of Lebanon which was a Forrest 25. I have digged and drunk water q. d. For so great an Army have I as that when I have come into dry places where there hath bin no more water to be had I have digged Wells by the multitude of my Soldiers and have come at water enough to suffice me and my whole Army for drink and other necessaries Sennacherib may seem here obliquely to slight that policy of Hezekiah in cutting off the waters about Jerusalem hereby to distresse him when he came to besiege it 2 Chron. 32. v. 3 4. And with the sole of my feet have I dried up all the Rivers of besieged places Understand this place so that Sennacherib boasteth here that whensoever he came to besiege any place he came with so great a number of Soldiers as that they did presently drink all the Rivers of the place dry as if he should say So soon as ever I come to besiege any place and set my foot neer to the rivers thereof I have with the multitude of my men drunk them up dry immediately A Thrasonicall expression With the sole of my feet
calls that his age here which he calls the residue of his yeares there He speaks metaphorically of his age though it be a thing successive and exists onely by the present instant as of a thing whose parts are all together and as it were at once before our eyes And is removed from me i. e. And is removed out of my sight As a Shepheards tent i. e. As a Shepheards tent which to day we see pitcht in such a place and to morrow is removed from that place and pitcht we know not where He saith a shepheards tent because that represents the inconstancy and uncertainty of our life more then any other Tent for the souldiers tent may stand pitcht long in a place as in sieges and the like but Shepheards change the place of their Tent every day because of the opportunity of fresh pasture for their Cattle I have cut off like a weaver my life i. e. I have caused the Lord to cut off my life as if a Weaver should cut off his web from the thrum before it be finished He saith I have cut off for I have caused the Lord to cut off Supple by my sin Per Metonymiam Effecti He will cut me off i. e. The Lord will cut off my life He saith Me for my life by a Metonymy With pining sickness i. e. With a grievous sickness which maketh my flesh to consume and pine away From day even to night wilt thou make an end of me i. e. I said all the day long that is From morning even till night thou wilt make an end of me before the night commeth Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those words I said all the day long which may be understood partly from the beginning of the tenth and eleventh verses and partly from this place And the day is here put for the morning which is but part of the day Per Synecdochen Integri Here is also an Enallage of the person where he passeth from the third to the second person 13. I reckoned till morning q. d. When night came I reckoned and made an account with my self every hour and minute till the morning That as a Lion so will He break my bones i. e. That as a Lion breaketh the bones of a Lamb or a Sheep which he maketh his prey so will the Lord break all my bones before morning and so kill me Hence it is conjectured that Hezekiahs sicknesse was a most vehement feaver for other sicknesses affect onely particular parts but a feaver torments the whole body Note here again an Enallage of the Person from the second to the third From day even to night wilt thou make an end of me q. d. And when morning came again I said all the day long from morning even till night that thou wilt make and end of me before night commeth See vers 12. For these words I said all the day long are to be understood here as they are there By these sayings Hezekiah sheweth in what great pain he was in 14. Like a Crane or a Swallow so did I chatter q. d. I made a doleful noise through the extreamity of my pain like the noise of a Crane or a Swallow Or thus q. d. My strength was so spent with the extremity of my disease and my pain as that I could not speak plainly and articulately but did seem to chatter like a Crane or Swallow rather then speak like a man I did mourn as a Dove i. e. I did make a mournfull noise or groan like a Dove saying c. Mine eyes fail with looking upward i. e. Saying for this word is to be understood I have lifted up mine eyes towards heaven in prayer to thee O Lord and so long have I lifted them up that they wax weary and dim with looking up By this is meant that he had prayed to God for ease and expected ease from him but had not received it The zealous and faithful people of God were wont in their prayers to lift up their eyes towards heaven which is Gods dwelling place and to continue them in that posture as long as they prayed and when they had obtained what they prayed for they ceased to pray for what they had obtained and so let down their eyes but if they obtained not they still prayed and continued looking upward till their eyes were weary and dim Hence commeth the phrase Mine eyes fail with looking upward or I have prayed but obtained not what I prayed for This phrase doth the Psalmist also use Psal 69.3 and Psal 119.82 I am oppressed Supple By my disease He speaks of his disease metaphorically as of a cruell Creditor which oppresseth his Debtor and casts him into prison or delivereth him to the tormentors as Mâ—tth 18.34 Vndertake for me q. d. Give me ease from this my disease and release me from my pain He persisteth in the Metaphor of a cruell Creditor for such a Creditor though he oppresseth his Debtor and casts him into prison and delivereth him to the tormentors yet if a sufficient man will undertake for his Debtor to pay him his debt he will release him out of prison and deliver him from the tormentors 15. What shall I say q. d. What shall I say and how shall I be able to expresse the loving-kindness of the Lord. He is here suddainly rapt from the expression of his great misery to the consideration of the great mercie and loving-kindness of the Lord and these words are to be conceived as uttered from the thought and meditation of that which Isaiah said to him v. 15. that the Lord would adde to to his dayes fifteen years He hath spoken unto me and himself hath done it i. e. The Lord hath both spoken unto me by his Prophet saying that he will adde to my dayes fifteen years v. 5. and he will also do what he hath spoken In the last of these words a Preterperfect is put for a Future Tense to shew the certainty of what he speaks of as it is often put I shall go softly all my years in the bitterness of my soul q. d. I will be sorry all the dayes of my life that I have offended so good and gracious a God as the Lord is to me I shall go softly i. e. I will mourn Metonymia Adjuncti He alludes here to the gesture or pace of those which are penitent and sorrowfull and mourn for their sins for such go softly and slowly See 1 Kings 21.27 All my years i. e. All my years which the Lord hath added to my dayes v. 5. Note here that for all this we must not think that Hezekiah did nothing else but mourn and go softly all the rest of his life for this phrase is to be understood like those which Paul useth Rejoyce evermore pray without ceasing 1 Thess 5. ver 16 17. Without ceasing I have remembrance of thee in my prayers night and day 2 Tim. 1.3 Praying alwayes with all prayer Eph. 6.18 Rejoyce
Cap. 4.5 And see Cap. 52. v. 12. where he saith to the Jews The Lord will go before you and the God of Israel will be your rearward For the mouth of the Lord hath spoken it i. e. For the Lord hath spoken it who cannot lye and therefore what he hath spoken shall come to pass The Prophet speaks of the Lord as of a man by a Prosopopoeia and puts the mouth which is but part for the whole man by a Synecdoche 3. The voyce of him that cryeth in the wilderness What is meant by these words as they are taken in the first sence and as they concern the Redemption of the Jews out of Babylon ye have heard Now in the second and more sublime sence by the voyce of him that cryeth in the wilderness the Holy Ghost meaneth John the Baptist Mat. 3.3 For as the Cryer here cryeth to the people to prepare the way of the Lord so did John the Baptist cry to the people of his time to repent and so to prepare a way for the coming of the Lord Christ And as the voyce of this Cryer was heard in the wilderness which lay between Babylon and Judea so was the voyce of John heard in a wilderness too to wit the wilderness of Judea Matt. 3.1 Where note that as by the captivity of the Jews in Babylon is signified our spiritual captivity and misery under sin and Satan so by the deliverance of the Jews out of that their captivity is signified our spiritual Redemption by Christ Jesus In the Prophecy therefore of the deliverance of the Jews out of the captivity of Babylon there be many passages which as in a first sence they concern things which appertain to the deliverance of the Jews so in a second sence they concern things which appertain to the Redemption which was wrought by Christ Jesus 6. The voyce said Cry i. e. A voyce said to me Cry And he said what shall I cry i. e. And I said what shall I cry The Prophet speaks of himself here in a third person The like may you read of one speaking of himself in the third person cap. 21. vers 12. All flesh is grass and all the goodliness thereof is as the flower of the field i. e. And the voyce said unto me cry and say with a loud voyce thus All flesh that is all men which are made of flesh are as the grass and all their glory and goodliness is as the flower of the field The Note of similitude is here left to be understood 7. The grass withereth and the flower fadeth because the Spirit of the Lord bloweth upon it As when a red burning wind bloweth upon the grass or upon the flower the grass withereth and the flower fadeth because thereof Even so for the Apodosis is left to be understood when God is angry with all or any kinde of flesh that is when he is angry with any men whatsoever they are he can easily consume them even with the breath of his nostrils and they shall perish By the Spirit of God is meant the wind which he brings out of his treasures when he would have it blow Psal 13.7 and yet not any wind but that which the Country-man calls a red wind which bliteth Trees and Herbs and Flowers Surely the people is grass q. d. Surely therefore the people that thou art afraid of even the people of the Babylonians are as grass 8. But the Word of our God shall stand for ever q. d. But the Word of our God shall never fail And therefore the Word whereby he hath spoken comfort to you and promised you deliverance out of the Babylonish captivity shall stand firm and come to pass maugre the Babylonians You may gather by what hath been said what coherence these three last Verses had with the former The coherence is this In the five first Verses the Prophet prophecyeth to the Jews Deliverance out of the Babylonish captivity but the Jews being at this time sore oppressed and seeing themselves weak and the Babylonians strong and mighty in power were like to give but little credence to the Prophets words and despair of ever being delivered That therefore they might lift up their heads and hope for deliverance according to the Word of God and might not fear the strength and mighty power of the Babylonians the Lord did for their sakes by way of prevention shew the Prophet a Vision in which the voyce of the Lord bids the Prophet to tell his Country-men that all flesh and the Babylonians as well as others were as grass therefore they need not fear them or any other men 9. O Sion that bringest good tydings i. e. O Jerusalem that bringest good tydings to the other Cities of Judah c. This seems to begin a new Sermon Sion is taken here for Jerusalem a part for the whole And he speaks to the material Jerusalem as if she were a person indeed as he doth often elsewhere by a Prosopopoeia The good tydings which Sion here brings are mentioned in the tenth and eleventh Verses Get thee up into the high mountain Supple and there proclaim the good tydings which thou bringest that they may be the Father-head O Jerusalem that bringest good tydings c. This is a repetition of the former sentence with which repetition the Prophet is much delighted Say unto the Cities of Judah i. e. Say unto other the Cities of Judah He speaks here of the Cities of Judah as of women by a Prosopopoeia as he did of Sion or Jerusalem Behold your God i. e. Behold your God cometh unto you See Vers 3. 10. Behold the Lord will come with a strong hand Behold the Lord himself will come with a strong hand against the Babylonians who hold us captive and will deliver us out of their hands And his arm shall rule i. e. And he shall now rule He shall rule over us as a King over his Subjects though till now the Babylonians have had dominion over us And he shall rule over the Babylonians as a Lord over his Vassals and a Conqueror over his Enemies though hitherto they have reigned as Conquerors and Lords themselves He speaks here of God as of man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and puts a part to wit the arm for the whole man by a Synecdoche the arm I say wherein the strength of man is most seen For him These words are redundant by an Hebrew elegancy Behold his reward is with him Supple To reward all such of his people as have waited for him And his work i. e. And his reward Work is put here for the reward of a work by a Metonymy And this is a repetition of the former sentence Is before him i. e. Is in a readiness See Cap. 62.11 11. He shall feed his flock like a shepherd q. d. He shall bring his people out of Babylon into their own Cities And while he bringeth them he shall be to them as a shepherd is to
never flourish or attain to any honorable condition so long as they live though they were born of honorable Parents to honorable places Yea they shall not be planted c. Yea if he please they shall be as plants which shall never be planted they shall be as seeds or kernels which shall never be sown they shall be as stocks of trees which shall never take root in the Earth For as Plants which shall never be planted must needs wither away and by little and little become as dry sticks and as seeds and kernels which are not sown cannot grow up and flourish and as a stock of a Tree though it be set in the Earth yet if it takes no root dries away and rots So shall those Princes and Judges whom God would not have to flourish be in a contemptible condition from the very Cradle He shall also blow upon them and they shall wither He persists still in the Metaphor of Plants which if they lie out of the Earth in the open ayr and wind are quickly dryed up and wither The Prophet speaks all these glorious things of God that the Jews may have no thoughts of God but such as are worthy of God and that they might not think of making God like to any Idol or any Idol like unto him and by the way intimates that he is able to bring down the King and Princes of Babylon that the Jews might not despair of their delivery 25. To whom then will ye liken me or shall I be equal See Notes Vers 18. Saith the Holy One i. e. Saith the Lord which is the Holy One even the Holy One of Israel 26. Lift up your eyes on high i. e. Lift up your eyes towards Heaven And behold who hath created these things i. e. Behold and tell me who hath created the Stars By these things he means the Stars which he speaks of as though he pointed at them at this time That bringeth out their host by number q. d. Who is he which brings them out by number dayly while he makes them to arise at their determined times Their host i. e. Them to wit the Stars which are as an Host or Army for number and order By number He may be said to bring out the Stars by number because all the Stars rise not at a time but onely a certain number of them or because they arise in their order this first that second that third c. He calleth them all by their names q. d. Our God knows them all and all their names perfectly And he calleth them all by their names to come forth as a Master calleth his Servants by their names and they come at his Call and obey his Will The Call whereby God calleth his Stars by their names to come forth is an effectual Call and therefore is a sign of great power and might in God who by calling them to come forth giveth them power to come forth at his Call By the greatness of his might Supple Doth he do this that is doth he call them and they obey Not one faileth i. e. Not one Star faileth to come forth when he calls it by name either through impotency or disobedience or any other cause Here again the Prophet speaks gloriously of the Lord as he did vers 21 22 23 24. and he doth it for the same end as he did it there viz. That the Jews might have no thoughts of God but what were glorious and that they might not liken him to an Idol or an Idol to him and that they might not despair of being delivered out of captivity by their distrust of Gods power 27. Why sayst thou O Jacob i. e. Why then dost thou say O Jacob And speakest O Israel Supple Saying Israel is taken here for the Tribes of Judah and Benjamin as Cap. 1. v. 3. My way is hid from the Lord i. e. The Lord looks not upon my sad condition but it is as hid from his eyes he takes no notice of the troublesom way wherein I walk And my judgment is passed over from him Here seems to be an Hypallage in this sentence And my judgment is passed over from him seems to be put for He is passed over from my judgment Supple as he that will not cast an eye upon it or take any notice of it but purposely goeth away as though he would not see it I take judgment here for punishment or affliction and misery as it is taken 1 Pet. 4.17 This complaint is to be taken as proceeding from the Jews when they had layn a long time in the Babylonish captivity and it is grounded upon that That they thought that God was weary of delivering and doing for his people as he had done for them and their fathers informer time as appears by the Answer which the Prophet gives to this their Complaint in the next Verse though it be omitted here for brevity sake 28. The Creator of the ends of the Earth i. e. The Creator of all the Earth Here is a Synecdoche of the parts for the whole There is no searching of his understanding But yet there is no searching of his understanding to tell why your way is hid from him or why your judgment is passed over from him The Prophet doth here meet with a tacite Objection of the Jews for they might say If God did not faint nor was weary of fighting and pleading for us and delivering us out of our afflictions and of doing for us as he hath done heretofore surely he would not suffer us to lie helpless in the depth of this our captivity so long a time To this the Prophet answers That if God lets them lie so long in their captivity and hath not yet delivered them it is not because he is faint or weary but it is for some other reason The Jews ask For what reason The Prophet answers That he knoweth not for what particular reason for there is no searching of Gods understanding yet for what reason soever it be it is not for that that God fainteth or is weary for God giveth power to the faint c. 29. He giveth power to the faint c. i. e. He refresheth those which be faint This the Prophet brings as an argument to prove that God fainteth not For how can he faint which giveth power to the faint Or how can he be weary which giveth strength to the weary The Psalmist useth such a kinde of argument Psal 94.9 saying He that planted the ear shall not he hear and he that formed the eye shall not he see To them that have no might i. e. To them whose strength faileth through weariness 30. Even the youth shall faint and be weary These words contain not a prediction but a concession q. d. Though even youths which are strong and lusty by nature faint and be weary c. yet c. Or thus Even youths which are strong and lusty by nature may faint and be weary But they that
over their Servants if they call them their Servants come See the same words used in the same sence Cap. 40.26 and Psal 147.4 And calling though it be of the present tense yet by a Syllepsis includes the preterperfect tense also I the Lord Here he gives an answer to the foregoing questions The first God is called the First because he was before all things and all things which are proceed from him as their first and original Cause And with the last God calls himself not onely the First but also with the Last Because he was and is and will be with all things from the first to the last as the Cause is with the Effect making them preserving them and governing them I am He. Supple Which have done this 5. The Isles saw it and feared i. e. The Inhabitants of the Islands saw what I the Lord did for Abraham and the victories which I gave him and his children and feared What is meant by Isles or Islands see Vers 1. We do not read that the Inhabitants of the Isles feared when they understood of the victory which Abraham had over Chedorlaomer and Tidal and the other Kings and the people which were with them though likely it is they did fear and all that happened then is not recorded But we read that they feared when they heard of the victory which Moses had over the Egyptians Exod. 15.15 and when they heard of the victories which the Israelites had over the Amorites Josh 2.9 10 c. The ends of the Earth i. e. They which dwelt in the ends of the Earth By those which dwelt in the ends of the Earth he meaneth those which dwelt a far off by an Hyperbole D ew neer Supple One to another And came Supple Together or to one place 6. They helped every one his Neighbor i. e. Every one helped his Neighbor with counsel and with ayd against Abraham and his posterity as every one was most in danger Though we read not that the people helped one another and combined against Abrahams person yet we read that they did help one another and combine themselves against Abrahams children as Josh 10. v. 3 5 33 c. And they might have combined also against Abraham himself though we read not of it Be of good courage They encouraged one another with this That they would make them gods which should defend them hereafter from Abraham and his posterity and which should give them the victory over him and them For so stâ—pid were those Heathen Idolaters that though they burnt one part of a tree in the fire yet with the residue they would make themselves a god even a graven Image and fall down unto it and worship it and pray unto it and say Deliver us for thou art our God Cap. 44.17 7. So the Carpenter encouraged the Goldsmith Supple To joyn with him to make a graven Image which might defend them from their Enemies and give them the victory over them Note here that the carpenter did first make the Image out of wood then the goldsmith overlayd it with thin plates of gold And he that smootheth with the hammer Supple Encouraged him that smote the anvil By him that smootheth with the hammer understand the goldsmith which with him that smiteth the anvil beats out thick wedges of gold into thin plates or rather which smootheth the plates with a smaller hammer as the other beats them out with a greater It is ready for the sodering i. e. The work is almost ready for the sodering They were wont to soder the plates of gold together when they had fitted them and this was one of the last works Now the neerer the work-man is to the finishing of the work the harder he will work to finish it so that by this also might he that smootheth with the hammer encourage him that smiteth on the Anvil And he fastened it with nails that it should not be moved q. d. And so when he had finished the Image he fastened it to the wall with nails that it should not fall down And then they all worshipped it saying Thou art our God defend us from Abraham and his house and give us always the victory over them All of this which is not expressed in the Text is yet to be understood by a Syllepsis as appeareth by that which followeth 8. But thou O Israel art my servant q. d. The people therefore worship Idols and serve them But thou O Israel art my servant and dost worship me By Israel is meant the Jews the people of Israel per Metonymiam Efficientis Jacob q. d. Thou Jacob I say c. Jacob is taken here for the sons of Jacob who was also called Israel Gen. 32.28 per Metonymiam Efficientis Whom I have chosen The Lord chose the children of Israel to be his peculiar people because he loved their fathers Deut. 4.37 The seed of Abraham my friend i. e. The children of Abraham my friend Seed is put here for children per Metonymiam Materiae It was a great honor for Abraham to be called the friend of God as he is here called as appears 2 Chron. 20.7 Jam. 2.23 9. Thou whom I have taken from the ends of the Earth i. e. Thou whom I have taken from Vr of the Caldees which is a great way hence and brought hither By the ends of the Earth he meaneth a Country a great way off such as Vr of the Caldees was in respect of Judea The Lord is said to have taken the people of Israel from Vr of the Caldees because he took Abraham from thence in whose loyns they were when he took him So Levi was said to pay Tythes to Melchisedec because he was in Abrahams loyns when Abraham payd Tythes to Melchisedec Heb. 7.9 10. And called thee from the chief men thereof Understand this of the honorable men of Caldea of whom Abraham was one whom God separated from the rest and his off-spring in him and brought them to Canaan which he gave them for an inheritance I have chosen thee Supple To serve before me or to be a peculiar people to my self And not cast thee away i. e. And I have not disregarded thee as men do those things which they cast away and as I have disregarded and rejected other Nations This is an Hebrew manner of repetition 10. Fear not thou q. d. Therefore though all the Nations which are about thee hate thee and make them gods and pray to them to curse thee and joyn together against thee yet Fear not thou I will uphold thee i. e. I will preserve thee in the midst of all dangers that they overwhelm thee not This seems to be a Metaphor from a man which is upheld in the midst of deep waters that he sinks not and so be drowned Or from an old man who is upheld by the hand or arm of a younger man as he walks in rugged ways that he falls not With the right hand of my Righteousness i.
saith that the Lord hath created it Here endeth that speech which the Lord made in the maintenance of his Cause and of his Divinity against Idolaters But Idolaters might say against the latter part of the Lords speech from vers 8. hitherto That they can say as much for their Idol-gods as the God of Israel hath said for himself for they can say That their gods will do great things for them if to say so would argue them to be gods indeed Ans What the Lord said there were not bare words but what he said he intended to perform in the presence of all the World and he did perform it soon after when he delivered his people the Jews out of the Babylonian captivity and distressed the Babylonians and took the Empire from them and subdued them by Cyrus and brought his own people from Babylon to Judea through the wilderness and the desarts and so provided for them as that they wanted nothing in all their way and therefore the Lords saying and doing accordingly did argue him to be God indeed And if Idolaters could have said so much of their Idols and their Idols could have performed it the Lord himself would have said that they were gods v. 23. 21. Produce your cause saith the Lord When the Lord had made an end of his speech he calls to the Idolaters to open their Cause and to plead it as well as they can Bring forth your strong reasons Supple To prove that your Idols are gods and that you do well in serving them 22. Let them bring them forth i. e. Let the Idols themselves bring forth their strong reasons to prove their own divinity Here is a Relative without an Antecedent which Antecedent might easily be understood because the Lord did as it were point at the Idols when he said Let them bring them forth He would have the Idols plead for themselves because if they were gods they could better plead for themselves then men could plead for them and that Idolaters might not say when they were overcome that they were overcome by their own weakness as not being able to plead with the God of Israel not by the weakness of their cause which their gods were better able to maintain then they were And shew us what shall happen i. e. And let them shew us what things shall come to pass hereafter He speaks here of things to come in general whether they are to come to pass within a short time or whether there will be a long time before they come to pass Let them shew the former things By the former things he means those things which are before others in order of event and execution that is those things which will come to pass first before other things and so are like to come to pass within a short time And know the latter end of them i. e. And know the event of them whether the event be answerable to what they foretold of them or no. Or declare us things for to come Or let them declare to us and shew us things for to come Supple a great while hence 23. Shew us things that are to come hereafter Supple Whether they are such things as are to come to pass within a short time or whether they are such as that it will be a long time before they come to pass Shew us any things which are to come to pass hereafter as I have done vers 11 12 13 c. He useth here an Apostrophe and speaks to the Idols in the second person of whom he spoke in the third just before That we may know that ye are gods Testimonium divinitatis est veritas divinationis saith Tertullian Apolog. cap. 20. The truth of divination or foretelling things to come is a testimony or sign of the divinity of him which foretelleth it For indeed none can originally foretell things to come I mean things contingent but God onely But cannot Devils foretell what they intend themselves to do and are not those things contingent Ans They cannot certainly and infallibly foretell that that shall come to pass which they intend themselves to do because they may not be able to perform what they intend for God may hinder their intentions So that originally God onely can certainly and infallibly foretell of things to come and they who are instructed by him secondarily Yea do good Supple To your servants which worship and serve you as I have often done to my servants the Israelites which serve me whom I redeemed once out of Egypt and as I have said I will do to them v. 17 18 19. Or do evil Supple To those which are Enemies to them which serve you as I have done to Pharaoh and others which have been Enemies to the Israelites who serve me and as I have said I will do to those which oppress my people Vers 15 16. That we may be dismayed Indeed it would be a cause of wonder and amazement and astonishment to see Idols which are but wood and stone do such things as these are And behold it together i. e. And behold it all of us See Cap. 1. v. 28. Such things as these are would draw the eyes of all to behold them 24. Behold ye are of nothing i. e. Behold ye are base things and things of no worth We must here conceive that when the Holy One of Israel called upon the Idols to produce the best Arguments they had to maintain and prove their divinity that they had nothing to say for themselves but stood mute whereupon the Lord insults here over them as a Conqueror over them whom he hath conquered saying Behold ye are of nothing c. And your work of nought i. e. And ye which are the work of foolish men are of nought This is a repetition of the former sentence and the word work is taken here passively not for the work which the Idols do but for the work which they are for they are the work of the Crafts-man Yet some take the word work here Actively and they are of two sorts for the first take it of the work of the Idol and make the meaning of this place to be this q. d. Your work is nothing that is ye are not able to do any thing for though ye have hands yet ye cannot handle and though ye have feet yet ye cannot walk and though ye have tongues yet ye cannot speak The second take it of the work of the Idolater done to the Idol that is of the worship and service which Idolaters give to the Idols putting work in general for worship and service in particular by a Synecdoche And the worship and service which they give to Idols may be called the Idols work as the worship and service of God is called Gods worship and service And this work that is this worship and service which is given to Idols may be said to be of nought because it is vain and idle and profiteth not Abomination is he i.
e. They are all kept in holes and dark places that is in dungeons and prisons and there they lie in chains so that they are not able to get out no more then a bird can get out of the snare in which it is taken or the wilde beast out of the toyl in which it is caught They are hid in prison houses i. e. They lie in prison houses as men forgotten and quite out of minde so that none think upon them to set them free The Scripture saith of a thing forgotten that it is hid as Cap. 41.27 They are for a prey i. e. They are made as a prey to their enemies And none delivereth i. e. And none delivers them out of their Enemies hands For a spoyl i. e. They are made as a spoyl And none saith Restore i. e. And none saith to them which imprisoned them and which spoyled them Restore the men again out of prison or Restore the goods which thou hast taken from them that is And none is able to rescue them or any way to help them 23. Who amongst you will give ear to this i. e. Who amongst you will give ear to what I shall now say This Relative this relates to that which followeth and he speaks still to those which he spoke to vers 18. and taketh away the Objection which was made vers 22. Who will harken and hear for the time to come i. e. Who will harken and hear what I shall say that he may believe what God shall speak concerning the delivery of the Jews out of captivity for the time to come and that he may also learn not to sin herâ—after 24. Who gave Jacob for a spoyl i. e. Who gave us Jews which are the children of Jacob for a spoyl to the Babylonians Jacob is taken here for the Jews the children of Jacob and the Prophet speaks here as if the Jews were in captivity to the Babylonians at this time and as if he were present with them And he speaks to them of themselves though by an Enallage he useth a third person for a first or second And Israel to the robbers This is a repetition of the former sentence Did not the Lord By this he gives them to understand that as the Lord gave them for a spoyl to the robbers so the Lord could rescue them again and deliver them out of the hands of the robbers so that they need not doubt of his power in this matter For they would not walk in his ways Observe the Enallage of the person here how he passeth from the first to the third from we to they The Prophet sheweth the reason here why the Lord gave the Jews over as a spoyl to the robbers and the reason is because they sinned and would not walk in his ways By which he intimates that being they had broken off their sins by repentance the Lord would be willing to take them again out of those hands into which he had given them So that where neither will nor power is wanting there is no reason to doubt of the success or effect 25. He hath poured upon him i. e. He hath poured upon Jacob or Israel mentioned v. 24. Note here again the Enallage of the number how he passeth from a plural to the singular number The strength of battel i. e. Most vehement wars such as he was not able to withstand In these words there is an Hypallage for he saith The strength of battel for The battel of strength and the battel of strength for strong or most strong battel For a Substantive of the Genitive case is often put for an Adjective He hath set him on fire round about i. e. And the fury of his anger did set on fire his Cities and his dwelling places round about He saith him for his Cities and dwelling places by a Metonymy So Virgil Jam proximus ardet Vcalegon for Jam proxima ardet Vcalegonis domus Virgil. Aenead lib. 2. See the History of that which he here speaks of 2 King 25.9 and Jer. 39.8 Yet he knew not i. e. Yet he did not understand or take notice that this was from the Lord as a punishment for his sins he knew not the cause of it And it burned him i. e. It burned to the ground his Cities and dwelling houses Yet he layd it not to his heart i. e. Yet he did not seriously consider it which if he had done he would have considered from whom it came and what was the cause thereof and so have repented That which the Prophet here saith came not to pass while after he had written this yet being endued with a prophetique spirit he speaks of it as though it had been done long before yea he speaks as though he himself were among his Country-men the Jews in the Babylonish captivity though he were dead long before that time ISAIAH CHAP. XLIII BVt now Supple That thou knowest that it was the Lord which gave thee as a spoile into the hands of the Babylonians and that sinne was the cause thereof and thou hast repented thee of thy sinnes Thus saith the Lord q. d. Though heretofore he poured forth the fury of his anger and the strength of the battle upon thee yet now that thou mayest know that he is well pleased with thee upon thy repentance for his righteousnesse sake thus saith the Lord that created thee O Jacob and he that formed thee O Israel c. Thus saith the Lord that created thee O Jacob By Jacob are meant the Jewes the children of Jacob per metonymiam efficientis The Lord is said to have created Jacob that is the children of Jacob because he took them to himselfe for a peculiar people and made them a Commonwealth of themselves This hath its immediate connexion with the former Chapter and had been better to have been continued with that than to have been divided from it and made the head of a severall Chapter as now it is And he that formed thee O Israel This sentence is for the sence the same with that which went before But when hee saith he that formed thee he useth a metaphor taken from Potters making or forming pots For I have redeemed thee q. d. For I have redeemed thee divers times out of the hands of thine enemies and oppressors as the Egyptians the Midianites the Philistines c. And as I have redeemed thee out of their hands so will I redeem thee out of the hands of the Babylonians Yet it may be that he speakes here peculiarly of the redemption by which he redeemed his people Israel out of Egypt to be to him a peculiar people and an holy Nation I have called thee by thy name q. d. Thou art my chosen servant whom I have made choice of to serve me in a speciall manner and whom I greatly regard He alludes here to the manner of great men who when they call a servant to them whom they like and whom they preferre before others they call him
to punish any one man or people It must follow that the Lord is God and God only He hath not his equall The Lord intimateth here by the By for the comfort of the Iewes which were held Captive by the Babylonians that he would surely destroy the Babylonians by Cyrus and that no power should be able to deliver the Babylonians out of his hands I will work i. e. I will doe what I please 14. Thus saith the Lord your redeemer The Prophet returneth here to the Subject which he treated of in the beginning of the Chapter to wit the redemption of the Iewes out of the Babylonish Captivity which he intermitted at the eighth verse to argue against Idols and Idolatry upon the occasion there spoken of For your sakes I have sent to Babylon i. e. For your sakes I will send Cyrus with an Army to Babylon to fight against it and take it He puts here a preterperfect Tense for a future to signifie the certainty of what he speakes of This sending of Cyrus with an Army against Babylon was advantageous to the Iewes which were in Captivity for by this meanes the Babylonians who held them Captives were destroyed and they were delivered And have brought downe all their Nobles i. e. And will bring downe all the Nobles of the Babylonians which doth oppresse you and keep you in an hard Captivity and will tread upon them as mortar See Cap. 41.25 And the Chaldaeans In the Babylonish Empire the Chaldaeans were the chiefe of any other people the Emperour himselfe being a Chaldaeans and Babylon the head City of the Empire being in Chaldaea And hence it may be that he mentioneth the Chaldaeans by name in this place Or therefore may he mention the Chaldaeans here because they had more of the Captive Iewes then any other people under them and used them more hardly Whose cry is in the ships q.d. Who shall be heard to cry and howle in the ships He puts a Present Tense for a Future here as he puts a preterperfect tense for a Future a little before Babylon and Chaldaea have two great Rivers Tygris and Euphrates running through them or close to them navigable Rivers and certainely as able to beare as great Vessels as our Thames which beares Vessels of the greatest bulke yea Chaldaea reacheth to the Persian Gulfe where the greatest ships may ride and saile At the time which Babylon was taken by Cyrus no doubt but every Babylonian and Chaldaean endeavoured to escape as well as he could And as some endeavoured to escape by Land so others attempted to escape by water in ships and of these latter may he say Their cry is in the ships Or he may say that their Cry is in the ships or shall be in the ships not because they which cryed were or should be in the ships but because their cry should be so great as that it should be heard to the Sea of those which sailed in their ships Againe it was the custome of the Eastern people when they subdued a Nation to transplant the Inhabitants thereof an example whereof you may see 2 Kings 17.6 Cyrus therefore might send many of the Babylonians away in ships and they as they were in the ships might howle and cry for the misery which was come upon them 15. Your holy One i. e. He whom you have made choyce of to be your God and whom alone you worship and therefore will preserve and blesse you Your King See Cap. 33.22 This verse relates to that which went before in the fourteenth verse and containes a reason of what is there said q. d. For your sake I will send to Babylon and will bring downe all their Nobles For I am the Lord your Holy One the Creatour of Israel your King 16. Thus saith the Lord q. d. Yea thus saith the Lord. Which maketh a way in the Sea Rather which made a way in the Sea for this must be understood in the Preterperfect Tense God made a way for his people in the red Sea when he brought them out of Egypt Exod. 14. v. 21 22. And of this it is which he makes mention in this place And a Path in the mighty waters The Lord when the children of Israel passed over Jordan divided the River Jordan and made a way for them to passe over dry foot even when Jordan was so high as that it overflowed all his Banks Iosh 3. v. 15 16 17. Some therefore understand this place of this dividing Jordan and of the way which he made in it at this time But I rather take this to be a Repetition of the former Sentence Because our Prophet delighteth in such Repetitions and because in the next words he mentioneth that which fell out at the dividing of the red Sea and making a way for his people through it when their enemies were drowned 17. Which bringeth forth the Charet and Horse the Army and the Power Rather which brought forth the Charets and the Horses the Army and the Power supple of Pharaoh to their destruction When the Lord brought the children of Israel out of Egypt he hardened Pharaohs heart so that Pharaohs heart and the heart of all his people was turned against the children of Israel and they said why have we done this that we have let Israel goe from serving us And Pharaoh pursued after the children of Israel with 600. chosen Charets and all the Charets of Egypt and in the pursuit followed the children of Israel into the midst of the Sea and there were drowned Exod. 14. This is that which the Lord here mentioneth and these things doth he mention in this place to wit His dividing of the Sea for the Israelites and his drawing out of Pharaohs host that he might drown it in the red Sea to put the Jews in minde of his power which is such as that no difficulty can hinder him from redeeming or delivering his people at any time and of that love which he bore to his people that they remembering these things might the more easily be induced to believe those things which he said he would do for them namely That he would deliver them out of the Babylonish captivity and destroy the Babylonians their Enemies They shall lie down together i. e. The Nobles of Babylon and the Caldeans shall lie down all of them in the dust of the Earth that is they shall be all brought down to the Grave Death is both in sacred and profane Writers often likened to a sleep and the Grave to the Bed in which we sleep and the Prophet alludes to the same here when he saith They shall lie down together for he alludeth to men lying down in a bed to sleep But his meaning is that they shall be slain and brought down to the pit They shall i. e. The Nobles of Babylon and the Caldeans shall lie down c. of whom he spoke vers 14. They shall not rise q. d. They shall not awake and rise any more
his care and protection of them above others he may be said to sanctifie them and they which are thus separated may be said to be sanctified and holy See Notes cap. 4.3 As God therefore may be said to sanctifie a people when he separates them and puts a difference between them and others by his care and protection So when he deprives them of the care and protection which once he afforded them he may be said to profane them or pollute them The Princes of the Sanctuary By the Princes of the Sanctuary understand the chief Priests which ministred in the Temple and ordered things concerning the worship of God there who were called the Princes of the Sanctuary because they had inferior Priests and Levites and Nethinims to serve and attend them in their high Calling And given Jacob to the curse i. e. And have given the children of Jacob the Jews to destruction By Jacob understand the Jews the children of Jacob by a Metonymy And the curse here spoken of is such a curse whereby the thing accursed or the the thing given to the curse was to be destroyed as Josh 6.17 How Jacob that is how many of the Jews which were the children of Jacob were killed and destroyed by Nebuchadnezzar and his servants see 2 King 25. v. 7 21 c. And Israel i. e. And the Jews the children of Jacob who also was called Israel To reproaches i. e. To the reproach of their Enemies who in their captivity taunted them jeered them and reproached them ISAIAH CHAP. XLIV YEt now hear O Jacob c. This is to be continued with the former Chapter And the sence is q. d. But although I have profaned the Princes of the Sanctuary and have given Jacob to the curse and Israel to reproach because of their sins yet now seeing your repentance Hear O Jacob my servant O Jacob my servant By Jacob he meaneth the Jews which were the children of Jacob the same also he meaneth by Israel 2. That made thee and formed thee from the womb i. e. That made thee a people from the first time that thou wast a people He speaks not of the making and forming of any one particular man which is made and formed in his mothers womb but of the making of a company of men into a people or Body politique yet he aliudes to the making and framing of a man in the womb of his mother Which will help thee Supple In all thy misery and distress Fear not Supple The Babylonians and their gods though thou art a Captive and hardly used in the Land of thy captivity For I will deliver thee and they shall not be able to hinder me See vers 8. And thou Jesurun This name Jesurun is taken out of Deut. 32. vers 15. where Moses gives it to the people of Israel and it signifieth right And it is therefore given to that people because God called them to lead a right or upright life and conversation Yet some think it to be an Hebrew diminutive of the Hebrew word Israel and to signifie as much as Little Israel as though the Lord had called his people here by a diminutive name as Fathers use to call their little children 3. I will pour water upon him that is thirsty The four sentences contained in this Verse signifie all one and the same thing namely That though the Jews were at this time in a poor decayed estate yet God would so bless them as that they should be delivered out of it and should revive and flourish again As the dry and thirsty ground though it be unpleasant and ill-favored to see to while it is so yet being watered it is hereby refreshed and recovereth its greenness and is clothed again with its former lustre I will pour water c. by water is meant rain the plenty whereof is signified by the word pour Vpon him i. e. Upon every Jew He speaketh of a Jew here as of a ground Metaphorically Vpon him that is thirsty i. e. Upon him that is as a thirsty Land that is upon him that is in misery and wants comfort Note that the thirstiness here mentioned is not the thirstiness of a man which is hot and dry and desireth drink to quench his thirst but the dryness of the ground for a dry ground is also called a thirsty ground Cap. 35.7 And to such a ground is the Jew in the depth of his misery and captivity here compared And floods upon the dry ground This is a repetition of the former sentence I will pour my Spirit upon thy seed i. e. I will greatly bless thy children By the Spirit of God is here meant Gods blessing as may appear by the following words which are but a repetition of these And the blessing of God is called the Spirit of God by a Metonymy because it proceedeth from the Spirit of God or from God who is a Spirit By seed are meant here children per Metonymiam Materiae 4. And they shall spring up as among the grass i. e. They shall spring up as young Trees or Plants among the grass which have moysture enough to nourish them and make them flourish 5. One shall say I am the Lords c. q. d. Such blessings will I pour upon them as that they shall confess that I am their God and that they are my servants because of the care I have of them and the favors that I shew to them though now they say My way is bid from the Lord my judgment is passed over from my God as Cap. 40. v. 27. I am the Lords Supple Servant And therefore shall call himself the Lords servant because he shall be sensible of the care which God hath of him and the blessing which he bestoweth upon him and shall in way of recompence resolve to serve the Lord so long as he shall live Another shall call himself by the name of Jacob And therefore shall he call himself by the name of Jacob because he shall see that the Lord hath as great respect to him as he had to Jacob and because he shall resolve to serve the Lord for the blessings which the Lord hath bestowed upon him as Jacob vowed to serve the Lord and did accordingly Gen. 28.21 Another shall subscribe with his hand unto the Lord Supple That he is his servant and will serve him And sirname himself by the name of Israel Israel is the name of Jacob and it was given to him because of the power which he had with God and prevailed with him Gen. 32.28 For the same reason as one named himself by the name of Jacob in the former part of this Verse doth another sirname himself by the name of Israel in this latter part And for the same reason as one said I am the Lords for the same reason doth the other subscribe with his hand unto the Lord. 6. Thus saith the Lord the King of Israel That the Jews might the more firmly believe what the Lord had
abominable to the Lord. He saith Abomination for Abominable by a Metonymy putting an Abstract for a Concrete 20. He feedeth on ashes This seemeth to be a Proverbe and to be spoken of such as thinke that they have the substance of a thing when they have only the shadow Or that thinke they have that which can profit them when they have that which cannot stand them in any stead And it is applyed to these men because when they had made themselves an Idoll They thought that they had made them a God which could save them when as indeed this their god could not profit them at all verse 9. The reason of the Proverb is this that Ashes though they are like to the flower of Wheat which nourisheth a man yet they that feed on Ashes shall finde no nourishment there by accruing to them but hurt rather He feedeth of ashes Observe the Enallage of the number how he passeth from a plurall number which he used in the eighteenth verse to a singular A deceived heart i. e. An heart deceived with this false perswasion or conceit that there is Divinity in an Idoll or in a graven Image Hath turned him aside Supple From the Truth viz. this Truth that the Lord onely is God and that an Idoll is nothing That he cannot delivâ—r his soul i. e. So that he cannot deliver himselfe Supple from errour or falshood to wit the errour or falshood which he hath conceived against the Vnity of God and of the Divinity of an Idoll Is there not a lye in my right hand i. e. Is not that which I hold in my right hand a Lye That is is not that which I make so much of a meere Figment a thing which I took for a God but is not a God He speakes of an Idoll here And he calls an Idoll a Lye because as a Lye though it hath oft times the show of truth yet it is far from truth and hath no conformity with the thing which the words signifie So an Idoll though it lookes like a God in the sight of an Idolater yet it is farre from being a God and hath no conformity with the Godhead For the Godhead is uncreated an Idoll is made And an Idoll is made of Silver or Gold or Stone or Wood But we ought not to thinke that the Godhead is lâ—ke unâ—o Silver or Gold or Stone or Wood graven by Art or mans device Acts 17.29 In my right hand Many conceive that the Prophet alludeth in these words to an Idoll or Image as the Smith or Carpenter hath it in his hands while he is making it or forming it But I conceive rather that it is a Metaphor drawn from them which make much of a thing and hold it fast in their hand as being unwilling either to lose it or to part with it and let it goe in any wise 21. Remember these O Jacob c. i. e. Remember these men which make an Idoll or Image after this manner and call often to minde how blind and foolish they are and how they are without understanding that thou by remembring them maist detest and loath their doings and the Idols and graven Images which they make We are admonished to remember men sometimes that we may imitate them and sollow their doings But sometimes againe that we may bewaâ—e of doing as they doe and for this last end is Jacob here admonished to remember these men O Jacob and Israel These two names signifie one and the same man primarily and by a Metonymy one and the same children of that one man for Jacob was called also Israel Gen. 32.28 And Jacob and Israel are put here for the children of Jacob who was also called Israel For thou art my servant Supple And being that thou art my Servant it is not for thee to dote upon Idols as they doe I have formed thee See Cap. 43.1 Thou shalt not be forgotten of me q. d. I will not forget thee in thy misery but remâ—mber and deliver thee Supple Thereforâ— looke not after Idols but looke after me only I have blotted out as a thicke Cloud thy transgressions i. e. I will blot out thy sinnes and transgressions so that they shall no more appeare than a thicke Cloud is to be seen when the Sun or Winde hath scattered or dispersed it He puts a Praeterperfect Tense here for a Future In this Metaphor of blotting out sinnes the Prophet alluded to the blotting out of debts entred into a debt booke He mingleth Metaphors therefore when he saith that he will blot out transgressions as a thick Cloud And as a Cloud thy sinnes q. d. Yea I will blot out thy sinnes as a Cloud The word Sinnes seemeth to signifie more here than Transgressions did before And a Cloud lesse than a thick Cloud q.d. Yea I will blot out thy most heinous sinnes that they shall no more appeare than a thin Clowde or a Mist is to be seene when the Sun or Winde hath dispelled it For a thin Clowde or a Mist is easily dispelled and lesse to be seen then a Cloud which is thick But if any will contend and say that a Cloud here is the same with a thick Cloud before And sinnes here are the same with transgressions before then take And for Yea and understand these words I say and repeat these words I have blotted out q. d. Yea I say I have blotted out as a Cloud thy sinnes Returne unto me q. d. Onely returne unto me by repentance For I have redâ—emed thee q. d. For if thou wilt returne unto me I will redeeme thee out of thy Captivity He speakes to the Jewes as I have said before as if they were even now in Captivity and he useth here a Preterperfect for a Future Tense 23. Sing O yee Heavens He speakes unto the materiall Heavens though unsensible by a Prosopopoeia as Cap. 1.2 For the Lord hath done it What hath he done Answ He hath redeemed Jacob and glorified himselfe in Israel as it followeth in the end of the Verse Shout Supple For joy Yee lower parts of the earth i. e. Thou Earth which art in the lower parts of the world An Hypallage Or by the lower parts of the earth he meanes the Valleyes in opposition to the Mountaines which are the higher parts of the earth For it followes And break forth into singing yee Mountaines O Forrest Forrests are situated on high for the most part like the Forrest of Lebanon which makes them for the most part to be so barren as they are For the Lord hath redeemed Jacob i. e. For the Lord will redeeme the Jewes the children of Jacob. And glorified himselfe in Israel i. e. And will get himselfe glory by the Sonnes of Israel That is and will get himself glory by that which he will doe for the Jewes the children of Israel 24. Thus saith the Lord thy Redeemer I am the Lord that maketh all things c. Betweâ—ne this and the latter end of this Chapter
the Lord mentioneth both his power and his good will towards Hierusalem and her children the Jewes that he might the better perswade the Jewes of what he said verse 23. To wit that he would redeeme Jacob and glorifie himselfe in Israel For what will not come to passe where neither power nor good will is wanting This latter part of the Chapter is as a reason therefore to enforce these words The Lord hath redeemed Jacob and glorified himselfe in Israel and may be ushered in with the causall conjunction For q. d. For thus saith the Lord thy redeemer c. Thy Redeemer i. e. Who hath often redeemed thee and will yet redeeme thee That formed thee from the wombe See verse 2. That stretcheth forth the Heavens i. e. That made and preserveth the heavens He alludeth to the stretching out the Curtaines of a Tent or Tabernacle Alone i. e. Without the helpe of any other q.d. And needed not the helpe of any Idoll to helpe me For he seemes to speake this especially in opposition to and in depression of Idols That spreadeth abroad the earth See Cap. 42.5 By my selfe i. e. Without any other to helpe me This is also spoken in opposition to and depression of Idols as that before 25. That frustrateth the tokens of the Lyars i. e. Which makes the Signes and the Tokens which Astrologers take from the Starres of future Events to be vaine and of no effect So that that shall not come to passe which they prognosticate from those signes and tokens in the Starres The Tokenâ— i. e. The Signes of future Events which they gather from the position of the Starres c. Of the Lyars By Lyars he meaneth Astrologers whom he calls Lyars because the Event of things shall not answer their Praedictions and Prognostications but happen or fall out cleane otherwise than they did prognosticate and foretell He speakes here of frustrating the tokens of Lyars because many Aâ—trologers did at this time Prognosticate by the Starres that Everlasting happinesse and dominion should be to the Babylonians and Eternall Captivity and Servitude to the Jewes And maketh Diviners mad i. e. And which will make the Divinations and Praedictions of Diviners and Sooth-sayers to prove false whereupon they shall runne mad to see their Divinations and Praedictions of so little worth or truth He speakes of making Diviners mad because many Diviners and Soothsayers did at this time Prophesie Peace to Babylon and Mercy without hope of redemption to the Captive Iewes And when Diviners and Sooth-sayers speake confidently of a thing to come if the thing doth not come to passe which they speake of they are oftentimes laughed and mocked and scoffed at by the People at which proud natures not knowing either how to beare it or how to avoyd it are so vexed as that they fret and storme and runne even mad to think of it That turneth wise men backward i. e. Which turneth the wise men from wisedome to folly That is which maketh the wise men of the earth fooles by infatuating their Counsells He useth a Metaphor taken from a man which when he either turneth or is turned from a thing hath his backe toward the thing from which he turneth or is turned He speaketh here of turning wise men backward and making their Counsell foolish because the State Counsellors of Babylon where the Iewes were Captive were famous for their wisedome and Policy in State Affaires From the 24. verse hitherto the Prophet hath showne especially the power of God from this place to the end of the Chapter he sheweth especially the good will of God to Hierusalem and so to the Iewes that the Iewes may no whit doubt of their Redemption out of Captivity 26. That confirmeth the word of his servant i. e. Which will make good the word of his Prophet Isaiah which he spake concerning the delivery of his People the Iewes out of Captivity And performeth the Counsell of his messengers i. e. And which will performe the Newes or Message which he sent by his Prophets his Messengers concerning the Redemption of his People out of Babylon and Babylons downfall The Counsell of his messengers He saith the Counsell of his messengers for the message of his messengers by a Metonymy because their message conteined the Counsell or determination of God concerning the downefall of Babylon and the Delivery of his People thence That saith to Hierusalem thou shalt be inhabited i. e. Which saith to Hierusalem though thou art now desolate and without Inhabitants thy Inhabitants being carried away Captive into Babylon yet thou shalt be inhabited againe for thy children and thine Inhabitants shall returne from Babylon and dwell againe in thee He speaketh to the City of Hierusalem as to a Person by a Metaphor or Prosopopoeia Yee shall be built i. e. Though the Babylonians have burnt you or beat you downe with Ramms and other Engines yet shall my ancient people the Iewes come out of Babylon where they are Captive and build you and dwell in you again And I will raise up the decayed places thereof i. e. For I will raise up the decayed places thereof And for For 27. That saith to the deep be dry and I will dry up thy Rivers By the deep I understand here the River Euphrates for not only the Sea but any great River also may be called the deep and Euphrates was the greatest River which was then known And by the Rivers I understand the waters of Euphrates and those smaller Rivers which either came out of or ran into Euphrates that great River of Babylonia For many such Rivâ—rs there were Now as for the meaning of these words in this place they may be taken Allegorically and the sense thereof may be this q. d. which say to all impediments which may hinder the way of my People the Iewes in their returne out of Babylon and the Dominions thereof homewards Be yâ—e removed and hinder not my People For understanding of which sense know that the Iewes though they were all Captive to the Babylonians yet many of them were carriâ—d into Captivity beyond the City of Babylon so that between the Land of Iudah and the place of their Captivity ran Euphrates and its other Rivers which might be a stop and an hindrance to the ready passage of the Iewes which were to passe from the Lâ—nd of their Captivity into the Land of Iudah their owne home That thereâ—ore he might signifie that none of the Iewes should be hindred in their passage homeward out of their Captivity He saith That saith to the deep be dry and I will dry up thy Rivers alluding herein to what the Lord did to Iordan when he brought his pâ—ople out of Egypt into Canaan for at that time he divided the waters of Iordâ—n and made his people a way throuâ—h the Channell thereof Iosh 3. Or Secondly the sense of those words Allegorically taken may be this q. d. That will destroy the King of Babylon and all his
Armies For by the River Euphrates and the Rivers thereof may be meant the King of Bâ—byl n and his Armies as by the River and â—s watâ—rs is meant the King of Assyria and thâ— gâ—eâ—t mâ—ltitude of men which the King o Assâ—ria brought â—p with him against Iudah Cap. 8.7 Againe we may observe that many take this place lâ—terally and interpret it of that Stratâ—gem which by the Lordâ— providence Cyrus used when he tooke Babylon for when Cyrus tooke Babylon he divided the waters of the River Euphâ—ates and divided them into certaine deep pits and great hollow places which he had made for that purpose by which meanes the Channell of Euphrates was passable by foot through which he led his Army into Babylon and so tooke that great City Which when he had took he set the Iewes free and did accommodate them in a most honourable manner for their returne into their own Land 28. That saith os Cyrus he is my Shepheard Cyrus is called here the Lords Shepâ—eaâ—d because the Lord appointed him to be as a Shepheard to gather his dispersed Sheep of the house of Iudah together and bring them home into the Land of Iâ—dah as into their owne Sheep-fold And this did Cyrus not by his own labour and paines but by his command and authority Ezra 1. And shall performe all my pleasure Supple Concerning the delivering of my people the Iewes out of Captivity and bringing them back into their own Land Even saying to Hierusalem i. e. That even say to Hierusalem Thou shalt be built That Hierusalem was ruined by the Chaldees or Babylonians we read 2 Chron. 36.19 and that it was built againe by the Iewes we read Nehem. 2. And to the Temple thy foundation shall be laid That the Temple of the Lord which was at Hierusalem was qâ—ite destroyed we read 2 Chron. 36.19 2 Kings 25.9 And that it was built againe by the Iewes we read Ezra Cap. 4.5 6. The foundations shall be laid i. e. Thou shalt be built For by the Foundations understand the whole building by a Metonymy ISAIAH CHAP. XLV THus saith the Lrd to his annointed Cyrus is here called the Lords annointed because the Lord intended to make him a King yea a great King And by calling him His annointed he alludeth to the Kings of Israel and Iudah who at their Inauguration were wont to be annointed with oyle And were therefore called the Lords annointed as 1 Sam. 26.16 c. Or Cyrus might be called the Lords annointed because of those eminent gifts which God gave him as memory wisedome courage c. by which he surpassed ordinary men For such gifts by which one man surpasseth another may be well compared to Oyle which being mixt with other liquours alwayes floateth at the top Or when he saith Thus saith the Lord to his annointed it may be as if he should say Thus saith the Lord to his sanctified one as Cap. 13.3 That is to him whom he hath separated and set apart for this service To wit to subdue and destroy the Babylonians and to deliver the Iewes out of Captivity and bring them into their owne Land againe And him whom the Lord hath Sanctified That is He whom he hath or separated and set apart may be called The Lords annointed in allusion both to those Persons and those things which were Sanctified that is which were separated and set apart for Gods service in the Temple For they were so separated and set apart both persons and things were consecrated by Annoinâ—ing Exod. 40. verse 9.13 To Cyruâ— i. e. Even to Cyrus This Cyrus was King of Persia and he is here and in other places of this Prophet called by this name a long time yea above 200. yeares before he was borne the like we reade of Iâ—siah he was called Iosiah long before his birth 1 Kings 13.2 Cyrus is a Persian name and in the Persian Language signifieth the Sunne so that this name did portend the great glory which Cyrus should be in For he which gave him this name was able to give him glory also sutable to his name Note that in these words Thus saith the Lord to his annointed the Lord speaketh and he speaketh of himselfe in the third person Whoâ—e right hand I bave holden i. e. Whose right hand I will hold Note here that he puts a Praeterperfect Tense for a Future To hold ones right hand may signifie to preserve or keep safe by a Metaphor from a man which layeth hold on a Childs arme or hand when he is in any danger to keep him safe therein and bring him out thereof Or from a man which taketh hold of the arme or hand of an old feeble man that so he may sustaine him and keep him up from falling And indeed the Lord did preserve Cyrus and keep him safe in the midst of all dangers even untill he had wrought the whole work which he had for him to worke Or to hold ones right hand may signifie to strengthen a man by a Metaphor from a man taking hold of the hand of a Child when he striketh that he may adde vigour thereto and make his blow or stroke the greater To subdue Nations before him i. e. That I may subdue many Nations before him That is That he may subdue many Nations by my helpe Cyrus did Conquer and subdue many Nations for he Conquered and subdued the Syrians and Assyrians and Arabians and Cappadâ—cians and Phrygians and Lydians and Carians and Phaenicians and Babylonians c. see Zenoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. And I will loose the Loines of Kings i. e. And for whose sake I will strike feare and terrour into Kings Feare looseth the Loines and the joynts of those which are terrified or put in feare as appeareth Dan. 5.6 Therefore he saith I will loose the Loines of Kings for I will strike feare and terrour into Kings To open before him the two-leaved Gates i. e. That they may open to him the Gates of their Cities and take him in as their Conquerour The two-leaved Gates By the two-leaved Gates he meaneth the Gates of Fenced Cities for the Gates of such Cities doe usually consist of two leaves And the Gates shall not be shut q.d. And the Gates of their Cities shall be surely opened to receive him they shall not be shut against him 2. I wil go before thee This is that which the Lord saith to his annointed even to Cyrus And the Lord speakes here in the person of a way maker which is sent sometimes before a King and his Court sometimes before a General and his Army to make their wayes even and straight that they may finde no rub or hinderance in their way And make the crooked places straight i. e. And make the crooked wayes straight that thou mayest passe by them with the greater speed See Cap. 40.3 I will breake in pieces the Gates of Brasse q.d. I will breake in pieces the Gates of those Cities which shut their Gates
brought forth q. d. Thou hast brought forth a lame or blinde or deaf or deformed childe but thou canst not bring forth a childe which is of perfect limbs and senses and which is well-favored Whosoever shall say this to his Father or his Mother Wo be to him for certainly the Lord will judge him for this his repining and irreverent speech against his Parents And if they shall not escape judgement which thus repine and murmur and shew themselves thus irreverent against their Parents much lesse shall they escape which doe irreverently repine and murmur against God 11. Thus saith the Lord c. The Lord having in the two former verses reprehended the murmuring Jew for repining and striving against him doth here assure the meek and believing Jew of his love to his people and his ability to deliver them and blesse them confirming what he said vers 8. And his maker i. e. And the maker of Israel The Lord is said to be the maker of Israel because he made Israel that is the children of Israel to be a People yea a peculiar people to himself But he speaks here of them as of a single person and alludeth to a Potter making a vessel Ask me of things to come concerning my sons i. e. Ask me how mercifully and well I will deal with the children of Israel which are my sons in time to come though now they be captives My sons The Lord called the children of Israel his sons because he delt with them as a father doth with his sons And concerning the work of my hands command ye me This is a repetition of the former sentence Concerning the work of my hands Whom he called his sons in the former Verse he calls the work of his hands here even the children of Israel and he calls them the work of his hands in allusion to a Potter because he was their Maker that is because it was he which made them a people Command ye me Supple To tell you what I intend to do with or for the work of my hands This is like that speech of Moses to Pharaoh Exod. 8.9 Glory over me c. though it be from a more worthy person And God speaks of himself as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. I have made the Earth c. Between this and the former Verse something is left to be understood that the sence may be this viz. And what I shall tell you concerning my sons and the work of my hands I shall be able to bring to pass for that you may not doubt of my power know that I have made the Earth c. What therefore is too hard for me I with my hands have stretched out the Heavens i. e. I even I made the Heavens with my hands Where note that the Heavens were not first made and afterwards stretched out like a curtain but their substance and expansion were created both at once When he saith my hands he speaks of God as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and alludes to a work-man who doth what he doth by the skill and strength of his hands And all their host have I commanded i. e. And all the Stars of the Heavens have I created By the host of the Heavens he meaneth the Sun and Moon and Stars which he calleth an host because of their number and order in which regard they are like to an Host or Army He saith I commanded them for I created them for he commanded and they were created Psal 148.5 He said Let there be lights in the firmament of the Heaven c. and it was so Gen. 1.14 15 16 By this also he may signifie the command and power which he hath over the Host of Heaven for when he calls unto them they stand up together cap. 48.13 13. I have raised him up in righteousness i. e. I will raise up Cyrus according to my word and my promise A preterperfect tense is put here for a future Him That is Cyrus A Relative is put here without an Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In righteousness i. e. For my righteousness sake In is put here for For And by righteousness is meant that righteousness which is observed in keeping promise which is commonly called fidelity and truth Note here that when God bad his people to ask him what he would do concerning his sons and the work of his hands in time to come vers 11. that it is to be supposed that his people did ask him that question and upon their asking he gives them an answer here saying I will raise up Cyrus in righteousness and I will direct all his ways he shall build my City c. I will direct all his ways i. e. I will direct him in all his ways They cannot go amiss or have any other then good success in their ways whom God directeth He shall build my City i. e. He shall build Jerusalem which the Caldees have burnt down Cyrus is said to have built Jerusalem because he furnished the Jews with power and necessaries to build it My City Jerusalem is called the City of God because he chose it for the place of his worship Psal 132.13 And he shall let go my Captives i. e. And when he hath overcome Babylon he shall let go those children of Israel which are my sons which were there in captivity Not for price nor reward q. d. And though he let them go he shall ask no ransom of them but shall let them go freely 14. Thus saith the Lord the labor of Egypt c. In the former Verse the Lord said that Cyrus would let his captives go not for price nor for reward therefore here the Lord saith that because Cyrus would let his Captives go not for price or reward that he the Lord would reward him for this his magnificence to his captives for the Lord is never behind-hand with them that serve him The labor of Egypt i. e. Those riches which the Egyptians have got by their labor And the merchandize of Aethiopia i. e. And the wealth which the Aethiopians have got by their merchandize And of the Sabeans men of stature i. e. And the wealth of the Sabeans though they be men of a great stature and therefore lusty and strong and like to preserve their own Shall come over unto thee i. e. Shall come from being theirs to be thine And they shall be thine i. e. And the Aegyptians Aethiopians and Sabeans themselves shall be thine They shall come after thee in chains they shall come over q. d. Yea the Aegyptians and Aethiopians and Sabeans themselves shall submit themselves to thee and yield to thy mercy They shall come after thee Entreating thy mercy or entreating thee to accept of them for thy people In chains shall they come over i. e. They shall come to thee with chains on their hands or necks or feet as Captives to shew their humble submission to thee In chains They that were
taken Captives in War were wont to have chains put upon them either for their more safe custody or for a sign of servitude And to this the Prophet doth here allude These men here spoken of came with chains upon them to Cyrus as Benhadads Messengers came to Ahab King of Israel with ropes upon their heads the more to shew their submission and the more to encline the King to pity 1 Kings cap. 20. vers 32. Shall they come over These words signifie a voluntary yielding and submission to one part by leaving and deserting another Xenophon writes of Cyrus that he did not onely conquer many people by force but that many people did voluntarily and of their own accord come in and surrender themselves unto him They shall fall down unto thee i. e. They shall adore thee as their Prince by casting themselves down before thee to the ground This manner of Adoration was ancient among the people of the East yet Arrianus writeth that Cyrus was the first of the Persians who was thus adored They shall make supplication unto thee i. e. They shall make their humble request unto thee for thy favor toward them Surely God is in thee i. e. Sure God is with thee and assisteth thee in all thy expeditions and enterprizes And there is none else there is no God i. e. And there is none other God but he which is with thee and assisteth thee For as for the gods which other people trust in they are not gods for they cannot deliver their people out of thine hands 15. Verily thou art a God which hidest thy self O God of Israel the Saviour i. e. O God of Israel thou which savest thy people Israel out of the hands of the Babylonians by Cyrus thou art a God which we Aegyptians and Aethiopians and Sabeans knew not of before this time neither do we yet perfectly know thee This is an Apostrophe of the Aegyptians and Aethiopians and Sabeans to God who came to have some knowledg of the God of Israel partly by this Prophecy partly by the Proclamation which Cyrus made Ezra 1.2 16. They shall be ashamed and confounded all of them i. e. The Babylonians or Caldeans which hold my people captive shall be ashamed and confounded all of them They which gloryed in their power and thought themselves invincible are mightily ashamed and confounded when they are overcome He saith Therefore they shall be ashamed and confounded all of them because they shall be overcome by Cyrus notwithstanding their great strength By they he meaneth the Babylonians or Caldeans where he puts a Relative without an Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that these words have their immediate connexion with the thirteenth Verse and that which is contained in the fourteenth and fifteenth verses was brought in by the By to shew how bountifully the Lord would deal with Cyrus for his noble dealing with his people They shall go to confusion together which are makers of Idols i. e. The Babylonians which are makers and worshippers of Idols shall be ashamed and confounded all of them for they shall be overcome by Cyrus and their Idols shall not help them Together i. e. All of them See cap. 1. vers 28. Which are makers of Idols By makers of Idols understand not onely who made them but those also which worshipped them by a Syllepsis And he calleth the Babylonians makers of Idols in opposition to Israel who worshipped the true God 17. But Israel By Israel understand the Jews which were captives to the Babylonians who were the children of Israel that is of Jacob and who worshipped the Lord onely Shall be saved Out of the hands of the Babylonians and enjoy freedom and peace In the Lord i. e. By the power and goodness of the Lord. With an everlasting salvation That is often called Everlasting by an Hyperbole which is onely of long durance though it shall have an end So Circumcision is called an Everlasting Covenant Gen. 17.13 And the Priest-hood of Aaron is called an Everlasting Priest-hood Exod. 40.15 Ye shal not be ashamed and confounded world without end i. e. Yee shall be redeemed out of Captivity and when yee are once redeemed yee shall not be carried away Captives any more Because Captivity causeth shame therefore he saith Yee shall not be ashamed and confounded for yee shall not be carried into Captivity or come into your enemies hands any more He useth an Apostrophe here to the Jewes 18. He hath established it i. e. The Lord hath made the Land of Judah stable and sure By It understand the Land of Judah in particular where there is a Relative without an expresse Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note here that the third person is put for the first by an Enallage for the Lord speaketh here of himself◠He created it not in vaine i. e. The Lord did not creat it for no end but for a good end and purpose But for what end and purpose did the Lord creat it Ans He did creat it that it might be inhabited He formed it to be inhabited i. e. The Lord formed the Land of Judah that it might be inhabited And it shall be inhabited by them to whom he gave it to wit by the Children of Judah which shall return out of Captivity to dwell there I am the Lord And therefore am able to doe this i. e. to save Israel with an everlasting salvation as it is verse 17. and to establish the Land of Judah and make it to be inhabited as it is in this verse And there is none else i. e. And there is no God else and therefore none able to hinder me from what I will doe 19. I have not spoken in secret in a darke place of the earth q. d. I am not like the gods of the Heathen which yet are not gods but devills who speake that they might not seem to be dumbe but yet they speake in remote places and darke Dens and Caves of the Earth that they might not be understood But what I speake either to or concerning my people I speake openly and plainly I said not to the seed of Jacob seeke yee me in vaino i. e. When I made choyce of the children of Jacob to serve me I did not say that they should serve me for nought but I promised them great rewards for serving me Such as the gods of the Heathen could not give to their servants To the seed of Jacob i. e. To the children of Israel Seed is put here for Children Per Metonymiam materiae Seeke yee me i. e. Serve me and worship me I the Lord speake righteousnesse q. d. When I promise rewards to my servant◠and say that I will doe such and such things for them I doe not tell a lye as the Gods of the Heathen doe but speake that which is true for I doe what I speake Righteousnesse By righteousnesse is here meant Truth I declare things that are right This is a Repetition of the
tart but of a more gentle nature then the argument which he used in verse 23. The argument which he here useth is drawne from the example of others q. d. many one of every Nation shall say That the Lord is Righteous and Strong and so shall confesse unto the Lord that He is God Be yee therefore moved with their example and doe ye confesse that he is the Lord and look unto him that yee may be saved Note that the Prophet speaketh in this verse onely of the heathen or Nations which before this worshipped Idols for he speakes of the Jewes in the following verse Even to him shall men come q. d. And to the Lord even to the Lord shall many men come Supple for Salvation Men i. e. Many men of all Nations This is another argument to perswade all the ends of the Earth to looke unto the Lord. And all that are incensed against him i. e. And all that are incensed against him for saying that he is the true God and against his servants for worshipping him as the onely God Shall be ashamed i. e. Shall be convinced that he is the onely true God and so shall be ashamed that they have been incensed against him and oppugned him and maintained Idols This is another argument to perswade all the ends of the Earth to looke unto the Lord. 25. In the Lord shall all the Seed of Jacob be justified q.d. Moreover by the help of the Lord all the children of Israel which have been accused of errour and impiety for worshipping the Lord as the onely true God shall be justified and declared upright in so doing And shall glory Supple Over their adversaries as those which have had the better of them Or shall glory Supple in the Lord as in the onely true God and their Saviour and Justifier He mentioneth this particularly because the Jewes were at this time condemned and persecuted and hated of the Heathen for worshipping the true God And it is another argument to perswade all the ends of the Earth to looke unto the Lord that they may be saved ISAIAH CHAP. XLVI BEl boweth downe Nebo stoopeth The Prophet doth prophesie in this Chapter of the eversion or overthrow of the Idols or faigned Gods of the Babylonians by Cyrus and that the Jewes shall be saved and protected by the Lord by which he sheweth what a difference there is between Idols and the true God Bel boweth downe q. d. Though Bel hath been heretofore bowed downe to and worshipped yet he shall now bow downe himselfe and worship Cyrus and his Persians as a Captive his conqueror Bel was the name of the chiefest Idoll-god of the Babylonians of which when he saith that it boweth downe he alludeth to a conquered man bowing downe to his Conquerour and speakes of the Idoll as though it had sense and reason as a man by a Prosopopoeia He alludes also to the taking downe of an Image or Idoll for when a man putteth his shoulder to an Image or Idoll to take it downe the Image or Idoll which stood upright boweth downeward to him Some thinke that this Bel had his denomination from Belus who was the first King of Babylon and the father of Ninus and who was afterward honoured as a god and that it was his Image which is here called Bel But others because the Sunne was the god which the Babylonians did chiefly worship take Bel for the Image or Idoll of the Sunne From this Bell had some of the Babylonian Kings their name as Bel-shazzar c. Nebo stoopeth Supple To his Conqueror Cyrus Nebo This was another Idoll-god of the Babylonians from which many of the Babylonish Kings had their names as Nebuchadnezzar Nebopolaster c. Their Idols were upon the bâ—asts and upon the Cattle i. e. The Idols of the Babylonians were laid upon the backs of the Beasts and upon the Cattle that they might carry them from Babylon into Persia being now the Prize of the Persians who tooke them under Cyrus He useth a Praetertense for a future to signifie the certainty of what is here spoken And when he saith their Idols he pointeth as it were at the Babylonians Your carriages were heavy loaden i. e. The Carriages or burdens in which yee made up these Idols of the Babylonians O yee Persians were heavy laden That is were weighty by reason of those Idols Bel and Nebo which you packed up in them which consisted of massy Gold or Silver or Brasse c. The Prophet useth an Apostrophe here to the Persians which carried these Idols on the backs of their Beasts to Persia They are a burden to the weary Beasts i. e. They are a heavy burden to the Beasts which are wearied and tired with the carriage of them He calleth them the weary Beasts by anticipation For he calls them the weary Beasts becauâ—e they were wearied with the carriage of the Idols not because they were weary before 2. They stoop they bow downe together i. e. Bel and Nebo stoope and bow downe both together See verse 1 They could not deliver the burden i. e. Though they were esteemed as gods yet they could not deliver the burden in which they were packed up out of the hands of the Persians But themselves are gone into Captivity But the burden and themselves and all are gone into Captivity 3. Hearken unto me O house of Jacob The Lord having shewed the weakenesse of the Babylonish Idols which was such as that they were not able to deliver themselves out of Captivity doth here shew his own power which was such as that he could and would thereby deliver his people the house of Jacob. By which he sheweth how much he himselfe excelleth Idols and how much more happy his Servants are then the very gods of the Heathen O house of Jacob i. e. O yee Jewes which are the Children of Jacob See Cap. 2.5 And all the remnant of the house of Israel q. d. That is All yee Jewes which remaine alive after the slaughter made of you by the Babylonians and their carrying you Captive into Babylon And is put here as a Note of Explication for That is Which art born by me from the belly i. e. Which I have upheld and tenderly looked to and took care of from the first time that ye were a people The Prophet alludes here to a mother which carrieth her young Infant in her armes so soon as it is born not being able yet to goe Which are born By bearing or carrying in the Armes understand all care which a loving mother takes for her child By a Synecdoche and applies it accordingly to Gods care of his people From the belly i. e. From the time you came out of your mothers womb Which are carried from the womb This is a repetition of the former sentence 4. And even to your old age I am he q. d. And what I have been hitherto to you the same wil I be to you even to your old age I
am he q. d. I will be the same He puts it in the present Tense to shew the Lords constancy and immutability And even to hoar haires I will carry you i. e. And I will carry you and take care of you to the very last In this the Lord surpasseth the care of women who carry their children onely in their infancy Hoare haires By hoare haires he meaneth Old age of which hoare or gray haires are a concomitant I have made i. e. I have made you The Lord made the Israelites if we consider them as a Body politique because he gave them to be a people of themselves And if we consider them as particular men he made them because he framed every one of them in his mothers womb And I will beare even I will carry i. e. And because I have made you I wil bear you in mine armes even I the Lord will beare you or carry you q. d. Though I am the Lord I will condescend so far as to beare you or carry you because I made you And will deliver you Supple Out of the Babylonish captivity where you are captives In thâ—se three things to wit that he made the house of Israel that he bare them and carried them and that he delivered them The Lord intimateth what difference there was between himself the Idol-gods of the Hâ—athen for whereas the Lord made his servants the men which worshipped Idols made their Idols V. 6. whereas the Lord carried his people Idolaters carried their gods V. 7. And whereas the Lord delivered his people the Idols could not deliver themselves V. 2. much lesse could they deliver those that served them V. 7. 5. To whom will you liken me q. d. To whom then will ye liken me will ye liken me to Bel and Nebo or any gods or Idols of the Heathen Concerning the exposition of these words see Cap. 40. v. 18. Here commeth in that to which the Lord would have the house of Iacob and the Remnant of Israel to hearken for that that was spoken between that and this was spoken to perswade them to lend a more willing eare to his speech and that which he saith here he saith upon occasion of Bel and Nebo's stooping vers 1 2. 6. They lavish Gold out of the bag i. e. The Idolaters take their Gold out of their bags after a profuse and lavish manner And weigh Silver in the ballance Supple That they may receive a god of the same weight back again They fall down Supple to this golden or Silver god when it is made They worship Supple it 7. And set him in his place i. e. In his Temple or some other place which they have provided for him He standeth Like a Stock without any motion From his place he shall not remove i. e. He cannot stirre from the place in which they set him for though the Goldsmith could give him a comely figure yet hee could not give him power to walk or move himselfe He saith he shall not remove for he cannot remove For the Hebrews having no potentiall mood use an Indicative for a potentiall One shall cry unto him Supple To deliver him Yet can he not answer nor save him out of his trovble After these words you must understand these or the like viz. Will ye then liken me or compare me to such a one or such a one to me and make us equall Remember this i. e. Remember that the god of the Idolater is made of Gold or Silver by a Goldsmith and that it cannot move or heare or save And shew your selves men i. e. And shew that ye are endued with reason and not so stupid as to worship such gods Or shew your selves men that is And shew your selves stout and couragious and such as will not be moved with any feare to worship such gods nor with any allurements to serve them Bring it again to minde q. d. Bring it againe and again to mind that is remember oftem what these gods are O ye transgressors He speaks to the Iews as if they were now in captivity at Babylon which Iewes had transgressed by Idolatry by the inducement of Manasses 2 Kings 21. And were therefore carried away captive Isaiah 43.27 Jer. 15.4 9. Remember the former things of old q. d. And that yee may not serve other gods but that ye may serve me onely Remember how great things I promised and foretold and performed of old to your fathers For I am God Supple As the things which I have done of old will evidence 10. Declaring the end from the begining i. e. Which declare the event of things a long time before they come to pass By the End understand the event of things By the beginning is still meant the begining of the World for so the beginning doth signifie when it is put absolutely but then by an Hyperbole it is put here to signifie a time before the falling out of an event Saying Which saith My counsel shall stand i. e. My determination shall not be altered This is to be understood more particularly of Gods counsel and determination whereby he had determined to overthrow the Babylonians by Cyrus and to deliver the Jews out of the Babylonish captivity though it may be understood generally of any counsel or determination of the Lord. 11. Calling a ravenous bird from the East i. e. Who will call a ravenous bird from the East By the ravenous bird is particularly meant an Eagle and by an Eagle is meant Cyrus And Cyrus might be called an Eagle because as an Eagle flyeth swiftly and seizeth strongly upon his prey so should Cyrus come speedily and seize strongly upon Babylon Secondly Cyrus might be called an Eagle because he was Eagle-nosed as Histories report that is he had a croâ—ked nose like unto an Eagles bill Thirdly Cyrus might be called an Eagle because as Xenophon reports he gave an Eagle in his Ensign From the East i. e. From Persia which lay East of Babylon and Judea The man that executeth my counsel Here he speaks more plainly what he meant by the ravenous bird The man here meant is Cyrus who executed the counsel or determination which God had of subduing Babylon and of delivering the Jews from the captivity which they there suffered From a far Country i. e. From Persia which lay far from Babylon and farther from Judea Yea I have spoken it Yea seemeth to be a Note of asseveration or affirming here q. d. Surely or verily I have spoken it I have spoken it q. d. I have said that I will call a ravenous bird from the East a man that shall execute my counsel from a far Country 12. Harken to me ye stout-hearted There were many of the Jews which were captive in Babylon which would not believe the Word of the Lord and his Promise concerning the subduing of Babylon and the delivery of the Jews out of captivity who so often as they heard of it would murmur against God and strive
with him To these therefore doth the Lord speak here averring that he would make it good which he had spoken concerning the Delivery of his people though they would not be induced to believe it Ye stout-hearted i. e. Ye whose hearts are so stout as that they will not submit to the truth of Gods Promise to believe it To believe is a kinde of submitting and captivating the understanding 2 Cor. 10. vers 5. That are far from Righteousness i. e. Which are far from performing your promise and therefore ye think that I am as false as your selves By righteousness is here meant fidelity or faithfulness in keeping promise The Jews the children of Israel did often promise to obey the Lord and to keep his Commandments as Deut. 5.27 28. Psal 78.34 2 King 23.3 But they did not do according to their promise but sinned against the Lord therefore he calls them here men far from righteousness 13. I bring neer my righteousness i. e. The time is neer at hand in which I will fulfil the promise which I have made of redeeming my people out of captivity By righteousness is here meant the things promised and performed according to promise the performance whereof is from the righteousness that is from the truth and fidelity of the promise per Metonymiam Efficientis of which he here speaketh as of things then existent and subsistent but onely afar off And my salvation i. e. And the Salvation which I will work for my people which are in captivity at Babylon I will place salvation in Sion i. e. I will make Sion a place of safety where my people shall dwell safe when I have brought them out of Captivity By Sion is meant Jerusalem He speaks of salvation as of a corporeal and visible thing or as of a person set to guard or protect a place by a Metaphor or Prosopopoeia For Israel i. e. For the Jews sake or for the good of the Jews which are the children of Israel My glory The Jews are here called Gods glory per Metonymiam Materiae because the Lord would get himself great glory by saving and delivering them out of captivity ISAIAH CHAP. XLVII COme down and sit in the dust O Virgin Daughter of Babylon By the Daughter of Babylon is here meant the City of Babylon of which kinde of phrase see Cap. 1. Vers 8. He speaks here to the City of Babylon yea the material City as to a woman yea as to a Queen by a Prosopopoeia and prophecyeth here of the overthrow thereof And he speaks of it as of a Queen because the Babylonians had the Empire at this time Come down From thy Throne or Chair of State Sit in the dust To sit in the dust or on the ground is a posture of those which are in misery and sorrow Sit on the ground This is a repetition of those words sit in the dust The Imperative mood here is put for a Future tense q. d. Thou shalt come down and sit in the dust O Virgin Daughter of Babylon thou shalt sit on the ground There is no Throne O Daughter of the Caldeans i. e. There is no Throne or Chair of State to wit for thee to sit on O Babylon for Cyrus hath taken it away O Daughter of the Caldeans Babylon was seated in Caldea and therefore is called the Daughter of the Caldeans after the Hebrew manner of speaking who call a City a Daughter See cap. 1.8 For thou shalt no more be called tender and delicate i. e. For thou shalt not be any more tender and dainty but shalt now be used to much hardness Be called tender and delicate i. e. Be tender and delicate for the Hebrews use to be called very often for simply to be Note that these words For thou shalt no more be called tender and delicate relate not to those that go immediately before viz. to those There is no throne O Daughter of the Caldeans but to those Sit in the dust O Virgin Daughter of Babylon sit on the ground 2. Take the milstones and grinde meal q. d. Prepare thy self for servile works such as Conquerors put their slaves and captives to To grinde corn was wont to be the work of slaves and of the baser sort of servants not of such as were tender and delicate See Exod. 11.5 Take the milstones i. e. Take hold of the mill The milstones are put here for the whole mill by a Synecdoche Vncover thy locks that is Cast away thy Diadem and precious covering which thou wearest upon thy curled locks and go bare-headed with thine hair about thine ears q. d. Thou hast now a Diadem upon thine head and a precious covering for thy locks but thy Diadem and thy precious covering shall be pull'd off from thy head by the Persian Soldiers and thou shalt go bare-headed with thine hair about thine ears Make bare the leg i. e. Take off the ornaments of thy legs q. d. The Persian Soldiers shall pillage thee of thy stockens and of the ornaments of thy legs so that thou shalt have neither shooe nor stocken to wear but shalt go bare-legged Vncover the thigh i. e. Lay aside your long-trained Robes and put on Coats which will not reach to thy knees q. d. The Persian Soldiers shall take away thy Robes and long Gowns and shall give thee a poor short Coat in stead thereof In these expressions he alludes to the manner of Soldiers which if they take an Enemy well apparelled do pillage him and strip him thereof and give him poor vile garments or none at all in stead thereof So that these phrases Vncover thy locks make bare the legs uncover the thigh are passively to be understood though they be actively expressed Pass over the Rivers i. e. Go through thick and thin yea through Rivers and waters too if need be q. d. You would not adventure to set the sole of your foot to the ground for fear of wet heretofore but now you shall be made to wade through rivers and waters They that lead away captives into captivity when they come to waters stay not for the going of their captives one by one over a bridg but force them through the rivers on foot like so many beasts while they themselves go over the bridg or ride through the river on horseback 3. Thy nakedness shall be uncovered This is a repetition or explication of those words Vncover thy locks make bare thy legs uncover thy thighs q. d. Thy naked body shall be seen for want of clothing Yea thy shame shall be seen Yea which is yet more thy privy members shall be seen for want of clothes to cover them I will take vengeance Supple On thee as a God The Prophet speaks this in the person of God And will not meet thee as a man i. e. And in taking of vengeance I will not meet with thee as a man which is but weak flesh whose force may be resisted but as a God who is a Spirit and
whose power is irresistible Meet thee i. e. Punish thee or revenge my self upon thee This is a phrase usual with us in the same sence For when we say that we will be revenged of a man we say that we will meet him or meet with him In which phrase the Antecedent is put for the Consequent or the action for the end thereof the meeting for the thing for which we would meet him which is to punish him or to be revenged upon him 4. As for our Redeemer This is an answer to an Objection which Babylon might make q. d. Ye tell me O ye Jews in the Name of your God that I must come down and sit in the dust c. But who in the mean time shall redeem you out of my hands To this the believing Jews of the captivity answer As for our Redeemer the Lord of hosts is his Name the Holy One of Israel is he called The Lord of hosts is his name the Holy One of Israel The true God is no oftener called or described by any other Names or Attributes then by these The Lord of hosts The Holy One of Israel Why the true God is called the Lord of Hosts see Cap. 1. vers 9. And why the Holy One of Israel see cap. 1. v. 4. 5. Sit thou silent c. The immediate connexion of this is with the fourth Verse Sit thou silent and get thee into darkness q. d. Go grieve and mourn because of the miseries which shall come upon thee Sit thou silent Supple In sorrow because of the great miseries which shall come upon thee q. d. Thou wast heretofore full of stirs because thou wast a joyous City but now thou shalt be silent Get thee into darkness Supple And there bewail thy self They which are oppressed with true and great grief do neither love to see nor to be seen therefore they desire to get into darkness that is into some dark place or other that there they may mourn in secret O Daughter of the Caldeans See Vers 1. For thou shalt no more be called the Lady of Kingdoms i. e. For the Empire is departed from thee The King of Babylon had many Kings and Kingdoms under him therefore is Babylon here called the Lady of Kingdoms 6. I was wroth with my people i. e. I was angry with my people the Jews for their sins The Lord gives the reason here why it should be so with Babylon as he said vers 1 2 3 5. The first reason is because of her cruelty to the Jews in their captivity vers 6. The second reason is because of her pride and arrogancy vers 7. The third reason is because of her sorceries and enchantments vers 10. Another reason is hinted by the By vers 8. to wit because she was given to pleasures and lived carelesly I have polluted mine inheritance i. e. I have taken away the hedge of my protection whereby mine inheritance was separated from all others and layd it common to be trod down by the feet of her Enemies Concerning the meaning of this word polluted in this place see what I said upon a parallel word profaned Cap. 43.28 and upon an opposite word holy Cap. 4. vers 3. Mine inheritance The Jews which were the children of Israel are called here the Lords inheritance because God made choyce of them to be a peculiar treasure to him above all people Exod. 19.5 Deut. 7.6 and because they were as dear to God and the Lord had as much care of them as a man hath of his own peculiar inheritance And given them into thine hand To be chastised and corrected by thee Thou didst shew them no mercy q. d. And when they were in thine hands thou didst shew them no mercy Vpon the ancient hast thou very heavily layd the yoke i. e. Thou didst grievously afflict and oppress even the old men of my people or mine inheritance whose age was venerable and should move pity and compassion even in an enemy They that are cruel to old men will not spare the younger the Babylonians therefore were very cruel to all The yoke By the yoke is Metaphorically meant all manner of affliction and oppression because all manner of affliction and oppression is as grievous to our nature as the yoke is to the neck of a young Heifer This is the first Reason of Babylons ruine 7. And thou saidst I shall be a Lady for ever i. e. Thou wast so proud and confident of thine own power as that thou thoughtest that thou couldst not be brought down no not by God himself and that thou shouldst rule as a Lady over Kingdoms and Nations for ever Here is the second Reason of Babylons downfall namely her pride and arrogancy So that thou didst not lay these things to thine heart i. e. So that thou didst not think of these things which I say shall befall thee that is Thou didst not think of thy downfall and of the captivity and slavery which thou shouldst suffer Object It may be here objected that Babylon could not know of those things which are here said she should suffer for she had not the gift of Prophecy neither were they revealed to her before how then could she lay them to heart Ans Though she could not lay this misery in particular with the circumstances thereof to heart which should befall her yet she might have layd that misery in general to heart which might befall her and that is that which is meant by these things q. d. So that thou didst not lay to thine heart such things as these are Thou didst not think that thou couldst be overthrown and become a slave and a captive Pride doth so blinde the eyes of the understanding as that it makes those which are in prosperity to think that they shall never come into adversity Psal 10.6 And they which think not of that adversity which may befall them do soon fit themselves for destruction from the Almighty by those many sins which they are apt to run into Therefore it was Moses's wish for the children of Israel That they would consider their latter end Deut. 32.29 Neither didst remember the latter end of it i. e. Neither didst remember the latter end of Babylon that is thine own latter end viz. That thou shouldst come to ruine as all humane and terrene things do In the word It there is an Enallage of the person Of it being put for Thine the third for a second person or which is all one for the sence another kinde of Pronoun being put for a reciprocal There is also a passage from the Metaphor or Prosopopoeia to the thing it self that is from speaking of Babylon as a Queen to speak of it as a material City Yet by It it may be that her Prosperity or Highness or her Ladyship is here meant q. d. Neither didst thou think of the latter end of thy Prosperity or Highness or Ladyship For the Hebrews often put a Relative without any formal
to them all as if they had all so sinned for so it is that a people or aggregate body as it may have titles or attributes given to it which are verified of it in respect of the whole considered generally so may it have titles or attributes given to it which are not verified of it considered generally but onely in respect of some parts Hence one and the same people may in respect of some of its parts be called good and in respect of others be called evil Which swear by the Name of the Lord i. e. Which sware by the Lord. To swear by the Lord is an honor and worship of the Lord for he that sweareth by him acknowledgeth his Omniscience and that he seeth all transgressions and he acknowledgeth his power and that he is able to punish all offenders c. And make mention of the Lord of Israel Supple In your Oaths when ye swear But not in truth and righteousness i. e. But not sincerely and with an honest intent to honor God but hypocritically that ye may seem onely to honor him Or thus But not in truth and in righteousness that is But not truly and justly for when ye use an Assertory Oath ye swear not in truth because ye swear that which is false and when ye use a Promissory Oath ye swear not in righteousness because ye do not perform what ye promise 2. For they call themselves of the holy City i. e. Though ye call your selves Citizens of the holy City Jerusalem and would be thought therefore to be holy your selves Note that this Particle For must be expounded by though according to the frequent use of that Particle which is here used in the Hebrew Text. Note also that here is an Enallage of the person and that the third person is put for the second Note thirdly that by the holy City is here meant Jerusalem and Jerusalem was called the holy City because of the Ark on which God sat and of the Temple in which he dwelt both which were there Note fourthly that these words are to have their immediate connexion with the last words of the former verse namely with those But not in truth and in righteousness And stay themselves upon the God of Israel i. e. And though ye do rely and trust on the God of Israel Supple as ye say and boast The Lord of Hosts is his Name i. e. Whose Name or who is the Lord of Hosts A prepositive Pronoun is here put for a subjunctive 3. I have declared the former things i. e. He calleth those the former things which came first to pass in order of time before other and in particular those calamities and that captivity which befell this people of the Jews by the Babylonians For note though the Prophet spoke this long before the Babylonish captivity yet he speaks to the Jews as though they were then captive in Babylon by a Prophetique Spirit This is that which he bids them hear Vers 1. From the beginning i. e. Before they came to pass See Cap. 46.10 And they went forth out of my mouth i. e. And I spoke of them And I shewed them i. e. And I told of them I did them suddenly i. e. I did bring those calamities and that captivity which I foretold of upon you when you little thought of them 4. Because I knew that thou art obstinate The Lord sheweth a reason here why he told those former things that is why he spoke of those calamities before they came to pass I knew that thou art obstinate i. e. I knew that thou art refractory and that thou wouldst not give place to my sayings to believe them And thy neck is an iron sinew i. e. And that thou wouldst not bow down thine ear to hear me We cannot ordinarily bow down the ear to hear or harken unto any one but by bending of the neck and if the nerves or sinews of the neck which are the instruments of motion are iron or of iron the neck cannot bend And thy brow brass i. e. And that thou art impudent And therefore if I had not told of these things before they came to pass thou wouldst have been so impudent as to say that I did them not Thy brow bâ—ass It is said of an impudent man that his brow that is that his face taking the brow for the whole face per Synecdochen partis is brass or that as we usually say he is brazen-faced The ground of the phrase is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. l. 4. c. 9. They that are ashamed blush or look red and the reason why thâ—y blâ—sh and look red is because in that passion the blood flyeth into the face and dyeth the skin But now if the face were brass the blood could not fly into it for want of veins and pores neither could it alter the colour thereof because of its thickness and solidity 5. From the beginning i. e. Before it came to pass as the next Verse sheweth which is but a repetition of this Declared it to thee i. e. Told thee that which I have done Mine Idol hath done them i. e. Not the Lord the holy One of Israel but the Idol which I worship hath done it Hath commanded them i. e. Hath done these things He alludes to the power of the true God who when he would have any thing done doth but speak in way of command and say Let it be done and it is done as Gen. 1. v. 6 9 11 14 20 24 c. 6. Thou hast heard Supple Of me all this which is come to pass before it came to pass See all this Viz. That it is come to pass as you heard And will ye not declare it i. e. And will ye not now declare that I therefore am the true God Here is a Relative without an Antecedent I have shewed thee new things i. e. I have told of things which thou never heardst of before The new things which he speaks of are the things which concerned the Jews Delivery out of Babylon by Cyrus From this time i. e. Things which I now first spoke of and of which I spoke not from the beginning that is of which I spoke not of heretofore Even hidden things i. e. Things hidden heretofore from thy knowledg And thou didst not know them Supple Before I now told thee of them 7. They are created now i. e. They are now revealed to thee by me He saith They are created now for They are now revealed by a Metaphor because as things have a Being by Creation which they had not before so they have a kinde of Being when they are first revealed which before they had not And not from the beginning i. e. And not heretofore Even before the day Supple That thou knewest of them When thou heardest not of them i. e. When thou hadst not heard of them were they created or revealed to thee Lest thou shouldst say Supple When they came to pass Behold
c. From the beginning i. e. At any time heretofore From the time that it was there am I q. d. I have not been negligent in the performance of my duty but from the time that I have been called to be a Prophet I have been diligent in my calling From the time that it was i. e. From the time that the gift of Prophecy was Supple given to me or was in me Here is a Relative without an Antecedent There am I i. e. Therein have I spent my labour and travell and doe yet spend it Note that this verbe I am though it be of the present Tense yet by a Syllepsis it comprehends the time past also Note also that where a man spends his whole labour and travell there he may be said to be himselfe Per Metonymiam efficientis The like argument to this which the Prophet here useth to move attention doth the Apostle use 1 Cor. 15.10 His grace which was bestowed upon me was not in vaine but I laboured c. And now the Lord God and his spirit hath sent me i. e. And now at this time hath the Lord sent me to you with this message And his spirit Many of the ancients doe interpret this spirit of the Holy Ghost the third person in the blessed Trinity But yet because the Scripture speakes often of God as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Spirit is taken oftentimes for the Soul The Sense may be this And now the Lord God yea his soule hath sent me q. d. And now the Lord God hath sent me yea he hath sent me with all his Soule Which expression signifieth a great deale of Affection of him that sends to him to whom he sends This is the third argument by which the Prophet would move attention and how powerfull an argument this is Eglon King of Moab may shew who when Ehud said unto him I have a message from God unto thee Eglon arose presently out of his Seat Judges 3.20 which argument is the stronger when it is enforced with the love of God 17. Thus saith the Lord c. This is that which the Prophet speakes to them to heare verse 16. Thy Redeemer q.d. Which hath redeemed thee out of the hands of the Aegyptians and Moabits and Midianits and Assyrians and will redeeme thee out of the hands of the Babylonians The holy one of Israel i. e. The holy one whom Israel worshippeth I am the Lord thy God which teacheth thee to profit i. e. I am the Lord thy God which teacheth thee such things as that if thou observest them thou shalt profit thy selfe by them for in observing my words there is great reward Which leadeth thee by the way which thou shouldst goe i. e. Which directeth thee as a guide doth a Traveller in the way wherein thou shouldst goe if thou wouldst be safe and happy The Commandements of God are often compared to a way because as by walking in the way we come to the place which we desire So doe we come to the happinesse which we long after by keeping the Commandements of the Lord. Note that that which the Lord speakes here in this and the two following verses is not that which he chiefly intends in this speech but that which he chiefly intends is to tell the house of Iacob of their delivery out of Babylon and of the afflictions which shall befall the Babylonians their enemies verse 20 21 22. And in this 17 18 19. verses he doth insinuate himselfe into the heart of his people by manifesting his love and compassion towards them that they may receive what he hath to say to them with the greater desire and beliefe 18. O that thou hadst hearkned to my Commandements i. e. O that thou hadst obeyed my Commandements heretofore This passionate Speech sheweth the love and compassion which the Lord had to his people Then had thy peace been as a River i. e. Then had not thy peace failed but had been as a River which runs continually and is not dryed up And as a River waters the earth and makes all things to flourish and look green So should thy peace have cheered thee and made all things to flourish within thee This peace which th y enjoyed was taken away by the Babylonians because of their sinnes And thy righteousnesse as the waves of the Sea The keeping of Gods commandements is righteousnesse But it is not that which is here meant by righteousnesse but the fruites of that righteousnesse and the blessings which God would have bestowed upon his people for keeping his commandments Per Metonymiam efficientis If therefore they had kept Gods commandements the blessings which God would have bestowed upon them as fruites of that their Righteousnesse should have been as the waves of the Sea Supple for abundance 19. Thy Seed i. e. Thy children Metonymia materiae Should have been as the Sand Supple for number And the off-spring of thy bowels i. e. And the off-spring which commeth out of thy bowels Like the gravell thereof i. e. Like the gravell of the Sea Soe some understanding Sea from verse 18. Others like the gravell that is like the little stones of the Sand Supple for multitude His name should not have been cut off q.d. Thou shouldst not have been cut off Supple as thou hast been by the Babylonians by reason of which thou art diminished and become few in number He speakes not here of a totall cutting off as verse 9. but a Partiall His name Note that his name is put here for He and He is put for thou by an Enallage of the Person For he speakes here of the house of Jacob in the third person to whom he spake in the Second immediately before Note that the word name doth often signifie a person as Act. 1.15 The number of the names together were about an hundred and twenty that is the number of the persons together were about an hundred and twenty And Rev. 3.4 Thou hast a few names even in Sardis which have not defiled their garments that is thou hast a few persons even in Sardis which have not defiled their garments Note Secondly that this word name taken in this Nation is sometimes added Periphrastically to another word signifying or intimating a Person And yet augmenteth not the signification thereof as Isa 30.27 The name of the Lord commeth from farre that is the Lord commeth from farre c. Cap. 48.9 For my names sake will I deferre mine anger that is for mine owne sake will I deferre mine anger And 1 Iohn 32.3 This is his commandement that we should believe in the name of his Sonne Jesus Christ That is this is his commandement that we should believe in his Sonne Jesus Christ Now as the word name is Periphrastically added in those places without any augmentation of the signification so it is here and so His name is no more than He. Nor destroyed Supple As thou hast been of late by the
Babylonians Note that the Prophet speakes to the house of Iacob that is the Iewes as if they were Captives in Babylon at this time From before me Note that the Iewes while they dwelt in their own Land were said to dwell before the Lord by reason of the Lords presence in his Temple at Hierusalem Cap. 23.18 When therefore they were slaine by the sword or dyed with hunger and hard usage either in their own Land or in Babylon whither they were carried captive they were said to be destroyed from before him 20. Goe yee forth of Babylon q. d. O yee house of Iacob which are captive in Babylon goe yee out of Babylon the place of your Captivity and be yee free c. This is that which the Prophet chiefly calls to them to heare verse 16. So that we must repeat those words againe Come yee neere unto me heare yee this thus saith the Lord q. d. Come yee neere unto me I say heare yee this thus saith the Lord Goe yee forth of Babylon c. The Prophet speakes here as though Cyrus had already vanquished the Babylonians and given the Iewes leave to depart into their owne Country Fly yee from the Chaldaeans To flye signifieth here to make haste but not as he which flies for feare lest that he should be apprehended and taken But as he that is newly set at liberty when he was in bondage for such love to hasten from the place of their bondage to their own homes and hasten with a great deale of joy From the Chaldaeans By the Chaldaeans and the Babylonians are meant all one people who are called Babylonians from the chiefe City Babylon and Chaldaeans from Chaldaea the chiefe Country wherein Babylon stood With a voyce of singing i. e. With a great deale of joy and gladnesse of heart Declare yee What they should declare he tells in the latter end of this and in the next verse and he speakes to them here as if they had been even then already redeemed and bought back into their owne Country And as if the Arme of Cyrus had been then upon the Babylonians to vex them and destroy them Vtter it even to the end of the earth i. e. Utter it so as that all people may heare it even they also that dwell in the end of the earth The Lord hath redeemed his servant Iacob Supple Out of the Babylonish Captivity Iacob by Iacob understand the Iewes the children of Iacob 21. And they thirsted not when he led them through the desarts By the desarts are meant those desarts which lay between Babylon and Iudaea in which desarts the Iewes were like most of all to want water to quench their thirst as they returned from Babylon into their owne Countrey Note that that which the Prophet meaneth by this and that which followeth in this verse is this that the Iewes should want nothing in their returne from Babylon homewards but the Lord would abundantly provide for them whatsoever they should want And he alludeth here to what the Lord did for Israel when he bought him out of Egypt for the Hebrewes doe often expresse like things by like as was said Cap. 4.5 He caused the waters to flow out of the rock for them The Prophet alludeth here to what the Lord did for Israel in the way from Egypt Exod. 17.6 Numb 20.11 He clave the rock also i. e. Yea he clave the rock to give them water to drinke Note that the word Also is put here for the word Yea for this is but a Repetition of what went before in more earnest termes 22. There is no peace saith the Lord unto the wicked But there is no peace or joy saith the Lord to the Babylonians who afflicted Iacob but sorrow and affliction This also is part of that Song or Proverbe which he would have them sing or say verse 20. No peace Peace signifieth among the Hebrewes all manner of joy and prosperity but here by no peace understand not onely the want of joy and prosperity but the contrary also thereto viz. Sorrow and Calamity To the wicked By the wicked in generall are here meant the Babylonians in particular which afflicted the Iewes and brought them under them Of whose wickednesse you may read Cap. 47. verse 6 7. c. ISAIAH CHAP. XLIX LIsten O Isles unto me The Prophet Isaiah speakes here in his own person but as he speakes he is a Type of Christ and many passages of this his speech will better agree with Christ the Anti-type than with him the Type but yet agree with him too Listen O Isles i. e. Listen to me all yee which dwell in Isles Metonymia Continentis By the name of Isles may be meant not only Isles or Islands as we call them that is parcells of the earth environed with Seas or waters But also all parts of the earth adjoyning to Seas and waters for these also are commonly called Isles among the Hebrewes yea all the Kingdomes and Countries may be called Isles by a Metaphor because every Country is bounded by its severall Lawes and customes and severed from other Countries and Kingdomes by their severall Lawes and customes as Isles are severed from other parts of the earth by Seas and waters And hearken yee people from farre i. e. And hearken yee people which live afarre off He speakes here to the Heathen and speaking to those which dwelt afarre off from him he excludeth not those which dwelt neerer hand But the question may be asked why he speakes to the Heathen Answ He speakes to them because he hath something to say which concerneth them verse 6. And because the Lord would have all to know that he is the Saviour of the Jewes and their Redeemer verse 26. That they might forsake their Idols and looke unto him and be saved as Cap. 45.22 The Lord called me from the wombe i. e. The Lord called me to be his Servant and to doe his worke so soon as ever I was borne yea so soon as ever I was conceived in the wombe To say that I was so or so from the wombe is a proverbiall kinde of speech and oftentimes Hyperbolically used as Psal 22.10 Psal 58.3 Isa 48.8 But yet the Hebrews as in many other places so in this take the words properly and say that Isaiah was called to be a Prophet from the wombe because the Lord intending to make him a Prophet did give him a good temperature of the Braine which is requisite for a Prophet while he was yet in his mothers wombe Not because every one which hath a good temperature of braine is presently a Prophet but because every Prophet hath a good temperature of braine From the bowells of my mother hath he made mention of my name i. e. From the bowells of my mother hath hee called me by name This is a repetition of the former Sentence He hath made mention of my name i. e He hath called me by name Note that the Prophet useth here a Synechdoche
generis For every one that maketh mention of a mans name doth not call him though every one which calleth him by name maketh mention of his name Note that Gods calling of him by name sheweth that he was in high favour with God and that he had a great office in his house See Cap. 45.3 Note that the Prophet doth very much magnifie himselfe for the favour which he had with God from this to verse 8. And this he doth first that by shewing the glory of the Type he might set forth the greater glory of the Antitype Secondly that the message which he is sent about might the more willingly and believingly be received and embraced 2. And he hath made my mouth like a sharp Sword The Lord made the Prophets mouth as a sharpe sword by putting his word into his mouth or because of his word which proceeded out of his mouth For the word of God is as a Sword Ephes 6.17 Yea sharper then any two edged Sword Heb. 4.12 The word oâ— God is likened to a Sword First because it pierceth the very heart Examples whereof yee have Act. 2.37 and 7.54 Secondly because it separateth between vertue and vice by teaching what is good and what is evill Thirdly because it cutteth off sinne by the threats which are therein contained against sinners and by the promises which are thereby made to those which forsake sinne Fourthly because it cuts off errour and heresy by teaching the truth In the shadow of his hand hath he hid me i. e. He will preserve me and keepe me safe from those that persecute me Supple that they shall not destroy me untill I have finished the whole work which I have to doe The Prophet alludeth to a man which when he would keep a thing safe while he hath it in his hand closeth his hand and so keepeth it which he doth as it were hide it therein By the shadow therefore of the hand he meaneth the hollow of the hand which being closed becommeth darke as a shadow He that can span the heavens with his hand Cap. 48.23 And measure the waters in the hollow thereof Cap. 40.22 He can hide the Prophet in his hand with ease Which of the Prophets have not your Fathers persecuted said Stephen to the Jewes Act. 7.52 It is but needfull therefore that God should hide this his Prophet in the shadow of his hand to preserve him while he hath finished the worke about which he hath sent him And he made me a polished shaft i. e. And he made me as a polished Arrow whose feathers are trimmed that it may flye the better and whose head is scoured that it may pierce the deeper As the mouth of the Prophet was likened to a sharpe Sword a little before So is he himselfe here likened to a polished shaft or Arrow and that for the same reason to wit because of the word of God which was given him in charge which word as it was compared to a Sword before so it is here compared to an Arrow because as an Arrow pierceth the heart So doth the word of God And as an Arrow killeth and destroyeth So doth the word of God kill and destroy sinne and errour If there be any difference here between the meaning of the Sword and the Arrow it consisteth in this that the mouth of the Prophet is called a Sword because of the word which he had to speake to the Jewes who were neere to him for a Sword is a weapon that is used against those that are nigh at hand And he is called a Shaft or an Arrow because of the word which he had to speake to the Gentiles who were remote from him for a Shaft or an Arrow is a weapon which is used at a distance In his Quiver hath he hid me i. e. He will hide me from those which persecute me and keepe me safe from their fury This phrase is the same with that viz In the shadow of his hand hath he hid me But the Metaphor is taken here from an Arrow which men keep in a Quiver that it may not be broken nor the feathers thereof marred 3. O Israel i. e. O thou Son of Israel Metonymia efficientis The Lord called Isaiah Israel or the Son of Israel indeed because he was a true sonne of Israel indeed like unto Israel his Father in obedience In whom I will be glorified i. e. By whom I will be glorified In is put here for By. This denoteth the end why the Lord hid his servant Isaiah and preserved him But how did God intend to be glorified by Isaiah Ans The Lord intended by the Ministry of Isaiah to bring the Jewes againe to him by repentance which had gone away from him by their sin verse 5. And this bringing of them back to the Lord was for the glory of God For God glorified himselfe by delivering them out of Babylon upon their repentance which he would not have done if they had not repented Againe by the Ministry of Isaiah many Heathens were convinced of their Idolatry and turned to the Lord as the only true God and worshipped him onely and so glorified him 4. I have laboured in vaine q. d. Lord dost thou thinke to be glorified by my Ministry That is not likely for I have hitherto laboured in vaine and there is little turning to thee though I have laboured what I can Yet surely my judgement is with the Lord Yet surely and this is my comfort the Lord is my Judge who will Judge me not according to the event of my labour but according to the Labour which I have taken And my worke i. e. And the reward of my worke Metonymia efficientis With my God And if his reward was with God God would not keep it from him but would give him his reward in due time according to his worke 5. And now saith the Lord q.d. And even now after I have spent so much labour in vaine though the Jewes have not profited by my Ministery yet the Lord saith c. This sheweth that God accepteth the labour of the workeman though his labour be in vaine That formed me from the wombe to be his servant i. e. That called me from the wombe to be his servant c. See verse 1. There is a Metaphor in that word formed borrowed from a Potter To bring Jacob againe to him i. e. To bring the Jewes which were the children of Jacob to him againe by repentance which had gone away from him by their sinnes Though Israel be not gathered Supple To me by thy Ministery i. e. Though the Jewes the children of Israel repent not nor returne to me the Lord thorow thy Ministery c. They which turne to the Lord by repentance are gathered together and come to him for salvation as Chickens are gathered to the Hen and come to her for warmth Matth. 23.37 Hence not to be gathered is put here for not to turne by repentance Yet it may be that
the Prophet alludeth to that gathering of the Jewes by which they gathered themselves together to returne to their own home of which see verse 18. and Cap. 60.4 which they could not have done if they had not repented as they did by Isaiahs Ministry For had they not repented the Lord would not have raised up Cyrus to deliver them who when Cyrus had delivered them and gave them leave to returne home gathered themselves together for that end whereas they were dispersed in the Land of their Captivity before Yet shall I be glorious in the Lord i. e. Yet shalt thou be glorious in mine eyes who am the Lord notwithstanding thou hast lost thy paines Note here the Enallage of the Persons for I the first person is put here for thou the Second And the Lord the third person is put here for me the Lord the first person For it is to be noted that the Lord speaketh here to Isaiah And my God shall be my strength i. e. And I thy God will be thy strength and will strengthen thee against all thine enemies which persecute thee and imagine evill against thee Note that there is the like Enallage of Persons here as was just before 6. And he said i. e. Moreover the Lord said It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob q. d. To raise up the Tribes of Jacob is but part of the worke for which I have called thee to be my servant It is a light thing The whole worke of the Lord is compared here to a certaine weight part of which weight if compared to the whole is but light in respect of the whole therefore to say it is a light thing It is as if he should say It is but part of my worke which I intended for thee c. To raise up the Tribes of Jacob i. e. To raise up the Tribes of Jacob from their sin and from the misery into which they are fallen by reason of their sin Quest How could Isaiah raise up the Tribes of Jacob from their sinne and misery Answ By preaching unto them and telling them of their sinne and transgressions and of Gods mercy towards them if they would repent and so bringing them to repentance upon which their iniquity should be forgiven and their punishment taken away The Tribes of Jacob By the Tribes of Jacob understand the Tribe of Judah and the Tribe of Benjamin which two Tribes kept their Alleagiance to the house of David when the other revolted and made up the Kingdome of Judah And to restore the preserved of Israel i. e. And to restore those Jewes which are preserved from that destruction which the Babylonians made to their former happinesse And he was said to raise up the Tribes of Jacob So may he be said to restore the preserved of Israel and by the same meanes I will also give thee for a light to the Gentiles q. d. For thou shalt not onely be my servant to raise up the Tribes of Jacob and to restore the preserved of Israel but I will also give thee for a light to the Gentiles Isaiah was a light to the Gentiles by his Doctrine whereby he did convince many of their ignorance and turned them from the vanity of Idols to the knowledge and service of the true God which Doctrine of his you may read of Cap. 41 45 46 c. That thou mayst be my salvation to the end of the Earth q. d. That thou mayst be the Conduit-pipe of my salvation to convey it to the end of the Earth Salvation is put here metonymicè for the Conduit-pipe or instrument of conveying Salvation Isaiah conveyed salvation to the Gentiles by the wholesom Doctrine which he preached and by the godly instructions which he left them by which they forsook their Idols and looked unto the Lord and were saved In the same sence Saint Paul said that he did magnifie his Office that he might save some of those which were his flesh Rom. 11.14 Vnto the end of the Earth i. e. To the Gentiles which live afar off even at the end of the Earth 7. Thus saith the Lord i. e. Moreover thus saith the Lord c. And his Holy One i. e. And the Holy One of Israel To him whom man despiseth i. e. To me whom wicked men despise and mock at The Prophet speaketh here of himself in the third person Wicked men did despise and mock at the Prophet because he prophecyed evil against them by reason of their sins See cap. 28.13 c. To him whom the Nation abhorreth i. e. To me whom the Nation of the Jews abhorreth Yet understand not this of the whole Nation of the Jews but of the wicked onely of that Nation To a servant of Rulers i. e. To me who am a Subject of the Kings of Judah and obedient to those Rulers which are under them The Hebrews call a subject a servant Kings shall see and arise q. d. Though wicked men despise thee and abhor thee and though thou be a Subject and under command yet Kings when they see thee shall rise up from off their thrones in way of honor to thee It was a sign of honor to rise up before a man Lev. 19.32 Hezekiah King of Judah did greatly honor and respect the Prophet Isaiah because of his Office Princes also shall worship Supple Thee He speaks of civil worship and respect Eliakim and other the Princes of Hezekiah which feared the Lord did greatly honor and respect Isaiah because of the Word of the Lord which was with him as Hezekiah did Because of the Lord Supple Who hath called thee from the womb to be his servant that is because thou art the Lords servant That is faithful Which will faithfully perform whatsoever he hath promised by thee And the Holy One of Israel i. e. And because of the Holy one of Israel This is a repetition of those words Because of the Lord. And he shall choose thee For he shall make thee precious in their eyes And is put here for For. To choose signifieth here by a Metonymy to make precious because in those things of which we have our choyce we choose that which is precious before that which is vile and refuse See cap. 48.10 8. Thus saith the Lord Moreover thus saith the Lord. In an acceptable time have I heard thee q. d. Thou hast prayed to me in an acceptable time for I have heard thee and will grant thy request In an acceptable time The Prophet seems to allude here to the manner of Kings who at some certain times were very free in their gifts and grants and denyed no reasonable Request or Petition which was made to them at that time as the day of their Coronation the Birth of their first-born the getting of some great Victory receiving some eminent Deliverance c. And such a time the Prophet calls here an acceptable time because it was a time in which the King
was there none to answer me q.d. Wherefore did no man receive me when I came to you And when I called to you wherefore did no man answer me The Prophet seemeth to allude to one mans coming to another mans house where there was no body at home to entertain him or to answer when he called and knocked The Lord sent his servants the Prophets to the Jews so soon as they were carryed away captive to exhort them and stir them up to repentance that he might have mercy upon them and deliver them from that captivity and misery upon their repentance into which they had brought themselves by their sins Bâ—t when the Prophets came to them in the Lords Name for this purpose they would not receive them nor would they answer or harken when they called upon them to hear the Word of the Lord. Note here that that which was done to the Prophets of the Lord the Lord takes as done to himself and what they did in his Name he interprets as done by himself according to that of our Saviour to his Disciples He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Matth. 10.40 This for the explication of these words Now for the connexion Note that these words are spoken in answer to a tacite Objection of the Jews which were in captivity for vvhereas the Lord had said that he vvould deliver them though they were captives and a prey out of the hands of the terrible and mighty Cap. 49.25 and in answer to a former Objection of theirs had told them That they had sold themselves for their sins and that their mother was put away for their transgressions vers 1. They might object and say Be it so that we had sold our selves for our sins and that our mother was put away for our transgressions yet being thou sayst that thou wilt deliver us out of the hands of the mighty and the terrible which oppress us thou wouldst have delivered us long ago if thou hadst been able to deliver us For what else was the reason why thou didst not deliver us long since To this he answers That the reason why he did not deliver them long since was because he came unto them and none of them would receive him and he called to them and none would answer him And until they had received him and answered him and repented and amended their lives he would not deliver them The reason was not because he wanted power and ability to deliver them for he had power and ability to deliver them as he sheweth in the next words Note that the Lord answers this their Objection in an interrogatory manner to make it more tart for their obstinate and pervicacious spirits Is my hand shortened at all that I cannot redeem q. d. Is my power less then it hath been that you should think that I cannot redeem you and that you should say that this is the reason why I did not deliver you before this to wit because I was not able My hand i. e. My power or my strength The hand is put here per Metonymiam signi or subjecti for power and strength because the power and strength of a man is known by his hand and arm The connexion of these words with the former is apparent by what I have already said upon this Verse and it is this q. d. The reason why I redeemed you not long ago was because ye received me not when I came unto you and ye answered me not when I called you It was not because I was not able as ye surmize to deliver you for am I not able to deliver Is my hand shortened that it cannot redeem c. Behold at my rebuke I dâ—y up the Sea q. d. Behold at my rebuke I can dry up the Sea i. e. Behold if I do but chide the Sea the Sea will be dryed up Note that he puts here an Indicative for a Potential mood for the Hebrews have no Potential The Prophet alludeth to that which is written Psal 106. v. 9. He rebuked the red Sea also and it was dryed vp Where the Psalmist speaketh of that which the Lord did to the red Sea when he brought the children of Israel out of Egypt Exod. 14.16 c. This and what followeth are Arguments by which the Lord proveth the greatness of his power I make the Rivers a Wilderness i. e. I can make the Rivers as dry as a Wilderness He alludeth here to the Lords making a way through the River Jordan Josh 3. vers 13. Their fish stinketh because there is no water and dyeth for thirst i. e. So that the fish of Rivers shall dye with thirst for want of water and stink being dead Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words 3. I clothe the Heavens with blackness q. d. I can cover the face of the Heavens with black clouds and make great darkness upon the Earth And I will make sackcloth their covering i. e. I can can cover them with clouds as it were with sackcloth Sackcloth was wont to be made of hair Rev. 6.12 yea of black hair as this and the like expressions prove This is a repetition of the former phrase and in them the Prophâ—t alludeth to the great darkness which the Lord caused in Egypt Exod. 10.21 4. The Lord God hath given me the tongue of the learned The Prophet speaketh this of himself and he might truly speak it for his language is most pure and eloquent and his expressions admirable upon every occasion I take this to be the beginning of a new Sermon That I should know how to speak a word in season to him that is weary i. e. To him that is weary Supple with afflictions For afflictions are as a burden and will in time weary the stoutest man A word of Comfort handsomly delivered is seasonable to him which is weary with afflictions He wakeneth morning by morning he wakeneth mine ear to hear i. e. And he instructeth me every morning morning after morning He wakeneth i. e. The Lord wakeneth What the Lord wakeneth the Prophet doth not here tell but suspendeth it while he resumeth the word again but he wakeneth his ear He wakeneth mine ear i. e. He wakeneth me The ear is but a part put here for the whole man by a Synecdoche and therefore the ear rather then any other part because the Lord did awaken the Prophet with his voyce by calling to him and the voyce is received by the ear as being the Object of the sense of Hearing To hear Supple His Instructions and his Will As the learned i. e. As Masters which are learned Supple do that is As Masters that are learned use to waken their Scholars in a morning that they may rise and come to School to learn what he intends to teach them By this we may understand what frequent Revelations the Prophet had and that the Lord came to him in the morning to acquaint
the Lord in his own person yet it may be understood of the Lords speaking thus to himself and stirring up himself for this work See the like cap. 63.11 Because the Lord had suffered his people to lie in captivity a long time and did not shew his power in their deliverance he might seem to be like a man asleep therefore he saith Awake awake put on strength O arm of the Lord Supple That thou mayst deliver thy people out of Babylon as thou hast promised Put on strength He alludeth to a mans putting on his garments when he awaketh which he did put off and lay aside when he went to sleep O arm of the Lord i. e. O powerful God He speaks of God as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and puts the arm which is but part for the whole man by a Synecdoche as Vers 5. As in the ancient days and in the generations of old Supple When thou didst bring the children of Israel out of the Land of Egypt and out of the house of bondage Art not thou it that hath cut Rahab i. e. Art not thou He which didst cut and hew the Egyptians to pieces It This relateth to that O thou arm of the Lord by which as I said is meant the Lord himself Rahab By Rahab is meant Egypt and by Egypt the Egyptians as Psal 87. v. 4. And Egypt was called Rahab because of her pride for Rahab signifieth one that is proud and Egypt carryed her self proudly at least towards Israel Exod. 18.11 And wounded the Dragon Supple Even to death By the Dragon he meaneth Pharaoh King of Egypt whom the Lord overthrew in the red Sea For the Prophet calls tyrants by that name See cap. 27.1 10. Art not thou it which hath dryed the Sea c. He meaneth by the Sea the red Sea which the Lord divided and through which he made a dry way for his people of Israel to pass when he brought them out of Egypt Exod. 14.21 The waters of the great deep q. d. Even the waters of the red Sea which was very deep For the ransomed to pass over i. e. For the Israelites which thou didst redeem out of Egypt from the bondage which they suffered there to pass over This is mentioned here to strengthen the faith of the people in God For if God had power to do such things heretofore he hath as much power to do the like now and to redeem his people out of Babylon now as he had to redeem them out of Egypt in times past 11. The redeemed of the Lord i. e. The Jews which are now in captivity in Babylon He calleth these Jews the redeemed of the Lord by anticipation for as yet they were not redeemed though afterwards they were Shall return Supple Out of Babylon where they are captive And come with singing unto Sion i. e. And come back with a great deal of joy to Jerusalem Everlasting joy shall be upon their heads He resembleth joy to a crown therefore he saith that it shall be upon their heads q. d. They shall be crowned with everlasting joy See cap. 35.10 And sorrow and mourning Supple Which they now suffer by reason of their captivity 12. I even I am he that comforteth you This is spoken in the person of the Lord to Zion who fearing the great power of the Babylonians could not receive that comfort from the promises of God as she should do I even I c. q. d. I the Lord who am the true and Almighty God even I am he that comforteth you c. That comforteth you i. e. That comforteth you now by my promises of your redemption and will comfort you hereafter by performing what I promise Who art thou that thou shouldst be afraid of a man that shall dye q. d. What a fearful woman art thou that thou shouldst be afraid of the Babylonians because they are many which yet are but men and shall dye This was that which made the Lords promise of the redemption of the Jews out of Babylon so hardly to be believed to wit the strength and abundance of men which the Babylonians had and therefore the Lord would take this Objection or stumbling block away Who art thou This in the Hebrew is of the Feminine gender and therefore is spoken to Zion whom he speaks to as to a woman or a mother by a Prosopopoeia as cap. 49.14 And of the son of man which shall be made as grass i. e. And of the son of man which shall be cut down and wither as the grass This is a repetition of the former sentence The son of man Every man livinâ— as he is man himself so is he the son of a man 13. And forgettest the Lord thy Maker i. e. And art not mindf ll of the power of the Lord which made thee who because he made thee will have mercy upon thee That hath stretched out the Heavens and layd the foundations of the Earth Supple And therefore is of exceeding great power power enough to turn the Babylonians to nothing Hath stretched out the Heavens i. e. Hath made the Heavens See Cap. 45. vers 12. And layd the foundations of the Earth See cap. 55.13 And hast feared continually every day Supple Lest thou and thy children should be destroyed by hard usage and by famine Because of the fury of the oppressor i. e. Because of the fury of the Babylonian which oppresseth thee and thy children As if he were ready to destroy i. e. As if he i. e. the Babylonian thy oppressor would instantly destroy thee and thy children by hard usage and by starving And where is the fury of the oppressor i. e. And what I pray you is become of the fury of the Oppressor This is to be pronounced with contempt to vilifie the power and fury of the Babylonian when Zion feared And he speaketh as if the Babylonians were already destroyed 14. The captive exile hasteneth that he may be loosed q. d. Behold notwithstanding all the fury of the Oppressor the captive Exile already hasteneth that he may be loosed The captive Exile i. e. The Jew which is captive in Babylon and liveth there as an Exile or banished man Hasteneth that he may be loosed i. e. Maketh haste already that he may be loosed supple out of prison that is out of the Land of his captivity from being a captive any longer He likeneth the Land of Babylon in which the Jews were captive to a prison and alludeth thereunto as cap. 42.7 He speaketh here as though the captived Jews were even then hastening to get out of their captivity But how did they hasten that they might be loosed Ans By sending Zorobbabel to Cyrus to entreat him to let them go free And this was after Cyrus had subdued Babylon so that the Lord might well say as he did Vers 13. And wheâ—e is the fury of the Oppressor And that he should not dye in the pit i. e. And that he
should not dye in the dungeon as many of his Brethren have dyed through such hardness as he hath there suffered heretofore and which you are now afraid of By the pit is meant that part of the prison which is called the Dungeon which is as a pit under ground But by this also he meaneth Babylon or the Land of the Jews captivity by a Metaphor Nor that his bread should fail i. e. And that he might not be starved in captivity for want of bread as many of his brethren have been and which you now fear Supple And he shall prevail 15. But I am the Lord thy God that divided the Sea c. The Lord prevents an Objection here which Sion might make For Sion might say But for all this I have cause to be afraid and to fear continually every day for the Babylonians are men which are maliciously bent against me and their fury is such as that it cannot be withstood To which the Lord here answers saying I 'l grant that the Babylonians are men maliciously bent against thee but yet I am the Lord who am more mighty then all the men of the Earth thy God who will have a care of thee and protect thee whose friendship is more to be esteemed of then their enmity to be feared who divided the sea whose waves roared and therefore am able to chastise them be their fury never so great and tumultuous against thee The Lord of Hosts is my Name therefore can I give victory to whom I please and trample under feet whom I will That divided the sea whose waves roared He alludes to the division which he made in the red Sea for his people Israel to pass through which he divided notwithstanding the roaring of the waves Exod. 14. v. 16 21. The Lord of Hosts is his Name i. e. The Lord of Hosts is my Name He putteth here the third for the first person for the Lord speaketh here of himself This Name The Lord of Hosts intimateth a great deal of power and the Lord mentioneth it here to uphold Sion against the conceit which she had of the great power of the Babylonians her Enemies or Oppressors 16. And I have put my words in thy mouth c. And that it may be known that I have not onely power to redeem thee O Zion and thy children the Jews but will also to restore all prosperity and joy to you and where power and will meet together the effect must needs follow I have put my words in thy mouth O Isaiah The Lord maketh a sudden Apostrophe to Isaiah And have covered thee with the shadow of mine hand See cap. 49.2 That I may plant the Heavens and lay the foundations of the Earth q. d. That I may plant the Heavens and lay the foundations of the Earth Supple As I have determined to plant and lay them upon the Jews repentance i. e. That I may make new Haevens and a new Earth according to what I have decreed when the Jews have repented That these words are not literally to be understood but onely Metaphorically is plain and manifest and denyed by none Quest. But what is it which is meant by them Answ The meaning is as if he should say that I may put a new face on things and make the Heavens to give their light and the Earth to flourish and be verdant as when they were at first created that is That I may bring back all joy and gladness into the Land of Judah where there is now sorrow and grief c. For the understanding of which sence note that the Scripture saith of the Heavens in times of great calamity that they are darkened and that the Stars of Heaven give not their light neither doth the Sun and the Moon cause their their light to shine as cap. 50.30 cap. 13.10 And on the contrary in times of great prosperity it saith of the Heavens that they give their light and that the light of ths Moon is as the light of the Sun and the light of the Sun is seven-fold as the light of seven days c. as cap. 30. v. 26. Therefore to make new Heavens is to make the Heavens to give their light as brightly and as clearly as when they were at first created and that signifieth to give or reduce great prosperity and great joy And as for the Earth during the time of the Babylonish captivity the Land of Judah was accounted as a Wilderness and as a Desart because of the barrenness and squalidity thereof vers 3. When therefore the Lord saith that he will lay the foundations of the Earth his meaning is that he will make the Earth to flourish and be as verdant as when it was at first created and that signifieth that he will take away that barrenness and squalidity under which the Land of Judah lay during the captivity and make it as Eden yea even as the Garden of the Lord as it was at the first Creation as is said vers 3. Where note that by the Heavens are particularly here meant the Heavens which were over the Land of Judah as cap. 5.30 And by the Earth is particularly meant the Land of Judah as cap. 24.17 c. and that by a Synecdoche By this therefore that the Lord saith That he will plant the Heavens and lay the foundations of the Earth is meant that he will make the Land of Judah a joyful and a fruitful Land But it may be here asked How it is to be understood that the Lord here saith that he put his words into Isaiabs mouth c. that he the Lord might plant the Heavens and lay the foundations of the Earth that is That he the Lord might give great prosperity and joy to the Land of Judah and make the Land of Judah a joyful and a fruitful Land Ans As the Lord took away all prosperity and joy out of the Land of Judah and made it a barren and a doleful Land because of the sins of the Jews which dwelt therein so he was determined to reduce all joy and prosperity into it and to make it a fruitful and a flourishing Land again if the Jews would repent them of their sins That therefore they might be induced to repent he put his words into Isaiahs mouth and covered him with the shadow of his hand that upon his words they might repent and upon their repentance he the Lord might bring back all joy and fruitfulness into the Land of Judah And thus is the Lord said to put his words into Isaiahs mouth that he the Lord might plant the Heavens and lay the foundations of the Earth That I may plant the Heavens Here is a Metaphor taken from a Gardiners planting Trees or Herbs And lay the foundations of the Earth Here is a Metaphor from a Builder And say unto Sion thou art my people This might the Lord say when he had brought back the Jews out of Babylon to Sion and clothed Sion with them as
of all the streets i. e. They lie some dead some ready to dye through famine and the sword at the entrance of every street Quest What streets of what City are here meant Ans The streets of the City of Jerusalem may be here meant But then understand this of that which happened presently after the taking of Jerusalem for not long after the Jews were carryed from thence captive to Babylon Or the streets of the City of Babylon may be here meant where no doubt but many Jews dyed in the streets in the time of their captivity for want of food and by reason of that cruelty which was used to them As a wilde Bull in a net Understand here they are q. d. They are as a wilde Bull in a net i. e. Some of thy sons have fainted others be dead or ready to dye at the head of every street And if any be in health and strength of body yet being he is in chains and in prison and captivity he is but as a wilde Bull in a net or toyl whose strength can avail him nothing so that none of thy sons are able to comfort thee Note that these words Thy sons have fainted they lie at the head of the streets they are as a wilde Bull in a net are not to be understood collectivè but disjunctivè or distributivè as I have expounded them They are full of the fury of the Lord i. e. They are full of the calamities and miseries which the Lord in his fury hath poured out upon them The fury of the Lord is put here by a Metonymy for calamities and miseries proceeding from the Lords fury The rebuke of thy God This is a repetition of the former sentence Rebuke signifieth properly a chiding but as Gods blessing is not meer verbal so is not his rebuke and his cursing but whom he rebuketh or curseth he afflicteth Therefore hear now this c. q. d. Though thy misery be thus great and thou hast none to comfort thee no not of all thy sons neither King nor Prince nor Priest c. yet notwithstanding I will comfort thee Therefore is put here for yet notwithstanding Thou afflicted i. e. Thou Jerusalem which art afflicted And drunken but not with wine i. e. And drunken but not with wine and strong drink which are pleasant to the pallate and with which most men are drunk but with a bitter potion a potion of poyson a potion which I the Lord mingled for thee to drink in my fury 22. That pleadeth the cause of his people Supple Against their Enemies And will now plead thy cause against the Babylonians which afflict thee and oppress thee He which pleads a mans cause for him in a Court of Justice is said to defend him and to contend for him and from hence to plead a mans cause is taken for to defend a man in any kinde whatsoever and to fight for him and be his friend Behold I will take out of thine hand the cup of trembling Supple Which I gave thee to drink vers 17. By this is meant that he would afflict Jerusalem no longer Even the dregs of the cup of my fury This is put by an Hypallage for Even the cup of the dregs of my fury For Jerusalem had left no dregs in the cup she had drunk them up clean as all Expositors expound the seventeenth Verse By the cup of the dregs of his fury is meant the cup in which were those dregs of his fury which Jerusalem drunk up and wrung out Thou shalt no more drink it again q. d. Thou shalt not be thus afflicted any more Note that these words no more do not always signifie Eternity but sometimes a long space of time onely as suppose time within the memory of man 23. But I will put it into the hand of them that afflict thee But I will fill it up again and put it into the hands of the Babylonians which afflict thee for them to drink The meaning is that he would deliver Jerusalem out of the hands of the Babylonians which afflicted her and would give the Babylonians into the hands of the Persians to be afflicted by them Which have said to thy Soul i. e. Which have said to thee Here is a synecdoche For the Soul which is but part is put for the whole woman for he spoke of Jerusalem as of a Mother Bow down that we may go over Supple Thee i. e. Lie down flat on the ground that we may trample upon thee And thou hast layd thy body as the ground and as the street to them that went over Supple Thee q. d. And thou hast been fain to lay thy body flat on the ground to them and they have trampled upon thee as upon the ground whereon they walk The Eastern Conquerors were wont to tread upon them whom they had conquered So Joshua and the men of Israel did put their feet upon the neck of the Kings whom they had conquered Josh 10.24 And in allusion to this it is said Psal 110.1 The Lord said to my Lord Sit thou at my right hand until I make thine Enemies thy footstool And some did thi◠with more pride and insulting then others did But whether our Prophet doth allude to this custom or no I cannot say onely I say that by those expressions he would shew the proud carriage and the cruelty of the Babylonians towards Jerusalem and the Jews ISAIAH CHAP. LII AWake awake This may be joyned with the foregoing Chapter He speaks here to Jerusalem as he did cap. 50. vers 17. and bids her awake out of her drunken sleep which was caused by the cup which she drank of cap. 51.17 intimating thereby that the end of her miseries was at hand Put on strength This strength is opposed to the trembling which the cup of the Lords fury wrought cap. 50.17 He speaks of strength here Metaphorically as of a garment and when he hath called to Jerusalem to awake he bids her put on her strength in allusion to a man which when he awakes in a morning puts on his garments O Zion i. e. O Jerusalem The Prophet speaks here in his own person Put on thy beautiful garments i. e. Put on thy best apparel such as thou usest to wear at festival times and times of joy He alludeth to the manner of women who have one garment for times of mourning others for times of joy and intimates that a time of joy was approaching to Jerusalem by her redemption and the redemption of her children out of captivity when he bids her put on her beautiful garments O Jerusalem the holy City Why Jerusalem is called the holy City see Cap. 48. vers 2. He speaks to Jerusalem as to a woman yea a mother by a Prosopopoeia as before From henceforth there shall come no more into thee the uncircumcised and the unclean i. e. The Babylonians shall no more come into thee who have of late come into thee and trod thee down By
again Ezra 1. vers 7 8 c. And being that the Levites were by their Office to carry them he saith to the Levites Touch no unclean thing be ye clean ye which bear the vessels of the Lord. 12. For ye shall not go with haste nor go with flight i. e. The Prophet prevents an Objection here For whereas he bids the Levites which were unclean to purifie themselves they might object and say It may be we shall not have time to purifie our selves for we may go out of Babylon in haste and by flight and they which go in haste and by flight cannot finde so much time and leasure as to purifie themselves To prevent this Objection therefore the Prophet saith Ye shall not go out with haste nor go with flight For the Lord will go before you and the God of Israel will be your reerward He giveth a reason here to prove that they should not need to go out with haste nor go with flight And the reason consists in this that they that go out of any place in haste or go with flight they haste and fly because they are in fear But they which shall go out of Babylon need not to be in fear of any thing for they need not to fear any thing who have the Lord to go before them and the Lord to come after them Psal 23.4 But they which shall go out of Babylon shall have the Lord to go before them and the God of Israel to be their reerward Therefore they need not go in haste or go with flight For the Lord will go before you Supple as a Captain and will secure you against all that shall go about to oppose you or set upon you in the front And the God of Israel will be your reerward q. d. And the God of Israel will march in your Reer and come behinde you and defend you so that none shall fall upon your backs 13. Behold my servant shall deal prudently This is the beginning of a new Sermon wherefore many make it the begining also of a new Chapter That this and the next Chapter is meant of Christ at least in the second and more sublime sence no Christian ever denyed and many Jews have confessed it For indeed no Scripture of the Old Testament hath so many plain characters of Christ together as this hath which are so plain as that they might seem rather to have been written after Christs time then to have been foretold of Christ so many ages before But yet I doubt not but that as it is understood of Christ in the second and more sublime sence so it is to be understood of some other in a first and meaner sence But of whom it is so understood is a question yet I take it to be understood of the Prophet Jeremy as being by reason of his many sufferings a most express type of Christ and to him it will very well agree Behold my servant shall deal prudently q. d. Behold my servant Jeremy shall behave himself wisely in the execution of that Prophetical Office into which I shall put him He speaks here in the person of God He shall be exalted and extolled and be very high Jeremy was in great esteem and account with the Caldeans in his life time Jer. 39. vers 11 c. and cap. 40. And his memory was precious with Alexander the great and others after his death 14. As many were astonied at thee his visage was so marred more then any man and his form more then the sons of men q. d. As many shall wonder to see or hear that he should be so despitefully used and cast into prison yea into a dirty dungeon and there pine with hunger and stink and noysomness c. Note here first that a preterperfect tense is put for a future Note secondly that Tò thee is put for Tò him a second for a third person and that the second and the third person are used here promiscuously of one and the same man to wit Jeremy Note thirdly that Jeremy is here said to have his visage marred more then any man and his form more then the sons of men because Jeremy was much changed in his countenance because of his hard usage and cruel imprisonment which is able to alter the countenance of any man and to make the most beautiful face to look ill-favored Concerning Jeremy's hard usage and imprisonment see Jerem. 37. v. 15. cap. 38. v. 6 28 c. 15. So shall he sprinkle many Nations Supple With astonishment and admiration that is So shall he make many Nations to admire at him even to astonishment c. Understand this especially of the Babylonians and the Nations which were under them As they admired at Jeremy to see or hear of his pitiful looks which he had by hard usage vers 14. So here they shall admire at him for his gift of Prophecy and other virtue which they shall see and understand to be in him Shall he sprinkle This word is used here Metaphorically So Pindarus Pyth. Od. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adorn Alcmaon with Crowns And I besprinkle him with an Hymn The Kings shall shut their mouths at him The Kings shall admire at him even to silence Understand this especially of the King of Babylon and the Kings which served him Silence as it is a sign of other things so it is sometimes a sign of wonder and admiration For that which had not been told them shall they see i. e. And they shall see that is And they shall believe that which he had foretold and which they never heard before from any of their Wizzards For is put here for And. That which had not been told them Supple By any of their Wizzards or Southsayers but was told them by him Shall they see Shall many Nations and their Kings believe To see is sometimes taken for to believe See Notes cap. 6.10 And that which they had not heard i. e. And that which they had not heard from any of their Wizzards or Southsayers but they heard from him Shall they consider i. e. Shall they think upon as they which seriously think upon that which they believe shall surely come to pass The Nations and their Kings which saw many things exactly fulfilled in their days which Ieremy had foretold were thereby induced to believe many other things which Ieremy had foretold though they were not at that time as yet fulfilled That which Ieremy foretold and the Kings and Nations believed and that which they heard from him and considered may be meant especially and is meant as I conceive of that which Ieremy prophecyed of the Iews being in captivity and serving the Babylonians seventy years of which see Ierem. 25.11 ISAIAH CHAP. LIII WHo hath believed our report This must be continued with the end of the former Chapter for the better Connexion whereof some understand the Adversative Conjunction But q. d. But who hath believed our
that time which was between the building of the Temple and the deliverance out of the Babylonish Captivity was the middle time which is the most flourishing time of life For from the deliverance of Israel out of Egypt which time was as I may so call it the time of Israels birth for while Israel was in Egypt he was but as it were an embrio in the womb but when the Lord brought him out of Egypt he made him a People and Commonwealth of himself I say from the deliverance of Israel out of Egypt to the building of the Temple by Solomon were 480 years from the building of the Temple by Solomon to the end of the Babylonish captivity were 452 years from the end of the Babylonish captivity to the Incarnation of Christ 525 years So that that shame which he calls the shame of her youth here I take to be the same with the reproach of her widowhood mentioned in the next sentence for our Prophet is frequent in such repetitions And it is called the shame of her youth because it happened to her in her youth And shall not remember the reproach of thy Widdow-hood This is a repetition of the former sentence And what he calls the shame of her youth there he calls the shame of her Widdow-hood here Because this shame and reproach befell her when God had put her away from him from being his wife Cap. 50.1 which was all the time of the Babylonish captivity 5. For thy maker is thy Husband And therefore will doe the office of an Husband to thee in protecting thee and delivering thee and in givâ—ng thee children by which thy shame and â—eproach shall be taken away Ob. If the Lord were Sions Husband how could Sion be a Widdow Ans The Lord had married Sion and afterwards put her away and then tooke her to wife againâ—â— So that betweene the Lords putting her away and taking her againe Sion was a Widdow Ob. But a man when he had put away his wife and she became another mans could not take her for his wife again Deut. 24.4 Ans What man could not doe which was under the Law God might do which was above the Law Therefore thus we read Jer. 3.1 They say If a man put away his wife and she goe from him and become another mans shall he returne to her againe shall not that land be greatly polluted But thou hast played the Harlot yet return again to me saith the Lord. The Lord of Hosts is his name The Lord of Hosts is He And therefore he is able to subdue the Babylonians which cause thy feare and thy shame Thy Redeemer the Holy one of Israel i. e. And the holy One of Israel is thy Redeemer who as he is able so also is willing to Redeeme thee oâ—t of the hands of the Babylonians and to take away thy reproach because he is the Holy One That is because he is the God of Israel The God of the whole earth shall he be called To wit because he will make it manifest by his power which he will shew in your Redemption that he is Lord of all the earth and that he can doe therein whatsoever he pleaseth 6. For the Lord hath called thee i. e. For the Lord hath called thee Supple to his Bed or to be his wife againe These words relate to those words thou shalt forget the shame of thy youth and shalt not remember the â—eproach of thy Widdowhood any more vers 4. As a proofe thereof as the fifth verse was As a woman forsaken i. e. Who wa st or when thou wast as a woman forsaken of all her friends How Sion was forsaken See Lament 1.2 Note that this Particle As is not to be taken here as a note of Similitude but of Identity as it is often taken For Sion was not onely as a woman forsaken but a woman forsaken indeed And grieved in spirit i. e. And who wa st or when thou wast as a woman grieved in spirit and mourning because she was afflicted and had none to comfort her And a wife of youth i. e. Yea who wa st or when thou wast as a wife which had plaid the Harlot in her youth The Prophet may call her a wife of youth which is naught and played the Harlot in in her youth by the like Metonymie as he calleth the waters which drowned the world in the dayes of Noah the waters of Noah v. 4. A wife which is naught and playeth the Harlot in her youth proveth the most notorious strumpet of all For lust reigneth in her more than it doth in the aged and her affections are hotter and more unbrideled When thou wast refused i. e. When the Lord had refused thee and cast thee off from being his wife and therefore thou couldst not expect to be taken to be his wife againe That the Lord should call Sion when she was as a woman forsaken and grieved in spirit speakes the great goodnesse and loving kindnesse of the Lord to her for such a woman seldome findeth friends But that he should call her again and make her his wife when she had played the Harlot in her youth and he had put her away for her whoredomes speakes yet his greater goodnesse and loving kindnesse And as to say that the Lord called her as a woman forsaken and grieved in spirit And a woman of youth when she was refused speakes the loving kindnesse and goodnesse of the Lord to Sion So may it cheere Sion and make her more confident of the goodnesse and loving kindenesse of the Lord. For otherwise she had good cause to doubt whether the Lord would look upon her and call her to his bed when she was as a woman forsaken and grieved in spirit And when she had played the Harlot in the dayes of her youth and had beene divorced for her whoredomes 7. For a small moment have I forsaken thee It was seventy yeares that the Lord forsook Sion Jer. 25.11 Yet this is but a small time and but as a very little moment in regard of that time in which he had or would have had mercy upon her if she had kept his Covenant v. 10. Have I forsaken thee Supple And given thee over to be afflicted by the Babylonians But in great mercy will I gather thee This is spoken in relation to the Jewes the children of Sion which as they were scattered here and there in many Countreyes in the time of their Captivity so did the Lord gather them together out of those Countreyes when he brought them back to Sion See Cap. 44.18 Note here that he speakes of the Jewes as of Sion her selfe And of Sion her selfe as of the Iewes when he saith I will gather thee And that because of the great relation and Iove which was between Sion and her children So Christ saith Saul Saul Why persecutest thou me Acts 9.4 when he persecuted onely those that believed in Christ because of the great affection and love which was
an Antecedent But by They are meant They which did wish evill and were malitiously bent against the Temple and Nation of the Jewes What is here spoken we may read fulfilled in Sanballat and others Ezra 4. and Nehem. 6. But not with me i. e. But not with my commission or order and therefore they shall not prevaile against thee Shall fall i. e. Shall perish For thy sake i. e. Because of the love which I beare to thee 16. Behold I have created the Smith that bloweth the Coales in the fire and that bringeth forth an Instrument foâ— his worke And I have created the water to destroy q. d. I have created both the Smith whtch maketh the Armes and weapons which are used in Battle and the Souldier which useth these Armes and weapons Supple And therefore being that I have created them they are in my hands and under my power And I can make the Smith either to make me Armes and weapons at all or onely such Armes and weapons as shall doe those which use them no service And I can make the Souldier either to be quiet and fit still and not to fight against thee or else to take the foile and fall himself by the Sword This is brought as an argument to confirme and shew that the Lord was able to doe what he said before That bloweth the Coales in the fire To wit to make the fire the hotter and more fervent that he may therein heat his Iron and his Steel of which he maketh his work and so soften them And that bringeth forth an Instrument for his worke i. e. And that bringeth out his hammer and other tools that he useth about his work for to make and finish the work which he hath to doe That bringeth forth an Instrument Supple Out of the place in which he useth to lay them An Instrument i. e. His Instruments or Tooles A Singular is put here collectâ—ve for a Plurall number For his worke i. e. For to worke his worke v. g. A Sword or a Spheare or the like The Waster By the Waster understand the Souldier whose imployment is Warre which is the mother of desolation The Waster to deâ—troy q. d. The Souldier which is made to destroy 17. No weapon that is formed against thee shall prosper q. d. Therefore the Smith which I have made and which is under my power shall not make any weapon which shall be able to prosper or doe any service against thee or hurt thee And every tongue that shall rise against thee in Judgement thou shalt condemne q. d. And every Waster or Souldier which shall rise against thee to destroy thee shall fall and be destroyed himselfe This is the sense of these words And thus should the Prophet have spoken if he had continued that kinde of speech with which he begun to the end But he changeth his speech to an Allegory before he hath done yet the sense is the same for the sense is that every enemy that shall rise up against her shall fall before her He begun this speech with the Souldier but before he hath finished it he changed it unto a Metaphor of an Accuser or Adversary accusing or pleading against a man in a Court of Justice See the like change Chap. 3. v. 6 7. c. Every tongue that shall rise against thee i. e. Every one that shall rise up and accuse thee or plead against thee He puts the Tongue here which is but a part for the whole man by a Synecdoche and the Tongue rather than any other part because with that he accuseth and pleadeth That shall rise He seemeth to allude to the manner of those which use to pleade who if they sit before rise up and stand when they begin to plead In Iudgement Iudgement may be taken here for the Court of Iudgement or Justice as Cap. 3.14 Thou shalt condemne q. d. Thou shalt not onely quit thy selfe of him but shalt convince him of falshood and cause him to be punished for his false accusation To condemne is taken here for to convince and shew him worthy of condemnation by arguing For to condemne by Sentence is the office onely of the Judge This is the heritage of the servants of the Lord q. d. That which I have said is the priviledge and the blessing of those which serve the Lord uprightly This is the heritage He seemeth in this word to allude to the division of the Land of Canaan by Lot where every Tribe had his peculiar Inheritance allotted to it Iosh 11.23 And their Righteousnesse is of me q. d. For the reward of their righteousnesse and of their upright service is of me I am he that rewards them for it and I will reward them after this manner And is put here for For And Righteousnesse is put by a Metonymie for the reward of righteousnâ—sse Saith the Lord Supple which is able to do what he saith ISAIAH CHAP. LV. HO every one that thirsteth ome c i. e. Ho every one which desireth true knâ—wledge come c. This is spoken in the person of God This Particle Ho is a note of calling to and is used when we call to any one to hearken to what we say Thirst is a desire of that which is moist and cold and is often put for desire in generall This speech is directed to the Gentiles and particularly to those Gentiles among whom the Jewes lived in the time of their captivity And those Gentiles are hereby invited to come to the knowledge of the true God even the God of Israel and to joyne themselves with his people the Jewes in his service and so to become Proselytes Note here that in the time of the Law many Gentiles did forsake their Idols and their Idolatry and joyne themselves to the Lord God of Israel and became his servants which kinde of Gentiles so forsaking their Idolatry and joyning themselves to the Lord and serving him the Jewes called Proselytes Of which they made two kinds one kind was of them that worshipped the true God the God of Israel but were not circumcised nor did they conforme themselves to the Mosaicall rites and ceremonies but were onely tied to the observation of those precepts which the Hebrew Doctors therefore call the Precepts of the sonnes of Noah because all the Sonnes of Noah were bound to observe them Which Precepts were in number Seâ—ven 1. To renounce Idols and all Idolatrous worship 2. To worship the true God the maker of heaven and earth 3. To abstaine from bloud-shedding 4. Not to uncover ones nakednesse that is to abstaine from all unlawfull conjunction 5. To abstaine from robbery 6. To administer justice 7. To abstaine from eating the flesh with the bloud which they call the eating of any member of a beast taken from it alive These kinde of Proselytes they called The Proselytes of the Gate because they were suffered to dwell among the Jewes within their Gates or Cities though they did not conforme
Christ from the dead now no more to return to corruption to wit that the Lord said to the Gentiles here in Isaiah I will give you the sure mercies of David Acts 13.34 And a great question it is how Paul can prove the Resurrection of Christ from the dead and so as not to dye again from these words Ans These words I will give you the sure mercies of David as in the first sence they signifie those temporal and corporeal blessings with which God would reward all that served him and feared him in the time of the Law So in the second and sublime sence they signifie those spiritual and eternal blessings with which God would reward all them which served him in Jesus Christ in the time of the Gospel the former being a type of the latter Now Saint Paul draweth his Argument from these words as they are taken in the second and sublime not as they are taken in the first sence But how can he draw such an Argument from these words though he takes them in the second and sublime sence Ans For answer to this we must know that God sent his Son Jesus while he lived on Earth onely to the Jews as may appear Matt. 15.24 and again Mat. 10.5 And the Gospel was not so much as to be preached to the Gentiles till after Christs death as appeareth Joh. 12. v. 20 23 32. nay not till after his Resurrection Matt. 28.19 no not till after his Ascension for the Apostles were to tarry at Jerusalem until they were endued with power from on high that is until they had received the Holy Ghost Luk. 24.49 and they could not receive the Holy Ghost till Christ had ascended up to his Father Joh. 16.3 7. Which things premised it is plain that the Resurrection of Christ may be irrefragably proved from those words of God to the believing Gentiles I will give you the sure mercies of David for the Gentiles could not receive those mercies nor had they any title to them before they believed and they could not believe except they had heard the Gospel and they could not hear without a Preacher and none could preach before he was sent Rom. 10.14 15. and none could be sent until Christ were risen from the dead and was ascended into Heaven But though Christs Resurrection from the dead may be proved from these words how can it be proved from these words that Christ should never dye again after he was risen Answ The temporal Salvation which was promised in the Old Testament was a type of the eternal Salvation which is promised in the New Testament And as in the first sence temporal salvation is one of the mercies which God saith he will here give to the Gentiles that would know his Name in the time of the Law Psal 34.17 19 20 c. So in the second sence eternal Salvation is one of the mercies which are here promised to the Gentiles which believe in the time of the Gospel Rom. 10.10 Now that Christ may bring a Believer to eternal Salvation and God brings none to Salvation but by Christ it is reqâ—isite that Christ himself should live for ever Heb. 7.25 4. Behold I have given him for a witness to the people i. e. Behold I have given him to be as a witness to the Nations to testifie to thâ—m that I am the onely true God and that therefore I alone am to be worshipped as God He speaks to those whom he called and spoke to in the first Verse and here he sheweth them to whom they should go for knowledge By â—im he meaneth the servant of the Lord mentioned cap. 52.13 that is Jeremy But as in the first sâ—nce Jeremy is here meant so Christ Jesus is here meant in the second and sublime sence Note that the Relative Him is put here without its Antecedent as the Prophet often putteth it A Leader and Commander to the people i. e. For a President to go before the people and to teach them by his practice and example that the God of Israel is the true God It is the part of a Leader and Commander to march before his Company hence he useth the Metaphor of a Leader and Commander for a President or Example 5. Behold thou shalt call Supple To the knowledge and worship of the Lord. The Lord maketh an Apostrophe here to Jeremy who was in this a Type of Christ A Nation He meaneth not a whole Nation but many of a Nation by a Synecdoche And Nations which knew not thee i. e. And many of many Nations which knew not thee Shall run unto thee Supple To be instructed in the knowledge and worship of the Lord by thee Because of the Lord thy God i. e. Because the Lord thy God is with thee And for the holy One of Israel This is a repetition of the foregoing words For he hath glorified thee i. e. For he hath endowed thee with many excellent gifts and made thee glorious in the sight of the Nations He speaks here to Jeremy as though he were then present when as he was not as yet born 6. Seek ye the Lord i. e. Seek ye the favor of the Lord and make your peace with him He speaks still to the Gentiles or Heathen which he spoke to vers 1. to wit to them which had not turned to the Lord. While he may be found i. e. While he is willing to shew favor to you lest if you neglect to seek his favor while he offers it he shut up his favor and loving kindness in displeasure for your neglect and obstinacy The speech here used is Metaphorical taken from a man which may be easily found while he is not far from us but cannot be found if he go into a far Country which we know not of Call ye upon him while he is neer This is a repetition of the former sentence 7. Let the wicked forsake his way i. e. Let those which are wicked among you cease to do wickedly A mans actions and conversation is often likened to a way which we walk in in Scripture And let him return unto the Lord i. e. And let him take a new course of life such as is well-pleasing to the Lord. This speech is Metaphorical too taken from a Traveller which hath been out of his right way and is to return into his right way again Pardon To wit His transgressions as his Idolatry and other sins which he committed in his Gentilism 8. For my thoughts are not your thoughts i. e. For my thoughts are not as your thoughts for when ye are offended ye think wholy upon revenge and cannot freely pardon him in your hearts which hath offended you But though I am offended yet can I heartily think upon pardon and how I may deal well with him that hath done ill to me Note that the note of similitude As is here left to be understood as it is often elsewhere Neither are my ways your ways i. e. Neither
from doing evil Supple To his neighbour By this is meant our whole duty which we owe to our neighbour and so is to be taken for all the precepts of the second table so that by these Two Keeping the Sabbath and Keeping the hand from doing evil is meant the keeping of the whole Law of God that which he called judgement and justice vers 1. 3. The sonne of the stranger i. e. The stranger which is not of the seed of Iacob nor a Iew born That hath joyned himselfe to the Lord i. e. Which hath joyned himselfe to the Lord by saith and love as to the only true God and worshippeth him faithfully and so is become a Proselyte The Lord hath utterly separated me from his people i. e. The Lord hath put a difference between me and his people the Iewes so that I shall never approach so neere to him as they doe nor shall I and my offerings be so wel accepted of him as they and their offerings are Such a thought as this is might happily come into the minde of a Proselyte wherefore the Lord prevents this thought here and answers it verse 6. Neither let the Eunuch say An Eunuch signifieth him which is unable for generation and who is without possibility of issue And so is an Eunuch called because they which attended on great personages in their bed-chambers and about their wives were wont to be gelded to keepe them chast For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a dry Tree i. e. I am as a dry Tree for as a dry Tree can never beare Fruit so can I never have children Such a thought as this is might trouble an Eunuch because children were promised as a great blessing to those which keepe the Law Deut. 28. v. 4.11 Wherefore the Lord prevents this his thought and to encourage him in his obedience tells him he wil recompense this his incapability of this part of the reward of obedience to his Law by giving him a better reward than of children 4. And take hold of my Covenant Supple To keep it By This covenant is here meant that covenant which God made with the Israelites by the hand of Moses in which covenant it was the peoples part to keep the commandments of the Lord And the Lords part to performe the promises that he there makes to them which keep his commandements This covenant might strangers enter into and those that did enter into it were called Proselytes of the covenant 5. In mine house i. e. Within my Temple And within my walls i. e. Within the Walls of my Temple A place Supple in the Bed-role or Catalogue of devout and famous men And a name Supple Among the names of those famous men which are written and recorded in a Bed-role or Catalogue in my Temple Better than of sonnes and of daughters i. e. Which name shall be better than the name that commeth by sonnes and daughters though sonnes and daughters doe propagate a mans name and give him the honourable name of Father Note that the word Name is here to be repeated And the name of sonnes and daughters is such a name as accrueth to a man by having sonnes and daughters For these Genitives cases of sonnes and of daughters be Genitivi efficientis Note here that in the time of the Law the names of those which had done worthily were wont to be preserved and to be read at times in the congregation together with their praises Which was done as to give God thankes for such famous men So to incite others to imitate their vertues Of this custome the sonne of Sirach seemeth to make mention Ecclus. Cap. 39.16 and Cap. 44.15 and a catalogue we have in him of such men Cap. 44. v. 16. c. and Cap. 45. Cap. 46. Cap. 47. Cap. 48. Cap. 49. Cap. 50. In imitation of this custome the primitive Church had her Dipticks which were two leaved tables or boards bound like an Oblong book In the one columne whereof were written the names of such men of noted piety as were yet alive and in the other a like catalogue of such famous men as were already departed I will give them an everlasting name q.d. For whereas the name which commeth and which is propagated by sonnes and daughters often faileth by their failing This name which I will give them in my house shall never faile Therefore is it said I will give them an everlasting name because their name should be preserved and registred in the catalogue of famous and pious men◠and be remembred after their death yea perhaps so long as the Temple stood as their names were which are mentioned Ecclus. Cap. 44 45 46 c. Everlasting See Cap. 55.3 7. Even them will I bring to my holy mountain i. e Even them will I bring to my holy Temple there to worship me as mine own people the Jewes doe By the holy mountaine is meant mount Moriah or mount Sion on which the Temple stood which is called the holy Mountaine because God did separate and sanctifie that for the place of his worship That is to build his Temple there And by this Mountaine is meant the Temple it selfe which stood upon that Mountaine by a Metonymie Of strangers that joyned themselves unto God there were two sorts as we said Cap. 55.1 One called Proselytes of the Gate others called Proselytes of the Covenant These last of whom this place is to be understood were accounted as Jewes they worshipped in the same Court of the Temple where the Israelites did whither others might not come they were partakers with them in all things both divine and humane In a word they differed nothing from Jewes but onely that they were of a Gentile race I will make them joyfull in my house of Prayer God might make them joyfull in his house of Prayer That is in the Temple by giving them many blessings of which they might make songs and Psalmes and sing them with Instruments of musicke in the Temple He might also make them joyfull by granting those Petitions and Prayers which they made to him in the Temple In my house of prayer i. e. In my Temple which was ordained for to be an house of prayer for all that would to offer up their prayers there Read 1 Kings 8. v. 22. and so forward For mine house shall be called an house of prayer for all people i. e. For my Temple shall be an house of prayer not for the Jewes onely to pray in But for the Gentiles also which will joyne themselves to me and take upon them the observation of my Law as they doe Shall be called i. e. Shall be The Hebrewes do often use vocall words and Verbes for Real Of prayer By prayer may here be understood by a Synecdoche all the worship of God 8. The Lord God which gathereth the out-casts of Israel i. e. The Lord God which gathered the outcasts of Israel when they were dispersed
by reason of the Assyrians Cap. 11.11 And which will gather together these sonnes of Israel which are now captive in Babylon and which fled or now remaine in other places of the earth for feare of the Babylonians when they invaded the Land of Judah Of Israel By Israel he meaneth the Jewes the children of Israel and those Iewes which were dispersed upon the comming of the Assyrians and Babylonians into the Land of Judah he calls the Out-casts of Israel because they were as exiles in a strange Land and driven out of their own countrey by their enemies Yet will I gather others to him besides those that are gathered to him q.d. I have gathered some Proselytes to my people who worship me and I will yet gather other Proselytes to them besides those which are already gathered that they also may worship me Note here that when the Assyrians invaded the Land of Judah and many Jewes fled for safety into other countries God when he had slaine the Army of the Assyrians brought those Jewes back againe into their owne Land and when he brought them back many others of other Nations joyned themselves with them which afterwards aboade by the Jewes and ranne the same fortune as they did See Cap. 14. v. 1 2. And these are they which are here intimated to have beene first gathered to Israel That is to the Jewes the children of Israel Note secondly that when the Jewes were delivered out of the Babylonish captivity by Cyrus many Babylonians and men of other Nations being wonne by the conversation of the holy and religious Jewes went along with them and did enter themselves into the worship of God and these are they which he saith should be gathered unto Israel besides the former It may be asked here why and to what purpose and upon what occasion the Lord saith here The Lord God which gathereth the outcasts of Israel saith yet will I gather others to him besides those that are gathered to him Ans He saith it upon occasion of those words Mine house shall be called an house of prayer for all people vers 7. For the Lord having said Mine house shall be called an house of prayer for all people sheweth here that he will gather of all people to Israel That is to his people the Jewes to worship him with them in his house of prayer That is in his Temple And he saith it to shew that he will accept of the Gentiles which come unto him and will by no meanes cast them off 9. All ye beasts of the Field come to devoure Note here that this is the beginning of a new Sermon or Prophesie And that this and the next Chapter following would have been better put into one than thus disjoyned Note Secondly that the Prophet doth here and in the next Chapter shew the reason of the Jewes captivity and this he doth first to cleare the justice of God and to make it appeare that it was not for nought that he gave them over into the Babylonians hands Secondly that he might shew the Jewes that they had need to turne to God by repentance who had gone so farre from him by their sins Note Thirdly that while he sheweth the reason of the Iewes captivity in Babylon he speakes as if the Iewes were then committing those sinnes for which they were afterwards carried into Babylon And againe while he shewes by what meanes they which were in captivity might be delivered out of their captivity he speakes of the delivery of those which repented out of captivity as though the time of their delivery were even then at hand joyning as it were these times together which were many yeares distant the better to shew the dependency of one matter upon the other and seeing both these as neer at hand by a prophetique spirit All yee beasts of the Field ccme to devoure i. e. All ye Beasts which frequent the Fields come and destroy Israel Yea all ye beasts in the Forrest i. e. Yea all ye beasts which dwell in the Forrest come and devoure him The Prophet compareth here the enemies of Israel That is of the Jewes which were the children of Israel to wilde beasts And Israel or the Jewes to a flock of sheep and when he calls to the wilde beasts of the Field to devoure By the wild beasts of the field he seemeth to meane Foxes and Badgers such as were wont to frequent the fields and to prey upon the sheep which fed therein but not to make such a slaughter among them and to destroy them with sueh a destruction as the beasts of the Forrest were wont And by the beasts of the Forrest he seemeth to meane Lions and Beares and Dragons whose might and fury was greater than that of the Foxes and Badgers and which when they fell upon a flock of sheep made a greater slaughter among them and were not so easie to be driven away By the beasts therefore of the field are signified more impotent enemies and such as doe lesse hurt And by the beasts of the Forrest more potent enemies and such as could hurt more particularly by the beasts of the field may be meant the Moabites and Ammonites and Edomites and Philistins By the beasts of the Forrest may be meant the Chaldaeans or Babylonians which did overcome the Land of Judah and burne the Cities thereof with fire and carry away the Inhabitants captive So that the sense of this place is q. d. Yee Moabites and Ammonites and Amalekits and Edomits and Philistines come yee and devoure Israel yea rather come yee Babylonians and yee Nations which serve them and devoure him 10. His watchmen are blinde i. e. The Watchmen of Israel are blinde Here is a Relative without an Antecedent By Watchmen he meaneth the Priests and the Prophets That is The teachers of the people And therefore doth he terme them Watchmen because as Watchmen were set to watch and to give notice of the approach of an enemy So was it the duty of the Priests and Prophets to watch over the people for their spirituall good and to forewarne them of sinne and of those judgements which were like to fall upon them for their sinne He giveth a reason here why he would have all the beasts of the fielde yea all the beasts of the Forrest to come and devoure Are blinde That is are ignorant For so he expounds himselfe in the next words Blindnesse is properly of the eye of the body but by a Metaphor it is translated to the understanding which is as the eye of the minde and signifieth ignorance They are all ignorant Supple Of that which they ought to know and teach the people That is They are ignorant of the Law of God They are all dumbe doggs they cannot bark They are all like dumbe Dogs which cannot barke The note of similitude is here left to be understood He likeneth the Priests and the Prophets to dumb dogs which cannot barke because they did not reprehend the people
seek me daily i. e. They make as though they sought me daily by their prayers c. And delight to know my waies i. e. And in shew and outward appearance they make as though they did delight to know the waies which I have commanded them to walk in That is to know my statutes To delight is taken here for to make shew as if they did delight as to seek was taken for to make as though they did seek just before As a Nation that did righteousnesse and forsook not the Ordinances of their God i. e. As if they were an holy Nation which loved righteousnesse and which cleaved to the Law of their God and would not depart from it They aske of me the ordinances of justice i. e. They ask of me by my Priests and my Prophets what my Lawes and Statutes are and what is the meaning of them as though they were desirous to keep them and as though they wanted not will but knowledge onely to observe them The Ordinances of justice i. e. My Statutes which as they are just indeed so doe they also call them just to shew what love they had to them and how worthy they were to be known Note here that a Substantive of the Genitive case viz. Of justice is put for the Adjective Just after the Hebrew manner Or else of justice may be here Genitivus subjecti and intimates the subject of those Ordinances to wit that they taught justice and righteousnesse They take delight Supple in shew or as they would make men believe In approaching to God i. e. In approaching to me to wit by prayer and holy services Note that the Lord speaks here of himselfe in the third person and saith to God for to me Wherefore have we fasted say they and thou seest not q. d. Thou saidst say they That thou wouldst dwell with him that is of an humble and contrite spirit and comfort and deliver him but wee have humbled our selves and fasted every yeere in the day of atonement according to thy command Levit. 23.27 And we have fasted and humbled our selves many other times also in these the daies of our captivity and doe fast and humble our selves often Wherefore then hast thou not looked upon us and delivered us from the hands of the Babylonians Note that these words relate to the first verse and are as an introduction to those sinnes which the Lord there would have his Prophet shew his people Wherefore have we afflicted our soules Supple with fasting See vers 5. And thou takest no knowledge This is a repetition of those words Thou seest not Note that by Gods not seeing and not taking knowledge of their fasting is meant Gods not comforting them and his not delivering them out of captivity for that their fasting and humiliation and contrition by putting the Antecedent for the Consequent Behold in the day of your fast you finde pleasure Here begin the sinnes and transgressions which the Lord would have his Prophet shew unto his people q. d. My people say wherefore have we fasted and thou seest not wherefore have we afflicted our selves and thou takest no notice Crie therefore aloud spare not lifâ—â—p your voice like a Trumpet and shew thy people their transgressions and the house of Jacob their sinnes saying Behold in the day of your fast ye finde pleasure c. Behold in the day of your fast ye finde pleasure i. e. Behold in the day of your fast ye seek after and finde and enjoy and follow your sports and your pastimes in which ye take pleasure By pleasures are meant sports and pastimes in which they take pleasure per Metonymiam efficientis And by finding is meant seeking and finding and enjoying or following by a syllepsis These words contain a reason why God though they fasted yet would not see and though they afflicted their souls yet would take no knowledge of it And exact all your labours i. e. And ye make all your servants labour in private as much upon the day of your fast as ye doe upon any other day and use as much rigour to them that day that they may doe the worke or task which ye have set them as ye doe at any other time Note that upon the tenth day of the seventh month there was to be a day of atonement it was to be an holy convocation to the people of Israel and they were to afflict their soules and to offer an offering made by fire unto the Lord c. Levit. 23.27 And it is not to be doubted but that the Jews which would seem religious did observe this day yeerely in the Land of their captivity and afflict their soules therein though they did not offer an offering made by fire or perform such duties of that day as were bound to the Temple And of this day of Fast though not onely yet principally doe I think that this place is here meant Upon the day of Atonement which was a day of Fasting and humiliation no work was to be done Levit. 25.31 Neither was it seemly upon the daies of voluntary Fasting 4. Behold ye fast for strife and debate and to smite with the fist of wickednesse q.d. Behold when ye fast ye doe on the day of your fast scould and brawle one with another and fast to fisty-cuffs and strike one another with your wicked fists But how can he which scouldeth and brawleth and smiteth his neighbour with his fist on the day when he fasteth be said to fast for strife and debate and to smite with the fist of wickednesse And how could they come on that day to scould and brawle and fight one with another Ans Upon the day of Atonement there was to be an Holy convocation And on other daies of voluntary fasting they met together to prayers and other religious duties of the day and when they were so met they would contend and quarrell one with another and come from words to blowes And though they did not intend to quarrell and brawle and fight one with another when they thus met yet he saith ye fast for strife and debate and to smite with the fist of wickednesse Because it fell out that they did strive and brawle and quarrell and fight one with another when they so met And we often speak of the event of a thing as of the intent and of a thing which happeneth but by chance as of a thing which was really purposed See what was said for this purpose on those words Tophet is prepared of old Cap. 3. vers 33. Againe a man which fasteth is by the nature of a fast by his fasting to represse sinne and to represse his turbulent passions if therefore he doth not represse sinne nor represse his turbulent passions nor resolve nor endeavour so to doe by his his fasting he may be said to fast for sinne and to fast for strife and debate and to smite with the fist of wickednesse according to that saying Qui non vetat peccare
Kings 14.9 Psal 22.12 Ezech. 31.3 Shall come unto thee i. e. Shall be brought unto thee For what purpose the Cedar should be brought he tells towards the end of this verse Note that this is another reason why the gates of Ierusalem should stand open continually and hereby is intimated also that the Syrians which possessed mount Lebanon should be subdued by the Jewes or at least should so farre either stand in feare of them or respect them as that they should furnish them with all things for the use of the Temple which their Country could afford For it must be either by the good will or by a conquest of this people that the Jewes could have these Trees brought to Jerusalem but Strabo relates that the Jewes did subdue this people by the sword To beautifie the place of my sanctuary i. e. To adorne my Temple for the Temple was adorned by the wood of these Trees being curiously wrought And I will make the place of my feet glorious i. e. For I will make my Temple glorious The place of my feet By the place of Gods feet is meant the Arke then by the Arke which stood in the Sanctum Sanctorum is meant the Temple Per metonymiam contenti The Arke is called the place of Gods feet as appeareth 1 Chron. 28.2 And therefore was it called the place of Gods feet because in the two ends of the mercy seat which covered the Arke there were two Cherubins of gold looking one towards another and spreading out their wings one towards another and by the spreading out of their wings making as it were a seat to sit upon Upon the wings of the Cherubins so stretched out was the Lord supposed to sit in shape of a man and to rest his feet upon the Arke And therefore was the Arke called the place of his feet See Exod. Cap. 25. v. 17 18 19 20 21 22. 14. The sonnes also of them which afflicted thee shall come bending unto thee q. d. So glorious also shalt thou be that not onely they which were thy friends but they also which afflicted thee as enemies shall be moved with thy glory and come and honour and reverence thee if not for love yet for feare and sâ—e to thee for thy favour and for thy friendship This is another reason why the gates of Hierusalem should stand open continually to wit because the sonnes of them that had afflicted Sion should come bending to thee The sonnes of them which afflicted thee i. e. The children of those that afflicted thee Or they themselves which afflicted thee O Sion For the Hebrewes put the sonnes of such and such for such and such themselves Shall come bending unto thee Supple In token of honour and reverence towards thee See this fulfilled in part Ezra 4. v. 1.2 Shall bow themselves at the soles of thy feet i. e. Shall bow themselves down even to the ground in most humble manner in signe of the greater respects to thee And they shall call thee the City of the Lord q. d. And when they speake unto thee and call thee they shall say O thou City of the Lord And this they shall say to shew the great esteeme which they have of thee and that they greatly reverence thee Sion or Jerusalem might be called the City of the Lord aswell in regard of the love which the Lord had to her as of the Temple which was scituate in Jerusalem which was the Lords house The Sion of the holy one of Israel i. e. The Sion of the Lord who is the holy One of Israel 15. Forsaken Supple Of me as of thine husband and of thy children thinâ— Inhabitants during the Babylonish captivity Anâ— hated Supple Of me as of thine husband against whom thou hast plaid the whore And of the Babylonians as of my Instruments which I called to pâ—nish thee who out of hatred to thee have laid thee waste and desolate So that no man went through thee i. e. So that no man went through thy Streets I will make thee an eternall excellence i. e. I will make thee most excellent and glorious for a long time to come The Hebrewes when they would signifie a thing in the Superlative degree They use an Abstract for a Concrete so here when the Prophet would signifie that Sion should be most excellent saith that she shall be an excellency An eternall excellency i. e. Most excellent a long time The Hebrewes are somewhat hyperbolicall in their expression of time and duration and that that shall be eternall and everlasting which shall last onely a long time A joy of many generations i. e. Such a one as in which many generations successively shall rejoyce Note that joy is put here per Metonymium objecti for the thing in which we joy and many generations for the men of many generations per Metonymiam Efficientis When the Lord made Jerusalem an eternall excellency and a joy of many generations then did all men flock to her and tread her streets though none went through her before Thou shalt also suck the milk of the Gentiles i. e. Thou shalt draw the riches of the Gentiles to thy selfe and be enriched by them He useth a Metaphor taken from a sucking child milking his Nurses breasts and resembleth Riches to the milk which he drawes by sucking And shalt suck the breasts of Kings Hee persists in the Metaphor of a sucking child In the 49 Chapter vers 27. The Prophet saith That Kings shall be their i. e. the Jewes nursing fathers and that the same with this Thou shalt suck the breast of Kings Whe he saith The breast of Kings his Metaphor is Catachresticall For children use to suck not the brests of men but of women And thou shalt know i. e. For thou shalt know and that by experience And is put here for for Thy Saviour and thy Redeemer Supple which will save thee and redeem thee out of the hands of the Babylonians The Mighty one of Israel i. e. The mighty God whom Israel worshipped and who loved Israel By Israel may be here meant either Jacob himselfe who was named Israel Gen. 32.28 or the Jewes â—he children of Jacob. The Lord addeth this viz. The mighty God of Israel to shew that what he hath said here should surely be effected for there be but two things required to bring any thing to passe A power and a will to doe God sheweth his power in that he calleth himselfe the Mighty one his will in that he calls himselfe the Mighty one of Israel for by that he sheweth his love to the children of Israel 17. For Brasse I will bring Gold c. q. d. whereas now thou art poore I will make thee exceeding rich so as Gold shall be as plentifull with thee then as Brasse is now c. Thus rich God made Sion by the Gentiles whom he made as Conduit-pipes to convey these his favours to them so as these words are an explication of those Thou shalt
that He was an hungred and thirsty c. Matth. 25. v. 35.40 And we read Iudg. 5.23 Of one saying curse yee bitterly the Inhabitants of Meroz because they came not to the helpe the helpe of the Lord against the mighty when they came not to the helpe of the people of the Lord. And I wondred that there was none to uphold i. e. And I wondred that there was none to helpe me He saith to uphold for to helpe by a Metaphor from a staffe which upholdeth him and so helpeth him that leaneth upon it that he falls not The Lord speaketh here of himselfe as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he might well wonder that there was none of all the Nations that would helpe him that is as I said would helpe his people being he had been so beneficiall to them and his people had not wronged them at all but so farre were they from helping as that they would have destroyed him that is his people if they could 1 Machab. 5.2 Though God can subdue any Nation himselfe by the blast of his mouth yet he will not work miracles when he can use secondary and ordinary meanes therefore if any of the Nations would have offered their help to the subduing of Edom God would not have rejected it Therefore mine own arme brought salvation unto me See what I said in Cap. 59. v. 16 17. Mine own arme He saith his own arme in opposition to the arme of the Nations and to signifie that he had not the least help or furtherance in this his expedition from them And my Fury it upheld me q.d. And I armed my selfe with fury that is I put on courage There is nothing better to encourage a man and to make him valiant than anger and fury is the height of anger And there is no better armour to preserve a man then courage and valour for quo timoris minus est eo minus ferme e◠periculi saith Livie lib. 22. By how much the lesse feare there is by so much the lesse danger there is for the most part For the farther understanding of this phrase And my fury it upheld me see what I said on those words And his righteousnesse it susteined him Cap. 59.16 6. And I will tread downe the people in mine anger i. e. And I resolutely said I will tread downe the people of Edom in mine anger and all the people that joyne with them And make them drunke Supple with calamities and miseries It is frequent with the Hebrewes to liken calamities and miseries to a cup of wine or strong drinke and to say that he is made drunke with that cup who is sorely afflicted with those calamities and miseries See Cap. 51. v. 21 22 23. and Psal 75.8 I will bring downe their strength to the Earth i. e. I will overthrow all their strength and all their power 7. I will mention the loving kindenesses of the Lord Many make this the beginning of a new chapter howsoever certainly it is the beginning of a new matter And this part of this and the whole next chapter are a prayer composed by the Prophet to be used by a lew in his Captivity in Babylon I will mention the loving kindenesses of the Lord i. e. I will declare abroad and speake of those many great kindenesses which the Lord hath shewed to me This is that which God lookes for for his kindnesses to his people that they should acknowledge them and speake of them and so praise him for them And the praises of the Lord i. e. And the praises which are due unto the Lord. And the great goodnesses toward the house of Israel i. e. And I will mention the great goodnesse which he hath shewed towards the children of Israel 8. For he said i. e. For the Lord said concerning the house or children of Israel when he was about to bring them out of the Land of Egypt Surely they are my people i. e. Surely the house of Israel are my people whom I have chosen of all the people of the earth to serve me Deut. 7.6 Here he beginneth to praise the Lord and to mention the kindnesses of the Lord which the Lord had shewed to Israel so that the seventh verse was an Exordium to these praises of the Lord. Children that will not lie i. e. Children that will keepe the Covenant which they have made with me See Cap. 30.9 Cap. 59.13 concerning what it is to lie By this God shewed what good hope he had at first of the children of Israel And he speaks here as a man who knoweth not secret things and things to come but hopeth the best By an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So he was their Saviour i. e. So he took upon him to be their Saviour and Protectour 9. In all their afflictions he was afflicted i. e. When he saw them afflicted he was grieved at it so tender was he over them Thi is spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Angel of his presence saved them And he sent an Angel even an Angel of his presence to save them and he saved them from the fury of the Egyptians Exod. 14.19 c. The Angel of his presence By this he meaneth some eminent Angel which stood in the sight of God or in his presence and by consequence was a mighty Angel or an Angel of great might and power Such an Angel doth he call an Angel of Gods providenc by a Metaphor taken from the custome of Kings who admit not every common servant into their presence but their Noble and their great ones onely As 1 Kings 10.8 To which custome our Saviour also allvdeth Matth. 18.10 Where speaking of the Angels of the faithfull he saith That they see the face of their father which is in Heaven In his love and in his pitty the redeemed them Lhough the love and the pitty which he had towards them when he saw their misery in Egypt he redeemed them out of the hands of the Egyptians by his Angel And he bare them and carried them As a nurse beareth and carrieth her child in her armes or as an Eagle beareth and carrieth her young ones on her wings Exod. 19. v. 4. or Deut. 32.11 All the daies of old i. e. All the daies of their infancy 10 But they rebelled Supple against God and were disobedient to him Understand this not onely of those rebellions which we read of Exod. 15.24 16.2 Num. 14.11 21.5 c. But of those other Rebellions also which they shewed afterwards in the time of the Judges and of the Kings And vexed his holy Spirit i. e. And vexed him who is the holy one of Israel with their sins He speakes of God as of a man and puts the spirit which is but part for the whole man Therefore was he turned to be their enemy and fought against them Therefore did God shew himself their enemy and fought against them for he sent fiery Serpents amongst
besides And of thy glory i. e. And from the habitation of thy glory that is from thy glorious habitation He saith of glory for glorious as he said of holiness for holy Or else both holiness and glory may be put here per Metonymiam adjuncti for God himself q. d. From the habitation of thee that is from thine habitation who art holy and glorious Where is thy zeal i. e. Where is that love which thou hast heretofore shewed to us thy people in the days of our forefathers Zeal is oftentimes put for love but ardent love And thy strength i. e. And where is thy strength which thou hast heretofore shewed in delivery of us thy people out of the hands of our Enemies And the sounding of thy bowels and thy mercies towards me q. d. And where are those sighs and those groans towards me which thy pity and compassion was wont to move toward the sons of Israel This is also spoken in the person of a Jew The sounding of the bowels I take to be sighs and groans proceeding from the bowel◠that is proceeding from pity and compassion For the bowels being deemed the seat and subject of pity and compassion are often taken by a Metonymy for pity and compassion it self Ingemuit miserans graviter saith the Poet Virgil. lib. 10. Aenead vers 823. He out of pity sighed or groaned grievously Are they restrained i. e. Are thy zeal and thy strength and the sounding of thy bowels and of thy mercies restrained and kept in that they should not shew themselves towards me 16. Doubtless thou art our Father q. d. Surely thou livest and art still our Father and therefore wilt take notice of us as of thy children and of the miserable condition in which we are Though Abraham be ignorant of us i. e. Though Abraham who was our Father according to the flesh is now dead and therefore neither knoweth us nor our condition And Israel acknowledge us not i. e. And though Israel who was also our Father according to the flesh is now dead and therefore acknowledgeth us not though we were his sons Why was Abraham ignorant of them and why did not Israel acknowledge them at this time Ans Because Abraham and Israel were both dead at this time and so all their thoughts perished Psal 146.4 Thou O Lord art our Father i. e. Thou O Lord I say livest and art our Father Our Redeemer The people of the Jews calleth the Lord their Redeemer because he had redeemed them at all times out of the hands of their Enemies Thy Name is from everlasting i. e. Thou art from everlasting and so being from everlasting shalt be to everlasting for that which hath no beginning shall have no ending By this he preferred God as a Father before Abraham and before Jacob For though Abraham and Jacob were both their Fathers yet they were mortal and both dead and so had no longer any knowledge and care of them as a Father had of his children But God is everlasting and dyeth not and so can always both take notice and have a care of them which are his Thy Name i. e. Thou See Cap. 30. vers 27. He putteth the Lord in minde that he is their Father and Redeemer thereby to move him more vehemently to compassion 17. O Lord why hast thou made us to err from thy ways i. e. O Lord why hast thou suffered us so long to be oppressed by the Babylonians and by that means hast made us to err from thy Commandments Note that if the rod of the wicked lieth long upon the righteous it maketh them to put forth their hands to iniquity Psa 125.3 Hence it is that he saith here O Lord why hast thou made us to err from thy ways for Why hast thou so long oppressed us or suffered us to be oppressed per Metonymiam Effectus From thy ways i. e. From thy Commandments in which thou hast appointed us to walk And hardened our heart from thy Fear q. d. And why hast thou hardened our heart so as that we fear thee not God is said to harden their hearts so as he was said to make them err from his ways that is by prolonging their misery and captivity in Babylon Return i. e. Return unto us in mercy and deliver us out of our captivity and misery now after the time that thou hast been angry with us Anger oftentimes maketh one man to depart from another who returneth again when his anger is over and his wrath appeased In allusion therefore to such a one doth he say here Return speaking of God as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For thy servants sake i. e. For our sake who are thy servants lest if thou return not unto us we be utterly consumed The tribes of thine inheritance i. e. The Tribes to whom thou gavest the Land of Canaan which is thine inheritance to dwell in These words are governed of the former by Apposition and those which he called the Lords servants there he calls the Tribes of the Lords inheritance here for the people of the Lord were divided into Tribes Exod. 28.21 Though the people of Israel were sometimes called the Lords inheritance because the Lord chose them for himself to be his own as a mans inheritance is his own yet here the Land of Canaan which God gave them to dwell in and not the people themselves is called Gods inheritance as will appear by the next Verse And the Land of Canaan might be called Gods inheritance because God reserved to himself a peculiar right in that Land Levit. 25.23 18. The people of thy Holiness have possessed it but a little while i. e. Thy people or thy holy people the Jews have possessed the Land of Canaan which is thine inheritance but a little while Supple Therefore bring us back again O Lord out of our captivity in Babylon into thine inheritance that we may possess it yet longer according to thy promise He saith that they had possessed the Land of Canaan the Lords inheritance but a little while though they had possessed it◠eight or nine hundred years because the Lord promised that they should inherit it for ever Exod. 32.13 And what is eight or nine hundred years to that which is for ever The people of thine Holiness Of thine Holiness may be put here for Of thee Gods Holiness being put for God himself per Metonymiam Adjuncti q. d. Thy people Or the substantive of the Genitive case may be put here for an Adjective as the Hebrews often put it and so the people of thine Holiness may be put for thine holy people And the Jews the children of Israel might be called Gods holy people because God took them to himself and separated them from all the people in the Earth to be his servants for Holiness is nothing else but a separation from others by way of eminency It i. e. Thine inheritance mentioned Vers 17. Our adversaries have broken down
fathers upon their children not because he layeth more upon their children then their children deserve by their own proper sins but because being they are wicked children of wicked Parents he doth not deal so mercifully with them as if they were the children of pious Parents For though the sins of children be equal yet God doth often punish the children of pious Parents with a great deal more mercy then he doth the children of wicked Parents even for their Parents sake And thus to punish the iniquities of the fathers upon their children may very well stand with the Justice of God Which have burnt incense upon the mountains He speaks of those which lived in the days of Amaziah 2 Chron. 25.14 and in the days of Manasseh For note that he speaks to the Jews as if they were even then in captivity And blasphemed me upon the hills Supple By the sacrifices and worship which they have given to other gods The blasphemy here spoken of is a blasphemy of deeds not of words For by sacrificing to and worshipping other gods they gave Divinity which is due onely to the God of Israel to Gods of their own invention by which they said in effect That not the holy One of Israel but they whom they worshipped and to whom they did sacrifice were the true Gods Yet at the doing of such sacrifices the Lord was blasphemed in word too For the Idolaters which lived about Judea were wont to ascribe their wealth and their victories to their Idols and to mock the holy One of Israel whose custom these men imitated Therefore will I measure their former work into their bosom i. e. Yea I will repay the wages due to the works of their Fathers into the bosom of them their children The work is put here for the wages due to the work per Metonymiam efficientis And therefoâ—e is to be taken for Yea. He alludeth to an housholder paying his laborer in corn for his wages which corn he measureth to him c. See Notes vers 6. Their former works He meaneth the punishment due to the sins of the fathers which sins because they were before the sins of the children are therefore called former works Into their bosom i. e. Into the bosom of those which are their children See concerning this phrase vers 6. 8. Thus saith the Lord i. e. Yet for all this Thus saith the Lord. Note that the Particle Yet is here to be understood As the new wine is found in the cluster That is As some good grapes are found in a cluster of naughty grapes By new wine are meant good grapes which have in them and will yield good new wine per Metonymiam Continentis or Efficientis And by the cluster is meant a cluster of naughty grapes in which most of the grapes are naught and which the Lord of the Vineyard is ready to fling away And one saith i. e. And one which seeth the new wine that is the good grapes in the cluster which the Master of the Vineyard is ready to fling away saith Destroy it not q. d. Fling it not away For a blessing is in it i. e. For there is new wine in it that is there are some grapes in it which will yield good wine What he called new wine before he calleth a blessing now for whatsoever is conducible to the life of man the Hebrews call a blessing See Deut. 28.2 Joel 2.14 So will I do Between these and the former words understand these or the like words And thereupon the Lord of the Vineyard picketh off from the naughty cluster the good grapes which will yield good wine and reserveth them So will I do i. e. So will I gather those which are good out of this rebellious people For my servants sake See Cap. 63.17 That I may not destroy them all i. e. That I may not destroy all the people of the Jews but save a remnant of them 9. And I will bring forth a seed out of Jacob i. e. For I will bring out of those Jews which are captives in Babylon a remnant and that remnant will I place again in their own Land And is put here for For. By a seed he meaneth a little remnant or small number of the Jews which God would save though he destroyed the rest And those few he calleth a seed because a seed is but a little thing in respect of the whole plant and also because he would so bless them as that they should multiply and encrease and become a great Nation as great store of fruit and great trees spring out of a little seed By Jacob are meant the Jews the children of Jacob per Metonymiam Efficientis And out of Judah i. e. Out of the Jews which were the children of Judah By Judah are meant the Jews which were the children of Judah who was the son of Jacob Gen. 49.1 8. An inheritor of my mountains i. e. A seed or a remnant which shall inherit the mountains of Judea Judea was a mountainous Country therefore he putteth the mountains for the whole Land of Judah by a Synecdoche and God calleth that Land his Land because he kept a peculiar right in it See Cap. 63.17 And mine Elect i. e. For those which I make choyce of to inherit my mountains which are such as fear me and have sought me And for For as before Shall inherit it i. e. Shall inherit my mountains or my Land Note here the Enallage of the numbers how he changeth the plural into a singular number And my servants i. e. And they which worship me and serve me Shall dwell there Supple In peace and in rest though now they are captives in Babylon and there oppressed These did God bring out of Babylon and seat in this Land by Cyrus Ezra 1. 10. And Sharon shall be a field of flocks i. e. And Sharon though it be now desolate and without cattel shall abound so with sheep for their sakes as that it shall be as one great fold of sheep it shall be so full of sheep as sheepfolds use to be Concerning Sharon see cap. 35.2 And the vally of Achor a place for herds to lye down in The valley of Achor was a fruitful valley neer Jericho where Achan was stoned to death Josh 7.25 26. This valley the Lord saith shall become a fruitful walk for cattel to walk and quietly to lie down in though at the time he speaketh it was desolate through the desolation that the Babylonians had made For my people that have sought me i. e. For the good of my people which have sought me in their affliction This he adds lest that that fertility which he speaks of may be thought to be intended for the good of the Babylonians and others under them which inhabited the Land of Judah during the time that the Jews were captives in Babylon and not for the Jews 11. But ye are they which forsake the Lord The Lord makes this Apostrophe to the wicked
all should be consumed that do these things And their thoughts Yea their thoughts And is put here for Yea. It shall come that I will gather all Nations These words relate to and follow those words v. 14. And the Hand of the Lord shall be known towards his servants for as they so these speak of that happy and glorious condition which the godly Jews should enjoy after their return out of Babylon into their own Land It shall come that I will gather all Nations and tongues and they shall come and see my glory i. e. It shall come to passe that I will gather many of all Nations and of all Languages together and they shall come and see those glorious things which I will do for Jerusalem and for my people the Jewes which serve me The meaning is q. d. And it shall come to passe that the glory which I will give my Servants when they come into their own Land shall be so great as that all Nations shall be taken with the fame thereof and many of them shall come to see that their glory which I will give them Note that many of these Nations did not only come to see the glory of the Jewes but did also desire a League of amity with them and many of them also did upon sight of what the Lord had done for them become Proselytes as appeareth v. 2.3 I will gather all Nations i. e. I will gather many of all Nations This he saith to signifie that very many of all Nations and Countries should come to Jerusalem to see the glory which God gave her i. e. the Jews being moved with the fame thereof All Nations i. e. Many of all Nations A Synecdoche Generis Or an Hyperbole God saith here that he would gather all Nations to come and see His Glory because he would bestowe such glory upon Jerusalem and his Servants the Jewes as that all Nations should heare of it and many of all Nations should come and that in great multitudes to Jerusalem to see that glory And all tongues i. e. Men of all Tongues and Languages My glory i. e. That glory which I will give to Jerusalem vers 12. and my Servants the Jewes vers 10. This glory he calleth His because he was the Authour of it 91 And I will set a sign among them i. e. And I will set up an Ensign among the men of Israel that is I will gather the men of Israel together which are scattered abroad and they also shall come and see my glory By them are meant the men of Israel or of the ten Tribes which were scattered abroad whom he calls their Brethren v. 20. and at whom he seemeth to point when he saith I will set a sâ—gn among them And he alludeth here to a Captain or Generall who when he would call his Souldiers together to march any where sets up a Standard or an Ensigne for them to repair to Note here that though the greatest part of the ten Tribes of Israel were destroyed or carried away captive into Assyria and their Common-wealth was brought to naught by Salmaneser 2 Kings 18.11 yet God left a few in the Land of Israel as it were gleaning Grapes and the shaking of the Olive Tree Isaiah 17.6 And besides those that were left in the Land of Israel and those that were carried away Captive into Assyria there were others which fled in their extremity to other Countries to save themselves as to Tarshish Pul Lud c. of which many returned to Jerusalem and lived among their Brethren the Jews when they heard what great things the Lord had done for the people the Jews and what glory he had bestowed upon Jerusalem Among them i. e. By them he meaneth the men of Israel or of the ten Tribes whom he seemeth to point at when he saith among them He maketh particular mention of the men of Israel that is of the ten Tribes because he had said â—e would have no more mercy upon the house of Israel but would utterly take them away Hos 1.6 And I will send those that escape of them to the Nations i. e. And I will send many of the men of Israel which live among the Jewt and have escaped those dangers into which they fell c. These God sent to the Nations not by any express or open command but by his secret providence directing them that way when they had a mind to traffick or the like And God might make these an Instrument of reducing the scattered of Israel rather then any other because of the neer relation which was between them and the dispersed of Israel To Tarshish Tarshish I take to be the same with Tartessus a City in Spain and by a Metonymy the inhabitants of that City Pul Some take Pul to signifie Africa in general others that part of Africa which is neer to Fez and here they take it for the Inhabitants of one or other of these places Lud By Lud is meant the posterity of Lud which were called Lydians of whom Gen. 10.22 That draw the Bow i. e. That are skilful Archers and have strength and knowledge how to draw the Bow well To Tubal By Tubal are meant the children of Tubal which was the son of Japhet Gen. 10.2 To Javan By Javan are meant the children of Javan which was the son of Japhet Gen. 10.2 The Isles afar off q. d. That is To the habitants of the Regions and Countries which are afar off The Hebrews call all Regions and Countries Islands especially if they abut upon the Sea or any great river That have not heard my fame i. e. That have not heard the report of those things which I have done for my servants the Jews Neither have seen my glory i. e. Neither have seen those glorious things which I have done for my servants the Jews Glory is put here per Metonymiam effecti or adjuncti for great acts or things worthy of glory and bringing glory to the author or doer of them And they shall declare my glory amongst the Gentiles i. e. And they shall declare to the Gentiles among whom their Brethren of Israel live the glorious works that I have done for my servants the Jews and the glory which I have bestowed upon Jerusalem 20. And they shall bring all your brethren for an offering to the Lord i. e. And the Gentiles when they hear of my glory shall come themselves and shall bring all your brethren the men of Israel which live among them with them as an offering to the Lord. That which is here meant is that many of these Nations should become proselytes and that many of the children of Israel or ten Tribes should turn to the Lord and dwell among the Jews He speaks to the Jews and he calleth the men of Israel their brethren a lovely name because they were all descended from the same father Jacob. Note that the Lord useth an Enallage of the person here and speaks here of
himself in the third person For an offering to the Lord When he calls them an offering to the Lord he speaks metaphorically for to speak properly they were no offering but therefore doth he call them an offering because as an offering is brought in honor of the Lord so would the Nations bring them to the Lord in honor of the Lord because they were once his people and he would now accept of them Out of all Nations When Salmaneser invaded the Land of Israel many of the men of that Land fled to all Nations abroad to save their lives where they lived and begat children which are they which are here said to be brought as an offering to the Lord. Vpon Horses and in Charets and in Litters and upon Mules and upon swift beasts By these is signified the accommodation with which the Nations should accommodate the men of Israel in their way to Judea Vpon swift beasts As Dromedaries To my holy mountain Jerusalem q. d. To my holy mountain that is To Jerusalem Note here again the Enallage of the person how God speaks of himself in the first person when he spoke in the third just before Gods holy mountain was mount Sion upon which the Temple which was destroyed by the Babylonians was built and on which the Temple which was to be built after the Babylonish captivity was to be built And therefore was it called the holy mountain because it was hallowed or set apart for that use This mountain was within Jerusalem and therefore was part of Jerusalem and is here put by a Synecdoche for all Jerusalem But he seemeth to make mention of the holy mountain and to say that they should bring them to the holy mountain because he likened them to an offering and offerings used to be brought to the holy mountain that is to the Temple which stood on that mountain Note that these men were brought not to the Land of Israel though they were men of Israel but to Jerusalem because the men of Israel never made a Common-wealth of themselves after the days of Salmaneser but all which returned into the Land of Canaan were incorporated into the Common-wealth of Judah And hence is this Allegory of their being brought as an offering to the holy mountain Jerusalem As the children of Israel bring an offering i. e. With as much joy and gladness and with as much respect to the Lord as the children of Israel bring an offering c. By the children of Israel may be meant here not the children of the ten Tribes only but the children of Judah also yea rather these then they An offering He alludeth to the meat-offering of which Lev. 2. In a clean vessel i. e. In a dish or platter which is not polluted with any legal uncleanness In the similitude here used the Horses and Charets and Litters and Mules and swift beasts on which the men of Israel were brought answereth to the clean vessel here mentioned in which the children of Israel brought their offering Into the House of the Lord i. e. Into the Temple which is the House of God 21. And I will also take of them for Priests and for Levites saith the Lord q.d. And I will not onely cause them to wit your brethren to be brought as an offering to me the Lord to Jerusalem but I will also take of them for Priests and Levites saith the Lord. Or thus q. d. And I will not onely take of you O ye Jews but I will also take of them to wit your brethren which shall be brought as an offering to me for Priests and for Levites saith the Lord. Note that as the word Priests so is the word Levites here a word denoting not the tribe but the office of the Levites who were by their office to minister in the things appertaining to the Temple or Tabernacle under the Priests Numb 3. And of these their brethren or men of Israel the Lord saith he would take Priests and Levites to signifie that the glory which he the Lord would give to Jerusalem and to the Jews should be so great as that the men of Israel who had rejected the Lord should be moved thereby to return to the Lord and serve him so as that the Lord should delight in them again though he had rejected them for rejecting him It may be asked what they were whom the Lord would take out of these men of Israel which were to be brought as an offering to him for Priests and Levites Ans He would take for Priests such as were of the linage of Aaron and for Levites those other that were of the Tribe of Levi. But what new love and kindness was this for God to take these for Priests and Levites at this time when God had appointed these and onely these to be the one Priests the other Levites for ever before he brought them first into the Land of Canaan For to take of the men here mentioned for Priests and Levites intimateth that they were not Priests and Levites before whom he would take now Ans True it is That God chose Aaron and his sons for Priests and the rest of the Tribe of Levi to minister to him under them in the Tabernacle and Temple before he brought the Israelites into the Land of Canaan But as for those Priests and Levites which dwelt among the ten Tribes they were exceeding wicked as the ten Tribes were And therefore when the Lord would have no mercy upon the house of Israel but utterly take them away Hos 1.6 and said unto them Ye are not my people and I will not be your God Hos 1.9 As he rejected the whole people from being his people so he rejected those of the Tribe of Levi which dwelt among them from being Priests and Levites to him Yea he expresly said to the sons of Aaron which dwelt among them Because ye have rejected knowledge I will also reject you that ye shall be no Priests to me Hos 4.6 And what he said to them we must understand of the Levites also that they should not minister any more to him Now if God when he had thus rejected all the sons of Aaron which dwelt among the ten Tribes from being Priests and the rest of the sons of Levi from being Levites unto him did afterwards accept of some of them for Priests and Levites to himself it was a new love and a new kindness in the Lord towards them 22. For as the new Heavens and the new Earth which I will make shall remain before me saith the Lord so shall your seed and your name remain By the new Heavens he meaneth the Heavens which he would renew in respect of their qualities of which see cap. 65.17 which though they were dark and cloudy now he would make clear and resplendent in his due time And by the new Earth he meaneth the Earth which he would renew in respect of her qualities of which see also cap. 65.17 For he would make
earth and lick up the dust of thy feet This as some think is not to be understood of the same Kings and Queens which were nursing fathers and nursing mothers to Sion But of others as of the Kings of Edom and of Moab whom the Jewes subdued after their return out of the Babylonish captivity for to bow down so low as to the earth and to lick the dust of the feet is not the gesture say they of Kings which are friends and benefactors but of enemies which are subdued and of such as worship rather out of feare and flattery than of love as will appeare Psal 72.9 Isaiah 60.14 Exod. 11.8 The sense therefore is say they q. d. And those Kings and Queens which will not be as nursing fathers and nursing mothers to thee shall bow down to thee with their face to the earth and shall lick the dust of thy feet for thou shalt subdue them and bring them under thee When therefore he saith They shall bow down to thee He doth as it were point at those which would not be nursing fathers and nursing mothers to Sion but would rather envy her and hate her But though these phrases taken in their prime and proper sense signifie as they aforementioned say yet by an Hyperbolicall Synecdoche putting one species of respect for any respect in generall they may signifie such respect as Kings which are friends and benefactors shew even to their inferiours And then the same Kings which are nursing fathers to Sion and the same Queens which are nursing mothers may be said to bow down to her with their faces towards the earth and lick up the dust of her feet because of that civil respect which they they gave unto her They shall bow down with their face towards the earth This sheweth respect and reverence to him to whom we bow but a submissive respect and reverence in the prime and proper sense of the words And lick up the dust of thy feet Many to shew their extream submission and reverence and respect to others have kissed the very footsteps where they have trod and licked up the dust which clove to their feet And thou shalt know that I am the Lord i. e. And thou shalt know by those things which I will doe for thee that I am the onely God for I will doe such things for thee as none but the true God can doe For they shall not be ashamed which wait for mee i. e. For they which wait with patience upon me in expectation and hope of salvation from my hand shall not be disappointed of their hope and expectation They which hope and look for great matters if they faile of their hope and expectation they are ashamed Hence he may be said not to be ashamed which obtaineth what he hopeth for 24. Shall the prey be taken from the mighty q. d. The Babylonians are mighty in power and I and my children are their prey They have taken us by the sword and kept us captive and hath any one so great strength as to deliver us out of their hands This is spoken in the person of Sion who doubts of the Lords sayings concerning the coming of her children to her again of her own happiness after their coming to her because of the great power which the Babylonians had and therefore doth she object thus against the Lord Shall the prey be taken from the mighty That which made Sion doubt of the delivery of her children v. 14. was the distrust which she had of the love of God That which makes her doubt here was the conceit which she had of the great power of the Babylonians which she thought invincible Or the lawful captive delivered Supple From the terrible This is but a repetition of the former words The lawful captive That is called a lawful captive here which is taken in a lawful war and that is called a lawful war which is denounced between people and people according to the Law of Arms before it be begun though otherwise that same War may be very unjust and injurious in respect of the Law of God and of the Moral Law Now a Captive which is taken in such a war as is denounced before it be begun sheweth the power of the Conqueror more then that Captive doth which is taken in a war which was not denounced For in a war which is denounced before it is begun he that begins the war relieth upon the greatness of his own strength and believeth that he can master the Enemy by meer force and therefore is more terrible in power But he that wageth a war and denounceth it not hath more confidence in the unpreparedness of his Enemy and such like advantages then in his own power and therefore is not so much to be feared for his strength as the other is 25. But thus saith the Lord even the captives c. This is the Lords Answer to Sions Objection Even the captives of the mighty shall be taken away i. e. Thou and thy children though ye be lawful captives of the mighty Babylonians yet shall ye be taken away out of their hands And the prey of the terrible shall be delivered q. d. And though ye be the pâ—ey of the Babylonians which are a terrible Nation yet shal ye be delivered from them For I will contend with him that contendeth with thee i. e. For I the Lord who am Almighty and can do whatsoever I please will fight against the Babylonians which fight against thee Concerning this phrase see cap. 41.12 and cap. 54.17 26. I will feed them which oppress thee with their own flesh they shall be drunken with their own blood as with sweet wine i. e. I will set the Babylonians which oppress thee with hard captivity one against another and they shall fight one with another and slay one another in great number The phrases here used are metaphorical taken from wilde beasts which fight with and kill one the other and when they have killed one the other eat the flesh and suck the blood one of the other Their own flesh Their own blood This is not to be understood of the flesh and blood of their own natural and individual bodies but of the flesh and blood of their Kinsmen and Country-men For these especially Kinsmen are said to be of the same flesh and of the same blood because they came out of the loyns of the same forefathers That which is here spoken might be fulfilled not onely by the Civil Wars of the Babylonians if any such were for we have not Records extant of all things memorable but also when many Babylonians served under Cyrus against other the Babylonians The mighty One of Jacob. i. e. The mighty One whom Jacob serveth and who protecteth Jacob. By Jacob he meaneth the Jews the children of Jacob. The Lord though he calleth himself most usually the holy One of Israel and the holy One of Jacob as cap. 29.23 yet here he calleth himself the
mighty One of Jacob to shew his power and that in opposition to the Babylonians whom Sion in her Objection called The Mighty ISAIAH CHAP. L. THus saith the Lord Where is the bill of your mothers divorcement whom I have put away This as I conceive must be continued with the former Chapter and be part of that Sermon For whereas the Lord speaketh there of what great things he would do for Sion and her children and that he would deliver them from the terrible and take them away from the mighty Babylonians who possessed them as captives and as their prey The Jews the children of Sion were ready to say If the Lord will do such great things for us and will now at length deliver us from the terrible and take us away from the mighty Why did he forsake us at the first when we deserved it not For why did he sell us which were his children when he had no reason to do it And why did he put away our mother to whom he was marryed as though she had been defiled and unclean whereas there was nothing to be blamed in her This Objection therefore of theirs the Lord prevents saying Where is the bill of your mothers divorcement whom I have put away Or which of my Creditors is it to whom I have sold you c. Where is the bill of your mothers divorcement whom I have put away This is spoken in the person of the Lord to the Jews which were in captivity in Babylon But who is meant here by the Mother of these Jews Ans Sion or Jerusalem whom Paul also intimateth to be the Mother of the Jews Galat. 4.25 And of this Sion or Jerusalem even the material City doth the Prophet speak as of a woman yea of a mother by a Prosopopoeia in chap. 3. vers 26. and in chap. 49. and so also doth he here in this place Where is the bill of yours mothers divorcement whom I have put away When any one did put away his wife he was by the old Law to give her a bill of divorcement to shew that she was divorced from her Husband Deut. 24.1 And in this bill were the reasons oftentimes set down why the man did put away his wife The Lord therefore who had been marryed to Sion and put her away again in allusion to this Law and in allusion to such a Bill in which the causes of divorce were set down calls to the Jews for the Bill of their Mothers divorcement that he might clear himself thereby and shew that he put her away not without cause as they surmized but for her uncleanness as the Bill would testifie Or which of my Creditors is it to whom I have sold you It was a Law or Custom at least among the ancient Hebrews that Parents if they grew poor and could not tell how to pay their debts might sell their children to their Creditors thereby to satisfie them as appeareth Exod. 21.7 To this Law or Custom doth the Lord here allude And to clear himself of that which the Jews which were captive in Babylon were ready to say to wit That he had sold them he bids them name the Creditor to which he had sold them that it might appear that he sold them not For your iniquities have you sold your selves Supple Into the hands of the Babylonians When the Lord had bid these Jews to name the Creditor to which he had sold them they named the Babylonian But when they had named the Babylonian the Lord shewed them that it was not he that sold them but that it was they who had sold themselves and that for their iniquities so that the Lord doth not onely clear himself of what they objected to him but layeth the fault of all wholly upon them themselves Quest But it may be asked how the Jews could be said to sell themselves to the Babylonians to be their captives for their iniquities Answ The Lord among other punishments threatened his people that if they sinned and did commit iniquity they should be carryed away captive into their enemies Land and should there pine away in their iniquity Levit. 26. v. 33 38 39. Yea he threatened the Jews by his Prophets that they should be carryed away by the Babylonians in particular if they sinned Now therefore if they would buy sin and the pleasure of it they knew the price they must sell their peace and liberty for it they must become captive to the Babylonians if they would have it Well sin they would because it was pleasant therefore having had sin they must pay for it they must go into the hands of the Babylonians for this was the price of their sins For as according to Pauls saying the wages of sin is death Rom. 6.23 so is death and captivity and all other miseries the price of sin also And for your transgressions is your mother put away Supple From me who was her Husband so that I put her not away without a lawful cause But a Jew might here say What justice or equity is in this that a Mother should be put away from her Husband for the trangressions of her Children Answ To put away a Mother for the transgressions of her Children if she be not thereby defiled and made unclean is against justice and equity but if she be defiled and made unclean by her Childrens transgressions it is not against justice or equity to put her away for a Husband might put away his Wife if he found any uncleanness in her Deut. 24.1 Now the case of Sion or Jerusalem was so that if the Children within her did transgress she her self was also defiled and polluted and became unclean by their transgressions For if the Land was defiled by the sins of them which dwelt therein as it was Isai 24.5 Jerem. 2.7 and 3.9 and 16.18 and Numb 35.33 34. Levit. 18.28 and if the Sanctuary of God was also defiled by the sins of the people which dwelt about it as it was Levit. 16.16 then surely was Sion and Jerusalem also defiled and made unclean by the transgressions of her Children that is by the transgressions of them which dwelt in her and therefore might Sion be justly put away for the transgressions of her children And for your transgressions is your mother put away Note that thâ—se words relate to those Where is the bill of your mothers divorcement whom I have put away And are grounded upon that That the bill was produced and read and that it was contained in the bill that Sion was put away for the uncleanness which she had contracted by the transgressions of her children for upon that doth the Lord conclude against them here saying Behold I have not put away your mother without a cause as ye say but for your transgressions is your mother put away 2. Wherefore when I came was there no man Supple To receive me When I called was there none to answer i. e. And wherefore when I called to you